seeking whom he might devour. In the earlier and general part the- references to persecution and persecutors are vaguer, and stress is- laid upon the railing or reviling* to which the Christians are exposed, but must not retaliate in kind. In both parts the example of Christ is put before them as their model—He suffered and they must suffer- as He suffered—but only in the second part is it added that they must commit the keeping of their souls to God, as He did? The first part, in fact, does not seem to contemplate state-persecution so- much as the discredit and discomfort inevitably incurred by those who dissent from an established religion.
But such a distinction between the two parts of the Epistle, even if it be accepted as valid, does not relegate the second part to a later period. In some of the Churches of Asia Minor, at any rate—and there is no evidence to show which—the conditions described in the second part existed already. And so the evidence of the Epistle as. a whole must be taken.
The faith of the Christians addressed is undergoing atrial: for a. season (if need be) they are in heaviness through manifold tempta- tions. In different ways their faith is being tested. The tests— whatever they are—cause a temporary grief in the midst of their permanent joy, but will only refine their faith and purge it of dross. Half-hearted Christians will fall away. They have already purified. their souls by obedience to the truth revealed to them,°® and must lay aside all malice and all guile and hypocrisies and envies and all evil speakings.6 They must abstain from fleshly lusts which war- against the soul, and, by their good conduct, refute the common rumour which speaks of them as evildoers.’ Pending the visitation of God, they are exhorted to be obedient to the Emperor and his officers, and as loyal citizens stop the mouths of ignorant fools.® There is no room, here, for the later test of their loyalty : the writer- could not exhort them to offer sacrifice toCzsar. No one can really harm them, if they obey these commands; but they may have to- suffer for righteousness’ sake. They must not be afraid. They must be ready to defend themselves and to reply to every one who- inquires about their hope. Good behaviour and gentle answers may put their calumniators to shame; in any case it is essential.!”
In certain places Christians are already sharing in the sufferings. of Christ, and therefore must rejoice therein. Their suffering may be misrepresented as the just punishment of murderers, thieves,.
ly, 8 2 iii. g with ii. 21-23. 3 iv. 19 with ii. 23. 31.6. 5.1 2ο δη, τ. πι ατα. 5µ, τα, πα. τας 10 iii. 15 f.