Exegetical and Hermeneutical Commentary of 1 Peter 2:2
As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
2. as newborn babes ] The Greek noun, like the English, implies the earliest stage of infancy. See Luk 1:41; Luk 1:44; Luk 2:12; Luk 2:16.
the sincere milk of the word ] The English version tries to express the force of the original but has had recourse to a somewhat inadequate paraphrase. Literally, the words may be rendered as the rational (or intellectual) milk, the adjective having very nearly the force of “spiritual” in such passages as 1Co 10:3-4. The “milk” of which he speaks is that which nourishes the reason or mind, and not the body, and is found in the simpler form of the Truth as it is in Jesus which was presented by the Apostolic Church to the minds of its disciples. Looking to the other instances of parallelism between St Peter’s language and those of the Epistles of St Paul, we can scarcely be wrong in thinking that here also he more or less reproduces what he had read in them. The word for “rational” meets us in Rom 12:1 (“reasonable” in the English version), in the same sense as here, and is not found elsewhere in the New Testament. The thought that those who are as yet in spiritual childhood, must be fed with the spiritual milk adapted to their state, is found in 1Co 3:2. Comp. also Heb 5:12-13. There is almost as striking a coincidence in the adjective sincere (better, pure or unadulterated), which expresses precisely the same thought as that of St Paul’s words in 2Co 2:17 (“we are not, as the many, adulterators of the word of God”) and 2Co 4:2 (“not dealing with the word of God deceitfully”). The thought implied in the word is that, however simple may be the truths which men teach, according to the capacities of their hearers, they should at all events be free from any admixture of conscious falsehood. The words fix the sentence of condemnation on the “pious frauds,” on the populus vult decipi et decipiatur, on which even Christian teachers and Churches have too often acted. In the word “desire,” or long after (the word expressing an almost passionate yearning), we have a sad reminder that the spiritual appetite is not as spontaneous as the natural. Infants do not need to be told to seek the mother’s breast.
that ye may grow thereby ] The better MSS. add the words unto salvation. Though not essential to the sense, they give a worthy completeness to it, and it is not easy to understand how they came to be omitted in the later MSS.
Fuente: The Cambridge Bible for Schools and Colleges
As new-born babes – The phrase used here would properly denote those which were just born, and hence Christians who had just begun the spiritual life. See the word explained in the notes at 2Ti 3:15. It is not uncommon, in the Scriptures, to compare Christians with little children. See the notes at Mat 18:3, for the reasons of this comparison. Compare the 1Co 3:2 note; Heb 5:12, Heb 5:14 notes.
Desire the sincere milk of the word – The pure milk of the word. On the meaning of the word sincere, see the notes at Eph 6:24. The Greek word here ( adolon) means, properly, that which is without guile or falsehood; then unadulterated, pure, genuine. The Greek adjective rendered of the word, ( logikon,) means properly rational, pertaining to reason, or mind; and, in the connection here with milk, means that which is adapted to sustain the soul. Compare the notes at Rom 12:1. There is no doubt that there is allusion to the gospel in its purest and most simple form, as adapted to be the nutriment of the new-born soul. Probably there are two ideas here; one, that the proper aliment of piety is simple truth; the other, that the truths which they were to desire were the more elementary truths of the gospel, such as would be adapted to those who were babes in knowledge.
That ye may grow thereby – As babes grow on their proper nutriment. Piety in the heart is susceptible of growth, and is made to grow by its proper aliment, as a plant or a child is, and will grow in proportion as it has the proper kind of nutriment. From this verse we may see:
(1) The reason of the injunction of the Saviour to Peter, to feed his lambs, Joh 21:15; 1Pe 2:1-2. Young Christians strongly resemble children, babies; and they need watchful care, and kind attention, and appropriate aliment, as much as new-born infants do. Piety receives its form much from its commencement and the character of the whole Christian life will be determined in a great degree by the views entertained at first, and the kind of instruction which is given to those who are just entering on their Christian course. We may also see,
(2) That it furnishes evidence of conversion, if we have a love for the simple and pure truths of the gospel. It is evidence that we have spiritual life, as really as the desire of appropriate nourishment is evidence that an infant has natural life. The new-born soul loves the truth. It is nourished by it. It perishes without it. The gospel is just what it wants; and without that it could not live. We may also learn from this verse,
(3) That the truths of the gospel which are best adapted to that state, are those which are simple and plain. Compare Heb 5:12-14. It is not philosophy that is needed then; it is not the profound and difficult doctrines of the gospel; it is those elementary truths which lie at the foundation of all religion, and which can be comprehended by children. Religion makes everyone docile and humble as a child; and whatever may be the age at which one is converted, or whatever attainments he may have made in science, he relishes the same truths which are loved by the youngest and most unlettered child that is brought into the kingdom of God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. As new-born babes] In the preceding chapter, 1Pet 1:23, the apostle states that they had been born again; and as the new-born infant desires that aliment which nature has provided for it, so they, being born again-born from above, should as earnestly require that heavenly nourishment which is suited to their new nature; and this the apostle calls the sincere milk of the word, , or, as some translate, the rational unadulterated milk; i.e. the pure doctrines of the Gospel, as delivered in the epistles and gospels, and as preached by the apostles and their successors. The rabbins frequently express learning to know the law, c., by the term sucking, and their disciples are often denominated those that suck the breast. The figure is very expressive: as a child newly born shows an immediate desire for that nourishment, and that only, which is its most proper food so they, being just born of God, should show that the incorruptible seed abides in them, and that they will receive nothing that is not suited to that new nature: and, indeed, they can have no spiritual growth but by the pure doctrines of the Gospel.
