_THE FINAL DOXOLOGY: PRAISE TO GOD,
THE PROTECTOR OF HIS SERVANTS._
"Now unto Him that is able to guard you from stumbling, and to set
you before the presence of His glory without blemish in exceeding
joy, to the only God our Saviour, through Jesus Christ our Lord, be
glory, majesty, dominion and power, before all time, and now, and for
evermore." Amen.--ST. JUDE 24, 25.
From his severe and sombre warnings and exhortations St. Jude turns in
joyous and exulting confidence to Him who alone can make them
effectual. He has spoken with sternness and horror of great wickedness
which has been manifested both in the past and in the present, and of
God's terrible judgments upon it. He has exhorted his readers to
beware of it, and not to let their abhorrence of it grow less when
they are engaged in the merciful work of rescuing others from it. Now,
in conclusion, he offers a fervent tribute of praise to Him who is a
God of love as well as of justice, and who is as able and ready to
protect those who cling to Him and serve Him as to punish those who
murmur and rebel against Him.
The doxologies at the end of the Epistle to the Romans and at the
beginning of the First Epistle to Timothy should be compared with this
one. The former is nearest to it in form; and it is from the doxology
in Romans that the epithet "wise," which the Authorized Version
wrongly inserts both here and in 1 Tim. i. 17, probably comes.
Doxologies, modelled on those in the New Testament, became elastic in
some respects, and stereotyped in others. The formula "to the only
wise God" was a common one, and hence scribes inserted the epithet,
perhaps almost mechanically, in places where it was not found in the
original. It is quite possible that St. Jude knew the Epistle to the
Romans, and his doxology, especially in its opening words, may be a
conscious or unconscious imitation of it; for the Epistle to the
Romans was written some years before the earliest date that can with
any probability be assigned to this Epistle.
"To guard you from stumbling;" which in two respects is more than "to
keep you from falling." Firstly, "guard" preserves the idea of
_protection_ against perils, both manifest and secret, more decidedly
than "keep;" and secondly, one may have many stumbles without any
falls, and therefore to be preserved from even stumbling implies a
larger measure of care on the part of the protector. But even "to
guard you from stumbling" does not quite do justice to the Greek
(φυλάξαι ὑμᾶς ἀπταίστους), nor is it easy to do so. "Guard you so
that you are exempt from stumbling and never trip or make a false
step" is the full meaning of the expression. The verb which is here
negatived is used by St. James (ii. 10): "Whosoever shall keep the
whole law, and yet stumble (πταίσῃ) in one point, he is become
guilty of all." The Vulgate lets go the metaphor of stumbling, and
translates simply "to preserve you without sin" (_conservare sine
peccato_). That which is impossible with men is possible with God, and
the Divine grace can protect Christians against their own frailty.
Christ says of His sheep that they shall assuredly never perish, and
that no one, whether powers of evil or human seducers, can snatch them
out of His hand (John x. 28). Their wills are free, and they may will
to leave Him; but if they determine to abide with Him they will be
safe.
"And to set you before the presence of His glory without blemish."
This is the blessed result of His protecting them from stumbling. The
revised translation, "without blemish" (ἀμώμους), at first sight looks
like a needless and vexatious change from the "faultless" of the
Authorized Version, and a clumsy one, because it gives two English
words for one Greek word. But the change is a real improvement, for
the Greek word is a _sacrificial_ term, which "faultless" is not. It
is frequently used of victims, which must be "without blemish," in
order to be suitable for offerings. It is not common in classical
Greek, but frequent in the LXX. (Exod. xxix. 1; Lev. i. 3, 10;
xxii. 21-24; Num. vi. 14; xix. 2). In 1 Macc. iv. 42 it is used of the
priests, and so also in Philo (_De Merc. Mer._ i.; _De Agric._ xxix.:
see Lightfoot on μωμοσκοπθέν: Clem. Rom. xli.). In the New Testament
it is used sometimes of the sinlessness of Christ (Heb. ix. 14;
1 Peter i. 19), sometimes of the ideal perfection of Christians (Eph.
i. 4; v. 27; Phil. ii. 15). In the Epistle to the Colossians St. Paul
has almost the same idea as St. Jude--"to _present_ you holy and
_without blemish_ and unreprovable _before Him_" (i. 22); and again in
the First Epistle to the Thessalonians--"to the end He may stablish
your hearts unblameable in holiness before our God and Father, at the
coming of our Lord Jesus with all His saints" (iii. 13). "Before the
presence of His glory" refers to the glory of God which shall be
revealed at the last day.
