Acts 13:34

μηκέτι μ. ὑποσ. εἰς διαφθ., cf. Romans 6:9, “no more to return to corruption,” does not of course mean that Christ had already seen corruption, so that there is no need to understand διαφθ. of the place of corruption, sepulchrum, with Beza, Kuinoel. Hilgenfeld refuses to follow Jüngst, Sorof, Clemen in referring Acts 13:34-37 to a reviser, for he justly remarks that the speech which was intended to move the Israelites to a recognition of Jesus as the promised Saviour of the seed of David, would have been imperfect, unless it had set forth His sufferings and after-resurrection. Δώσω κ. τ. λ.: “I will give you the holy and sure blessings of David”. This rendering makes the connection with the next verse more evident, cf. Isaiah 55:3, καὶ διαθήσομαι ὑμῖν διαθήκην αἰώνιον τὰ ὅσια Δαυὶδ τὰ πιστά. “By David was understood the Messiah, which yet the Rabbis themselves have well observed:” J. Lightfoot, Hor. Heb. (so Schöttgen), in loco. “The everlasting covenant,” what was it but the holy and sure blessings promised to David? But these blessings, ὅσια, sancta promissa Davidi data, are connected with the resurrection of Christ because (“ διότι not διό, T.R., see critical notes, stating the cause, not the consequence”) only in the triumph of God's Holy One (τὸν ὅσιον) are these blessings ratified and assured. Just as Peter (Acts 2:47), so here Paul applies the passage in Psalms 16. directly to Christ, Briggs, Messianic Prophecy, p. 151.