That ye may grow thereby] , Unto salvation, is added here by ABC, and about forty others; both the Syriac, the Arabic of Erpen, Coptic, AEthiopic, Armenian, Slavonic, Vulgate, and several of the ancient fathers. The reading is undoubtedly genuine, and is very important. It shows why they were regenerated, and why they were to desire the unadulterated doctrines of the Gospel; viz.: that they might grow up unto salvation. This was the end they should always have in view; and nothing could so effectually promote this end as continually receiving the pure truth of God, claiming the fulfilment of its promises, and acting under its dictates.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Pursuant to his discourse, 1Pe 1:23, where he speaks of their new birth, he here calls them new-born babes; but that not in opposition to those that are adult, or of fall age, as Heb 5:14; 1Co 3:1, but in opposition to their former corrupt and unregenerate state, in which they were destitute of all spiritual life; and so this agrees, not only to young converts, but generally to all regenerate persons.
Desire; being new-born babes, act as such in earnestly desiring and longing for that spiritual nourishment, which is so needlul for you, even as children, as soon as they come into the world, are lingering after the breast.
The sincere milk of the word: the Greek may be rendered (and is by some) reasonable milk, viz. such as is for the soul, not for the body; that whereby the mind is nourished and strengthened; or, wordy milk, the substantive from which it is derived properly and first signifying word, or speech, and being used for the word of God, Heb 4:12. But this not being proper English, our translation renders it best, the milk of the word, i.e. the word which is milk. The apostle useth an adjective for a substantive, but that adjective doth not signify the quality of the subject, milk, as the other, sincere, doth, but the subject of itself. The like phrase we have, 1Pe 3:7; Greek, female, or wifeish, weaker vessel, which we turn by the substantive, wife, who is said there to be the weaker vessel. So that the doctrine of the gospel is here to be understood, as Isa 55:1, and believers are to be nourished by the same word, as their food, by which, as the seed, they are said to be begotten, 1Pe 1:23. This milk of the word is said to be sincere, i.e. pure, without mixture or adulteration, not blended, or diluted, (as vintners do by their wine, to whose practice Paul alludes, when he speaks of mens corrupting the word, 2Co 2:17; 4:2), with human fictions or traditions. Infants love the sweetness of their mothers milk, and desire it pure, as it is: believers should desire the word pure, as it is in itself, not mixed with any thing that may lessen its sweetness and hinder its efficacy.
That ye may grow thereby; that by the word, as your spiritual nourishment, ye may grow more in spiritual life and strength, till ye come to be perfect men, Eph 4:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. new-born babesaltogetherwithout “guile” (1Pe 2:1).As long as we are here we are “babes,” in a speciallytender relation to God (Isa40:11). The childlike spirit is indispensable if we would enterheaven. “Milk” is here not elementary truths incontradistinction to more advanced Christian truths, as in 1Co 3:2;Heb 5:12; Heb 5:13;but in contrast to “guile, hypocrisies,” c. (1Pe2:1) the simplicity of Christian doctrine in general tothe childlike spirit. The same “word of grace” which is theinstrument in regeneration, is the instrument also of building up.“The mother of the child is also its natural nurse”[STEIGER]. The babe,instead of chemically analyzing, instinctively desires and feeds onthe milk; so our part is not self-sufficient rationalizing andquestioning, but simply receiving the truth in the love of it (Mt11:25).
desireGreek,“have a yearning desire for,” or “longing after,”a natural impulse to the regenerate, “for as no one needs toteach new-born babes what food to take, knowing instinctively that atable is provided for them in their mother’s breast,” so thebeliever of himself thirsts after the word of God (Ps119:1-176). Compare TATIUS’language as to Achilles.
sincereGreek,“guileless.” Compare 1Pe2:1, “laying aside guile.” IRENUSsays of heretics. They mix chalk with the milk. The article, “the,”implies that besides the well-known pure milk, the Gospel,there is no other pure, unadulterated doctrine; it alone can make usguileless (1Pe 2:1).
of the wordNot asALFORD, “spiritual,”nor “reasonable,” as English Version in Ro12:1. The Greek “logos” in Scripture isnot used of the reason, or mind, but of the WORD; thepreceding context requires that “the word” should be meanthere; the adjective “logikos” follows themeaning of the noun logos, “word.” Jas1:21, “Lay apart all filthiness . . . and receivewith meekness the engrafted WORD,”is exactly parallel, and confirms English Version here.
growThe oldestmanuscripts and versions read, “grow unto salvation.“Being BORN again untosalvation, we are also to grow unto salvation. The end towhich growth leads is perfected salvation. “Growth is themeasure of the fulness of that, not only rescue from destruction, butpositive blessedness, which is implied in salvation“[ALFORD].
