doctrinal
elements, it endeavours to instruct the readers in conduct rather than
doctrine. The two key-words of the Epistle are _suffering_ and _hope_,
and the sufferings of Christ and the glories which crowned them furnish
St. Peter with encouragement. Though he writes in plain sympathy with
the liberal Christianity of St. Paul, his language throughout bears the
impress of the Old Testament. Christ is the "lamb" (i. 19) and the
"corner-stone" (ii. 6); Christians are the "elect race" (ii. 9) and the
"royal priesthood" (ii. 9). Without discussing the problems raised by
God's predestination of the Jews, he says that they were "appointed"
unto stumbling, and their stumbling seems to be regarded as the
punishment which God attached to their disobedience.

The fact that in i. 2 the names of the Three Persons of the Trinity are
given in an order which does not correspond with the order of their
revelation in the history of religion, indicates that they are regarded
as coequal. We may note that in iv. 19 the Father is called "faithful
Creator," a unique expression. The teaching about the work of Christ
is full. He is often {244} simply called "Christ" without the name
"Jesus." He is called "Lord," and His special divine Sonship is
implied (i. 3). The real existence of our Lord before His birth on
earth is also implied. It has been said that i. 20 signifies that He
was only known to the Father as destined to exist in the future. This
interpretation is excluded by i. 11, which shows that His Spirit
inspired the prophets before His birth. It is still more definitely
excluded by iii. 18, 19. Here it is shown that His personality resided
neither in His flesh, nor in His human spirit clothed "in which" He
preached to the dead. This spirit was therefore taken by a personality
which existed previous to the creation of the spirit. The Atonement is
prominent. Christ's death is both an example and a redemption which
procured God's grace. He died "for the unrighteous." He carried our
sins in His body to the cross (ii. 24). The Resurrection is one of the
"glories" which followed His sufferings (i. 11). It is a unique motive
to our faith (i. 21), and the cause of the efficacy of our baptism
(iii. 21). The Ascension is the fact which guarantees to us the
present rule of Christ (iii. 22). In iv. 6 we have an important
statement with regard to the dead, which must be studied in relation to
iii. 18-20. The purpose of Chri