you highly admire, yet I can freely maintain, what you will not deny, that he is dead and buried, and his body has experienced putrefaction." Compare 27, 31. 13, 37. These words, therefore, of the Psalm, which may also very well be understood of the hope of a resurrection after a short abode in the sepulchre, are to be referred, if this be admitted, not to David, but to Jesus, who by his resurrection has evinced himself to be the Messiah. (See 13, 35.) "Egov is for oτw. So Virg. Æn. 2, 157. Fas mihi Grajorum sacrata resolvere jura. Joseph. Ant. 11, 5, 5. de Esdra, ᾧ συνέβη μετὰ τὴν παρὰ τῷ λαῷ δόξαν γηραιῷ τελευτῆσαι τὸν βίον, καὶ ταφῆναι μετὰ πολλῆς φιλοτιμίας ἐν Ἱεροσολύμοις. Hieros. Chaggiga, fol. 78, 1, R. Jose, f. R. Ben. dixit: David mortuus est Pentecoste; et omnis Israel illum planxerunt, et sacrificia sua obtulerunt postero die. 1 Reg. 2, 10. Cùm alia sepulcra extra urbem essent, monumentum Davidis et familiæ ejus in ipsâ urbe est, et hodiernum monstratur, teste Maundrello, p. 75, 76. Ruth R. 1, 17. David mortuus est die Pentecostes, quæ incidebat in Sabbatum.

29. Merà Tapinoías, freely. So Diodor. Sic. 345 B. τὴν συμβουλίαν ἐκτίθεσθαι μετὰ τῆς παῤῥησίας and Joh. 7. 13. David, it must be observed, is called patriarch, as being founder of the royal family of the Jews. Thus Tertullian calls Saturn the Patriarch of the Gods. 'Erάøŋ, died and was buried, and his flesh is corrupted, all which is included in the word. [This is a sort of popular synecdoche. Edit.] To μμa év nîv, with us; i. e. in the city. It was a privilege granted solely to the royal family to be buried, not like other people, without, but within the city. (Kuin.)

30-32. That Peter only applied, or accommodated the Psalm, in a sublimer sense, to Christ, and thus argued according to the mode then pursued among the Jewish doctors, is apparent from this, namely, that the promise which he here represents David as having received (i. e. that the Messiah

should be his successor) David had not received. (See the note on ver. 25.) But the Jews referred to the Messiah those passages of the Old Testament, to which Peter alludes; as 2 Sam. 7, 12. Ps. 89, 5. 132, 11.

30. Προφήτης οὖν ὑπάρχων, &c. Προφήτης here evidently signifies, in its proper sense, one who predicts future events; and it is applied to David, since in that age the Jews were wont to explain many of the Psalms of David as having reference to what should befall the Messiah. This interpretation is confirmed by the words following, kai eidas, &c. which plainly show why he is called a prophet. IIpoïday is to be joined with exáλroe, and simply signifies predicted, προεφήτευσε. But it must be observed that this is a popular mode of expression for, "he might be supposed to have predicted of the resurrection of the Messiah" (namely, in Ps. 16). For words which signify to be, or to do, are sometimes used for an opinion of the act, and are to be understood pawouévws. See Glass Phil. 229. and the note on Joh. 11, 50. Matth. 26, 12. So Matth. 15, 7. kaλws πρоe¶ŃTEUGE περὶ ὑμῶν Ησαΐας where see the note. The words ὅτι οὐ κατελείφθη are to be joined with the preceding: q. d. "He prophecíed of the resurrection of the Messiah, that his soul was not left in the shades below, nor did his body suffer putrefaction." The sense, therefore, of the words may be thus expressed: "You will readily grant that the words of Ps. 16. are rightly referred to the Messiah, are to be explained, in a sublimer sense, of him. For David did not return to life, and you yourselves maintain that he, having received the promise that from his posterity the Messiah should arise (see 2 Sam. 7, 12.), did, in the Psalms also, prophecy of the Messiah and his fortunes." But to proceed to an examination of the rest of the words; kai eidus signifies, "and had known," namely, taught of God by Nathan. See 2 Sam. 7, 12-16. compared with Ps. 132—11.

30. Ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς. When God is said,

in Scripture, to have sworn, it is thereby declared that God is fixed in purpose and unchangeable. (See Hebr. 2, 11. 6, 13 & 17.) Therefore the sense of the word is, "sanctissimè promisit." 'Eк каρжоÛ καρποῦ Tŷs do púos aÚTOû. In Ps. 132, 11., to which Peter has especial reference, we have, which is rendered by the Sept. ἐκ καρποῦ τῆς κοιλίας σου., But ious in the Sept. answers to the Hebr. n at Job. 38, 3. and in Exod. 12, 11., so that κapπὸς τῆς ὀσφύος may probably signify the fruit of the loins. These words, however, when used of the procreation of children, are interchanged, and the present phrase, according to the Hebrew idiom, signifies "from his posterity."

Κατὰ σάρκα ἀναστήσειν, &c. is usually rendered, "that the Messiah, according to his human nature, should be born, and should possess his kingdom. It is urged that ἀναστῆναι, like εγείρειν, is frequently used of nativity. See Matt. 22, 24. 2 Sam. 7, 12. But these very words are omitted in A. C. D. **Barb. 1. Ed. Syr. Erp. Copt. Æth. Arm. Vulg. Æth. Cyr. Iren. Victorin. Fulg. and in other books, we have, after θρόνου αὐτοῦ, ἀναστήσειν τὸν Χριστὸν κατὰ σάρκα. The common reading is defended by De Dieu, Wolf, Heuman, and others: but has been, with reason, rejected by Bengel, Mill, Schott, Griesbach, and others; since the very variety of reading betrays a gloss. The words are not to be found in Ps. 132. nor in the parallel passage of 2 Sam. 7, 12. and Ps. 89, 5. and by omitting the words the reading is rendered more difficult; which points to the real origin of the common reading. On omitting the words we must subaud riva at kabica, i. e. a successor to the kingdom, namely, Christ. Compare ver. 31. The words ux auroû are also omitted in many good MSS., with the approbation of Bengel, Mill, and Griesbach, and seem to have been brought in from ver. 27. by the scribes, who also for Kareλeípon wrote EyKaTeλeín, since that very verb is found in ver. 27. (Kuin.)