therebyGreek,“in it”; fed on it; in its strength (Ac11:14). “The word is to be desired with appetite as thecause of life, to be swallowed in the hearing, to be chewed as cud isby rumination with the understanding, and to be digested by faith”[TERTULLIAN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
As new born babes,…. The Syriac version renders it, “be ye simple as infants”; and as if it was a distinct exhortation of itself, and from that which follows; though it seems rather to be descriptive of the persons spoken to, and a character of them, under which the apostle addresses them; which carries in it a reason strengthening the exhortation after given: he takes it for granted that they were begotten again, according to the abundant mercy of God, and born of incorruptible seed, by the word of God, and that they were just, or lately born; and which is to be understood of them all in general, and not of younger converts among them, who might be called little children with respect to others who were young men or fathers; but that, comparatively speaking, those that had been of the longest standing were but as it were newly born, it being at most but a few years since they were called by grace: and they were as “babes”, not on account of their want of knowledge, or unskilfulness in the word of righteousness; or of nonproficiency in the learning of divine truths, and their great dulness, backwardness, and imperfection; or because of their incapacity in taking in, and digesting the strong meat and sublimer doctrines of the Gospel; or for their instability and simplicity, being easily deceived and beguiled; nor for their weakness in faith, not being able to walk alone, and their insufficiency to defend, or provide for themselves; but because of their harmlessness and innocence, meekness and humility; and for the sincerity of their faith and love, obedience and profession. The proselytes to the Jews’ religion are often said m to be , “as an infant just born”, or a new born babe; to which the allusion may here be made:
desire the sincere milk of the word; this is not a declaration that these new born souls did do so, though that might be true, but an exhortation to them so to do, as it became them: by “the sincere milk of the word” is meant the Gospel, even the whole of it, and not, as elsewhere, the more plain and easy truths of it; which is compared to milk for its purity in itself, for every word of God is pure and for its purifying nature, as used by the Spirit of God; and for its sweetness and agreeable taste to a regenerate man; and because easy of digestion to a spiritual one; and because it is nutritive to him, by it he is nourished up unto eternal life; and because, as milk is of a cooling nature, so the Gospel is a means, in the hand of the Spirit of God, of assuaging those inflammations, and of allaying that wrath and fiery indignation, raised in the conscience of a sinner by the law; and because as milk, medicinally used, is a restorative in consumptive disorders, so the Gospel is not only the means of helping a declining person, and who is wasted and consumed by sin, but even of quickening such as are dead in sin; it is the savour of life unto life. The Jewish writers speak of , “the milk of the law” n, of which they generally interpret o the passage in Isa 55:1 but it is much better applied to the Gospel, which is the milk of the word, or “rational milk”: not that the Gospel is a scheme according to the carnal reason of men; it is contrary to that, and above sound reason, though not repugnant to it; but it is what is calculated for faith, the spiritual reason of men, and for such who have their spiritual senses exercised, to discern between good and evil; it is a spiritual drink, and is made up of spiritual things, and suited to the spiritual man; it is milk, not in a natural, but in a mystic and spiritual sense: the Syriac version renders it, “the word which is as milk, pure and spiritual”: and it is “sincere”; without mixture, unadulterated with the inventions and doctrines of men, Jews or heretics: or “without deceit”; being neither deceitfully handled by the faithful ministers of it, nor causing deceit, or deceiving those that cordially receive it. Now, this it becomes regenerate person, to “desire”; and vehemently long after, as a new born babe does after its mother’s milk; for the Gospel is that to one that is born again, as the breast is to a babe: desire after it supposes knowledge of it; and where there is an experimental knowledge, there will be a value and esteem for it, even above necessary food, and, at times, an hungering and thirsting after it, an impatient longing for, and desire of it; when such souls will labour after it, and diligently observe and attend every opportunity of enjoying it, and think long ere the seasons of meeting with it return; for it is suitable food for them, savoury food, such as their souls love, and which indeed they cannot live without: now the end of this exhortation, and of such a desire, and of feeding on the words of faith and sound doctrine, is,
that ye may grow thereby: regenerate persons are not at their full growth at once; they are first children, then young men, and then fathers in Christ; the Gospel is appointed as a means of their spiritual growth, and by the blessing of God becomes so, and which they find to be so by good experience; and therefore this milk of the word is desirable on this account, for the increase of faith, and the furtherance of the joy of it; for their growth in grace, and in the knowledge of Jesus Christ, and in an experience of spiritual strength from him, and unto him, as their head in all things; not merely in the leaves of a profession, but in the fruits of grace, righteousness, and holiness. The Alexandrian copy, and several others, and also the Vulgate Latin, Syriac, and Ethiopic versions, add, “unto salvation”: that is, until they come to a perfect knowledge of Christ, and to be perfect men with him, being arrived to the measure of the stature of the fulness of Christ, and in the possession of that salvation he has obtained for them.
m T. Bab. Yebamot, fol. 22. 1. & 48. 2. & 62. 1. & 97. 2. Maimon. Hilch. Issure Bia, c. 14. sect. 11. & Eduth, c. 13. sect. 2. n Jarchi in Cant. 5. 12. o Jarchi, Aben Ezra, & Kimchi, in Isa. lv. 1. Abarbinel, Mashmia Jeshua, fol. 26. 1.
Fuente: John Gill’s Exposition of the Entire Bible
As newborn babes ( ). , old word, originally unborn child (Lu 1:41-44), then infant (Lu 2:12), here figuratively, like . is a late and rare compound (Lucian, imperial inscription) from and , with evident allusion to in 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl).
Long for (). First aorist (constative) active imperative of , old verb for intense yearning (Php 2:26).
The spiritual milk which is without guile ( ). is old word for milk as in 1Co 9:7 and as metaphor in 1Co 3:2. is an old compound (here alone in N.T.) adjective (alpha privative and deceit), unadulterated milk which, alas, is so hard to get. is an old adjective in –, from (reason, speech), in N.T. only here and Ro 12:1, used here with allusion to (1:23) and (1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Ro 12:1 Paul uses in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase (the spiritual or rational sheep of Christ).
That ye may grow thereby ( ). Purpose clause with and the first aorist passive subjunctive of , old and common verb to grow. See this same metaphor in Col 2:19; Eph 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food () made in 1Cor 3:2; Heb 5:13. Salvation () here is final salvation.
Fuente: Robertson’s Word Pictures in the New Testament
New – born [] . Peculiar to Peter, and only in this passage. Lit., born but just now [] .
Babes [] . The word signifying peculiarly a child at birth, or of tender years. See Luk 18:15; Act 7:19. Of the infant Jesus, Luk 2:12,
1Pe 2:16Here marking the recency of Christian life in the converts addressed. Desire [] . The compound is intensive; earnestly desire. So Rev., long for. Compare Phi 2:26.
The sincere milk of the word [ ] . The A. V. has rendered logikon, of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to liberal and ceremonial. In the only other place where it occurs (Rom 12:1) it is rendered reasonable; which Rev. gives here in margin.
Sincere [] 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “As newborn babes” (G k. hos artigenneta) as or like just begotten or born (Gk. brephe) infants, babes.
