Exegetical and Hermeneutical Commentary of 1 Peter 2:3
If so be ye have tasted that the Lord [is] gracious.
3. if so be ye have tasted that the Lord is gracious ] Better, if ye tasted, as referring more definitely to the experiences of the first period of their life as Christians. The word “tasted” as applied to those experiences follows naturally, as in Heb 6:4, on the imagery of the milk. The Greek word for “gracious” itself carries on the metaphor of the tasting, being applied in Luk 5:39 to express the mellowness of wine ripened by age. The words are a quotation from Psa 34:8 as it stands in the LXX. version. We can scarcely doubt that the Apostle saw in the Master he had owned in Christ the “Lord” of whom the Psalmist spoke. It is possible that he may have been led to choose the quotation from the close resemblance in sound between the two Greek words for “Christ” ( Christos) and “gracious” ( Chrestos). The acceptance of the name of Christian as carrying with it this significance, and being, as it were, nomen et omen, was common in the second century (Tertullian Apol. 100:3), and it would have been quite in accordance with Jewish habits of thought for St Peter to have anticipated that application.
Fuente: The Cambridge Bible for Schools and Colleges
If so be ye have tasted that the Lord is gracious – Or rather, as Doddridge renders it, Since you have tasted that the Lord is gracious. The apostle did not mean to express any doubt on the subject, but to state that, since they had had an experimental acquaintance with the grace of God, they should desire to increase more and more in the knowledge and love of him. On the use of the word taste, see the notes at Heb 6:4.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. If so be ye have tasted] . Seeing ye have tasted. There could be no doubt that they had tasted the goodness of Christ who were born again, of incorruptible seed, and whose hearts were purified by the truth, and who had like precious faith with the apostles themselves.
That the Lord is gracious.] . From the similarity of the letters, many MSS. and several of the fathers have read, , the Lord is Christ, or Christ is the Lord.
This seems to refer to Ps 34:8: O taste and see that the Lord is good; , Sept. And there is still a reference to the sucking child that, having once tasted its mother’s milk, ever after desires and longs for it. As they were born of God, and had tasted his goodness, they would naturally desire the same pure unadulterated milk of the word.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If so be; this doth not imply a doubting, but a supposition, as was before observed, 1Pe 1:17.
Ye have tasted; not lightly tasted by a bare ineffectual knowledge, as Heb 6:4; but experienced and perceived by the taste of your spiritual palate; your spiritual sense, and ability to judge of spiritual things, being restored to you, with your new birth. He refers to Psa 34:8, and possibly to Isa 66:11.
The Lord; the Lord Jesus Christ, as appears by the next verse.
Is gracious; good, kind, or rather, sweet: the same word is applied to wine, Luk 5:39. The sense of the whole is: If ye have by faith received the gospel as glad tidings, and worthy of all acceptation, 1Ti 1:15, and therein perceived and experienced the sweetness of those consolations which are in Christ Jesus, Phi 2:1; or, which is the same, how sweet he is, who, in the preaching of the gospel, exhibits himself to your spiritual senses, to be fed upon and tasted by you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Peter alludes to Ps34:8. The first “tastes” of God’s goodness areafterwards followed by fuller and happier experiences. A taste whetsthe appetite [BENGEL].
