Fervently (EKTεvŵs). Used by Peter only, and only in this passage. He uses the kindred adjective exтEvýs, without ceasing, in Acts xii. 5, where the narrative probably came from him, and also at ch. iv. 8; "fervent charity." The words are compounded with the verb Teivw, to stretch, and signify intense strain; feeling on the rack.

23. Being born again (åvayeyevvnμévoi). Rev., having been begotten again. Compare Jas. i. 18.

Of (ex) seed-by (dá) the word. Note the difference in the prepositions; the former denoting the origin or source of life, the latter the medium through which it imparts itself to the

nature.

Word of God (λóyou coû). The gospel of Christ. Compare ver. 25, and Peter's words, Acts x. 36. Also, Eph. i. 13; Col. i. 5; Jas. i. 18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. "In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b) the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) THE WORD, who, being God, not only reveals but imparts himself to us, and is formed in us thereby" (Scott, on Jas. i. 18, "Speaker's Commentary").

Seed (σπорâs). Nowhere else in the New Testament. Primarily, the sowing of seed.

24. Of man. Following the reading av pórov, in the Septuagint, Isa. xl. 6, which Peter quotes here. But the best texts read avτês, of it, or, as Rev., thereof.

Withereth (enpáv9n). Literally, the writer puts it as in a narrative of some quick and startling event, by the use of the aorist tense: withered was the grass. Similarly, the flower fell (ééπeσev). Lit., fell off, the force of ex.

25. Word of the Lord (pua кνрíον). Compare ver. 23, and note that pμa is used for word, instead of Xóyos; and Kúpios, Lord, instead of eós, God, which is the reading of the Hebrew, and of most copies of the Septuagint. The substitution indicates that Peter identifies Jesus with God. No very satisfactory reason can be given for the change from Xoyos to pua. It may be due to the Greek translation, which Peter follows.

CHAPTER II.

1. All (Tâσav-Távтa). Lit., every, or all manner of.

Evil-speaking (Karaλaλiás). Lit., speakings against. A rare word. Only here and 2 Cor. xii. 20.

2. New-born (ȧρtiyévvητa). Peculiar to Peter, and only in this passage. Lit., born but just now (äpтi).

Babes (ẞpéon). The word signifying peculiarly a child at birth, or of tender years. See Luke xviii. 15; Acts vii. 19. Of the infant Jesus, Luke ii. 12, 16. Here marking the recency of Christian life in the converts addressed.

Desire (ÉTITоýσare). The compound is intensive; earnestly desire. So Rev., long for. Compare Philip. ii. 26.

The sincere milk of the word (τὸ λογικὸν ἄδολον γάλα). The A. V. has rendered Xoyukov, of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to literal and ceremonial. In the only other place where it occurs (Rom. xii. 1) it is rendered reasonable; which Rev. gives here in margin.

Sincere (adoλov) is another epithet of the milk. Lit., without guile, unadulterated. Compare guile in ver. 1. Laying aside guile, desire the guileless milk, etc. Hence Rev. renders the whole passage, Long for the spiritual milk which is without guile.

That ye may grow thereby. The best texts add, unto salvation.

3. Ye have tasted (eyeúσaode). Aorist tense. More literally, ye tasted. "A taste excites the appetite " (Bengel). Compare long for, ver. 2, and Ps. xxxiv. 8.

(χρηστὸς).

Gracious (xpnoròs). Actively benignant, "as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness" (Salmond). See on Matt. xi. 30.

4. Coming (πpoσeрxóμevol). Indicating a close (πρós) and an habitual (present participle) approach and an intimate association.

A living stone (Xídov (ŵvтa). Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts iv. 11, and Matt. xxi. 42. It is not the word which Christ uses as a personal name for Peter (Пéтpos); so that it is not necessary to infer that Peter was thinking of his own new name.

(ἀποδεδοκιμασμένον).

Disallowed (aTodεdoкιμaσμéνov). Rev., rejected. See on the simple verb, ch. i. 7. The word indicates rejection after trial.