2) “Desire the sincere milk of the word.” Desire or strongly yearn for the (Gk. logikon) Spiritual or holy Word of (Gk. adolon gala) pure milk kind.
3) “That ye may grow thereby,” (Gk. hina) in order that (Gk. en auto) in or by it (Gk. eis soterian) into salvation or full deliverance. 1Co 3:1-3. Heb 5:12-14; 1Pe 3:18.
Fuente: Garner-Howes Baptist Commentary
2. The sincere milk of the word This passage is commonly explained according to the rendering of Erasmus, “Milk not for the body but for the soul;” as though the Apostle reminded us by this expression that he spoke metaphorically. I rather think that this passage agrees with that saying of Paul,
“
Be ye not children in understanding, but in malice.” (1Co 14:20.)
That no one might think that infancy, void of understanding and full of fatuity, was commended by him, he in due time meets this objection; so he bids them to desire milk free from guile, and yet mixed with right understanding. We now see for what purpose he joins these two words, rational and guileless, ( λογικὸν καὶ ἄδολος.) For simplicity and quickness of understanding are two things apparently opposite; but they ought to be mixed together, lest simplicity should become insipid, and lest malicious craftiness should creep in for want of understanding. This mingling, well regulated, is according, to what Christ says,
“
Be ye wise as serpents, and harmless as doves.” (Mat 10:16.)
And thus is solved the question which might have been otherwise raised. (19)
Paul reproves the Corinthians because they were like children, and therefore they could not take strong food, but were fed with milk. (1Co 3:1.) Almost the same words are found in Heb 5:12. But in these passages those are compared to children who remain always novices and ignorant scholars in the doctrine of religion, who continued in the first elements, and never penetrated into the higher knowledge of God. Milk is called the simpler mode of teaching, and one suitable to children, when there is no progress made beyond the first rudiments. Justly, then, does Paul charge this as a fault, as well as the author of the Epistle to the Hebrews. But milk, here, is not elementary doctrine, which one perpetually learns; and never comes to the knowledge of the truth, but a mode of living which has the savor of the new birth, when we surrender ourselves to be brought up by God. In the same manner infancy is not set in opposition to manhood, or full age in Christ, as Paul calls it in Eph 4:13, but to the ancientness of the flesh and of former life. Moreover, as the infancy of the new life is perpetual, so Peter recommends milk as a perpetual aliment, for he would have those nourished by it to grow.
(19) Our version here seems to convey the most suitable meaning, by taking λογικὸν for τοῦ λόγου; see similar instances in 1Pe 2:13 and 1Pe 3:7. It is the wordy milk, or milk made up of the word; the word is the milk. Then ἄδολον is to be taken in its secondary meaning: when applied to persons, it means undeceitful, or guileless; but when to things, genuine, pure, unadulterated, unmixed with anything deleterious. We may, therefore, render the words, “Desire the pure milk of the word.” It is a milk not adulterated by water or by anything poisonous. There is no contrast here between milk and strong food; but it includes all that is necessary as an aliment for the soul, when renewed. The Word had before been represented as the instrument of the new birth; it is now spoken of as the food and aliment of the new-born. — Ed.
Fuente: Calvin’s Complete Commentary
7. Being Like Babies 2:2
1Pe. 2:2 As newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation;
Expanded Translation
Just as newborn babies long for their physical milk, you must desire earnestly the spiritual milk which is without guile, that, by means of feeding on such food, you may grow unto salvation.
As newborn babes
_______________________
The word as (hos) is an adverb, referring to manner. We are to act like babies, in the manner specified. We are not just to copy babes, but newborn babies, infants, small ones who have only recently been born. The reference here is not necessarily to one who has just embraced the faith, or been converted to Christ. The Apostle simply states that Christiansall Christiansshould act like infants in their desire for nourishment. Just as they desire the physical nutriment, so we should long for the food that feeds the soul.
long for
Epipotheo. Literally, to desire besides . . . to desire earnestly, long for. By implication, to love, have affection for.
the spiritual milk
Or milk of the word (King James Version). The word spiritual logikos, is an adjective and occurs in only one other instance in the New TestamentRom. 12:1, where it is rendered reasonable. Its meaning is: agreeable to reason, following reason. Both here and in Rom. 12:1-21, the reference is to what Christians should be doing, as those whose primary interest is in that side of life which has to do with the cultivation of the mind and soul. We are to long for the milk which nourishes the soul of a personhis spiritual being, his inward person. Spiritual milk, then, is in contrast here to mere physical milk, that only provides nourishment for the body.
Several times in the epistles of Paul the word milk is employed as a term for the less difficult truths of Gods Word (Heb. 5:12-13, 1Co. 3:2). And, whereas this may also be true in the one passage before us, the emphasis here is on ones desire for spiritual nourishment.
without guile
In 1Pe. 2:1 we saw that we were to put aside all guile (dolos). Here Peter merely adds the alpha negative to the same word, hence, adolos. The meaning is: without guile or deceit, without falsehood; pure, genuine. Such is Gods Holy Word! Let us not water down his milk, and let us not take off the cream! (Pro. 30:5-6.)
that ye may grow thereby unto salvation
i.e., by partaking regularly of the food for the soul.
Milk so constitutes an infants food that they instinctively turn to their mothers breast as their only source of life. Their appetite is intense and frequent. They do not have to be urged and constantly admonished to seek that which causes them to grow. Contrarywise, they complain and cry if they do not get their food regularly, and plenty of it! Christians, how strong, how real, how intense is your desire for the word and will of God? Is it as strong as the small babys desire for milk? It should be!