"In exceeding joy" is a further consequence from the second point, as
the second from the first. To be protected against stumbling leads to
being presented without blemish before the judgment-seat, and this is
an occasion of intense delight. As St. Peter puts it, "Inasmuch as ye
are partakers of Christ's sufferings, rejoice; that at the revelation
of His glory also ye may rejoice with exceeding joy" (1 Peter iv. 13).
"To the only God our Saviour." St. Paul, like St. Jude, speaks of God
the Father as our Saviour. He is "an Apostle of Christ Jesus according
to the commandment of God our Saviour" (1 Tim. i. 1), and he says that
intercession and thanksgiving for others "is good and acceptable in
the sight of God our Saviour" (ii. 3). Still more fully he says that
"God our Saviour ... saved us ... through Jesus Christ our Saviour
(Titus iii. 4-6: comp. i. 3; ii. 10). The work of the Son is the work
of the Father; and so in the Old Testament we have Jehovah spoken of
as the Saviour and Redeemer of His people (Ps. cvi. 21; Isa. xli. 15,
21; xlix. 26; lx. 16). And this is the meaning of the clause which
textual criticism has restored to us in this passage. God is our
Saviour "_through Jesus Christ our Lord_." Some take these words with
what follows. "To the only God be glory, majesty, dominion and power,
through Jesus Christ our Lord;" which makes excellent sense, and is in
harmony with the doxology in 1 Peter iv. 11, "that in all things God
may be glorified through Jesus Christ." It is no strong objection to
this to urge that in that case St. Jude would have reversed the order
of the clauses (δόξα μεγαλωσύνη κράτος καὶ ἐξουσία διὰ Ἰησοῦ Χριστοῦ
τοῦ κυρίου ἡμῶν). In the doxology at the end of the Epistle to the
Romans (which St. Jude _may_ have in his mind) "through Jesus Christ"
precedes "be the glory," and yet cannot easily be taken with anything
else (omitting ᾧ as a probable corruption). The combination "glory
and dominion" occurs in other doxologies (1 Peter iv. 11; Rev. i. 6;
v. 13); "majesty" and "power" do not occur in any. "Majesty" in the
New Testament is found in Hebrews i. 3 and viii. 1 only; but it occurs
in the LXX. and in Clement of Rome (xvi. 1). The doxology in 1 Chron.
xxix. 11 is specially worthy of notice. The word seems to have been
used almost exclusively of the majesty of God, and the four words
together sum up the Divine glory and omnipotence. It is a little
remarkable that in this case St. Jude abandons his favourite triplets,
and gives four attributes rather than three. But he returns in a still
more remarkable way to his favourite arrangement in the concluding
words.
"Before all time, and now, and for evermore." Thus, in a very
comprehensive phrase, eternity is described. Throughout all time, and
throughout the ages which precede and follow it, these attributes
belong to God. Evil men in their dreamings may "set at nought dominion
and rail at glories," and their mouth may "speak great swelling words"
about their own superior knowledge and greater liberty, and may mock
and scoff at those who will not follow them in "walking after their
own ungodly lusts." Nevertheless, ages before they were born, and ages
after they shall have vanished from the world which they are troubling
by their presence, glory, majesty, dominion, and power belong to Him
who saves us, and would save even them, through Jesus Christ our Lord.
They _belong_ to Him. This seems to be the meaning rather than that
they are _ascribed_ to Him. No verb is given in the Greek; neither
"is," as in 1 Peter iv. 11 (ᾧ ἐστὶν ἡ δόξα καὶ τὸ κράτος), nor
"be" (ἔστω), which in most doxologies may be understood. "To Him
_be_ glory _before all time_" is scarcely sense, for our wishes cannot
influence the past. "To Him belongs glory before all time" is the
statement of a simple fact.
