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The General Epistles: James, Peter, and Judas

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The General Epistles: James, Peter, and Judas The General Epistles: James, Peter, and Judas Author(s): Moffat, James, D.D. Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: This commentary by James Moffat takes a different form than many. Rather than analzying the text verse-by-verse, Moffat has created more of a "running" commentary. He takes generally three verses at a time, and writes a paragraph of investigaion of the original Greek, cultural notes, ect. Though Moffat©s commentaries and Bible translations are often debated because of his reliance on inaccurate arche- ological sources, his volumes are still worth reading by those concerned with having a diverse set of commentaries. Abby Zwart CCEL Staff Writer Subjects: The Bible New Testament Works about the New Testament i Contents Title Page 1 Editor’s Preface 4 The Epistle of St. James 6 Introduction 7 The Epistle of St. James 10 The First Epistle of St. Peter 54 Introduction 55 The First Epistle of St. Peter 57 The Second Epistle of St. Peter 104 Introduction 105 The Second Epistle of St. Peter 107 The Epistle of Judas 128 Introduction 129 The Epistle of Judas 136 Indexes 147 Index of Scripture References 148 Index of Scripture Commentary 153 Greek Words and Phrases 154 Latin Words and Phrases 155 French Words and Phrases 156 Index of Pages of the Print Edition 157 ii This PDF file is from the Christian Classics Ethereal Library, www.ccel.org. The mission of the CCEL is to make classic Christian books available to the world. • This book is available in PDF, HTML, Kindle, and other formats. See http://www.ccel.org/ccel/moffat/jampetjud.html. • Discuss this book online at http://www.ccel.org/node/3502. The CCEL makes CDs of classic Christian literature available around the world through the Web and through CDs. We have distributed thousands of such CDs free in developing countries. If you are in a developing country and would like to receive a free CD, please send a request by email to [email protected]. The Christian Classics Ethereal Library is a self supporting non-profit organization at Calvin College. If you wish to give of your time or money to support the CCEL, please visit http://www.ccel.org/give. This PDF file is copyrighted by the Christian Classics Ethereal Library. It may be freely copied for non-commercial purposes as long as it is not modified. All other rights are re- served. Written permission is required for commercial use. iii Title Page Title Page The MOFFATT i NEW TESTAMENT COMMENTARY Based on The New Translation by the REV. PROFESSOR JAMES MOFFATT, D.D. (Oxon) and under his Editorship THE GENERAL EPISTLES The Moffatt New Testament Commentary ii Now Ready THE GOSPEL OF MATTHEW BY THEODORE H. ROBINSON, M.A., D.D. THE GENERAL EPISTLES BY JAMES MOFFATT, D.D. In Preparation LUKE BY W. MANSON, D.D., NEW COLLEGE, EDINBURGH JOHN BY G. H. C. MACGREGOR, D.D., GLASGOW EPHESIANS BY E. F. SCOTT, D.D., UNION THEOLOGICAL SEMINARY, 1 Title Page NEW YORK PHILIPPIANS BY J. H. MICHAEL, D.D., VICTORIA COLLEGE, TORONTO Other Volumes to follow THE MOFFATT BIBLE A NEW TRANSLATION OF THE BIBLE BY JAMES MOFFATT, D.D. In One Volume Also NEW TESTAMENT separately VARIOUS EDITIONS THE iii GENERAL EPISTLES JAMES, PETER, AND JUDAS BY JAMES MOFFATT D.D. (Oxon), LL.D., D.Litt. Washburn Professor of Church History Union Theological Seminary New York 2 Title Page HARPER AND BROTHERS PUBLISHERS NEW YORK AND LONDON iv v 3 Editor's Preface Editor’s Preface EDITOR’S PREFACE EVERYMAN’S NEW TESTAMENT COMMENTARY The aim of this commentary is to bring out the religious meaning and message of the New Testament writings. To do this, it is needful to explain what they originally meant for the communities to which they were addressed in the first century, and this involves literary and historical criticism; otherwise, our reading becomes unintelligent. But the New Testament was the literature of the early church, written out of faith and for faith, and no study of it is intelligent unless this aim is kept in mind. It is literature written for a religious purpose. ‘These are written that ye might believe that Jesus is the Christ, the Son of God.’ That is the real object of the New Testament, that Christians might believe this better, in the light of contemporary life with its intellectual and moral problems. So with any commentary upon it. Everything ought to be subordinated to the aim of elucidating the religious content, of showing how the faith was held in such and such a way by the first Christians, and of making clear what that faith was and is. The idea of the commentary arose from a repeated demand to have my New Testament translation explained; which accounts for the fact that this translation has been adopted as a convenient basis for the commentary. But the contributors have been left free to take their own way. If they interpret the text differently, they have been at liberty to say so. Only, as a translation is in itself a partial commentary, it has often saved space to print the commentary and start from it. vi As everyman has not Greek, the commentary has been written, as far as possible, for the Greekless. But it is based upon a first-hand study of the Greek original, and readers may rest assured that it represents a close reproduction of the original writers’ meaning, or at anyrate of what we consider that to have been. Our common aim has been to enable everyman to-day to sit where these first Christians sat, to feel the impetus and inspiration of the Christian faith as it dawned upon the minds of the communities in the first century, and thereby to realize more vividly how new and lasting is the message which prompted these New Testament writings to take shape as they did. Sometimes people inside as well as outside the church make mistakes about the New Testament. They think it means this or that, whereas its words frequently mean something very different from what traditional associ- ations suggest. The saving thing is to let the New Testament speak for itself. This is our desire and. plan in the present commentary, to place each writing or group of writings in its ori- ginal setting and allow their words to come home thus to the imagination and conscience of everyman to-day. The general form of the commentary is to provide a running comment on the text, in- stead of one broken up into separate verses. But within these limits, each contributor has been left free. Thus, to comment on a gospel requires a method which is not precisely the 4 Editor's Preface same as that necessitated by commenting on an epistle. Still, the variety of treatment ought not to interfere with the uniformity of aim and form. Our principle has been that nothing mattered, so long as the reader could understand what he was reading in the text of the New Testament. vii James Moffatt. viii 1 5 The Epistle of St. James The Epistle of St. James THE EPISTLE OF ST. JAMES 6 Introduction Introduction INTRODUCTION THE epistle of St. James is a pastoral or homily addressed to Christians in general (see on i. 1). The author is a teacher of the church, who writes this tract for the special purpose of recalling Christians to the agenda of their faith. But who they were, and who he was, no tradition explains. Neither is there any internal evidence that enables us to place the homily, except within broad limits. It is fairly plain that the writer was acquainted with First Peter, and also with the teaching of the Pauline epistles; it is also more than probable that our tract was known to Hermas, who in the second century composed The Shepherd. If it could be shown that Clement of Rome, towards the end of the first century, used James, this would fix the date of James still further, as being not later than about A.D. 90. Provisionally it may be placed between about 70 and 90 (110). It was addressed to churches which were still governed by presbyters; they and teachers are the only officials mentioned, and the lack of any reference to bishops proves that it was either written prior to the development marked by Ignatius, or composed for communities which were as yet unaffected by the change to a monarchical episcopate. One country which would answer to this is Egypt, and there are some minor indications that point to an Egyptian origin for James, e.g. the use of Alexandrian books like Sirach and Wisdom, and the fact that the first author to quote it is Origen. Even Origen shows hesitation about citing it as canonical, and down to the fourth century its place in the N.T. canon was both limited and disputed. Thus Eusebius (Hist. Eccles. ii. 2 33) records the opinion that it was composed by James the brother of Jesus, but adds candidly, ‘I must observe that it is considered spurious. Certainly not many writers of antiquity have mentioned it.’ Evidently there was no tradition linking it to the apostle James; indeed the western Church seems to have ignored it altogether until the second half of the fourth century. Jerome believed it was the work of the apostle James, but he records another, older view that it was pseudonymous, ‘ab alio quodam sub nomine eius edita, licet paulatim tempore procedente obtinuerit auctoritatem.’ There are still critics who maintain this theory, although it is not easy to see why a writer who desired to float his tract under the flag of the apostle James did not make more , use of the apostolic name and prestige.
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