But God raised him up, having freed him from death, because it was impossible for him to be held in its power. (Acts 2:24 NRSV)
In an attempt to defend his understanding of the atonement, John Calvin wrote the following about Acts 2:24:
24. Having loosed the sorrows of death. By the sorrows of death I understand some farther thing than the bodily sense or feeling. For those which duly consider the nature of death, because they hear that it is the curse of God, must needs conceive that God is angry in death. Hence cometh marvelous horror, wherein there is greater misery than in death itself. Furthermore, Christ died upon this occasion that he might take upon him our guiltiness. That inward fear of conscience, which made him so afraid that he sweat blood when he presented himself before the throne and tribunal seat of God, did more vex him, and brought upon him greater horror, than all the torments of the flesh. And whereas Peter saith, that Christ did wrestle with such sorrows, and doth also declare that he had the victory, by this it cometh to pass that the faithful ought not now to be afraid of death; for death hath not the like quality now which was in Adam; because by the victory of Christ the curse is swallowed up, (1Co 15:54). We feel, indeed, yet the pricking of sorrows, but such as do not wholly wound us, whilst that we hold up the buckler of faith against them. He added a reason, because it was impossible that Christ should be oppressed by death, who is the author of life.
Elsewhere, in his commentary on Psa 22:1, Calvin wrote:
As Peter, in Ac 2:24 clearly testifies that "it was not possible that he should be holden of the pains of death," it follows that he was not altogether exempted from them. And as he became our representative, and took upon him our sins, it was certainly necessary that he should appear before the judgment-seat of God as a sinner. From this proceeded the terror and dread which constrained him to pray for deliverance from death; not that it was so grievous to him merely to depart from this life; but because there was before his eyes the curse of God, to which all who are sinners are exposed. Now, if during his first conflict "his sweat was as it were great drops of blood," and he needed an angel to comfort him, (Lu 22:43,), it is not wonderful if, in his last sufferings on the cross, he uttered a complaint which indicated the deepest sorrow. By the way, it should be marked, that Christ, although subject to human passions and affections, never fell into sin through the weakness of the flesh; for the perfection of his nature preserved him from all excess. He could therefore overcome all the temptations with which Satan assailed him, without receiving any wound in the conflict which might afterwards constrain him to halt. In short, there is no doubt that Christ, in uttering this exclamation upon the cross, manifestly showed, that although David here bewails his own distresses, this psalm was composed under the influence of the Spirit of prophecy concerning David’s King and Lord.
The problem is that Calvin's reading is contradicted by the Greek text:
ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ.
While Calvin in his works stresses the "pangs" of death as proof that Christ suffered the punishment of hell, not only death in this verse does not hold up--"pangs" genitivally relates to "death" not indicatively or accusatively, and is, therefore, describing the horrors of death itself, not events subsequent to it. The termination of one's life is itself a "pang." This is supported by the inclusion of the genitive singular pronoun αυτου in the clause "it was not possible for him to be held by it" which can only refer to the genitive noun θανατου ("death"), not the accusative ωδινας. Further, the context of Acts 2 speaks exclusively about the resurrection of Jesus from the dead, not about the torments associated with hell.