Augustine of Hippo : But does He bring them down to hell and bring them up again? It is without controversy among believers that we best see both parts of this work fulfilled in Him, to wit our Head, with whom the apostle has said our life is hid in God. "For when He spared not His own Son, but delivered Him up for us all," in that way, certainly, He has killed Him. And forasmuch as He raised Him up again from the dead, He has made Him alive again. And since His voice is acknowledged in the prophecy, "Thou wilt not leave my soul in hell," He has brought Him down to hell and brought Him up again. — City of God 17.4 Bede : Because you will not abandon my soul in hell, nor will you let your holy one see decay. It is certain that the soul of the Lord was not abandoned in hell, which, having taken away those for whom He descended there, soon returned to the heights above; it is certain that nor was His flesh corrupted, which was glorified by a swift resurrection. But it must be asked how He says in another psalm, reproaching the impenitent and the stubborn, the suffering of His passion: "What profit is there in my blood, while I go down into corruption?" (Psalms 29). This is solved because there He says He descends into corruption when His body is penetrated by the piercing of nails and the lance, for the transfixion of the solid body itself may not unreasonably be considered a kind of corruption spoken of. Here, however, He rightly denies that corruption, that is, putrefaction, not happening, which generally devastates human flesh, but it had no power to come upon His most sacred body. — Retractions on Acts Cassiodorus : nor will you allow your Holy One to see corruption: For it happened on the third day that His flesh was given fresh life, it was demonstrated that it could not have suffered corruption. Gregory of Nyssa : Truly the prophet David also, according to the interpretation of the great Peter, said with foresight of him, "You will not leave my soul in hell, neither will you suffer your holy one to see corruption," while the apostle Peter thus expounds the saying, that "his soul was not left in hell, neither did his flesh see corruption." For his Godhead, which was the same before taking flesh and in the flesh and after his passion, remains immutably the same, being at all times what it was by nature and so continuing for ever. But in the suffering of his human nature the Godhead fulfilled the dispensation for our benefit by severing the soul for a season from the body, yet without being itself separated from either of those elements to which it was once for all united and by joining again the elements that had been thus parted. [By this was given] to all human nature a beginning and an example that it should follow of the resurrection from the dead, that all the corruptible may put on incorruption, and all the mortal may put on immortality, our firstfruits having been transformed to the divine nature by its union with God, as Peter said, "This same Jesus whom you crucified, God has made both Lord and Christ." And we might cite many passages of Scripture to support such a position, showing how the Lord, reconciling the world to himself by the humanity of Christ, apportioned his work of benevolence to humankind between his soul and his body, willing through his soul and touching them through his body. But it would be superfluous to encumber our argument by entering into every detail. — REFUTATION OF EUNOMIUS'S 'CONFESSION OF FAITH' 2.13