John Calvin Commentary Acts 2:25

"For David saith concerning him, I beheld the Lord always before my face; For he is on my right hand, that I should not be moved:" — Acts 2:25 (ASV)

The resurrection, which was both declared and witnessed by certain and evident testimonies, and which might also have been gathered from the continual doctrine of the prophets, had to be proven to the Jews as something new and strange. And no wonder. For we see that although Christ had often impressed the same upon his disciples, yet they profited little.

And yet they retained certain principles of true doctrine, which might have made a way for them to the knowledge of Christ, as we shall see presently. Therefore, because the gift of the Spirit was a fruit of the resurrection of Christ, he proves by the testimony of David that Christ must truly have risen again, so that the Jews might thereby know that he was the author of the gift.

For he takes it as something all grant, that he was raised from death, so that he might live not for himself, but for his own. Now we see Peter’s main point: that it ought not to seem a strange thing which was foretold so long ago, and that Jesus is also Christ, because David prophesied of him, as the one to whom the Church is bound.

First of all, we must see whether this passage ought to be understood entirely concerning Christ, as Peter affirms. Once that is done, if there is anything in the words worth noting, we will discuss it in order. Peter denies that what is said in this passage applies to David:

Thou shalt not suffer thine Holy One to see corruption (Psalms 16:10).

Because David’s body decayed in the grave. It seems at first glance to be a weak argument. For one might easily object that the word should not be pressed, since David meant nothing else except to exempt himself from destruction. Therefore, however corruption touched him, yet that in no way prevents him from easily saying that he was safe from its danger, because he knew that the Lord would deliver him.

Indeed, it seems to be a repetition of the former sentence, according to the common custom of the Hebrew tongue. If this is so, the meaning will be plain: that God will not allow him to be oppressed by death, or allow death to consume him. And this interpretation is confirmed by the fact that where we read hell, it is in Hebrew סל (seol); where we read corruption, there it is שחת (shachat); both these words signify the grave.

In this way, David would be saying twice that he will be delivered from death by the grace of God. Finally, he says the same thing in this passage that he says in Psalm 49:15: God shall redeem my soul from the hand of hell. Just as, on the other hand, when he speaks of the reprobates, he is accustomed to take “going down into the grave” for destruction.

I answer briefly, that something greater is expressed in this passage than the common redemption or deliverance of the godly. David, indeed, does promise that God will be his eternal deliverer, both in life and in death. Nor would he have been much better off for this—to have been delivered once from one danger—unless he had hoped that he would be safe even to the end through God’s protection; but he speaks of such safety as is not common.

And surely the words sound as if he speaks of some new and unique privilege. Even if I grant that it is a repetition, and that one and the same thing is uttered in these two clauses: Thou shalt not leave my soul in hell; and, Thou shalt not suffer me to see corruption; yet I deny that it is to be understood simply that God will deliver his Holy One from eternal destruction, for freedom from corruption is specifically promised.

Nor do I give weight to this: that שחת (shachat) signifies the grave, like סל (seol), which is placed in the former clause. For although I do not insist or contend about the words, yet we must respect the etymology. Therefore, since the grave is called שחת (shachat) because it corrupts man’s body with decay, it is not to be doubted that David meant to note that quality.

Therefore, it is not so much the place that is expressed by this word, as the condition of decaying. So the meaning is, that God will not allow him of whom the Psalm speaks “to rot or decay in the grave.” And since David was not free from this necessity, it follows that the prophecy was neither truly nor perfectly fulfilled in him.

And the thing itself proves that the Psalm ought to be expounded entirely concerning Christ. For since David was one of the sons of Adam, he could not escape that universal condition and state of mankind: Dust thou art, and unto dust thou shalt return, (Genesis 3:19).

The grave stands open (I say) for all the children of Adam, so that it may swallow them up and consume them, so that no one can exempt himself from corruption. So, beholding ourselves apart from Christ, we see the grave prepared for us, which threatens us with corruption.