It is those who know their own frailty and liability to sin; who know
the manifold temptations which surround them, and the terrible
attractiveness which many of them can present; who know from past
experience what frequent and grievous falls are possible; that can
best understand the statement of fact which this doxology contains,
and the significance of it. He who can guard such creatures as we are
from stumbling, in such a world as this, must be the only God; must be
He who was, and is, and is to come; must possess throughout all time
and all eternity the highest powers and glories which the heart of man
can conceive. The wonders of the material universe impress us in our
more solemn moments with feelings of awe, and reverence, and love for
Him who is the Author of them all. How much more should the wonders of
the kingdom of heaven do so! Out of sinful man to make a saint is more
than to make a world out of nothing; and to keep sinful men from
stumbling is more than to keep the stars in their courses. There is a
free and rebellious will to be won and retained in the one case,
whereas there is nothing but absolute and unresisting obedience in the
other. The difference is that which is so beautifully expressed in the
103rd and 104th Psalms. In the latter of these two exquisite songs of
praise and thanksgiving Jehovah is praised as the Creator and
Regulator of the world, in the former as the Pardoner and Preserver of
His servants. In the one case blessing and praise is offered to the
Lord--
"Who laid the foundations of the earth,
That it should not be moved for ever.
Thou coveredst it with the deep as with a vesture;
The waters stood above the mountains.
They went up by the mountains,
They went down by the valleys,
Unto the place which Thou hadst founded for them.
Thou hast set a bound that they may not pass over;
That they turn not again to cover the earth.
O Lord, how manifold are Thy works!
In wisdom hast Thou made them all:
The earth is full of Thy riches.
Let the glory of the Lord endure for ever;
Let the Lord rejoice in His works:
Who looketh on the earth, and it trembleth;
He toucheth the mountains, and they smoke."
Ps. civ. 5, 6, 8, 9, 24, 31, 32.
But in the other song the Lord is praised, not so much in relation to
the glorious universe which He creates and controls, but in relation
to the spirits of men, whom He restores, and of angels, whom He
retains, to willing obedience and service.
"Bless the Lord, O my soul,
And forget not all His benefits:
Who forgiveth all thine iniquities;
Who healeth all thy diseases;
Who redeemeth thy life from destruction;
Who crowneth thee with lovingkindness and tender mercies.
He hath not dealt with us after our sins,
Nor rewarded us after our iniquities.
For as the heaven is high above the earth,
So great is His mercy toward them that fear Him.
As far as the east is from the west,
So far hath He removed our transgressions from us.
Bless the Lord, ye angels of His;
Ye mighty in strength, that fulfil His word,
Hearkening unto the voice of His word,
Bless the Lord, all ye His hosts;
Ye ministers of His, that do His pleasure."
Ps. ciii. 2, 3, 4, 10, 11, 12, 20, 21.
It is quite in harmony with such a strain as this that the joyous
doxology with which St. Jude's stern letter suddenly ends is written.
Its clauses lend themselves to that parallelism which distinguishes
Hebrew poetry, and they have not only the spirit, but the form, of a
concluding strophe of praise.
"Now unto Him that is able to guard you from stumbling,
And to set you before the presence of His glory without blemish
in exceeding joy,
To the only God our Saviour,
Through Jesus Christ our Lord,
Glory, majesty, dominion and power,
Before all time, and now, and for evermore. Amen."
NOTE.--The "Amen" at the end of this Epistle, as at the end of Romans
and 2 Peter, which like this close with a doxology, seems to be
genuine (comp. 1 Peter iv. II; v. II); but that at the end of 2 Peter
is somewhat doubtful. In all other books of the New Testament,
excepting Galatians, the final "Amen" is probably spurious.
INDEX.
Abraham, the Friend of God, 160, 162.
Absolution, Forms of, 342.
Academy, 367.
_Address to the Reader_, Translators', 119.
