xxix. 13).
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ἀνενέγκαι
1 The variant ἀξιωθγτε for αὐξηθίτε illustrates the possibilities of variation and consequently of emendation: at the same time it directs attention to the omni- potence of God and the relative impotence of man.
compare St. Paul’s explanation of the tradition of the Rock which followed the Israelites in the desert (1 Cor. x. 4) and the living water of John iv. 14. Milk is the proper food for babes; compare Isa. lv. 1, buy ... milk (LXX, στέαρ) without money (cf. i. 18). This milk is guileless (cf. δόλον of ver. 1) pure or un- adulterated (cf. μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ, 2 Cor. iv. 2). The interpreta- tion of λογικόν (pertaining to λόγος) is doubtful. But the use of Adyos just above (i. 23) probably indicates the sense which St. Peter put upon the adjective he borrowed (?) from Rom. xii. I, τὴν λογικὴν λατρείαν. There and elsewhere λ. = rationabilis, spiritual ; here belong- ing to contained in the Word of God, delivered by prophet or by evangelist. St. Paul in his use of A. and of the meta- phor of milk (solid food, 1 Cor. iii. 1 ff.) follows Philo and the Stoics.—tva... σωτηρίαν, that fed thereon ye may grow up (cf. Eph. iv. 14 f.) unto salvation ; cf. Jas. i. 21, “‘ receive the ingrafted word which is able to save your souls”’.
Ver. 3. St. Peter adopts the language of Ps. xxxiv. 9, omitting καὶ ἔδετε as inap- propriate to γάλα. χρηστός (identical in sound with χριστός) = dulcts (Vulg.) or kind (cf. χρηστότης θεοῦ, Rom. ii. 4, xi. 22). Compare Heb. vi. 4 f. γευσαµέγους τῆς δωρεᾶς τῆς ἐπουρανίου ... καὶ καλὸν γευσαμµένους θεοῦ ῥῆμα.
Vv. 4-10. Passages of scripture prov- ing that Christ is called stone are first utilised, then quoted, and finally ex- pounded. The transition from milk to the stone may be explained by the pro- phecy the hills shall flow with milk (Joel iii. 18), as the stone becomes a mountain according to Dan. ili. 21 f.; or by the legend to which St. Paul refers (1 Cor. x. 4); compare also ποτίσαι of Isa. xliii. 20, which is used in ver. 9. This collection of texts can be traced back through Rom. ix. 32 f. to its origin in the saying of Mark xii. το f.; Cyprian (Test. ii. 16 f.) gives a still richer form.
Ver. 4. πρὸς ὃν προσερχ. from
Ps. xxxiv. 6, προσελθόντες πρὸς αὐτὸν (Heb. and Targum, they looked unto Him ; Syriac, look ye...). Cyprian uses Isa, ii. 2 f.; Ps. xxiii. 3 f. to prove that the stone becomes a mountain to which the Gentiles come and the just Ώδοεπά.---λίθον ζῶντα, a paradox which has no obvious precedent in O.T. Gen. xlix. 24 speaks of the Shepherd the stone of Israel, but Onkelos and LXX
substitute πο thy father for jas
stone. The Targum of Isa. viii. 14, how- ever, has SP jas a striking stone, for PAIN which might be taken as meaning
veviving or living stone, if connected with the foregoing instead of the follow- ing words. The LXX supports this con- nection and secures a good sense by in- serting a negative; the Targum gives a bad sense throughout. wm... ἔντιμον, though by men rejected, yet in God's sight elect precious. ἀποδεδοκ. comes from Ps. cxvili. 22 (see ver. 7); ἐκλ. ἐντ. from Isa. xxviii. 6 (see νετ. 6). ἀνθρώπων is probably due to Rabbinic
exegesis “read not 05993) builders but
DIN 1} sons of men”. St. Peter insists upon the contrast between God’s judg- ment and man’s in the sermon of Acts ii.