Blass brackets, see below.
τῳ haw om. Par.,
αντος but ουτος BCDE, Syrr. P. and H., Sah., Boh.,
Lach., W.H., Hilg., Wendt, Weiss, R.V.; Tisch. and Meyer follow ΝΑΗΡ 61, Vulg., Aeth., Iren., Chrys., and read αντος, see Wendt’s note in 1899, and also
former edit. in favour of οντος. Φεπεπεσε NBEHLP; all edd.
‘Tf even the disciples were incredulous, and needed touch and talk, what would have happened in the case of the many?”’ --προκεχειροτονηµένοις, 2.¢., by God; only here, not used in LXX or Apo- crypha ; in classical Greek in same sense as here, see xiv. 23 for the simple verb. The preposition points back to the choice of the disciples with a view to bearing their testimony, i. 18, so that their witness was no chance, haphazard asser- tion.—ovveday., cf. Luke xxiv. 41, 43 (John xxi. 13), see also Ignat., ad Smyrn., ili., 3 (Apost. Const., vi., 30, 5).— συνεπίοµεν: it is surely a false method of criticism which cavils at this state- ment, because in St. Luke’s Gospel nothing is said of drinking, only of eat- ing (see Plummer, in loco). Bede com- ments: ‘‘ here Peter mentions what is not in the Gospel, unless intimated when He says ‘until I drink it new ’”’ etc.
Ver. 42. παρήγγειλεν: charged us, see on i. 4.---διαμαρτύρ., see above on ii. 40, Vili. 25.—o ὠρισμένος, see ii. 23, cf. xvii. 31, in a strikingly similar state- ment by St. Paul at Athens. St. Peter and St. Paul are both at one in their witness to the Resurrection of the Christ on the third day, and also in their witness to His appointment as the future Judge of mankind. This startling claim made
επεσε AD.
by St. Peter with reference to Jesus of Nazareth, with Whom he had lived on terms of closest human intimacy, and in Whose death he might well have seen the destruction of all his hopes, is a further evidence of the change which had passed over the Apostle, a change which could only be accounted for by the belief that this same Jesus was risen and declared to be the Son of God with power; cf. Enoch xli. 9, edition Charles; Witness of the Epistles, p. 493.- κριτὴς [. καὶ ν., cf. 1 Pet. iv. 5; the words point back to the universal lordship of Christ over Jew and Gentile alike, ver. 36, cf. Rom. xiv. 9.
Ver. 43. πάντα τὸν πιστεύοντα, cf. Rom. x. 11, whether Jew or Gentile; the phrase emphatic at the close of the verse, cf. Rom. iii. 22. There is no occasion to refer the words to a reviser in their Pauline meaning (Weiss); St. Peter in reality says nothing more than he had already said and implied, ii. 38; ili. 16, 26.
Ver. 44. ἔτιλ.: the Apostle is appar- ently interrupted (cf. xi. 15); but in this instance we can agree with Overbeck that the concluding phrase, in its rela- tion to ver. 34 and its proof that God was no respecter of persons, gives to the whole speech a perfect completeness (so
:
τοὺς ἀκούοντας τὸν λόγον.