paths. Yet, though He emphatically used this expression once, He twice repeated the command to feed-"Feed (Books) my lambs." "Feed my sheep”—as if that were a part of the shepherd's office very likely to be neglected. And does not experience prove to us that shepherds are often more ready to command or drive the flock, than to tend and feed it?

It is exceedingly important, therefore, that all who have avoided that falsification of the doctrine of justification by which Christendom, for the most part, has been deceived into ruin, should remember, that justification by grace through faith is not an isolated doctrine. It has its associated and concomitant truths. The steps in the ladder of Truth are all connected: the links in its golden chain united. If it is important to teach the mode of justification, it is important to teach also the condition and the prospects of the justified. He who has provided for us redemption, and righteousness, has also brought unto us life-life suited for glory. Justification and practical meetness for Heaven are alike the free gifts of His sovereign grace.

The doctrine of the imputation of Christ's righteousness has been rejected by some recent writers, on the ground that "it supposes the believer as standing apart from the Lord Jesus;" whereas (it is argued) the doctrine of the Scripture is that the believer is IN Christ. Now it is obvious that if the doctrine of the imputation of Christ's righteousness is to be rejected on this ground, so also must the doctrine of remission of sins through His blood, for that too may be equally said to suppose the believer as standing apart from the Lord Jesus. It is indeed true that God has granted to all His believing people union with Christ their Head. There is no redemption known in Scripture that does not involve union with the Person of Him who redeems. But because union with Christ in life and glory is one of the links in the chain of blessing, are the other links to be destroyed? Because Christ is our Life, does He therefore cease to be unto us righteousness and redemption? "IN Him" we have redemption (Col. i. 14); "IN Him," righteousness (2 Cor. v. 21 ;) "IN Him" life (Eph. ii. 6.) St. Paul, when he spoke of the joy of being "found IN Christ," did not think that he stated anything inconsistent with that condition when he added, "having the righteousness which is through faith in Christ, the righteousness which is of God through faith": nor did Peter think that he taught anything incompatible with being "in Christ" when he spoke of himself and all believers, having "like precious faith in the righteousness of our

God and Saviour, Jesus Christ." (2 Pet. i. 1.)

But the righteousness of our God and Saviour could never thus have been presented to us as the object of our faith, unless He had kept for us that Law which was "holy, just, and good," and of which He said, "not one jot or tittle shall in any wise pass therefrom till all be fulfilled."

"This passage is

* Πιστιν εν δικαιοσύνῃ του Θεου ἡμων και σωτηρος Ι. Χ. unequivocally to be understood as an assumption that Jesus Christ is our God and Saviour.' . . . . Notice the 11th verse of the present chapter, Tov Kupiov hμwv kaι owтnos I. X. and also ii. 20. Than the former it is impossible to conceive an example more similar to that under examination."-Middleton on Greek Art., p. 595, &c.

Notes on 2 Peter I.

1 and 2.

"Simon Peter, a servant and an Apostle of Jesus Christ, to them that have obtained like precious faith with us in the righteousness of our God and Saviour, Jesus Christ, grace and peace be multiplied unto you, in the knowledge of God and of Jesus our Lord."

Simon Peter.] How contrasted the thoughts suggested by these two names. Simon was the Apostle's natural name: and there were few in whom the impetuosity of nature manifested its weakness and treacherousness more than in Simon, even after grace had bestowed on him the blessed name of Peter. Yet however weak-he was, because of Christ, Peter. Peter signifies a Rock-man-a man made strong like a rock, because connected with Another who is a Rock. Although our weakness is as great as Simon's, and has been, no doubt, far less habitually and efficiently counterworked by grace, yet all who have believed on and confessed the one everlasting Rock, have, in Him a strength no less secure than Peter's.

[Two thoughts are expressed by the word Peter (ПIɛrpoç) viz., man and rock-Christ being the Rock-ПIɛтpa. The difference between πετρα and πετρος TETρоç must be carefully noted. John i. 43. should be rendered "Cephas which is by interpretation Peter" (πετρος, not πετρα a stone.) The Syriac word like the Greek πετρος contains the double thought.]

To those that have obtained—rois λaxovo.] More literally—those who have received in the way of allotment or apportionment, i.e., from God. The mind is directed, not to ourselves as by our own effort attaining, but to God as giving. Thus we read of Israel when they received Canaan as their apportionment from God-"They got not the Land in possession by their own sword, neither did their own right arm save them, but thy right hand and thine arm and the light of thy countenance, because thou hadst a favour unto them." The gift may be precious, but the love and grace of Him who giveth is more precious still.