Adultery, Spiritual, 227.
Advents of Christ, 278, 458.
'Ælius Gallus, 328.
Agape, 428.
Albinus, 40.
Alexander the Great, 163.
Alford, 32, 399, 418.
Alphæus, 27.
Amasis, 173.
Amen, 470.
American civil war, 235.
Ananus, 40.
Angels, Sinful, 408.
Anointing the sick, 326.
Antioch, Synod at, 369.
Aphraates, 22.
Apocrypha, 76, 145, 156, 204, 424.
Apostolic, Luther's view of, 23.
Aristotle, 67, 103, 156, 197.
Arrian, 182.
_Assumption of Moses_, 422.
Assumption of the Virgin, 384.
Athanasius, 7, 16, 369.
Augustine, 65, 98, 132, 207, 296, 300, 307, 334, 358, 369, 441.
Auricular confession, 336, 340.
Authenticity of the Epistle of St. James, 14; of St. Jude, 365.
Azazel, 411.
Barnabas, Epistle of, 18, 23, 76.
Baur, F. C., 138, 140.
Bede, 6, 8, 84, 103, 153, 172, 267, 268, 282, 285, 296, 331, 351.
Bellarmine, 339.
Bengel, 115, 285, 325, 418.
Beyschlag, 60.
Beza, 159, 222, 387, 418, 432, 454, 457.
Bias the sage, 173.
Bodenstein, 24.
British Association, 346.
Brother of the Lord, 28, 31, 374.
Bruce, 410.
Brückner, 60, 378, 390, 418.
Building up, 456.
Butler, Archer, 383, 386.
Butler, Bishop, 99, 443.
Cæsar, Julius, 287.
Cajetan, 332, 336.
Calendars, 31.
Caligula, 349.
Calvin, 222, 283, 319, 325, 360, 417, 432.
Canonical, 2.
Canonical Books, 17.
Canonical Epistles, 1, 6.
Carlyle, 166.
Carpocrates, 389.
Cassian, 7.
Cassiodorus, 2, 285, 369.
Catholic, 3.
Catholic Epistles, 1, 10.
Cave, 6.
Celsus, 328.
Censuring, Love of, 251.
Ceriani, 422.
Channing, 381.
Christ's sayings in St. James' Epistle, 100, 309.
Christology of St. James, 111.
Chrysostom, 292, 331, 338, 368.
Clement of Alexandria, 5, 21, 36, 76, 213, 307, 362, 369, 422.
Clement of Rome, 18, 20, 23, 160, 215, 245, 292, 295.
Clergy and laity, 324.
Clopas, 26, 27.
Confession of sins, 336.
_Confessions_ of St. Augustine, 333.
Conjectural emendation, 405.
Conversation, 195.
Converting sinners, 351, 357.
Council of Hippo, 17.
---- of Jerusalem, 35, 61.
---- of Laodicea, 14, 17, 24.
---- of Liège, 341.
---- of Trent, 341.
Covering sins, 351.
Cynics, 66, 315.
Cyprian, 368.
Cyrenaics, 265.
Cyril of Jerusalem, 7, 17.
Date of St. James' Epistle, 61.
---- of St. Jude's Epistle, 371, 375, 389.
---- of the Book of Wisdom, 69, 75.
Davidson, 45, 55, 112.
Day of slaughter, 284.
Defilement by the tongue, 177.
Demons, 150.
Denunciation, 181.
Descriptive Genitive, 98, 108, 122, 447.
Destruction of Jerusalem, 128, 276, 407.
Determinism, 93, 95.
Development of doctrine, 380.
Devil, Personality of the, 150, 240.
De Wette, 378.
Didymus of Alexandria, 369, 422.
Dillmann, 438, 440.
Diognetus, 4.
Dispersion, Jews of the, 50, 53, 143.
Disputed books, 2, 15, 366.
Döllinger, 30, 31, 153, 273, 328, 400.
Domitian, 324.
Dorner, 116, 390.
Douay Version, 295.
Double-mindedness, 245.
Doubtful readings, 281, 361, 391, 402.