Of poida Wetstein adduces several examples; as Aristid. in Rom, 227. Plut. 2, 586 B. Anthol. 4, 18 seq. & 23, 5. and he adds, "David indeed spoke of himself, but he spoke just as if he had foreseen what had now happened." (See the note on Matth. 1, 21.)

32. τοῦτον τὸν Ἰησοῦν. Heinrichs, who has rightly seen that after τοῦτον must be supplied Χριστὸν ὄντα, remarks, that TOUTO may be taken for the predicate, and Inouy the subject, and be emphatically.

33. τῇ δεξιᾷ οὖν τοῦ Θεοῦ ὑψωθεὶς, therefore raised to the right hand of God, i. e. to the height of dignity and majesty, declared and constituted Lord and Messiah (namely, by his resurrection and return to Heaven). See ver. 36. Phil. 2, 9. seq. On you see the note on Joh. 8, 28. Matt. 11, 23. It must be observed, that the expression right hand of God was by the Hebrews used to denote the divine power. See Glass. Phil. 937.

τοῦτο. Αt τοῦτο sub

Τὴν τε ἐπαγγελίαν λαβὼν aud Tveûμa. Compare Joh. 14, 16 & 26. 15, 26. It was moreover a persuasion of the Jews, that by the will and providence of the Messiah, watching over the welfare of his people, great things had already been worked, and that by his inspirations the prophets had uttered their oracles. See Knapp's Opusc. p. 26.

34. λéyei autós. Those interpreters who refer Ps. 110 to David, and suppose that Peter only accommodated the words, acknowledge that David was not the author of the Psalm, but maintain that Christ and Peter followed the common opinion of their countrymen. Of the same sentiment are also many of those who interpret the Psalm of the Messiah, since this notion of Messiah was introduced after the death of David. To this latter opinion I do not hesitate to accede. (Kuin.) For my own part, I can approve of neither, since both are equally founded on a dangerous principle, namely, of our Lord and the Apostle knowingly tolerating error, and availing themselves of it, to strengthen their cause, a principle so highly objectionable as to be calculated to

destroy all reliance on the truth of any hypothesis which involves it.

Kuinoel remarks that оódov is a word used by the Alexandrian Interpreters, and some later Greek writer; as Athen. 192 E. and he refers to Sturz de Dialecto Macedonicâ, 199. and his note on Matth. 5, 35.*

36, 37. The construction is this: OT TOUTOY TO 'INσοῦν ὅν ὑμεῖς ἑσταυρώσατε ὁ Θεὸς ἐποίησεν αὐτὸν κύριον καὶ Χριστόν. The pronoun αὐτὸν is redundant, by a Hebraism [or rather an idiom extending to the idiotical or popular use in most languages. Edit.] 'Eroine, appointed him, declared him appointed, by his resurrection and return to Heaven. On this sense of To see the note on Mark 3, 14. Joh. 6, 15. (Kuin.) On Kúpιov éоinσe Wetstein cites Justin. 10, 1. Darium pater regem vivus fecit. Plin. Traj. 5. Herodot. 4, 4, 1. εἴτε ἡγεμόνας ἢ ἄρχοντας ἔδει ποιεῖν. And on the phrase ἀσφαλῶς γινωσκέτω he cites Eunap. Proær. εἰδότε ἀσφαλῶς.

37. ἀκούσαντες, scil. τουτο (on which ellipsis see Bos. 490. Sch.), namely, that not only an innocent person, but even the Messiah himself, had been put to death. Κατενύγησαν τῇ καρδίᾳ, “ were stung with sorrow and remorse. Νον κατανύσσεσθαι, which properly signifies to be pricked down, or through, figuratively denotes extreme grief (as in Gen. 34, 7. where the Hebrew is ), and is especially used of speeches which violently affect the mind, or strike

*Here we have an expression derived from the custom of putting the foot on the necks of the vanquished. Thus the Israelites, in Josh. 10, 24. put their feet on the necks of the Cananitish Kings. So Ps. 60, 11. Ovid. Fast. 4, 858. Urbs oritur- -victorem terris impostura pedem. So Turnus, in Virg. Æn. 10, 490. puts his foot on Pallas quem Turnus super adsistens. & 495. Et lævo pressit

pede talia fatus exanimem. 736. Tum super abjectum posito pede nixus et hasta. Prudent. I, 1. v. 464. Seu debellata duorum Colla tyrannorum media calcemus in urbe. Thus Jonathan, in Joseph. Bell. 7, 5. p. 95. insults Pudens the Roman, whom he had just slain : ἔπειτα ἐπιβας τῷ νεκρῷ τότε ξίφος ἡμαγμένον ἀνέσειε καί τῇ λαιᾷ τὸν θυρεὸν, ἐπηλάλαξε τε τῇ στρατιᾷ πολλὰ, καὶ πρὸς τὸν πεσόντα κομπάζειν, καὶ τοὺς ὁρῶντας Ρωμαίους ἐπισκώπτων.