[Aayxavo, although often used to signify apportionment by lot, yet is frequently used to signify apportionment without lot, by the mere gift of another. Thus Philo. De Mundo, Eaιperov TNG KATAOKEUNG ελαχεν ανθρωπος.]

Like precious faith with us in the righteousness of our God and Saviour.] So this passage should be rendered. The justifying righteousness of our God and Saviour is the object to which our faith looks and in which it rests—the rest of faith being expressed by TOTIC EN. Compare Mark i. 15. πιστεύετε εν τῳ ευαγγελιῳand Eph. i. 15. την καθ ὑμας πιστιν εν τῳ κυριῳ Ιησου—and Eph. i. 1. πίστοις εν Χ. Ι., 'believers in Christ Jesus.' See also Eph. i. 12., and Eph. iii. 13. Ev, is to be taken as an adjunct of Toric and TOTEUw, in these passages, and not as indicating, as in other connexions, the instrumental cause, like in Hebrew.

If there were no other like passage, this alone would be sufficient to prove the Deity of the Lord Jesus and also the necessity for the imputation of His righteousness. "He is Jehovah our righteousness.' In Him "shall all the seed of Israel be justified and shall glory." Is. xlv. 25. The spiritual blessings of believing Israel and of believing Gentiles are identical—we, in this dispensation, forestalling the spiritual blessings that Israel will have in the millennium. All the family of faith of every dispensation are one body in Christ-all will finally bear His heavenly likeness.

Like precious faith with us.] The faith of the Apostle was, no doubt, stronger and more developed than that of those to whom he wrote: yet he says like precious faith, because the value of faith depends not on that which it, in itself, is, but on that with which it, as a link, connecteth. Faith, whether weak or whether strong, connects with Christ in all His fulness. Hence its preciousness. Compare 1 Peter ii. 7, where after speaking of the chief corner stone, elect, PRECIOUS, he adds, "to you, therefore, who are believers THAT PRECIOUSNESS attacheth— ύμιν ουν ἡ τιμη τοις πιστευουσιν.”

3. "" According as his divine power hath been given unto us in all things that pertain unto life and godliness through the knowledge of him who called us by his own glory and virtue."

His own divine power hath been given unto us.] Some hesitate to translate thus, because they think there is a difficulty in saying that Christ's Divine power hath been given to us. Yet surely we in

whom "the new man is created according to God for righteousness and true holiness," and who have also received the Holy Ghost to dwell in us for ever, may well be said to have imparted to us divine power, not indeed to invest us with all power or all knowledge (for what we know we know only in part, and in many things we have neither power nor knowledge) but to strengthen us "in all things that pertain to life and godliness." Therefore, whatever the circumstances, we have never just ground to say that we are devoid of power to act as God desires we should act-His commandments never being grievous, but, on the contrary, considerately adapted to His people's condition. It was in this sense that the Apostle said, "I am strong as to all things, by means of Christ who endueth me with power ". παντα ισχύω εν τῳ ενδυναμούντι με χριστῳ. Philipp. iv. 14. Power is given to us to resist Satan, and all evil, whether within us or around us, and to fight the appointed fight of faith, and we have to use this power in faith toward God. If we fail to use it, we should confess our failure as sin, and not plead powerlessness as an excuse. This passage, therefore, whilst it comforts, is also a guard against antinomian carelessness.

Hath been given-dedwonμevns.] There is no reason why the perf. pass. of dopew here, and in verse 4, should be rendered actively. Indeed in verse 4, our Translators (though some have blamed them for it) have rightly rendered it as a passive. It is true that the perf. passive of owpew is once used actively in the Sept. of Genesis xxx. 20; but against this we have the examples (see Stephens) from Sophocles and Plato, where the perf. pass. and 1 aor. pass. of dwpew are used in a passive sense. If the Apostle had merely intended to teach us that God had given us "all things pertaining to life and godliness," surely he would have said simply "God hath given," and he would not have used such a circumlocution, as "His own divine power hath given." Wicliff's version, and the Rheimish, give the general sense correctly, though they depart somewhat from the grammar. Wicliff translates-"Hou alle thingis of his godlich vertu (power) that been to lief and pitee (piety) ben zouen (given) to us." The Rheimish version is, “as al things of his divine povver vvhich pertaine to life and godliness are giuen." Zeger and Grotius give nearly the same rendering as the Rheimish. Drusius also translates "donata est" and adds-alibi (viz., verse 4) donata sunt. See also Montanus-omnia nobis divinæ virtutis ad vitam et pietatem donatæ.

Through the knowledge of him who called us.] We receive this en