graciousGreek,“good,” benignant, kind; as God is revealed to us inChrist, “the Lord” (1Pe2:4), we who are born again ought so to be good and kindto the brethren (1Pe 1:22).”Whosoever has not tasted the word to him it is not sweet it hasnot reached the heart; but to them who have experienced it, who withthe heart believe, ‘Christ has been sent for me and is becomemy own: my miseries are His, and His life mine,’ ittastes sweet” [LUTHER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If so be ye have tasted that the Lord is gracious. Reference is had to Ps 34:8, “O taste and see that the Lord is good”; and the Syriac version here adds, “if ye have seen”: by the Lord is meant, the Lord Jesus Christ, as the following words show, who is gracious and amiable, and lovely in his person; who has a fulness of grace in him for his people; has displayed his grace towards them, in engaging for them as a surety, in assuming their nature, obeying, suffering, and dying in their stead; he is gracious in his word and promises, truths and ordinances, and in all his offices and relations; and regenerate persons have tasted that he is so: an unregenerate man has no spiritual taste; his taste is vitiated by sin, and not being changed, sin is a sweet morsel in his mouth, and he disrelishes everything that is spiritual; but one that is born again savours the things of the Spirit of God; sin is exceeding sinful to him, and Christ exceeding precious; he, and his fruit, his promises, and blessings of grace, his word and ordinances, are sweet unto his taste: and the taste he has is not a mere superficial one, such as hypocrites may have of the good word of God, and the powers of the world to come; but such a taste of Christ, and of his grace, as, by a true faith, to eat his flesh, and drink his blood, and so have everlasting life; such have a saving and experimental knowledge of Christ, an application of him, and his saving benefits to them, a revelation of him in them, so that they find and feel that he dwells in them, and they in him; such receive out of Christ’s fulness, and grace for grace, and live by faith upon him, and receive nourishment from him; and of this the apostle made no doubt concerning these persons, but took it for granted that they had had such tastes of Christ, and therefore could not but desire the Gospel, which is a revelation of Christ, and sets forth the glory of his person, and the riches of his grace: and whereas, such as have truly tasted of his grace cannot but desire to have more, and fresh tastes of it; where should they have them, but in his word and ordinances? and therefore, would they grow in grace, and know more of Christ, and taste more of his goodness, it is their interest, as it is their spiritual nature, to desire the Gospel, in the purity and sincerity of it.
Fuente: John Gill’s Exposition of the Entire Bible
If ye have tasted ( ). Condition of first class with and first aorist middle indicative of in figurative sense as in Heb 6:4f. “A taste excites the appetite” (Bengel).
Gracious (). Quotation from Ps 34:8. The Hebrew for the LXX is simply tobh (good). Plato used the word for food also, and Peter carries out the metaphor in (milk) as in Lu 5:39.
Fuente: Robertson’s Word Pictures in the New Testament
Ye have tasted [] . Aorist tense. More literally, ye tasted. “A taste excites the appetite” (Bengel). Compare long for, ver. 2, and Psa 34:8.
Gracious [] . Actively benignant, “as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness” (Salmond). See on Mt 11:30.
Fuente: Vincent’s Word Studies in the New Testament
1) “If so be ye have tasted” (Gk. ei) on the condition that (Gk. egeusasthe) ye have tasted -partaken of the bread of life. David exhorted, “taste and see that the Lord is good.” Psa 34:8; Joh 6:50.
2) “That the Lord is gracious.” That (Gk. Chrestos) abounding in grace – the Lord is. Rom 5:20 asserts that, “where sin abounded, grace did much more abound” – and it still does. Paul found it so. 2Co 12:9.
Fuente: Garner-Howes Baptist Commentary
3 If so be that ye have tasted; or, If indeed ye have tasted. He alludes to Psa 34:8,
“
Taste and see that the Lord is good.”
But he says that this taste is to be had in Christ, as, doubtless, our souls can find no rest anywhere but in him. But he has drawn the ground of his exhortation from the goodness of God, because his kindness, which we perceive in Christ, ought to allure us; for what follows,
Fuente: Calvin’s Complete Commentary
8. The Living Stone and Spiritual House 2:310
1Pe. 2:3-4 if ye have tasted that the Lord is gracious: unto whom coming, a living stone rejected indeed of men, but with God elect, precious.
Expanded Translation
Presuming you have tasted and enjoyed the flavor of Christianity and that the Lord is helpful, kind, and meek; unto whom, as a living stone, you draw near; he who was indeed rejected by (the masses of) men, but with God he was picked out for special blessing and held in honor.
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tasted
Geuo, means literally to taste or try the flavor of, hence to perceive the flavor of, or enjoy, experience. Evidently Peter was writing to those who had enjoyed the blessings of the Christian life. Compare Heb. 6:4-5.
gracious
Chrestos. Properly, picked for use, useful, virtuous. Secondly, the word signified manageable; that is, mild or pleasant (as opposed to being harsh, hard, sharp or bitter. When it is employed with reference to persons, it refers to one who is kind and benevolent. Such is the Lord we serve, for He Himself said, My yoke is easy and my burden is light (Mat. 11:30). For this is the love of God, that we keep His commandments: and His commandments are not grievous (1Jn. 5:3).
