For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Ver. 10. For thou wilt not leave my soul in hell] That is, my body in the grave (animamque sepulchro condimus - Virg, de Polydori funere. Aeneid. iii.), or in the state of the dead, Genesis 37:35. That soul is sometimes put for a carcase or dead corpse, see Job 14:22; Leviticus 19:28; Leviticus 21:1; Lev 21:11; Numbers 5:2; Numbers 6:6; Numbers 19:13, which place is expounded, Ezekiel 44:25. David can confidently write upon his grave, Resurgam, I shall rise again. This many heathens had no hope of, 1 Thessalonians 4:13 (Horat. lib. iv. Obadiah 1:7).
Cum semel occideris,
Non Torquate, tuum genus, aut facundia, non te
Restituet pietas, &c.
Yet some heathens believed both the immortality of the soul, and therefore durst die (- animaeque capaces mortis -), and the resurrection of the body, as did Zoroastes, Theopompus, Plato; and as do the Turks today.
Neither wilt thou suffer thine holy one, &c. That is, the Messiah that is to come out of my loins, and who saith to me and all his members as Isa 26:19 in effect, "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust," &c. See Trapp on the title Michtam " Psa 16:1 " The former part of this verse seems to be spoken of David, the latter of Christ; like as Job 35:15, the former part is of God, the latter of Job. See the margin. Christ's resurrection is a cause, pledge, and surety of the saint's resurrection to glory; for joy whereof David's heart leaped within him. Christ's body, though laid in the corrupting pit, could not see, that is, feel, corruption, it was therefore a pious error in those good women who brought their sweet odours to embalm his dead body, Luke 24:1 .