Doubtful renderings, 122, 174, 212, 213, 428, 430, 447.
Doxologies, 466.
Drummond, 423, 439.
Ebionism of St. James, 83.
Ecclesiasticus, 69, 73, 109, 281.
_Edinburgh Review_, 77.
Elders of the Church, 323.
Elijah's prayers, 344.
_Enoch, Book of_, 409, 433, 437, 447.
Enthusiasm of humanity, 231.
Ephrem Syrus, 370.
Epicureans, 265, 283.
Erasmus, 222, 351, 353, 418.
Essenes, 306.
Eucharist and Love-feast, 429.
Eusebius, 2, 14, 17, 162.
Euthalius, 6.
Evil-speaking, 259.
_Expositor_, 98, 115.
Extreme Unction, 326.
Faith and works, 137, 143.
Faith of Abraham, 156.
Faith of the demons, 151.
Faith of Rahab, 161.
Farrar, F. W., 32, 70, 393, 399.
Fault-finding, Love of, 251.
Field, 415.
First Prayer-Book of Edward VI., 333, 342.
Free-will, 93.
Friend of God, 160, 162.
Fronmüller, 399, 408.
Gelasius of Cyzicus, 422.
General Epistles, 5.
Genevan Version, 372, 200, 454.
Genitive, Characterizing, 98, 108, 122, 447.
Gentleman defined, 202.
Georgius Syncellus, 410, 438.
Gnosticism, 389.
Greek Church, Forms of absolution in, 343.
Gregory Nazianzen, 268.
_Guardian_, 333.
Harnack, 20, 370.
Harper, Jesuit, 385.
Hatch, 146, 256, 399.
Hearing without doing, 101.
Hefele, 14.
Hegesippus, 28, 36, 39, 374.
Hermas, 18, 20, 249.
Herod the Great, 328.
Hexameter in St. James' Epistle, 96.
Hilgenfeld, 49, 375, 399, 423.
Hippolytus, 20, 367.
Hoffmann, 438.
Hofmann, 399, 407, 410, 438.
Holzmann, 60.
Hooker, 43, 65, 320, 339, 407, 452, 453.
Hornejus, 222.
Hutton, 95, 387.
Ignatius, 3, 130, 212, 279, 429.
Inspiration, 298, 344, 405, 424.
Intercession, 325, 342.
Irenæus, 20, 434, 438, 444.
James, The name, 25.
James of Alphæus, 27.
James the Just, 31, 36, 41, 47.
Jealousy, 198.
Jealousy, Divine, 234.
Jellett, 211.
Jeremy Taylor, 332.
Jerome, 7, 31, 366, 369.
Jerusalem, Destruction of, 128, 276, 407.
Job, Character of the Book of, 297, 299.
---- Coincidences with the Book of, 267, 281, 291.
John, Coincidences with the Gospel of, 313.
Josephus, 36, 39, 53, 221, 285, 349.
Joy in temptation, 63.
Judas not Iscariot, 372.
---- of James, 372, 376.
Judgment, Day of, 412.
Julius Cæsar, 287.
Justin Martyr, 4, 130, 146, 429, 441.
Keble, 101.
Lange, 285, 296, 399.
Laodicea, Council of, 7, 14, 17, 24.
Lardner, 420.
Last days, Meaning of the, 278.
Lateran Council, 341.
Lectionary, New, 76.
Leo the Great, 340.
Liddon, 116, 230.
Light healing, 245.
Lightfoot, Bishop, 20, 32, 120, 367, 379, 429, 451.
---- John, 77, 328.
Lincoln, President, 235.
Love-feast, 428, 431.
Lucifer of Cagliari, 431.
Luke, Coincidences with the Gospel of, 313.
Luther, 23, 147, 159, 293, 427, 454, 457.
Making separations, 450.
_Magnificat_, 236.
Malchion, 370.
Manchester, Bishop of, 345.
Mansel, 392.
Margoliouth, 79.
Mark, Coincidences with the Gospel of, 312.
Martyrologies, 31.
Matthew, Coincidences with the Gospel of, 310.
