Acts 13:35
And therefore, in another place also, he saith: Thou shalt not suffer thy holy one to see corruption.
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The verse in its languages
- Vulgate (Clementine)
- Ideoque et alias dicit : Non dabis sanctum tuum videre corruptionem.
- Greek New Testament (SBLGNT)
- διότι καὶ ἐν ἑτέρῳ λέγει· Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν·
Haydock's commentary
In another place also he saith, (Psalm xv. 10.) thou wilt not suffer thy holy one to see corruption. That is, Christ's body to be corrupted in the grave. See the words of St. Peter, Acts chap. ii. 27. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Expositions on the Book of Psalms, Psalm VIII
6. “Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies.” By enemies to this dispensation, which has been wrought through Jesus Christ and Him crucified, we ought generally to understand all who forbid belief in things unknown, and promise certain knowledge: as all heretics do, and they who in the superstition of the Gentiles are called philosophers. Not that the promise of knowledge is to be blamed; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can be. Hence it appears that they do not possess even this knowledge, which in contempt of faith they promise; seeing that they know not so useful and necessary a step thereof. …
St John Chrysostom A Commentary on the Acts of the Apostles, Homily XXIX on Acts xiii. 16, 17
Behold Barnabas giving place to Paul, how should it be otherwise? to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage. “Then Paul stood up,” it says; this was a custom of the Jews, “and beckoned with his hand.” And see how he prepares the way beforehand for his discourse: having first praised them, and showed his great regard for them in the words, “ye that fear God,” he so begins his discourse. And he says not, Ye proselytes, since it was a term of disadvantage. “The God of this people chose our fathers: and the people”, See, he calls God Himself their God peculiarly, Who is the common God of men; and shows how great from the first were His benefits, just as Stephen does. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).