αντον om. ABC, Tisch., W.H., R.V.
work so unique (cf. Isaiah xlii. 1 ff., xlix. 1-3, 5, 8, |. 4-9, lii. 13-liii. 12). For if we admit that the word ‘ Servant” may be used, and is sometimes used, of the nation of Israel (cf. Isaiah xli. 8, xlv. 4), and if we admit that some of the traits in the portrait of Jehovah’s ‘“ Ser- vant’’ may have been suggested by the sufferings of individuals, and were appli- cable to individual sufferers, yet the portrait as a whole was one which trans- cended all experience, and the figure of the ideal Servant anticipated a work and a mission more enduring and compre- hensive than that of Israel, and a holiness and innocency of life which the best of her sons had never attained (Driver, Isaiah, pp. 175-180). But not only in His miraculous working, but in His Resurrection and Ascension St. Peter recognised how God had glorified His Servant Jesus; and whilst it was natural that the word “‘ Servant”’ should rise to his lips, as he recalls the submission to betrayal and death, whilst he never forgets the example of lowliness and obedience which Christ had given, and commends to poor Christian slaves the patience and humility of Him Who was ‘the first Servant in the world” (τ Peter ii. 18-25), he sees what prophets and wise men had failed to see, how the suffering ‘“ Ser- vant”’ is also ‘the Prince of Life,” cf. chap v. 15, and v. 31.—tpeis μὲν: there is no regular answering δὲ in the text (cf. i. 1), but the words in ver. 15 6 Θεὸς ἤγειρεν express the antithesis (Blass, Wendt, Holtzmann). In dwelling upon the action of Pilate and the guilt of the Jews, the Apostle loses the direct gram- matical construction; he emphasises the denial (ἠρνήσασθε twice) and its base- ness; but nothing in reality was more natural, more like St. Peter’s impetuosity. ---κατὰ πρόσωπον, coram, cf. Luke ii. 31,