Acts 2:27
Verse
Context
Sermons
Stephen Olford
Norman Grubb
John Murray
Don Courville
A.W. Tozer
T. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Mat 11:23 (note). To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.
Jamieson-Fausset-Brown Bible Commentary
wilt not leave my soul in hell--in its disembodied state (see on Luk 16:23). neither . . . suffer thine Holy One to see corruption--in the grave.
John Gill Bible Commentary
Because thou wilt not leave my soul in hell,.... This is an apostrophe, or an address to his Father, who he believed would not leave his soul, as separate from his body, in Hades, in the invisible world of souls, in the place where the souls of departed saints are, but would quickly return it to its body, and reunite them; or else, that he would not leave his dead body, for so sometimes signifies; see Lev 19:28 in the grave; which is no unusual sense of see Gen 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows: neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him. The word may be rendered, "thy merciful", or "bountiful one"; and such Christ is, a merciful, as well as faithful high priest; and who has shown great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he died, and was laid in the grave, and buried, yet God would not suffer him to lie there so long as to be corrupted and putrefied, which is the sense of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it, "Seven fathers (they say (x)) dwell in eternal glory, and there is no , "worm or maggot", rules over them; and these are they, Abraham, Isaac, and Jacob, and Moses, and Aaron, and Amram their father; and there are that say also David, as it is said, Psa 16:1, "therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope". And which sense also is mentioned by one of their commentators of note (y), who thus paraphrases the words: "whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt; and in the mystical sense, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him; which was not true of David, but is of the Messiah, (x) Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1. (y) Kimchi in Psal. xvi. 9.
Tyndale Open Study Notes
2:27 among the dead: See study note on Matt 11:23.
Acts 2:27
Peter Addresses the Crowd
26Therefore my heart is glad and my tongue rejoices; my body also will dwell in hope, 27because You will not abandon my soul to Hades, nor will You let Your Holy One see decay. 28You have made known to me the paths of life; You will fill me with joy in Your presence.’
- Scripture
- Sermons
- Commentary
The Resurrection-02 the Reality of the Resurrection
By Stephen Olford1.4K39:54MAT 28:6JHN 3:5ACT 2:24ACT 2:271CO 15:4In this sermon, Rev. Stephen F. Oldford emphasizes the importance of recognizing the reality of the bodily resurrection of Jesus Christ. He highlights the impact of the resurrection on various aspects of society, such as the legal system and philanthropic institutions. The sermon also addresses the fraud theory, which was invented by Jewish leaders to explain the empty tomb. Rev. Oldford encourages the audience, particularly young people, to hold onto the truth of the resurrection and apply it to their lives.
Our Word - His Word, 1977
By Norman Grubb1.3K1:30:28ScripturesGEN 1:32KI 4:4PSA 16:10PSA 33:6ACT 2:271CO 10:16EPH 2:2In this sermon, the speaker emphasizes the presence and power of God in our lives. He references Ephesians 2:2 and 2 Kings 4:4-5 to highlight how the Spirit of Error and the God of this world can blind our minds. The speaker explains that as vessels of God, we need to undergo a change of place and a change of God's nature. He emphasizes that God is always awake and working in love to perfect and save everything. The sermon concludes by reminding listeners to operate on earth in preparation for their eternal purpose.
The Nature of Man - Dichotomy
By John Murray1.2K48:47Nature Of ManMAT 12:18ACT 2:27ROM 2:9JAS 1:211PE 1:91PE 2:252PE 1:12In this sermon, the speaker discusses the importance of the Bible as a source of revelatory detail for understanding various topics. They emphasize that systematic theology aims to systematize the data provided by scripture on each subject. The sermon then focuses on the aspect of teaching that man is soul or spirit, and how our probation continues even in the disembodied state. The speaker references Hebrews 9:27 to highlight that judgment and eternal destiny are determined by the actions done through the body. They also mention 2 Corinthians 5:10 and 2 Peter 1:12-15 as passages that support the idea that the body plays a crucial role in the final judgment.
On Eagles' Wings Pt 341
By Don Courville27434:45Radio ShowMAT 6:33ACT 1:1ACT 1:22ACT 2:24ACT 2:27ACT 2:30ACT 2:32ACT 3:19In this sermon, the speaker discusses the importance of focusing on the real purpose of celebrating and remembering the word of God. They mention that society is being diverted by symbols and pagan festivals, which are infiltrating schools and laws. The speaker emphasizes the significance of the resurrection of Christ, stating that without it, the cross has no meaning or power. They highlight that the resurrection gives hope and assurance that the work of Christ was accepted, and encourages listeners to examine their faith and receive Jesus as their Savior.
The Fallacy of "Secret Sin"
By A.W. Tozer0MAT 10:28LUK 12:22ACT 2:27ROM 8:10EPH 6:61TH 5:232TI 4:22HEB 4:12HEB 6:191PE 2:11The preacher delves into the multifaceted meanings of the Greek word 'psuche' (soul), emphasizing that its interpretation is context-dependent and can vary based on whether one is a dichotomist or trichotomist. 'Psuche' can refer to the principle of life, earthly existence, or the inner nonmaterial life of man encompassing thoughts, feelings, and desires. The sermon explores how 'psuche' is distinct from 'pneuma' (spirit) and its significance in understanding personal existence, emotions, and spiritual growth.
