fore their hope of pardon was assured on their repentance (cf. 1 Pet. i. 14, év ἀγνοίᾳ, and Psalms of Solomon, xviii., 5, for the same phrase). St. Peter speaks in the spirit of his Master, Luke xxiii. 34. See instances in Wetstein of the antithesis of the two phrases ka?’ ἄγνοιαν and κατὰ πρόθεσιν (προαίρεσιν) in Polybius.—ot, ἄρχοντες ὑμῶν, cf. 1 Cor. ii. 8. The guilt of the rulers was greater than that of the people, but even for their crime St. Peter finds a palliation in the fact that they did not recognise the Messiah, although he does not hold them guiltless for shutting their eyes to His holiness and innocence.
Ver. 18. δὲ: a further mitigation ; whilst they were acting in their ignor- ance, God was working out His unezring counsel and will.—rdvtwv τῶν προφητῶν: not to be explained by simply calling it hyperbolic. The prophets are spoken of collectively, because the Messianic re- demption to which they all looked for- ward was to be accomplished through the death of Christ, cf. κ. 43. The view here taken by St. Peter is in striking harmony with his first Epistle, i. 11, and li, 22-25.--παθεῖν τὸν Χ. αὐτοῦ, R.V., “his Christ,” cf. Luke xvii. 25, xxiv. 26. The phrase, which (W.H.) is undoubtedly correct, is found in Psalm ii. 2, from which St. Peter quotes in iv. 26, and the same expression is used twice in the Apocalypse, but nowhere else in the N.T.; χι. 15, xii. 1Ο (cf. also Luke ii. 26, ix. 20). See also the striking pas- sage in Psalms of Solomon, xviii., 6 (and νετ. 8), ἐν ἀνάξει Χριστοῦ αὐτοῦ, and Ryle and James on Psalm xvii. 36. The paradox that the suffering Messiah was also the Messiah of Jehovah, His Anointed, which the Jews could not understand (hence their ἄγνοια), was solved for St. Peter in the Passion, Death, and Resurrection of Jesus. On the suffering Messiah, see note xxvi. 23.- ἐπλήρωσεν οὕτω: “He thus ful- filled,” 1.ε., in the way described, wv. 14, 15. On πληρόω, see i, 16. “In the gardens of the Carthusian Convent...
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προφητῶν αὐτοῦ, παθεῖν τὸν Χριστὺν, ἐπλήρωσεν οὕτω.