"more sure" than the oral testimony of witnesses? (1) Because it is a more comP're- hensive record. (2) Morn manifold authority. (3) More able to be tested. "Thy W c,rd is tried." Concerniog this "sure word of prophecy," this paosage teaches: (1) It is of wide application. "Not of private," that is, single "interpretation." Deals with principles, not merely with events. (2) It is not a discovery, but a revelation : "No prophecy ever came by will of man," etc. (3) It has a Divine Source: "Men spake from God, being moved by the Holy Ghost." "Borne along "-a strong word, denoting a ship before the wind. (4) Is of great practical uso. "A lamp shining in a dark [or, • squalid and gloomy'] place;" a camp-fire in the desert. (5) Must be observed. Christianity, as Dean Mansel says, is regulative rather than speculative, " Whcreuntu ye do well that ye take heed." III. THE TESTIMONY OF CONSCIOUB1''ESS. This is the strongest of all. 1. In the best. region: "In your hearts." 2. 'l'ho outcome and end of all the rest: " Day-star aiise." Better even than lamp is the Day-star. So much better is the knowledge of Christ as a power and presence on the soul than any other testimony. (1) One is without, the other is within. (2) One is passing, the other is perpetual. (3) One is stationary, the other harbinger of eternal <lay. Notice the signs of this dawn. (1) What are they? (2) Seek for them. (3) Rejoice in them. "My soul waiteth for the Lord more than they that watch for the morning."-U. R. T. Vers. l, 2,-.Address and salutation. I. ADDRESS. "Simon Peter, a. servant and apostle of Jesus Christ, to them that have obtained a. like precious faith with us in the 1ighteousness of our God and Saviour Jesus Christ." Peter seems to class himself with Jewish Christians in the personal designation "Simon," or, more probably, 11 Simeon Peter." His official designation is first (generally) a servant of Jesus Christ, and then (par- ticularly) an apostle of Jesus Christ. The readers are designated, not with reference to locality (as in the First Epistle), but simply with reference to their Christian position. Peter writes on this occasion. "to them that have obtained "-by lot, the idea is, i.e. not in their own power or of their own right (thus corresponding to II the elect" of the First Epistle). What they have obtained is faith, by which we should understand, not "the things believed," but the "subjective disposition of faith;" for it is faith in this sense that is the gracious possession proceeded upon in ver. 5. It is a precious faith, both in the mysteries which are the object of it (centring in the Incarnation), and in the blessings which are appropriated by it (beginning with forgiveness of sins). It;. is "a like precious faith with us" that they have obtained. If Peter classes himself with Jewish Christians (as he seems to do in taking thu designation Simeon), then it is the Gentile Christians who have a like precious faith with the Jewish, and it, is they who are directly addressed in the Epistle, though Jewish Christians are included among the readers. This equal dealing is ascribed to "the righteousness of our God." This is in keeping with 1 Pet. i. 17, and also with the sentiment uttered by Peter in connec- tion with the admission of the Gentiles, as given in Acts x. 34 and xv. 9. The equal dealing is also ascribed to the righteousness of "our Saviour Jesus Christ" (who could not in this and in other places be so closely associated with God without being him- self God). Jesus Christ is here regarded as the manifestation and demonstration of the impartiality of God: inasmuch as Saviour, he is Saviour for Gentiles and Jews, without any difference. II. SALUTATION. "Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord." By grace we are not to understand the attribute of graciousness, but rather the outgoing of graciousness as experienced by us. Peace is the result of the consciousness that we are not dealt with according to our own merit, but according to the merit of Another. Grace and peace are already enjoyed: what Peter wishes is their multiplication, for which there is room in the best. He looks for this multiplication in a particular way, viz. that of knowledge. It is the word which means appreciative, mature knowledge. It is a characteristic word of the Epistle. In view of the place that was afterward to be claimed for a false gnosis (insight into transcendental mysteries), it was well that Paul and Peter taught beforehand the place tha.t wa.s to be given to epignosis (with regard to which there is no mystificatiou). Peter teaches here that grace and peace are only to be multiplied as an advance in Divine knowledge-the knowledge of God and of Jesus (thus again closely associated) as the DµI\ifestat.ion l\I 36 THE SECOND EPISTLE GlrnERAL OF PETER. [err. I. 1-21.
(':r0d. Vl"hen we get to know how gracious God is in Jesus, our peace is doubled,' trebled, quadrupled. Peter thinks specially of a peace resulting from the fact that God bas made Jesus our Lord, thus able to control all oircumstances and influences that affect us. The thought of this Lo1·dship is carried forward into the next verse, from which this is not properly dissociated.-R. F.