Ver. 30. & Θεὸς τῶν πατέρων ἡμῶν, cf. ΠΠ. 13. St. Peter, as before, will not dissociate himself from the common. wealth of Israel, or his hearers from the message and works of the Christ.— ἤγειρεν: does this word refer to the Resurrection, or to the sending of Jesus into this world, and His raising up by God as the Messiah? The former is the view .taken by St. Chrysostom, Oecu- menius, Erasmus, and amongst moderns by Meyer-Wendt, Nésgen, Alford, Over- beck, Felten, Blass, Holtzmann, Weiss, Hilgenfeld; but in iii. 15, iv. 10, the phrase is ἤγειρεν ἐκ νεκρῶν (cf. Ecclesiast. xlviii. 5: 6 ἐγείρας νεκρὸν ἐκ θανάτον), although in x. 40, xiii. 37, the word evi- dently refers to the Resurrection. Others interpret the word as ἀνίστημι in iii. 22, and as in xiii. 22, ἤγειρεν αὐτοῖς τὸν Δανείδ (cf. Luke i. 69, vii. 16), so Calvin, Bengel, De Wette, Lechler, Hackett, Page. One of the chief arguments for the former interpretation is the contrast marked in the next clause between the death of the Cross and the Resurrection, but this contrast would still be marked by the following verb. Is it not possible that, as in the days of old God had raised up a Saviour, or Saviours, for Israel, cf. Jud. ii. 18, ἤγειρε K. αὐτοῖς «pitas, Jud. lil. 9, 15, ἤγειρε K. σωτῆρα τῷ Ἰ., St. Peter may now speak of Him as raising up ἸΙησοῦς, 1.6., a Saviour? see further, ver. 3.---διεχειρίσασθε, cf. xxvi. 41, ‘“whom yeslew, hanging Him on a tree,” R.., not as in A.V., ‘‘whom ye slew and hanged on a tree,” which would make the words refer to a Jewish mode oi punishment, for, according to Jewish
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