unto whom coming
With reference to approaching God, probably the act of coming to Him for salvation. While the masses of men had rejected Christ and turned from Him, Christians have come to Him. Compare Mat. 11:28 where salvation is pictured as coming to Christ. See also Rev. 22:17.
a living stone
Compare Isa. 28:16 and also Psa. 118:1-29; Psa. 22:1-31. In contrast to the temple at Jerusalem and the Jewish synagogues, the church is made up of living materialsboth the chief cornerstone and the bricks that make up the building (Christians). See Eph. 2:20-21.[5]
[5] Christ is also pictured as the foundation of a building (1Co. 3:11), but do not confuse that metaphor with this one.
rejected indeed of men
The word rendered reject means basically to reject upon trial, or to reject after testing and examination. Christ, then, was rejected after the Jews had examined or tried Him and He did not fit their preconceived ideas about the Messiah. Also, He is rejected by all who refuse Him as Saviour (Mat. 12:30).
We have already seen that Christians regard Christ highly by coming to Him for salvationthough men (in general) reject Him. But we now see that God also esteems His Son highly . . .
but with God elect
See elect defined under 1Pe. 1:1.
precious
The word means held in honor, prized; hence, precious. It is well to compare this whole passage with Act. 4:11-12. Note there, that in sharp contrast to the foolish and unwise decisions of the Jews, God had placed Christ in the most important part of the building. The Jews, though they are termed the builders, used poor judgment in leaving out this most important part of the building. God knew much more about good masonry and building than they did!
The statement in 1Pe. 2:4 probably was calculated to encourage the Christians as they made the same choice as God, though the world rejected Christ.
1Pe. 2:5-6 ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. Because it is contained in Scripture,
Behold I lay in Zion a chief cornerstone, elect, precious:
And he that believeth on him shall not be put to shame.
Expanded Translation
You yourselves also, as living stones, must be built up into a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, well-pleasing to God through Jesus Christ. Because it is contained within Scripture (Isa. 28:16),
Look! I lay in Zion (Jerusalem) a chief cornerstone, carefully picked out (by God) for blessings and held in honor:
And the one believing upon Him shall certainly not be disappointed or frustrated.
ye also, as living stones
In view of the fact that Christ is a living stone (1Pe. 2:4), Christians are similarly described because they derive their life from His. (True, some act as if they are just old dead bricks, but we are told to be lively stones! (A.V.) We are not, as the old temple stones, plastered permanently into the wall! If we fail to be doers of the Word, we will be rejected indeed, not of men, perhaps. but of God, the master builder.
a spiritual house
Gods house (church) is spiritual in nature (1Ti. 3:15). But if the former part of the verse be taken as imperative, Peter is here exhorting Gods people to be certain they do their part to keep His house spiritual, (See the Expanded Translation.)
to be a holy priesthood
Compare the term royal priesthood (1Pe. 2:9). Now the analogy seems to go from a building to a particular building, the temple of the Jews, Because saints have access to God and offer not external but spiritual sacrifices to God, they may be termed Jehovahs priesthood.
Our sacrifices are well-pleasing to God only when they are through Jesus Christ. Compare Joh. 14:6, Thus our sacrifices differ in two basic ways from Old Testament offerings. They are to be: (1) spiritual, and (2) only offered through Christ. And what are our sacrifices to be? See Heb. 13:15, Rom. 12:1-2, Php. 4:15-18.
because it is contained in Scripture (Isa. 28:16) behold
I lay in Zion a chief cornerstone
Referring to the founding of the spiritual house. God made Christ the chief cornerstone of the church (Eph. 2:20) which began in Jerusalem (Zion), Act. 2:1-47.
Much has been said of the importance of the chief cornerstone in the construction of ancient buildings. It has been well established that it was first carefully cut and laid, the other parts of the building being measured and built from it, Thus great care was taken in selecting and shaping it properly.
and he that believeth on him shall not be put to shame
The phrase put to shame, kataischuno, is variously rendered, but nearly all the modern scholars give it here the idea of disappoint. Greens Lexicon and others state it is from the Hebrew, meaning to frustrate or disappoint. So we have, No one who believes in it will ever be disappointed!
1Pe. 2:7-8 For you therefore that believe is the preciousness: but for such as disbelieve,
The stone which the builders rejected,
The same was made the head of the corner;
And,
A stone of stumbling, and a rock of offence;
for they stumble at the word, being disobedient: whereunto also they were appointed.