Therefore, if David is separated from Christ, what is said here—that he will be preserved from the grave—will not belong to him.

Therefore, when he boasts that he will be free from the grave, concerning corruption, without any doubt he places himself in the body of Christ, in whom death was overcome, and its kingdom abolished.

But if David promises himself exemption from the grave in another respect, except only insofar as he is a member of Christ, it hereby appears that this freedom must begin with Christ as the head.

Any person of sound judgment will easily know that this is a good argument. God put all mankind under corruption; therefore, David, since he was one of mankind, could not be free from it.

Nor is it to be doubted that the Jews before whom this sermon was preached—since, without question, the maxim that they were to hope for the restoration of all things from Christ alone was influential among them—more readily relied on the words of Peter. They did so because they saw that what the words imported could not be otherwise, unless they applied it to the Messiah.

For they had not reached that point of impudence, at least those mentioned here, that they dared to quibble over matters that were evident; for God had then offered to his disciples those who were godly hearers, and ready to be taught. They sought the Messiah in the Old Testament. They knew that David was a figure of him. There was among them some piety and reverence for the Scriptures then.

But now the impudence of almost the whole nation is desperate. However they are pressed, they twist their way out one way or another. Where there is no way to escape, they still break through; although they are overcome, yet they will not yield. Nor is it to be doubted that this their shameless obstinacy is a punishment for their ungodliness.

But let us return to Peter’s sermon.

Since David not only affirms that God will also be his deliverer, but also expresses a unique way and means—namely, that he will not be subject to the corruption of the grave—Peter for good reasons infers that this does not properly pertain to him, because his body decayed in the grave.

And now, because this would have been somewhat hard to say among the Jews, he softens the harshness with a circumlocution. For he does not flatly deny in a single word that this was indeed fulfilled in David, but only incidentally signifies as much to them, because he lies consumed in the grave according to the common custom of other men.

And David so prophesied of Christ, that he both applied this consolation to himself privately, and also extended it to the whole body of the Church. For that which is sound and perfect in the head is spread abroad, being afterward poured out into all the members. Nor can it be denied that David spoke of himself in this passage; yet only insofar as he beheld himself in Christ, as in a mirror of life.

First, he has regard for Christ; after that, he turns his eyes toward himself and other faithful people. So we have a general doctrine prescribed to us in this passage, concerning the nature of faith, the spiritual joy of conscience, and the hope of eternal deliverance.

I saw. We must hold this principle. If we wish to have God present with us, we must set him before our eyes, and that before he appears; for the prospect of faith pierces far further than present experience. Therefore faith has this property: to set God always before it as a guide in all dangers and confusing situations.

For there is nothing that so greatly sustains us as knowing that God is present with us, just as the thought of his absence often casts us down, and at length completely discourages us. David adds that he did not heed God's direction in vain.

He is (says he) at my right hand; by which he signifies that we need not fear being deceived when we set him before us at present, for we will always find his help most ready.

Faith, in hoping for God's help, ought to anticipate and surpass all experience, and whatever is perceived by the senses; but as soon as it gives this glory to God—that it beholds him in his Word, although he is absent and consequently invisible—it will be overcome by its powerful effect.

For the measure of faith is not able to comprehend the infinite greatness of God's power and goodness. He draws a similitude from those who, when they wish to support the weak or strengthen the fearful, join themselves to their side. Not to be moved means not to be thrown down from one's position, but to remain firm in one's state; just as also in Psalm 46:5: God is in the midst of it, therefore shall it not be moved.

For although it sometimes happens that the godly are severely shaken, yet because they recover themselves, they are said to continue firm. Therefore, those who are upheld by God's help have no reason to be afraid of falling. Just as, on the other hand, those who place their strength anywhere else except in God alone will likely fall at every blast of wind, and at any common wind of temptation they will fall to the ground.