Fuente: College Press Bible Study Textbook Series
(2) As newborn babes.The word newborn is, of course, newly, lately born, not born anew, although the birth meant is the new birth of 1Pe. 1:23. They are said to be still but newborn because they are still so far from maturity in Christ, as these sins testified. The metaphor is said to be not uncommon in Rabbinical writers to denote proselytes. St. Peter would, therefore, be describing Jews who had newly received the word of God, as proselytes of the new Israel. As means in keeping with your character of. (Comp. 1Pe. 1:14.)
Desire the sincere milk.The word for desire here is a strong wordget an appetite for it. Bengel is perhaps right when he says on newborn babes, It is their only occupation, so strong is their desire for it. St. Peter here again seems to lend a thought to the writer to the Hebrews (Heb. 5:12-14). In both places Jewish Christians are beginning to rebel against the Gospel instructions, and in both places they are warned that they have not yet outgrown the need of the very simplest elements of the Gospel. The epithet sincere should have been rendered guileless, as it contains a contrast with guile in the verse before; perhaps the intention of the epithet may be to rebuke the attempt to deal deceitfully with the Old Testament Scriptures after the example of the Septuagint passage quoted above.
Of the word.This translation of the original adjective cannot possibly be right. The only other place in the New Testament where it is used, Rom. 12:1, will show clearly enough its meaning here. There it is rendered your reasonable servicei.e., not the service which may be reasonably expected of you, but the ritual worship which is performed by the reason, not by the body. So here, the reasonable guileless milk will mean the guileless milk which is sucked in, not by the lips, but by the reason. The metaphor of milk (though used by St. Paul, 1Co. 3:2) was not so hackneyed as now; and the Apostle wished to soften it a little, and explain it by calling it mental milk, just as (so Huther points out) he explained the metaphor in 1Pe. 1:13, by adding of your mind. It is needless to add that the mental milk would, as a matter of fact, be the milk of the word, and that the Apostle is pressing his readers to cling with ardent attachment to the evangelical religion taught them by the Pauline party.
That ye may grow thereby.All the best manuscripts and versions add unto salvation, which may confidently be adopted into the text. Grow is, of course, said in reference to the infant state of the converts as yet, and the maturity set before them (children long to be grown up) is spoken of as salvation. When we compare this with 1Pe. 1:18, we see that the perfect emancipation from Jewish superstitions is a main part of the salvation to which they are to grow up.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. As new-born babes Born of the word of God, 1Pe 1:23. The members of these churches were not recent converts, as some suppose; for, through the labors of St. Paul and others, many churches in those countries had been founded nearly a score of years previously. If they were, we must not only take babes as in opposition to men, but milk as in opposition to strong meat, as in 1Co 3:2, and Heb 5:12. But no such contrast is intimated, and the whole tone of the epistle indicates vigour and large experience. The contrast is rather of babes and believers, and in a single respect: as babes, even the newly born, having once tasted the mother’s milk afterward desire it and are nourished by it, so the spiritually born, whether just now or long ago, having once tasted of the spiritual milk of the gospel, desire it as the food of their souls. Milk is simply the food, and not the kind of food: the kind is indicated in the adjective , translated here of the word, and sincere, that is, guileless, unadulterated, and undiluted. Irenaeus says of heretics, “They mix chalk with their milk.” Milk, then, is the true doctrine of the gospel the word which nourishes the soul.
Grow To full maturity in knowledge and grace. The best authorities add unto salvation, that is, toward eternal blessedness.
Fuente: Whedon’s Commentary on the Old and New Testaments
2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
Ver. 2. Desire the sincere ] , as in children all speak and work at once, hands, feet, mouth. See David’s desire,Psa 42:1Psa 42:1 ; Psa 119:20 ; Psa 119:40 ; Psa 119:131 . The Greek word signifieth vehemently to desire. See Rom 1:11 ; 2Co 5:2 ; Phi 1:8 ; Phi 2:16 .
The sincere ] Gr. Guileless, unmixed milk, not sugared or sophisticated with strains of wit, excellency of speech, &c., 1Co 2:1 .
That ye may grow thereby ] After regeneration, 1Pe 1:23 , augmentation. That word which breeds us, feeds us; as the same blood of which the babe is bred and fed in the womb, strikes up into the mother’s breasts, and there, by a further concoction, becometh white, and nourisheth it. And as milk from the breast is more effectually taken than when it hath stood a while, and the spirits are gone out of it; so the word preached rather than read, furthereth the soul’s growth. Let it be our care that we receive not the grace of God in vain; that we be not like the changeling Luther mentioneth, ever sucking, never batling; lest God repent him of his love and dry up the breasts; or send in the Assyrian to drink up our milk, Eze 25:4 ; that we be not always learning, and never to know the truth, 2Ti 3:6 , as ants run to and fro about a molehill, but grow not greater. A Christian should go from the word, as Moses did from the mount, as Naaman did out of Jordan, or as the woman of Samaria came to the well peccatrix, sinful, went away praedicatrix, preaching, saith Ambrose.