γ.
κρεµάσαντες ἐπὶ ξύλου": 31. τοῦτον ὅ Θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσε τῇ δεξιᾷ αὐτοῦ, δοῦναι µετάνοιαν τῷ ᾿Ισραὴλ καὶ ἄφεσιν
ἁμαρτιῶν.
ge.
καὶ pets ἐσμεν αὐτοῦ pdprupes? τῶν ῥημάτων
τούτων, καὶ τὸ Πνεῦμα δὲ τὸ Άγιον, ὃ ἔδωκεν ὁ Θεὸς τοῖς πειθαρ-
A > ~ χουσιν αυτῷῳ.
1 εσμεν αντου µαρτυρες Γ΄ΕΗ Ε, Syr. Harcl., Aeth., Chrys; εσµεν µαρτ., om. αυτον NWD*, Vulg., Sah., Boh., Arm., Did., Chrys., so Tisch., W.H. text, Κ.Υ. text, Hilg. ; εν αυτῷ µαρτ., so Β, W.H. marg., Wendt (crit. note, p. 141) om. εσµεν αυτου; exper εν αυτῷ papt. R.V. marg.; εσµεν αυτῷ µαρτυρες Weiss, see comment. δε D?EHP, Syr. Harcl., Chrys.; om. SABD* 31, Did. Chrys., so Vulg., d, Syr. Pesh., Arm.,
Aeth., Irint., so Tisch., W.H., R.V., Weiss, Wendt. add παντων; Par. omits των pypatev, Blass brackets in B. ο
After paprupes D, Flor., Par. NAD?HP, so Weiss ;
om. B 17, Agypt., so W.H. marg., R.V. marg. ; ον DE—Harris refers to Latin quem, but if article originally omitted possibly the ov of αγιον may have been repeated, and
= an after-correction.
law, only those were hanged who were already dead (Deut. xxi, 22, Josh. x. 26). The word which means in middle to lay hands upon, and so to slay, to kill, is only used by St. Luke (not in LXX), and for- cibly represents the guilt of the Jews in the murder of Jesus, as if they had per- petrated it with their own hands (cf. xxvi. 24), “‘made away with violently,” Page; cf. instances in Wetstein (truci- dastis).—xpepacwavtes ἐπὶ ξύλου, LXX, Gen. xl. 19, Deut. xxi. 22, 23, Josh. x. 26, Esth. v. 14, vi. 4 (Gal. iii. 13). Al- though St. Luke uses κρεµασθείς of crucifixion, Luke xxiii. 39, St. Peter alone uses the exact phrase of the text given in x. 39, and so he too has ξύλον, 1 Pet. ii. 24, for the Cross (although St. Paul uses the same word, Acts xiii. 29). The word may therefore have a place amongst the many coincidences between St. Peter’s addresses and the language of his Epistles, see above on pp. 121 ff. The fact that their victim was thus ac- cursed in the eyes of the law aggravated their guilt, and at the same sharply con- trasted their act and that of God; fora similar contrast see ili. 14, 15.
Ver. 31. ἀρχηγὸν καὶ σωτῆρα: the former word as it is used here without any qualification, cf. iii. 15, may imply, like σωτῆρα, a reference to the earlier days of Israel’s history, when God raised up for them from time to time judges of whom the title ἀρχηγός, Jud. xi. 6, 11, might be used no less than σωτήρ. In Jesus of Nazareth, the Christ, St. Peter saw the true Leader and Saviour. For St. Peter no less than for St. Paul the ascended Jesus had led captivity captive and received gifts for men, cf. Luke XxiV. 47-49.—Uwoev τῇ δεξιᾷ αὐτοῦ, cf. ii, 33: “ exalt with his right hand,” R.V.,
“at” margin. Here as elsewhere Briggs interprets tq δεξιᾷ as local not instru- mental, and prefers R.V. margin, Messiak of the Apostles, p. 37, note; but see note on ii. 33 above. The verb is used also by St. John, iii. 14, viii. 28, xii. 32, and also by St. Paul, Phil. ii. g (see West- cott on St. John iii. 14). But in the pas- sive (as twice in St. John) it is employed in the LXX of the high exaltation of the Servant of God, in the picture which had evidently passed before the eyes ot St. Peter, Isaiah lii. 13 ; and he sees in the ascension of his Lord, and His spirit- ual sovereignty, a fulfilment of the pro- phecy of the suffering Servant, who is also a Prince and a Saviour.