Mayor, J. B., 115.
Messianic ideas in the _Book of Enoch_, 439.
Metaphors of St. James, 86, 88.
Meyer, 32, 390.
Midrash, 420.
Mocking at sin, 188, 448.
Monica, 358.
Moorhouse, Bishop, on prayers for rain, 345.
_Moses, Assumption of_, 422.
Muratorian Canon, 20, 367.
Mussus, 383.
Nature, Love of, 86, 231.
Neander, 290, 325.
Nectarius, 340.
Newman, J. H., 202, 266, 380, 383, 443.
Nicephorus, 422.
Œcumenius, 285, 399, 418.
Oil, Use of, for the sick, 327, 331.
Origen, 5, 21, 307, 330, 337, 369, 372, 441.
Paes, 105.
Pamphilus, 6, 7.
Patience, Greek words for, 291.
---- in criticism, 299.
---- in waiting, 289.
Pattison, Mark, 208.
Pelagius, 307.
Penitentiary presbyters, 340.
Peshitto, 21, 30, 368.
Peter, Coincidences with the Epistle of, 58, 85, 217, 256, 353.
Petronius, 349.
Philip of Side, 325.
Philo, 52, 145.
Plato, 67, 103, 218.
Plumptre, 32, 349, 399.
Plutarch, 162.
Polycarp, 307.
Positivism, 92, 94.
Prayer for change of weather, 344.
Predestination, 397.
Presumption about the future, 262.
Probabilism, 273.
Proculus Torpacion, 330.
Public confession of sins, 339.
Punctuation, 91, 174, 220, 296, 334, 377.
Purvey, 200, 212, 447.
Rabbi Simeon, 264.
Rahab, 20.
Reality of sin, 92.
Remorse and free-will, 93.
Renan, 122, 128, 371.
Resch, 56, 90, 233, 362.
Respect of persons, 119, 134, 444.
Reuss, 141, 166, 390, 399.
Revisers, Improvements made by the, 57, 80, 109, 114, 118, 119, 136,
151, 170, 175, 196, 226, 231, 335, 409, 445, 458, 465.
Rhemish Version, 80, 200, 292, 427, 430, 447, 457.
Roman government in Palestine, 127.
Romans, Coincidences with the Epistle to the, 57, 100, 272.
Royal law, 131.
Salmon, 21, 50, 55, 69, 71, 139, 385, 425, 431.
Sarasa, 273.
Sarum Office, 342.
Satan, Personality of, 150, 240.
Schaff, 32, 399.
Schott, 407, 418.
Schürer, 50, 423, 424, 439.
Sensual, Meaning of, in N.T., 200, 453.
Septimius Severus, 21, 330.
_Sicarii_, 221.
Shadow of turning, 98.
Sham religion, 180, 192.
Sibylline oracles, 51.
_Sinaiticus, Codex_, 5, 403.
Slaughter, Day of, 284.
Socrates, 340.
Solidarity of the Divine Law, 132.
Sozomen, 340.
Stanton, 412, 439.
Stars, Wandering, 432.
Stier, 32, 199, 297, 325, 333, 399.
Stoicism, 66, 133, 315.
Strauss, 381.
Style of St. James, 62, 124.
Suarez, 322.
Submission and penitence, 238, 246.
Swearing, 302; when lawful, 306.
Synagogue, Christian, 19, 118, 126.
Syriac Version, 8, 21, 26, 30, 187, 368.
Talkativeness, Perils of, 186.
Taylor, Jeremy, 332.
Teachers, responsibilities of, 167.
Temper, 190.
Temple, F., 189.
Temptation, Joy in, 63.
---- Source of, 90.
---- not irresistible, 240, 243.
Tertullian, 307, 330, 337, 342, 368, 441.
Testament of the Twelve Patriarchs, 249, 437.
Theodore of Tarsus, 331.
Tischendorf, 7.
Tobit, 281, 295.
Tongue, Defilement by the, 177.
---- The third, 187.
Toulouse, Council of, 341.
Tregelles, 7.
Trench, 120.
Trent, Council of, 341.