Expanded Translation
To you therefore who believe, He is precious and valuable, but for such as refuse to believe,
The stone which the builders rejected (after examination)
This has become the main corner stone;
And,
A rock which is an impediment and cause of stumbling.
They stub their toes at the word being disbelieving and incompliant: into which position they were appointed.
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For you therefore that believe is the preciousness
Or, He (Christ) is precious. The word preciousness, rendered honor in 1Pe. 1:7, means a pricing, estimate of worth, etc. Then, a thing of price, something worthy of great price. Of course, in reality our Saviour is priceless!
but for such as disbelieve
i.e., on the Son of God. Disbelieve is in the present tense, indicating a persistent unwillingness to be convinced.
the stone which the builders rejected, the same was
made the head of the corner
See comments, 1Pe. 2:4; 1Pe. 2:6.
and a stone of stumbling and a rock of offence
These two phrases expressing basically the same thought, i.e., that Christ became a stone over which the Jews tripped and fell because He did not meet their preconceived ideas. It annoyed and offended the Jews that His words, deeds, career and particularly His ignominious death on the cross did not correspond to their expectations concerning the Messiah. They, therefore, despised and rejected Him, and by that crime brought upon themselves punishment. By their obstinacy and rebellion, they made shipwreck of salvation. See Rom. 9:32-33.
for they stumble at the word, being disobedient
Expressing a state of things which was still existing, as being disobedient is a present participle. The term apeitheo is composed of the alpha negative plus peitho, to persuade. Thus the lexicons: to be incompliant, to refuse to believe, disbelieve; to refuse belief and obedience, be stubbornly perverse or rebellious.
It is well to notice that the Saviour, as a stone, was rejected and cast out, not built into the wall. Note, also, that the builders themselves, according to Act. 4:11-12, rejected the precious stone of Christ, and were stumbling over Him, There seems to be here a picture of construction workers who were stumbling over the object they had cast out and left to the side of the building they were erecting.
whereunto also they were appointed
Literally, into which they were placed. Into or unto what? The simplest interpretation from the context is the disobedience. Being disobedient, into which state they were placed. Those who were not saved were, by the very nature of the case, destined to act in this manner. Actually, Peter has not as yet spoken of the punishment to which they were appointed, but only the cause of punishmenta life that is unyielding and unbending to the will of God.
It does no violence to the passage to attribute this appointing to God, He had even written of it beforehand (Jud. 1:4, Isa. 8:14; Isa. 53:3), Therefore it was, in a sense, appointed that Christ should be an occasion of stumbling and falling to some, even as He was the Saviour to others. In either case, it was not a matter unforeseen by God, At the same time, no man who finds Christ to be such (i.e., disbelieves and rejects the Gospel) should take refuge in this as an excuse. Such are voluntary in rejecting the plan (though God knew some would reject it), the same as others voluntarily accept it (though this was also known and arranged for by God). Concerning those who rejected it, we may say they were not forced or compelled to do it; but it was seen that this consequence would follow, and the plan was laid to send the Saviour in spite of such knowledge.
The statement does not necessarily refer to their eternal doom. Notice Act. 3:17-19 and Act. 2:36-38. These very Jews who were appointed to the condition or circumstances mentioned here by Peter, were yet told to repent and turn to Christ, obey His Word and their sins would be forgiven. Yet, the verse before us is frequently cited by those who would teach that some are eternally destined beforehand by God to be everlastingly doomed, and that such individuals have no ability to turn to Christthey being helpless victims of Gods irrevocable edict that they should be forever lost.
Surely it is true in our present age, also, that some stumble at the Word because of their preconceived ideas when they study it. An example of this is the modern Jew, who still is unwilling to accept Jesus Christ because of his false conceptions concerning the Messiah.
1Pe. 2:9-10 But ye are an elect race, a royal priesthood, a holy nation, a people for Gods own possession, that ye may show forth the excellencies of him who called you out of darkness into His marvelous light: who in times past were no people, are the people of God: who had not obtained mercy, but now have obtained mercy.