An Ark of Acacia Wood
By T. Austin-Sparks0The Supremacy of ChristOld Testament TypologyJHN 8:46ACT 2:24ACT 2:27PHP 3:21HEB 9:3T. Austin-Sparks emphasizes the greatness and glory of Jesus Christ, illustrating this through the symbolism of the ark of the covenant in the Old Testament. He explains that the ark represents God's supremacy and the unique nature of Christ, who embodies the holiness, power, and grace of God. Sparks highlights the importance of understanding Old Testament typology in relation to the New Testament, asserting that the ark serves as a type of Christ, who is incorruptible and sinless. The sermon encourages believers to recognize the significance of the covenant and testimony that God has established with humanity through Christ. Ultimately, the message points to the hope of resurrection and transformation into the likeness of Christ.
Remembering and Forgetting (Deuteronomy 8)
By T. Austin-Sparks0MAT 27:46ACT 2:27ROM 9:292CO 4:9HEB 13:5The preacher delves into the deep meaning of 'deserted' in the Bible, emphasizing the act of forsaking, abandoning, and leaving someone in a state of helplessness or defeat. Through various Bible verses, the concept of being deserted by others, including Christ on the cross, is explored, highlighting the pain and impact of such abandonment. The sermon also touches on God's promise to never forsake His people, contrasting human desertion with God's unwavering faithfulness and presence in our lives.
The Supreme Importance of the Incorruptible
By A.T. Robertson0ISA 48:10ACT 2:27ROM 1:231CO 3:131CO 9:251CO 15:532TI 1:81PE 1:18A.T. Robertson preaches about the importance of living a life focused on intrinsic, eternal values rather than superficial or comparative ones. He emphasizes that the essence of the gospel is to bring to light life and incorruption through Jesus Christ, who abolished death. Robertson explains that incorruption is the standard measure of heaven and should be applied to every aspect of believers' lives, including their knowledge, Christian work, and personal growth. He challenges listeners to evaluate their lives based on the incorruptible nature of their actions, teachings, and emotions, emphasizing that God values depth, solidity, and intensity in building eternal value.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou wilt not leave my soul in hell - Εις Ἁιδου, in hades, that is, the state of separate spirits, or the state of the dead. Hades was a general term among the Greek writers, by which they expressed this state; and this Hades was Tartarus to the wicked, and Elysium to the good. See the explanation of the word in the note on Mat 11:23 (note). To see corruption - Dust thou art, and unto dust thou shalt return, was a sentence pronounced on man after the fall: therefore this sentence could be executed on none but those who were fallen; but Jesus, being conceived without sin, neither partook of human corruption, nor was involved in the condemnation of fallen human nature; consequently, it was impossible for his body to see corruption; and it could not have undergone the temporary death, to which it was not naturally liable, had it not been for the purpose of making an atonement. It was therefore impossible that the human nature of our Lord could be subject to corruption: for though it was possible that the soul and it might be separated for a time, yet, as it had not sinned, it was not liable to dissolution; and its immortality was the necessary consequence of its being pure from transgression.
Jamieson-Fausset-Brown Bible Commentary
wilt not leave my soul in hell--in its disembodied state (see on Luk 16:23). neither . . . suffer thine Holy One to see corruption--in the grave.
John Gill Bible Commentary
Because thou wilt not leave my soul in hell,.... This is an apostrophe, or an address to his Father, who he believed would not leave his soul, as separate from his body, in Hades, in the invisible world of souls, in the place where the souls of departed saints are, but would quickly return it to its body, and reunite them; or else, that he would not leave his dead body, for so sometimes signifies; see Lev 19:28 in the grave; which is no unusual sense of see Gen 42:38 that is, so long as to be corrupted and putrefy, as the next clause shows: neither wilt thou suffer thine Holy One to see corruption. The character of an "Holy One" well agrees with Christ, both as God, or with respect to his divine nature, holiness being a perfection in it, and in which he is glorious; and as man, he being holy in his nature, harmless in his life and conversation: all his doctrines were pure and holy, and so were all his works; and all his administrations in the discharge of every of his office; and he is the efficient cause and lain of all the holiness of his people; they are sanctified in him, and by him, and have all their sanctification from him. The word may be rendered, "thy merciful", or "bountiful one"; and such Christ is, a merciful, as well as faithful high priest; and who has shown great compassion both to the bodies and souls of men, and has been very beneficent and liberal in the distributions of his grace and goodness. Now, though he died, and was laid in the grave, and buried, yet God would not suffer him to lie there so long as to be corrupted and putrefied, which is the sense of seeing corruption: and so the Jews themselves explain the last clause of the preceding verse, in connection with this, "my flesh shall rest in hope", that no worm or maggot should have power over it, or corrupt it, "Seven fathers (they say (x)) dwell in eternal glory, and there is no , "worm or maggot", rules over them; and these are they, Abraham, Isaac, and Jacob, and Moses, and Aaron, and Amram their father; and there are that say also David, as it is said, Psa 16:1, "therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope". And which sense also is mentioned by one of their commentators of note (y), who thus paraphrases the words: "whilst I am alive it shall rest safely, for thou wilt deliver me from all hurt; and in the mystical sense, or according to the Midrash, after death; intimating, that no maggot or worm should have power over him; which was not true of David, but is of the Messiah, (x) Massecheth Derech Eretz Zuta, c. 1. fol. 19. 1. (y) Kimchi in Psal. xvi. 9.
Tyndale Open Study Notes
2:27 among the dead: See study note on Matt 11:23.