Of God (παρὰ Θεῷ). Of in the A. V. is equivalent to by; but mapá has a stronger sense, implying the absolute power of decisive choice which is with God. Render, as Rev., with God; i.e., God being judge; and compare Matt. xix. 26; Rom.

ii. 11.

Precious (ěvτiμov). At ch. i. 19 (precious blood) another word is used (Tíμuos), denoting essential preciousness. The word here indicates the preciousness as recognized or held in honor.

5. Living stones-built up-a spiritual house. It seems as though Peter must have had in mind the conception em

bodied in Christ's commission to him, of a building erected upon a rock. The metaphor of a house built of living stones. is violent, and sufficiently characteristic of Peter; yet it pictures, in a very striking way, the union of stability, growth, and activity in the ideal church. Note the transition from babes growing (ver. 2) to stones built up. But, as Salmond remarks, "In Paul we have even bolder instances of apparent confusion of metaphors, as when, in one breath, he represents believers as at once walking, rooted, and built up in Christ (Col. ii. 6, 7).

To offer up (åvevéyκai). The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Heb. xiii. 15. The force of àvá, up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matt. xvii. 1; Luke xxiv. 51. In this sense ver. 23 of this chapter is suggestive, where it is said that Christ bare (àvýveykev) our sins: carried them up to the cross. See note there.

6. It is contained (Tepléxer). From Tepi, round about, and exw, to hold. Hence, to contain or comprehend. So Luke v. 9, he was astonished (Jáμßos avròv πeρiéσxev); lit., astonishment held him encompassed. Also, Acts xxiii. 25, “He wrote a letter after this manner (περιέχουσαν τὸν τύπον τοῦτον); lit., containing this form. The verb here is impersonal. The kindred word Teρioxý occurs only in Acts viii. 32, rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the book circumscribed or marked off.

(ἐν

In the scripture (ev ypapy). The best texts reject the article. Tpapý means a passage of scripture. See on Mark xii. 10. Hence Rev., in scripture; margin, in a scripture.

Behold I lay, etc. See Rom. ix. 33.

Precious. See on ver. 4.

7. He is precious ( Tun). Wrong. Render, as Rev., For you therefore which believe is the preciousness (honor, in margin).

Is made the head of the corner (ἐγενήθη εἰς κεφαλὴν ywvías). Rev., correctly, "was made." The preposition eis, unto, carrying the idea of coming unto the place of honor, is not rendered in A. V. or Rev. Lit., it would be, was made or became unto the head, etc.

9. Generation (yévos). Better, Rev., race: a body with a common life and descent.

Nation (vos). People (aòs). The distinction between. these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Aaòs, people, occurring very often in the Septuagint, is used there mostly of the Israelites, the chosen people. The same use is also frequent in the New Testament; but it is employed in a more general sense, as by Luke ii. 10. It would seem that this idea, however, in its metaphorical and Christian application, the chosen Israel of God, directed Peter's choice of the word, since he adds, a people for God's own possession.

Peculiar (eis Teρiπоínσiv). Lit., a people for acquisition. Rev., a people for God's own possession. Wyc., a people of purchasing. Cranmer, a people which are won. The word occurs 1 Thess. v. 9, rendered obtaining (Rev.); Eph. i. 14, God's own possession (Rev.). See Isa. xliii. 21 (Sept.), where the kindred verb occurs: "This people have I formed for myself (περιεποιησάμην).

Shew forth (ayyeiλnte). Only here in New Testament. Proclaim, tell abroad.

The praises (Tàs ȧpeτàs). Lit., the virtues. So Rev., excellencies. The word occurs Isa. xliii. 21 (Sept., see above), and is rendered praise. See, also, Isa. xlii. 12 (Sept.), "Declare his praise (aperàs) in the islands."

10. People (Xaòs). See on ver. 9, and note the choice of the term here. A people of God. Compare Rom. ix. 25, 26.