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] as newborn babes (so the Rabbis, of their neophytes: see Wetst. h. l.), long after ( – gives, not intensity, but direction) the (the art. confines the reference to the gospel alone) spiritual (I thus render , for want of a better and more distinctive word. Its sense is as in ref. Rom., to distinguish the spoken of from mere , and to shew that it is spoken figuratively and spiritually: “Lac illud animi, non corporis, lac mente hauriendum.” Our English is too poor in psychological distinctions to be able to express it by any appropriate adjective: “ reasonable ” (vulg.) is decidedly wrong, as E. V. in Rom.; and “ of the word ,” as E. V., here after Beza, is just as bad) guileless (not ‘unadulterated,’ in contrast to less pure human teachings (cf. , 2Co 4:2 ): but, in contrast to above, ‘that is without guile,’ has no byends, no one purpose but to nourish and benefit the soul) milk (not here in contrast, as in 1Co 3:2 and Heb 5:12-13 , to strong meat: but simply in reference to its nourishing qualities), that on it (as , ‘fed on,’ see Winer, 48. a (3). d, note [3, p. 485, Moulton’s edn.]) ye may grow (properly passive: be nourished up) unto salvation (the growth is the measure of the fulness of that not only rescue from destruction, but positive blessedness, which is implied in ; see on the word above, ch. 1Pe 1:5 ):
Fuente: Henry Alford’s Greek Testament
1Pe 2:2 . , inasmuch as you are newborn babes: cf. (1Pe 1:23 ). The development of the metaphor rests upon the saying, unless ye be turned and become as the children ( ) ye shall not enter into the kingdom of heaven (Mat 18:3 ). (only here in metaphorical sense) is substituted for (preserved by St. Paul in 1Co 14:20 ) as = babes at the breast . A might have lost its traditional innocence but not a (= either child unborn as Luk 1:41 , or suckling in classical Greek). For the origin of the metaphor, which appears also in the saying of R. Jose, “the proselyte is a child just born,” compare Isa 28:9 , Whom will he teach knowledge?. Them that are weaned from the milk and drawn from the breasts , which the Targum renders, To whom was the law given?. Was it not to the house of Israel which is beloved beyond all peoples? . The quotation of 1Pe 2:3 suggests that the milk is Christ; compare St. Paul’s explanation of the tradition of the Rock which followed the Israelites in the desert (1Co 10:4 ) and the living water of Joh 4:14 . Milk is the proper food for babes; compare Isa 55:1 , buy milk (LXX, ) without money ( cf. 1Pe 1:18 ). This milk is guileless ( cf. of 1Pe 2:1 ) pure or unadulterated ( cf. , 2Co 4:2 ). The interpretation of (pertaining to ) is doubtful. But the use of just above (1Pe 1:23 ) probably indicates the sense which St. Peter put upon the adjective he borrowed (?) from Rom 12:1 , . There and elsewhere . = rationabilis, spiritual ; here belonging to contained in the Word of God, delivered by prophet or by evangelist. St. Paul in his use of . and of the metaphor of milk (solid food, 1Co 3:1 ff.) follows Philo and the Stoics. , that fed thereon ye may grow up ( cf. Eph 4:14 f.) unto salvation ; cf. Jas 1:21 , “receive the ingrafted word which is able to save your souls”.
Fuente: The Expositors Greek Testament by Robertson
newborn. Greek. artigennetos. Only here.
babes. App-108.
desire = earnestly desire. Greek. epipotheo. See Rom 1:11. Compare Pro 2:1-6.
sincere. Greek. adolos = without guile. Only here.
milk. Compare 1Co 3:2.
of the word. Greek. logikos. Only here and Rom 12:1, where it is rendered “reasonable”. The milk to be found in the Word of God is in the highest sense. “reasonable”. See 1Pe 3:15.
that = in order that. Greek. hina.
thereby = in (App-104.) it. Compare 2Pe 3:18. The texts add “unto (App-104.) salvation”.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] as newborn babes (so the Rabbis, of their neophytes: see Wetst. h. l.), long after (- gives, not intensity, but direction) the (the art. confines the reference to the gospel alone) spiritual (I thus render , for want of a better and more distinctive word. Its sense is as in ref. Rom., to distinguish the spoken of from mere , and to shew that it is spoken figuratively and spiritually: Lac illud animi, non corporis, lac mente hauriendum. Our English is too poor in psychological distinctions to be able to express it by any appropriate adjective: reasonable (vulg.) is decidedly wrong, as E. V. in Rom.; and of the word, as E. V., here after Beza, is just as bad) guileless (not unadulterated, in contrast to less pure human teachings (cf. , 2Co 4:2): but, in contrast to above, that is without guile, has no byends, no one purpose but to nourish and benefit the soul) milk (not here in contrast, as in 1Co 3:2 and Heb 5:12-13, to strong meat: but simply in reference to its nourishing qualities), that on it (as , fed on, see Winer, 48. a (3). d, note [3, p. 485, Moultons edn.]) ye may grow (properly passive: be nourished up) unto salvation (the growth is the measure of the fulness of that-not only rescue from destruction, but-positive blessedness, which is implied in ; see on the word above, ch. 1Pe 1:5):
Fuente: The Greek Testament
1Pe 2:2. , as new-born) who do nothing else, but only desire. The first age of the Church of the New Testament is marked out.-, babes) who are free from all guile.-) Derived from , the Word, ch. 1Pe 1:23. The milk of the Word is a periphrasis for the Word itself. Comp. Rom 12:1, note.-, without guile) The antithesis to guile in 1Pe 2:1.-, milk) This is the same as that which is before called seed, ch. 1Pe 1:23.- , that ye may grow thereby unto salvation) We are born again unto salvation, ch. 1Pe 1:3; 1Pe 1:5; 1Pe 1:9; and we grow unto salvation, in this passage. The copies of greatest authority have long read,[13] : in the more recent ones, an hiatus has been introduced, the eye of one or two copyists having glided from to in the next verse. Peter had in his mind Psalms 34, which in 1Pe 2:8, under those words which Peter repeats, holds out to us , salvation. , . , . O taste and see that the Lord is good: Blessed is the man that trusteth in Him. The first tastes of the goodness of God are afterwards followed by more full and happy experiences.
[13] ABC Vulg. and almost all Versions, read . Rec. Text, with inferior authorities, omits the words.-E.