Expanded Translation
But you (in contrast to those of which I have just spoken) are a chosen and select race, a regal and royal priesthood, a holy and sanctified nation, a people belonging to God; in order that you may declare abroad the excellencies and perfections of him who called you out of the darkness of sin and into his admirable and wonderful light. You are the ones who formerly were no people, but now are the people belonging to God, the ones who had not received mercy (pity, compassion) but now have received mercy.
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Notice the contrast between this verse and the three preceding verses. The phrase, but ye, refers to the Christians. Whereas many of the Jews had found an occasion of stumbling in Christ because of their disobedience, those who accepted Him became an elect race, etc. Surely this verse shows how God has elevated every person who has come into His fold!
race
The primary meaning of this word is offspring. It refers to a family, stock, species, race or kindred. Notice that Peter tells us that we are not only a race, but an elect race. See 1Pe. 1:1 on elect.
For over a thousand years the determining factor for becoming a member of Gods elect race was not a new experience, or conversion. It was a physical birth. If one was born a Jew and obeyed the Law of Moses, he was a member of Gods elect race. Exo. 19:5-6 and Deu. 7:6 bear this out. But now the determining factor is a new birth, a birth of water and the Spirit (Joh. 3:5).
royal priesthood
See 1Pe. 2:5 and compare Rev. 1:6.
Under the Law of Moses the priest constituted a special class empowered to officiate in worship and sacrifice to God. Inasmuch as all Christians are authorized to engage in the worship of God, all Christians are priests, We are a priesthood of believers, This is contrary to the clergy-laity concept, prevalent in the Roman Catholic and some of the Protestant denominations, The church is a kingdoma kingdom in which all the subjects are qualified to engage in offering sacrifice.
holy nation
See 1Pe. 1:15 on holy. The phrase now applies to all members of Christs church, especially since the Israelites (in the past regarded as the nation consecrated to God) have been cast off and rejected as a whole because of their disobedience, All Christians now compose the Israel of God (Gal. 6:16).
a people for Gods own possession
A much better rendering than the King James Version, a peculiar people, Christians belong to God and are His exclusive property (Eph. 1:14, Tit. 2:14).
that ye may show forth the excellencies of him who called
you out of darkness into his marvelous light
The word that, is a conjunction meaning in order that. It is used here to show purpose or design. So in this verse we see why we were redeemed. God has called us to the high and holy position of being Christians for a specific reason. It is not that we might be egotistical, haughty or headstrong! See Luk. 18:9-14. This is why physical Israel fell. They were proud of the fact that they were Gods chosen people. Their attitude was, God, you cant get along without us! How easy it is for Christians to fall into this same attitude.
But notice that the real purpose of our lives is to show forth the excellencies of Him . . .
SHOW FORTHthat is, declare abroad, publish, make known, We may do this by both our lives and our words. What is it that we are to tell abroad?
EXCELLENCIESa word signifying excellencies, perfections, beauties, It is used in 2Pe. 1:3 of Gods power.
The scope of reference in this phrase is to our whole manner of life as a Christian. Surely the text would include our work as personal evangelists to those who are unsaved. But in every way we are to be reflectors of Gods glories.
God called or beckoned us out of something into something. Out of what were we called?
DARKNESSused figuratively of ignorance respecting divine things and human duties. But, as Thayer says, it includes the accompanying ungodliness and immorality, together with consequent misery. The ignorance and the accompanying sinfulness of the unsaved person is indicated. See Eph. 5:7-8. This is what we were called out of. Now, what were we called into?
LIGHTused to denote truth and its knowledge, together with the spiritual purity congruous with it. It especially denotes the saving truth embodied in Christ and by His love imparted to mankind. This light is called MARVELOUS. It is worthy of a Christians admiration; excellent, wondrous, glorious.
What a picture of real conversion! Compare Col. 1:12-13.
God help us to never go back to the darkness!
no people
The primary reference here is evidently to the Gentile nations. See Rom. 9:24-26. But it is also true, in a general way, of all who are without a saving knowledge of Jesus Christ. The Greeks were a people of great culture and learning. However, as far as usefulness to God was concerned, they were nobodies, because they did not have Jesus Christ as their Saviour. The second chapter of Ephesians forms an excellent commentary on the phrase, no people.
