We hear of the adversary in Zech. 3:1. The enemy of Christ desires to hurt the Shepherd

by injuring his flock. The hunger of a lion for his prey is an emblem of the insatiable desire of our spiritual foes for our undoing. Walketh about—temptation never assails us long from the same quarter. Perhaps the figure of a roaring lion suggests an outburst of persecution, which made timid people tremble. See elim. 4:17,

All grace is in God for every hour and need, v. 10. We too are called to his eternal glory through Christ. The path of suffering, and that path alone, leads to the world where suffering is unknown. The suffering is only for a little while. Perfect, that nothing be lacking; stablish, that we may not waver; strengthen, that Wwe may stand and withstand.

Silvanus is Silas, v. 12. He was a man to be trusted. Peter’s theme was grace. So he began, so he finishes; -and from the church in the literal Babylon, or in Rome, Rev. 14: 8, where he and Mark were living and working, he sends this message of grace, and love and peace.

(Each question applies to the paragraph of corresponding

What privileges are open to us through faith?

What is the distinguishing mark of the Christian character?

What are the qualities of Christian womanhood?

What is the evidence of being armed with the mind of Christ?

Why should a Christian rejoice in suffering?

What duties are incumbent upon leaders in Christian work?

Who is the Christian’s great enemy? How may his efforts be defeated?

This Epistle was addressed to the same persons or churches as the former one, 3:1. But years separate the two, and the aged Apostle was expecting to be called upon to seal his witness with his blood, 1:14. His purpose in this dying charge is to caution the Christian community against the dangers which were insidiously at work among them, and were more to be feared than persecution from without. His great argument to this end is the near advent of our Lord.

The genuineness of this Epistle has been questioned ; but it is contained in the list of canonical books put forth by the Council of Carthage in A.D. 397. There is so strong an identity in the use of words, between these two Epistles, and the testimony of the writer as an eye-witness of the glory of the Transfiguration is so unmistakable, that we need entertain no doubt as to the justice of its position among the accepted Scriptures. Compare 1:16, 17 with Ue Petar.