Triplets in St. Jude's Epistle, 396.
Tyndale, 200, 222.
Unction, Extreme, 326.
Unrecorded sayings of Christ, 56, 89, 249, 362.
Verbal inspiration, 405.
_Viaticum_, 332.
Virginity, Perpetual, of Mary, 31.
Vulgate, Insertion in the, 5.
Wandering stars, 432.
Weiss, 32, 70, 76, 399.
Westcott, 4, 7, 17, 24, 434, 439, 458.
Wetstein, 296, 399.
Wiclif, 427, 447, 458.
Wiesinger, 399, 418.
Wieseler, 32.
Williams, Isaac, 444.
Wisdom, Book of, 69, 74, 287.
Wisdom from above, 205.
Wisdom from below, 194.
World, Meaning of, in St. James, 229.
Worship and conduct, 317.
---- and emotion, 315.
---- and music, 320.
Zahn, 21, 70, 370.
Zealots, 198, 221, 277, 285.
_Printed by Hazell, Watson & Viney, Ld., London and Aylesbury._
BY THE SAME AUTHOR.
_Sixth Edition. Crown 8vo, cloth, price 7s. 6d._
THE PASTORAL EPISTLES.
By the Rev. ALFRED PLUMMER, D.D.,
_Master of University College, Durham._
"Dr. Plummer's name is a guarantee for sensible, scholarly work, and
his 'Pastoral Epistles' quite maintains its reputation.... It is an
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built throughout upon sound erudition and sensible, devout, and
well-disciplined reflection."--_Saturday Review._
"After a short statement of the grounds for believing in the Pauline
authorship of these Epistles, the writer takes some of the chief
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is throughout scholarlike, lucid, thoughtful."--_Guardian._
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present age."--_Literary Churchman._
"Full of life and vigour.... No difficulty in the Epistles is evaded,
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Plummer has spared no pains on his task, and has produced what is
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Pastoral Epistles' is most masterly and conclusive.... The exposition
is marked by sound and painstaking scholarship, sympathetic insight
into and careful analysis of the Apostle's thought."--_Nonconformist._
"The author of this work is already well known by his excellent
volumes on the Gospel and the Epistles of St. John. Among other
excellencies in the new volume we may mention the first chapter of the
exposition which discusses carefully and attractively the genuineness
of the Epistles annotated."--_Methodist Tunes._
LONDON: HODDER & STOUGHTON.
THE EXPOSITOR'S BIBLE.
_Crown 8vo, cloth, price 7s. 6d. each vol._
FIRST SERIES.
Colossians.
By the Rev. A. MACLAREN, D.D., D.Lit.
St. Mark.
By the Right Rev. the Bishop of Derry.
Genesis.
By Prof. MARCUS DODS, D.D.
1 Samuel.
By Prof. W. G. BLAIKIE, D.D.
2 Samuel.
By the same Author.
Hebrews.
By Principal T. C. EDWARDS, D.D.
SECOND SERIES.
Galatians.
By Prof. G. G. FINDLAY, B.A., D.D.
The Pastoral Epistles.
By the Rev. A. PLUMMER, D.D.
Isaiah I.--XXXIX.
By Prof. G. A. SMITH, D.D. Vol. I.
The Book of Revelation.
By Prof. W. MILLIGAN, D.D.
1 Corinthians.
By Prof. MARCUS DODS, D.D,
The Epistles of St. John.
By the Most Rev. the Archbishop of Armagh.
THIRD SERIES.
Judges and Ruth.
By the Rev. R. A. WATSON, M.A., D.D.
Jeremiah.
By the Rev. C. J. BALL, M.A.
Isaiah XL.-LXVI.
By Prof. G. A. SMITH, D.D. Vol. II.
St. Matthew.
By the Rev. J. MONRO GIBSON, D.D.
Exodus.
By the Right Rev. the Bishop of Derry.
St. Luke.
By the Rev. H. BURTON, M.A.
FOURTH SERIES.
Ecclesiastes.
By the Rev. SAMUEL COX, D.D.
St. James and St. Jude.