God is not primarily concerned with whether you are able to sing like Caruso, play the piano like Mendelsohn, scale the heights of political greatness, climb the pinnacle of oratorical excellence, or build a business that approaches Kaisers. Although you may have done all of these things and more, as far as God is concerned you are nobody until you have turned your heart and soul over to Jesus Christ. Yes, God loves you, but your life is of no eternal profit until it is involved in His service!
obtained mercy
Eleeo, to feel sympathy with the misery of another, especially such sympathy as manifests itself in action, less frequently in word . . . a criminal begs eleos (the noun form of this word), of his judgeThayer.
It is well to note that the personal will of the individual is involved in accepting the mercy and love of God. We had not obtained mercy but now we have obtained mercy. This we must do, We must accept the gracious offer of salvation that God lovingly extends, He will not force it upon us against our will, The prodigals father ran out to embrace him, when the son left the pig-pen and returned to his family!
Fuente: College Press Bible Study Textbook Series
(3) If so be ye have tasted.The if so be, as elsewhere (2Th. 1:6, Note), constitutes a strong appeal to the readers to say whether it were not so. St. Peter confidently reckons that it is so. It should rather be ye tasted, looking back to a quite past time, probably that of the first conversion, when the taste of spiritual things is the most delicious. How sad to be past the relish for evangelical truth! The quotation, or rather adaptation, from Psa. 34:8 is, no doubt, suggested by the metaphor of milk. A curious little point about our translation here is that the word gracious has been adopted to suit the Prayer Book version of the Psalm. It is scarcely suitable to the Greek word, which, originally signifying usable, serviceable, passes on to be used of anything mild and pleasant, as, for instance, in Luk. 5:39, of the mellowness of old wine. Here, therefore, the word seems to be peculiarly used with reference to the sense of taste. A more important point, doctrinally, is that St. Peter is here applying to Jesus Christ (as the next verse shows) a passage which otherwise we might not have thought of applying to Him in particular. It gives quite a new complexion to the 34th Psalm, when we see that in St. Peters view the Psalmist was speaking prophetically of our Lord. We shall find him quoting the same Psalm in the same sense again in 1Pe. 3:10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Tasted And thus know by experience, Psa 34:8.
Gracious Good, kind. Alford suggests that the simplest meaning, as applied to food, is meant: as the Vulgate, dulcis, sweet.
1Pe 2:3. If ye be ye have tasted “And I am satisfied that ye will do so, seeing you have already tasted how sweet and pleasant the Gospel is, or know by experience that the Lord is gracious.” This is an evident allusion to Psa 34:8. The word is properly rendered seeing or since; for the apostle did not intend to express any doubt about them, but encouraged them to desire the sincere milk of the word, the sweetness of which they had already tasted. In the same manner he exhorted them to mutual love, ch. 1Pe 1:22 from their having already loved one another. Grotius has observed, that the verb signifies not to taste lightly, but to have the experience of any thing. Dr. Heylin connects this verse with what follows: Since you have tasted that the Lord is gracious, (1Pe 2:4.) apply yourselves to Him; who is the living stone, &c.
1Pe 2:3 . [ ] , . . .] Based on the Old Testament passage, Psa 34:9 : , ; the words are omitted, not being suitable to the figure .
is here, as in 1Pe 2:17 , hypothetical indeed: “if,” but it does not express a doubt; thus Gerhard correctly explains : non est dubitantis, sed supponentis, quod factum sit. Comp. Rom 8:9 ; 2Th 1:6 .
is used here of inward experience, comp. Heb 6:4-5 ; it alludes to the figurative , inasmuch as the Christian tastes, as it were, of the kindness of the Lord in the spiritual milk tendered to him. The apostle takes for granted that the Christians had already made inward experience of the goodness of their Lord ( ; in the Psalms, God ; here, Christ ), not merely in the instruction which preceded baptism, or in baptism itself (Lorinus), or cum fidem evangelii susceperunt (Hornejus), but generally during their life as Christians; as the new-born child, not once only, but ever anew refreshes itself on the nourishment offered by a mother’s love. With such experience, it is natural that believers should ever afresh be eager for the spiritual nourishment, in the imparting of which the of the Lord is manifested: nam gustus provocat appetitum (Lorinus). [113]
, not equal to quam (Grotius), but: “ that .”
, “ kind, gracious ,” not exactly suavis (Grotius: ut a gustu sumta translatio melius procedat); in this sense it would be more applicable to than to .