Fuente: Gnomon of the New Testament
newborn: 1Pe 1:23, Mat 18:3, Mar 10:15, Rom 6:4, 1Co 3:1, 1Co 14:20
the sincere: Psa 19:7-10, 1Co 3:2, Heb 5:12, Heb 5:13
grow: 2Sa 23:5, Job 17:9, Pro 4:18, Hos 6:3, Hos 14:5, Hos 14:7, Mal 4:2, Eph 2:21, Eph 4:15, 2Th 1:3, 2Pe 3:18
Reciprocal: Gen 35:2 – clean Job 23:12 – I have esteemed Psa 15:3 – backbiteth Psa 32:2 – whose Psa 34:8 – taste Psa 119:30 – chosen Psa 119:50 – for thy Psa 119:101 – refrained Psa 119:131 – opened Psa 119:140 – pure Ecc 5:1 – ready Son 4:5 – two breasts Isa 28:9 – weaned Isa 55:1 – milk Isa 58:2 – they ask Isa 66:11 – ye may suck Jer 3:15 – which shall Jer 9:4 – walk Mat 13:23 – good Mat 19:14 – for Mar 4:24 – Take Mar 10:14 – for Luk 8:15 – in an Luk 8:18 – heed Luk 9:47 – took Luk 10:21 – revealed Luk 18:16 – for Joh 1:13 – were Joh 21:15 – lambs Act 8:31 – How Act 10:33 – are we Act 17:11 – they received Rom 2:20 – a teacher Rom 10:17 – faith Rom 13:13 – strife 1Co 5:8 – neither 2Co 7:11 – vehement Eph 4:22 – ye Eph 4:24 – new Phi 2:3 – nothing Col 1:5 – the word 1Th 2:13 – effectually 1Ti 3:6 – novice 1Ti 4:6 – nourished 1Ti 6:4 – words Jam 3:14 – if 1Pe 1:3 – hath 1Pe 1:25 – this
Fuente: The Treasury of Scripture Knowledge
1Pe 2:2. The disciples to whom this epistle is addressed were not actually beginners in the service of Christ. Peter only means for them to be as newborn babes in that they were to be free from the evils named in the preceding verse. This is a very appropriate illustration seeing an infant would be free from such. Also as newborn babes in that they would show a desire for the nourishment provided for them.
Fuente: Combined Bible Commentary
1Pe 2:2. as new-born babes. Of two words for child, one of which corresponds etymologically to our infant, and means the child yet incapable of speech, and then more generally (as in Gal 4:1) a minor, the other the child at the stage of birth; or at the tenderest age (cf. Luk 18:15; Act 7:19), it is the latter that is used here, as it is also used of Timothy (2Ti 3:15), and of the infant Jesus (Luk 2:12; Luk 2:16). It is not used, however, in the metaphorical sense in which the babe (as designated by the other word) in knowledge is contrasted with him who is of full age (Heb 5:13), or the immature and carnal with the spiritual (1Co 3:1). It expresses a simple fact here, the recency of the Christian life in these converts, which is marked still more emphatically by the addition of the strong adjective (nowhere else used in the N. T.) new-born. The contrast is not between Christians at different stages of Christian maturity, but between these converts as once they were and as now they have just come to be. And it is in this character (the as here again being the note of quality or fact, not of comparison) that they are charged to long for the pure, rational milk. The verb (an intensive or compound form) means not merely desire (as the E. V. renders it here, although elsewhere it deals better with its force, e.g. Rom 1:11, long; 1Th 3:6, desire greatly, etc.), but earnestly desire, or long for, as with the keen and healthy appetite of the child, with whom it is so natural to turn to the food convenient for it, that, as Bengel says, it is capable of nothing but this desire. It is difficult to convey the precise sense of the three words which follow. It is clear, however, that they describe the food for which these converts are to cultivate an appetite, and the E. V., though literally inexact, gives a sufficiently correct representation of their general import by its rendering sincere milk of the word. The term milk here does not mean the elementary doctrine which is suitable for babes in Christ in contrast with the meat (1Co 3:3), or the strong meat (Heb 5:12-14), which elsewhere is said to be for the full-grown. It is simply a figurative expression for the food which they must have, seeing that they are now in a new life. They themselves are not compared to babes, but said to be babes, as having been only recently ushered into the Christian life. And their food is not compared to milk, but said to be milk. But this is at once qualified by two adjectives which exhibit its nature. One of these is resolved into a noun, of the word, by our E. V. and some other versions, as well as by Beza, Bengel, etc. This brings out the sense well enough, but is not itself a correct translation. What the food is which is indicated by the milk, is not stated, but is left to be inferred from the context, which certainly points neither to the Eucharist, as some strangely imagine, nor even to Christ, as the Logos preached in the Word (so Weiss), but simply to the Word itself. And to make this plain, an adjective is attached which occurs often in the Classics, and in a variety of senses (e.g. belonging to speech, possessed of reason, logical, etc.), but in the N. T. is found only once again (Rom 12:1). In both its N. T. occurrences (and even in ecclesiastical Greek, the offering of the angels being described, e.g., in the Testament of the Twelve Patriarchs, as a rational and bloodless offering) it seems to mean rational, or spiritual (though these English words poorly express the idea), as opposed to literal or ceremonial. In the Pauline passage it designates the new sacrificial service to which the Christian is pledged by Christs sacrifice, as one in which the mind is engaged, which cannot be discharged by the hand without the heart or as an opus operatum like the legal circumstantial service of the Jew. In the present passage it explains the milk to be food for the soul, not for the body; spiritual milk for the spiritually new-born, not material milk as for the natural babe. But this is further defined by a second term, which signifies guileless, and in which, therefore, there may be an echo of the all guile of 1Pe 2:1. Two shades of meaning, however, are possible. If the figure of the milk is regarded as sunk in the idea of the Word to which it points, the term will be rendered sincere (as in E. V. and the Geneva Version), or without guile (as in Wycliffe), or without deceit (as in Cranmer; Tyndale gives without corruption). The point then will be that the Word is pure, uncrafty (as Jeremy Taylor puts it), incapable of deceiving or corrupting; with which may be compared the use of the cognate verb in 2Co 4:2, handling the Word of God deceitfully. If, as is more likely, the figure rules the term, it may be rendered unadulterate; free from any foreign element hurtful to the life; an analogy to which is found (see Lillie) in Shakespeares the innocent milk in its most innocent mouth (Winters Tale, 1Pe 3:2).