By the Rev. A. PLUMMER, D.D.
Proverbs.
By the Rev. R. F. HORTON, D.D.
Leviticus.
By the Rev. S. H. KELLOGG, D.D.
The Gospel of St. John.
By Prof. M. DODS, D.D. Vol. I.
The Acts of the Apostles.
By Prof. STOKES, D.D. Vol. I.
FIFTH SERIES.
The Psalms.
By the Rev. A. MACLAREN, D.D. Vol. I.
1 and 2 Thessalonians.
By Prof. JAMES DENNEY, D.D.
The Book of Job.
By the Rev. R. A. WATSON, M.A., D.D.
Ephesians.
By Prof. G. G. FINDLAY, B.A., D.D.
The Gospel of St. John.
By Prof. M. DODS, D.D. Vol. II.
The Acts of the Apostles.
By Prof. STOKES, D.D. Vol. II.
SIXTH SERIES.
1 Kings.
By the Very Rev. F. W. FARRAR, F.R.S.
Philippians.
By Principal RAINY, D.D.
Ezra, Nehemiah, Esther.
By Prof. W. F. ADENEY, M.A.
Joshua.
By Prof. W. G. BLAIKIE, D.D.
The Psalms.
By the Rev. A. MACLAREN, D.D. Vol. II.
The Epistles of St. Peter.
By Prof. RAWSON LUMBY, D.D.
SEVENTH SERIES.
2 Kings.
By the Very Rev. F. W. FARRAR, F.R.S.
Romans.
By the Right Rev. H. C. G. MOULE, D.D.
The Books of Chronicles.
By Prof. W. H. BENNETT, D.D., D.Lit.
2 Corinthians.
By Prof. JAMES DENNEY, D.D.
Numbers.
By the Rev. R. A. WATSON, M.A., D.D.
The Psalms.
By the Rev. A. MACLAREN, D.D. Vol. III.
EIGHTH SERIES.
Daniel.
By the Very Rev. F. W. FARRAR, F.R.S.
The Book of Jeremiah.
By Prof. W. H. BENNETT, D.D., D.Lit.
Deuteronomy.
By Prof. ANDREW HARPER, B.D.
The Song of Solomon and Lamentations.
By Prof. W. F. ADENEY, M.A.
Ezekiel.
By Prof. JOHN SKINNER, M.A.
The Books of the Twelve Prophets.
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Christ and the Future Life.
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The Seven Words from the Cross.
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The Visions of a Prophet. Studies in Zechariah.
By Rev. Professor MARCUS DODS, D.D.
The Four Temperaments.
By Rev. ALEXANDER WHYTE, D.D.
The Upper Room.
By Rev. JOHN WATSON, M.A., D.D. (Ian Maclaren).
The Unity and Symmetry of the Bible.
By Rev. Professor MONRO GIBSON, M.A., D.D.
Gospel Questions and Answers.
By Rev. JAMES DENNEY, D.D.
Why be a Christian?
By Rev. Professor MARCUS DODS, D.D.
Four Psalms.
By Rev. Professor G. A. SMITH, D.D.
The Holy Father and the Living Christ.
By Rev. PETER TAYLOR FORSYTH, D.D., Cambridge.
Christian Perfection.
By the same Author.
From Strength to Strength.
By Rev. J. H. JOWETT, M.A., of Carr's Lane Chapel, Birmingham.
Restored Innocence.
By Rev. R. J. CAMPBELL, B.A., Brighton.
Aids to Belief.
By the Right Rev. G. A. CHADWICK, D.D., Lord Bishop of Derry.
The Print of the Nails.
By T. H. DARLOW, M.A.
The Four Gospels.
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The Seven Deadly Sins.
By the Rev. JAMES STALKER, M.A., D.D.
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OUTLINES OF A PHILOSOPHY OF RELIGION.
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Ephesian Studies.
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Lessons in Faith and Love from St. Paul's Epistles to the Philippians.
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LONDON: HODDER & STOUGHTON.
End of Project Gutenberg's The Expositor's Bible:, by Alfred Plummer