Lit., and better, foreknown, as Rev.

Manifested (φανερωθέντος)

Observe the difference in tense. Foreknown is the perfect participle, has been known from all eternity down to the present "in reference to the place held and continuing to be held by Christ in the divine mind" (Salmond). Manifested is the aorist participle, pointing to a definite act at a given time.

In these last times ( ἐπ' ἐσχάτου τῶν χρόνων)

Lit., as Rev., at the end of the times.

Compare Romans 4:24.

That your faith and hope might be in God

Some render, that your faith should also be hope toward God.

The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (Joshua 3:5; 1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας, purifying, Acts 15:9.

Obeying (ὑπακοῇ)

Rev., obedience. A peculiarly New Testament term unknown in classical Greek. In the Septuagint only 2 Samuel 22:36; rendered in A. V. gentleness. Rev., condescension, in margin.

Unfeigned (ἀνυπόκριτον)

Ἀ, not, ὑποκριτής, actor. The latter word is from ὑποκρίνεσθαι, to answer on the stage, and hence to play a part or to act. A hypocrite is, therefore, an actor.

With a pure heart (ἐκ καθαρᾶς καρδίας)

The best texts reject καθαρᾶς, pure. Render, therefore, as Rev., from the heart.

Fervently (ἐκτενῶς)

Used by Peter only, and only in this passage. He uses the kindred adjective ἐκτενής without ceasing, in Acts 12:5, where the narrative probably came from him, and also at 1 Peter 4:8; "fervent charity." The words are compounded with the verb τείνω, to stretch, and signify intense strain; feeling on the rack.

Rev., having been begotten again. Compare James 1:18.

Of (ἐκ) seed - by (διά) 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 (λόγου Θεοῦ)

The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. 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 James 1:18, "Speaker's Commentary").

Seed (σπορᾶς)

Nowhere else in the New Testament. Primarily, the sowing of seed.

Following the reading ἀνθρώπου, in the Septuagint, Isaiah 50:6, which Peter quotes here. But the best texts read αὐτῆς, of it, or, as Rev., thereof.

Withereth (ἐξηράνθη)

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 (ἐξέπεσεν). Lit., fell off, the force of ἐκ.

Compare 1 Peter 1:23, and note that ῥῆμα is used for word, instead of λόγος; and Κύριος, Lord, instead of Θεός, 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 λόγος to ῥῆμα. It may be due to the Greek translation, which Peter follows.

Lit., every, or all manner of.

Evil-speaking (καταλαλιάς)

Lit., speakings against. A rare word. Only here and 2 Corinthians 12:20.

Peculiar to Peter, and only in this passage. Lit., born but just now (ἄρτι).

Babes (βρέθη)

The word signifying peculiarly a child at birth, or of tender years. See Luke 18:15; Acts 7:19. Of the infant Jesus, Luke 2:12, Luke 2:16. Here marking the recency of Christian life in the converts addressed.

Desire (ἐπιποθήσατε)

The compound is intensive; earnestly desire. So Rev., long for. Compare Philippians 2:26.

The sincere milk of the word (τὸ λογικὸν ἄδολον γάλα)

The A. V. has rendered λογικὸν, 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 (Romans 12:1) it is rendered reasonable; which Rev. gives here in margin.

Sincere (ἄδολον) is another epithet of the milk

Lit., without guile, unadulterated. Compare guile in 1 Peter 2:1. 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.

Aorist tense. More literally, ye tasted. "A taste excites the appetite" (Bengel). Compare long for, 1 Peter 2:2, and Psalm 34:8.

Gracious (χρηστὸς)

Actively benignant, "as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness" (Salmond). See on Matthew 11:30.

Indicating a close (πρός) and an habitual (present participle) approach and an intimate association.

A living stone (λίθον ζῶντα)

Omit as unto. So Rev. The words are in apposition with whom (Christ). Compare Peter's use of the same word, stone, in Acts 4:11, and Matthew 21:42. It is not the word which Christ uses as a personal name for Peter (Πέτρος); so that it is not necessary to infer that Peter was thinking of his own new name.