Several interpreters assume that in Peter plays upon the word ; but this is more than improbable.
[113] Schott insists “that the apostle is not here anxious about the readers’ desire in general for the word, but that such desire should be combined with the purpose of finally attaining salvation.” But is there anywhere a desire after the word of God without such intent? Nothing in the context indicates that that in which the of the Lord is manifested is “those rare moments of heavenly joy in which this life is a foretaste of eternal glory” (Schott).
3 If so be ye have tasted that the Lord is gracious.
Ver. 3. If so be ye have tasted ] As babes taste the milk they take down, Isa 66:11 . We are bidden to suck and be satisfied with the breasts of consolation, to press and oppress the promises, till we have expressed, and even wrung the sweetness out of them. This will make us even sick of love; our sleep will be pleasant unto us, and our hearts filled with gladness. The saints taste how good the Lord is, and thence they so long after him. Optima demonstratio est a sensibus, as he that feels fire hot, and that tastes honey sweet, can best say it is so.
3 .] if, that is ( wenn anders of the German. The conditions the , see reff. and notes there: and sch. Ag. 28, , [ if so be expresses the same, viz. that the necessary condition of the above exhortation is assumed as having place in the readers]), ye tasted (have tasted. The infant once put to the breast desires it again: the Apostle appeals to this their first taste as an incentive to subsequent ones) that (the formula, from the well-known and beautiful Psa 34 ) the Lord (“quod subjicitur: ad quem accedentes, non simpliciter ad Deum refertur, sed ipsum designat qualis patefactus est in persona Christi.” Calv.) is good (reff. Perhaps the simplest meaning of , as applied to meats and drinks, is here intended: as vulg., “ dulcis :” see Palm and Rost, ??James , 1 . a).
1Pe 2:3 . St. Peter adopts the language of Psa 34:9 , omitting as inappropriate to . (identical in sound with ) = dulcis (Vulg.) or kind ( cf. , Rom 2:4 ; Rom 11:22 ). Compare Heb 6:4 f. .
If so be = If. App-118.
have. Omit.
tasted. Compare Heb 6:4, Heb 6:5.
Lord. App-98.
gracious. App-184.
3.] if, that is (wenn anders of the German. The conditions the , see reff. and notes there: and sch. Ag. 28, , [if so be expresses the same, viz. that the necessary condition of the above exhortation is assumed as having place in the readers]), ye tasted (have tasted. The infant once put to the breast desires it again: the Apostle appeals to this their first taste as an incentive to subsequent ones) that (the formula, from the well-known and beautiful Psalms 34) the Lord (quod subjicitur: ad quem accedentes, non simpliciter ad Deum refertur, sed ipsum designat qualis patefactus est in persona Christi. Calv.) is good (reff. Perhaps the simplest meaning of , as applied to meats and drinks, is here intended: as vulg., dulcis: see Palm and Rost, ??James , 1. a).
1Pe 2:3. , ye have tasted) A taste excites the appetite.[14]-, that) Psa 34:8. Peter quotes the same Psalm in the next chapter.-, good) Therefore they, who are born again, are and ought to be like Him.- , the Lord) , Christ, 1Pe 2:4 : Psa 47:6.
[14] Comp. Mal 3:10.-V. g.
Psa 9:10, Psa 24:8, Psa 63:5, Son 2:3, Zec 9:17, Heb 6:5, Heb 6:6
Reciprocal: 2Sa 19:35 – can I discern Job 12:11 – Doth Psa 34:8 – taste Rom 12:2 – prove 2Co 12:16 – being
1Pe 2:3. If so be ye have tasted. Sometimes an infant just arrived in the world will seem disinclined to receive the milk that nature had provided. But if the attendant is patient and urges the babe until he gets a taste he will not require to be urged further. Frequently we observe disciples who seem indifferent about the spiritual food which has been provided for them. It is fair to conclude that such persons have not as yet even tasted of the milk of the word, and hence they do not realize how precious or agreeable to the spiritual palate such nourishment is.