that ye may grow thereby. The best authorities add here the important words, unto salvation, which carry these converts in thought at once from their present infancy in grace on to what they are designed to be in the ultimate manifestation of the sons of God. The unflagging spiritual appetite or longing which is spoken of is to be cherished with this in view as its most proper object,their own growth from strength to strength, until they reach the measure of final redemption. This increase will be secured, and that goal reached, only thereby, or rather, therein; that is, so far as the Word is made the mental food in which their new life instinctively seeks its nourishment, and made this with that great object in view. Any other use of the Word of God comes short of a worthy use. To desire it only for some present pleasure and delight that a man may find in it, is not the due use and end of it: that there is delight in it, may commend it to those who find it so, and so be a means to advance the end; but the end it is not. To seek no more but a present delight, that vanisheth but with the sound by the words that die in the air, is not to desire the Word as meat but as music (Leighton).
Fuente: A Popular Commentary on the New Testament
St. Peter having directed us, in our preparation before we come to hear the word, and shown the necessity of laying aside an evil frame of spirit, he now directs us what we are to do when under the word, namely, that there be found with us a spiritual appetite to it, and that we have the same longing desires after it that the child has after the breast: As new-born babes desire the sincere milk, so desire you the uncorrupted word of God, that you may grow thereby.
Quest. How does the newborn infant desire its natural nourishment, its mother’s milk?
Ans. These four ways: first, it covets it with vehement desire, nothing will content and satisfy him, neither gold nor silver, in the absence of the word of God.
Secondly, The new-born infant desires the milk from a deep sense of its inward wants, it is pinched with hunger, and parched with thirst, and therefore cries for the breast; so is the Christian sensible of his wants, of his want of knowledge, want of grace; “It is little,” says he, “that I know of myself, less of God, least of Jesus Christ: Oh! that by conversing with his word, I might know him more, and serve him better.”
Thirdly, The infant desires its mother’s milk unmixed, as nature has prepared it, without any artificial sweetening of it. Some little regard the wholesomeness of the food, but only admire the dexterity of the cook: they applaud the parts of the preacher, when the word flows from the golden mouth of a celebrated orator: but the new-born Christian desires the sincere milk of the word without any composition of error, and without any such mixture of wit and eloquence as is inconsistent with the gravity and simplicity of the word they hear. Plain truths, without art or varnish, may be conveyed with more warmth and vigour to the conscience, than all the charms of human eloquence from the most fluent and popular tongue; yet always remembering, that though the ministers of God must come in plainness, yet not in rudeness of speech.
Fourthly, This desire of the babe after the sincere, unmixed, and uncompounded milk, is always accompanied with endeavour; it hunts for the breast, and is not satisfied that the breast is in its eye, but is impatient till it sucks and draws, that nourishment may be conveyed, and it grow thereby: thus active and operate are the desires and endeavours of a sincere Christian after the word of God: that which was seed to beget, they find food to strengthen, they can never be satisfied without it, they cannot be satisfied with a little of it.
Fuente: Expository Notes with Practical Observations on the New Testament
Drinking the Milk of the Word
Concerning 1Pe 2:3 , Kelcy notes that “if” in the original does not express any doubt, but is a statement of fact. Peter’s words come from Psa 34:8 as it appears in the LXX, or Greek translation of the Hebrew scriptures. The thought is that the milk of the word tastes good and produces good results so Christians will continue to have a strong desire for it.
Fuente: Gary Hampton Commentary on Selected Books
Verse 2
As newborn babes; referring to the mode of expression adopted in of the preceding chapter.–Desire the sincere milk of the word; desire constant instruction in the principles of religious truth and duty.
Fuente: Abbott’s Illustrated New Testament
2:2 {2} As {a} newborn babes, desire the sincere milk of the word, that ye may grow thereby:
(2) The second is, that being newly begotten and born of the new seed of the incorrupt word, drinking and sucking greedily the same word as milk, we should grow more and more in that spiritual life. And he calls it, sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.
(a) As it becomes new men.
Fuente: Geneva Bible Notes
Next he urged them to do something positive. Since they had experienced the new birth (1Pe 1:3; 1Pe 1:23), they should now do what babies do, not that they were new Christians necessarily. The milk of the Word is probably the milk that is the Word rather than the milk contained in the Word, namely, Christ, though either interpretation is possible. [Note: A. T. Robertson, Word Pictures in the New Testament, 6:95.] "Long for" is a strong expression that we could paraphrase "develop an appetite for." This is the only imperative in the passage in the Greek text. God’s Word is spiritual food that all believers instinctively desire, but we must also cultivate a taste for it (cf. 2Pe 3:18).
"It is sad when Christians have no appetite for God’s Word, but must be ’fed’ religious entertainment instead. As we grow, we discover that the Word is milk for babes, but also strong meat for the mature (1Co 3:1-4; Heb 5:11-14). It is also bread (Mat 4:4) and honey (Psa 119:103)." [Note: Wiersbe, 2:400.]
Ask God to give you a greater appetite for His Word. God’s Word is pure in that it is free from deceit (cf. 1Pe 1:22-25). "Salvation" here, as Peter used it previously, refers to the full extent of salvation that God desires every Christian to experience.
"The point of the figurative language is this: as a babe longs for nothing but its mother’s milk and will take nothing else, so every Christian should take no spiritual nourishment save the Word." [Note: Lenski, p. 78.]
The "milk" here is not elementary Christian teaching (cf. 1Co 3:2; Heb 5:12-13), in contrast to "meat," but the spiritual food of all believers. [Note: Michaels, p. 89.]