Disallowed (ἀποδεδοκιμασμένον)

Rev., rejected. See on the simple verb, 1 Peter 1:7. The word indicates rejection after trial.

Of God (παρὰ Θεῷ)

Of in the A. V. is equivalent to by; but πατά 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 Matthew 19:26; Romans 2:11.

Precious (ἔντιμον)

At 1 Peter 1:19 (precious blood) another word is used (τίμιος), denoting essential preciousness. The word here indicates the preciousness as recognized or held in honor.

It seems as though Peter must have had in mind the conception embodied 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 (1 Peter 2:2) 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 (Colossians 2:6, Colossians 2:7).

To offer up (ἀνενέγκαι)

The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά, 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 Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24 of this chapter is suggestive, where it is said that Christ bare (ἀνήνεγκεν) our sins: carried them up to the cross. See note there.

From περί, round about, and ἔχω, to hold. Hence, to contain or comprehend. So Luke 5:9, he was astonished (θάμβος αὐτὸν περιέσχεν) ; lit., astonishment held him, encompassed. Also, Acts 23:25, "He wrote a letter after this manner (περιέχουσαν τὸν τύπον τοῦτον) ; lit., containing this form. The verb here is impersonal. The kindred word περιοχή occurs only in Acts 8:32, rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the book circumscribed or marked off.

In the scripture (ἐν γραφῇ)

The best texts reject the article. Γραφή means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a scripture.

Behold I lay, etc

See Romans 9:33.

Precious

See on 1 Peter 2:4.

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 γωνίας)

Rev., correctly, "was made." The preposition εἰς, 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.

Better, Rev., race: a body with a common life and descent.

Nation (ἔθνος). People (λαὸς)

The distinction between these three words cannot be closely pressed. Race emphasizes the idea of descent; nation, of community. Λαὸς 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 2:10. It would seem that this idea, however, in its metaphorical and Christian application, the chose Israel of God, directed Peter's choice of the word, since he adds, a people for God's own possession.

Peculiar (εἰς περιποίησιν)

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 Thessalonians 5:9, rendered obtaining (Rev.); Ephesians 1:14, God's own possession (Rev.). See Isaiah 43:21 (Sept.), where the kindred verb occurs: "This people have I formed for myself (περιεποιησάμην).

Shew forth (ἐξαγγείλητε)

Only here in New Testament. Proclaim, tell abroad.

The praises (τὰς ἀρετὰς)

Lit., the virtues. So Rev., excellencies. The word occurs Isaiah 43:21 (Sept., see above), and is rendered praise. See, also, Isaiah 42:12 (Sept.), "Declare his praise (ἀρετὰς) in the islands."

See on 1 Peter 2:9, and note the choice of the term here. A people of God. Compare Romans 9:25, Romans 9:26.

A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Acts 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15.

Strangers (παροίκους)

Rev., sojourners. Compare 1 Peter 1:17, "the time of your sojourning (παροικίας)."

Which (αἵτινες)

The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category.

Rev., behavior. See on 1 Peter 1:15.

Whereas (ἐν ᾧ)

Rev., correctly, wherein; in the matter in which.

They speak against (καταλαλοὔσιν)

Compare evil-speakings, 1 Peter 2:1, and Acts 28:22.

Which they shall behold (ἐποπτεύοντες)

Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ἐπόπτης, an eye-witness, occurs only at 2 Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes.

Evil-doers (κακοποιῶν)

The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself.

Visitation (ἐπισκοπῆς)

The radical idea of the word is that of observing or inspecting. Hence ἐπίσκοπος, an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The "day of visitation" is the day of looking upon: "When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls" (1 Peter 2:25, Lumby).

Rev., be subject. See Romans 13:1 sq.

Ordinance of man (ἀνθρωπίνῃ κτίσει)

Lit., to every human creation or institution. Rev., creation, in margin.

King

The emperor, styled king by Greek writers.