1Pe 2:3. if indeed ye tasted that the Lord is good. A condition is added which represents the previous charge as one which is applicable indeed only to those who have a particular personal experience (expressed as tasting), but obviously applicable to such, and certain to recommend itself to them. The sentence puts the condition as one which may be held to be made good, = if, that is to say (and that I take for granted), ye tasted. The tense (a simple historical past, not have tasted, as both A. V. and R. V. give it) describes the experience as one belonging definitely to the past, and points, therefore, to what they found the Lord to be when they first came to know Him. The adjective has not so specific a meaning (although it approaches that) as is implied in the gracious by which both the A. V. and the R. V. render it. Neither has it here the sense of sweet, as if the Lord Himself were viewed as the rational unadulterate milk, and declared now to be as milk sweet to the taste in the sense in which meats and drinks are pronounced sweet or good. It designates moral goodness under the twofold aspect of attractiveness and kindly disposition or active beneficence, as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness. The idea, therefore, is that if, as Peter assumed it to be the case, they had found Christ Himself to be good in their own first inward perception of what He was, they could not but hunger for that living Word of the Gospel by which they had received Him and life with Him, and make such use of it that their life should be a growing life and themselves children, dwelling in brotherly love, and advancing in meetness for the childrens inheritance. It is not necessary (with many interpreters) to limit this goodness of the Lord to the active beneficence of which the providing of this preached Word was the special proof. The source of the verse shows the sense to be more general. For Peter seems to have in mind here the 34th Psalm, one of the eight Psalms which are referred by their inscriptions to the painful period of Davids life during which he was a fugitive from Saul. The particular words which he reproduces are those in which the Psalmist calls on Gods saints to make proof for themselves of that kindness of Jehovah which throws the shield of angelic protection round them,words on account of which the early Church made this Psalm its Communion Psalm (see Delitzsch in loc.). In order to adapt it to his present purpose, Peter makes certain changes on the sentence, dropping the imperative form, and giving the single term taste instead of the two terms taste and see, by which the Psalm expresses the spiritual experience which leads to spiritual perception. And what is said of the Jehovah of the O. T., Peter applies thus to Christ without further qualification. If they had once tasted this goodness, they must have the appetite, and that would keep their life from being stunted. If they had once known what the Lord Himself is, they could not but long for that Word which is His preacher, that they might have an ever-deepening experience of His goodness.
1Pe 2:4-6
It is supposed by some (Schott, etc.) that the previous section has already had in view the future of the Church, and not of the mere individual, its import being that by a right use of the Word the members of the Church should increase in love as a brotherhood, and the Church itself advance towards its glorious end. In that case, the verses which now follow would be a mere extension of the former paragraph. Up to this point, however, Peter has dealt rather with what concerns the individual believers own ripeness for the inheritance of the saints, and now he speaks of what relates to the realization of the idea of the collective body, the Church. With the change of view there comes a change of figure. The conception of a life growing passes over into that of a building increasing. At the same time the Word or Revelation, which is the means of the life with its growth, gives place to the Lord Himself, who is the foundation of the structure with its increase, and the idea of union with Christ Himself as the first and the last thing in the regenerate life, which was but dimly conveyed by the preceding statement, is now exhibited in all its breadth. The description which is now commenced of what believers are meant to be in their collective capacity as the Church of God, is continued for some time, and carried into the details of their relations to the ancient Church of God in Israel (1Pe 2:7-10), to the world and civil society (11-17), and to various orders of life.
In these words our apostle declares the condition whereon our profiting, growing, and thriving, by the word, doth depend, namely, upon our tasting and experiencing its power, as it is the great instrumental cause both of our spiritual birth and growth. This taste is a spiritual sense of the goodness, power, and efficacy, of the word, in conveying the grace of God unto our souls; in a taste there is sweetness and refreshment, but not fulness and satisfaction.
Learn hence, 1. That God doth graciously sweeten the word to such a soul as doth desire sincerely to taste the sweetness of it.
2. That it is but a taste of the sweetness of God and his word which a Christian partakes of in this life; satiety and satisfaction are reserved for another state.
Verse 3
Have tasted, &c.; have begun to experience the grace of God.
2:3 {3} If so be ye have tasted that the Lord [is] gracious.
(3) He commends that spiritual nourishment for the sweetness and profit of it.
Peter’s readers had already tasted God’s goodness in their new birth. Greater consumption of His Word would bring greater satisfaction as well as increased spiritual growth (cf. Psa 34:8).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)