SEV Biblia, Chapter 13:34
Y que le levant de los muertos para nunca ms volver a corrupcin, así lo dijo: Os dar las misericordias fieles prometidas a David.
Clarke's Bible Commentary - Acts 13:34
Verse 34. No more to return to corruption] To the grave, to death, the place and state of corruption; for so we should understand the word diafqoran in the text. The sure mercies of David.] ta osia dabid ta pista. These words are quoted literatim from the Septuagint version of Isa. lv. 3; where the Hebrew is ynmanh dwd ydoj chasdey David ha-neemanim, of which the Greek is a faithful translation; and which sure mercies of David St. Paul considers as being fulfilled in the resurrection of Christ. From this application of the words, it is evident that the apostle considered the word David as signifying the Messiah; and then the sure or faithful mercies, being such as relate to the new covenant, and the various blessings promised in it, are evidently those which are sealed and confirmed to mankind by the resurrection of Christ; and it is in this way that the apostle applies them. Had there not been the fullest proof of the resurrection of Christ, not one of the promises of the new covenant could have been considered as sure or faithful. If he did not rise from the dead, then, as said the apostle, your faith and our preaching are vain, 1 Cor. xv. 14.
The following observations of Bp. Pearce are judicious: "For the sense of these words, we must have recourse to what God said to David in 2 Sam. vii. 11, 12, &c., explained by what is said in Psa. lxxxix. 3, 4, 28, 29, 36, where frequent mention is made of a covenant established by God with David, and sworn to by God, that David's seed should endure for ever, and his throne as the days of heaven, and as the sun, to all generations.
This covenant and this oath are the sure and sacred things of which Isaiah, Isa. lv. 3, speaks; and Luke in this place. And Paul understood them as relating to the kingdom of Jesus, (the Son of David,) which was to be an everlasting kingdom; and if an everlasting one, then it was necessary that Jesus should have been (as he was) raised from the dead; and, to support this argument, Paul, in the next verse, strengthens it with another, drawn from Psa. xvi. 10." See also the note among the marginal readings.
John Gill's Bible Commentary
Ver. 34. And as concerning that he raised him up from the dead , etc.] This, as it is differently expressed from the raising him up, spoken of in the preceding verse, so seems to be a distinct article from it, and is supported by other passages of Scripture: the apostle having shown that God had fulfilled his promise to the fathers, concerning the raising up, or sending the Messiah into the world, who is no other than the eternal Son of God, proceeds to prove his resurrection from the dead, as man, which was in such sort, as now no more to return to corruption ; so as not to die any more, and be laid in the grave, and there corrupted; as was the case of those who were raised from the dead by the prophets, under the Old Testament, or by Christ himself, before his death and resurrection; for these were raised to a mortal life, and died again, and were buried, and saw corruption; but Christ was raised up from the dead, never to die more, but to live forever, having in his hands the keys of hell and death, and being the triumphant conqueror over death and the grave; in proof of which some passages are produced out of the Old Testament, as follow: he said on this wise; that is, God said so, or after this manner, ( Isaiah 55:3) I will give you the sure mercies of David; that is, of the Messiah; by which are meant the blessings of the sure and well ordered covenant of grace, which the Messiah by his sufferings and death was to ratify and secure for all his people: now had he only died, and not been raised from the dead, these blessings had not been ratified and made sure unto them; therefore, when God promises his people, that he will give them the sure mercies of David, or the Messiah, he promises that the Messiah shall not only die to procure mercies and blessings for them, but that he shall rise again from the dead, to make them sure unto them; so that these words are pertinently produced in proof of Christs resurrection. David is a name frequently given to the Messiah, as in ( Jeremiah 30:9 Ezekiel 34:23,24, 37:24,25, Hosea 3:5) David being an eminent type of Christ, and the Messiah being a son of his; and who must be meant here; and which is owned by several Jewish commentators of the best note; and which appears from his being called a witness to the people, a leader and a commander of them, in the next verse: the blessings of the covenant are fitly called mercies, because they spring from the grace and mercy of God, and wonderfully display it, and are in mercy to his people; and these are the mercies of David, or of Christ, because the covenant being made with him, these blessings were put into his hands for them, and come through his blood to them; and hence they are said to be sure ones; they are in safe hands; Christ, who is intrusted with them, faithfully distributes them: but then, as by his death he has made way for the communication of them, consistent with the justice of God; so he must rise again, and live for ever, to distribute them, or see that there is an application of them made to the persons for whom they are designed: besides, it is one of the sure mercies promised to David, to the Messiah himself, that though he died, and was laid in the grave, he should not continue there, but rise again, as the next testimony most clearly shows.
Matthew Henry Commentary
Verses 32-37 - The resurrection of Christ was the great proof of his being the Son of God. It was not possible he should be held by death, because he was the Son of God, and therefore had life in himself, which he could not la down but with a design to take it again. The sure mercies of David ar that everlasting life, of which the resurrection was a sure pledge; an the blessings of redemption in Christ are a certain earnest, even in this world. David was a great blessing to the age wherein he lived. We were not born for ourselves, but there are those living around us, to whom we must study to be serviceable. Yet here is the difference Christ was to serve all generations. May we look to Him who is declare to be the Son of God by his resurrection from the dead, that by fait in him we may walk with God, and serve our generation according to his will; and when death comes, may we fall asleep in him, with a joyfu hope of a blessed resurrection.
Greek Textus Receptus
οτι 3754 CONJ δε 1161 CONJ ανεστησεν 450 5656 V-AAI-3S αυτον 846 P-ASM εκ 1537 PREP νεκρων 3498 A-GPM μηκετι 3371 ADV μελλοντα 3195 5723 V-PAP-ASM υποστρεφειν 5290 5721 V-PAN εις 1519 PREP διαφθοραν 1312 N-ASF ουτως 3779 ADV ειρηκεν 2046 5758 V-RAI-3S-ATT οτι 3754 CONJ δωσω 1325 5692 V-FAI-1S υμιν 5213 P-2DP τα 3588 T-APN οσια 3741 A-APN δαβιδ 1138 N-PRI τα 3588 T-APN πιστα 4103 A-APN
Vincent's NT Word Studies
34. The sure mercies (ta osia ta pista). Lit., the holy things, the sure. Rev., the holy and sure blessings.
Robertson's NT Word Studies
13:34 {Now no more to return to corruption} (meketi mellonta hupostrefein eis diafqoran). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (#1Co 15:23; Ro 6:9). {He hath spoken} (eireken). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (ta hosia daueid ta pista). See #2Sa 7:13. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.
