ANALYSIS
Title and description (i. 1-3).
Prologue (i. 4-iii. 22).
The vision of the Son of Man (i. 4-20).
The message to each of the seven Churches of Asia (ii., iii.).
A general idea of conflict is present in this introduction. The Churches of Asia have special temptations against which they must fight, e.g. coldness at Ephesus, false prophecy at Thyatira, emperor worship at Pergamum.
I. Revelation of the Book of Destiny: iv.-v.—The throne of God is manifested, surrounded by the elders and by the four living creatures who represent the created universe, chorus of creation (iv.). The sealed book which none can open but the Lamb, chorus of redemption (v.).
II. Revelation of the Seals: vi.-viii. 1.—The first four seals of the book are opened. Christ appears riding on a white horse, and is followed by four symbolic powers of evil: (a) Apollyon, who rides on a red horse; (b) the Steward, who rides on a black horse, and dispenses corn at a dear price, representing a perverted ministry of the Word, which nevertheless cannot hurt the unction given to the Christian nor the wine of Christ's Passion; (c) Death on a pale horse; and (d) his companion Hell. When the fifth scene is opened, the martyrs who are under the altar which is before the throne cry in expectancy. With the sixth seal there is a warning of prophetic horrors. The day of God's wrath all but comes. But judgment is restrained for a season (vi.). Chastisement is suspended until 144,000 of Israelites are sealed, then a multitude of all nations, chorus of salvation (vii.). The seventh seal, which discloses a war against God, can now be opened; silence (viii. 1).
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III. Revelation of the Trumpets: viii. 2-xi. 18.—Seven angels receive trumpets, incense offered. With the sounding of each of the first four trumpets a chastisement is sent from above to rouse repentance (viii.). With the fifth, chastisement ascends from the pit; with the sixth, angels and terrific horsemen come from the Euphrates; but men repent not (ix.). Before the seventh trumpet sounds, an angel tells the seer that when it has sounded the mystery of God as declared to the prophets will be finished (x.). Two prophets resembling Elijah and Moses appear as the symbols of Christian prophecy; they are slain in Jerusalem where our Lord was crucified, they ascend like Christ amid the wreck of a tenth of the city. The city confesses God. Then the seventh trumpet proclaims the subject of the next revelation: the kingdoms of the world becoming the kingdoms of Christ, chorus of God reigning (xi. 1-18).
IV. Revelation of the Lamb's Redemption: xi. 19-xv. 4.—The ark itself is revealed to show that the coming revelation manifests what is most sacred and most profound. The conflict between Christ and evil is shown first as the conflict of the Child of the Woman against the dragon, then as the conflict of Michael and his angels against the dragon, then as the conflict of the dragon against the woman's seed (xii.). Next come the allies of the dragon, the beast out of the sea, which is imperial pagan Rome; and the beast out of the earth, which is the priesthood of Asia appointed to promote the worship of the emperor (xiii.). Then there is seen on Mount Zion the Lamb with His bodyguard of 144,000, singing the incommunicable chorus. An angel proclaims the eternal gospel; another tells that Babylon, i.e. pagan Rome, has fallen; another proclaims the eternal punishment of those who worship the beast. Then a voice from heaven announces the blessedness of the dead in Christ. The Son of Man is seen with a sickle; then comes the harvest of the good, and the vintage of those who {282} are to suffer in the winepress of God's wrath (xiv.). Seven angels appear, and the victors over the beast sing the chorus Of Moses and the Lamb (xv. 1-4).
V. Revelation of the Bowls: xv. 5-xix. 10.—The heavenly temple opens, and the seven angels come to pour out the seven last punishments from the golden bowls (xv. 6-8). There is a plague, and the turning of the sea, and then of the rivers, into blood, then the sun's heat is intensified, then darkness is poured over Rome. Then, in conformity with Revelation III., we are shown the Euphrates. It is dried up that the kings of the East, probably conceived of as Parthians, may march to destroy Babylon. Other kings come to aid the beast. They muster at Har-Magedon. The seventh bowl is poured on the air. Babylon breaks into three parts. Storms (xvi.). Then an angel shows John Babylon riding triumphantly upon a beast as the mother of harlots, drunken with the blood of the martyrs, and he explains how she shall be destroyed by her subject kings (xvii.). There follows a solemn dirge on Babylon (xviii.). Then comes a triumphant chorus for the judgment of the city (xix. 1-8). John is forbidden to worship his angel-guide (xix. 10).
VI. Revelation of the Word of God and the universal Judgment: xix. 11-xx. 15.—It is now shown that judgment is the work of the Word of God Himself. As in Revelation II., He appears upon a white horse. Brief sections display the complete overthrow of the great enemies of Christ, the beast, the false prophet, and the dragon. Then comes the millennium, when the martyrs of Jesus reign with Christ while Satan is bound. Satan is then loosed, and with Gog and Magog, who are leaders of nations hostile to God's people, he is finally vanquished. The final judgment takes place, and Death and Hell are cast into fire.
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VII. Revelation of the New Jerusalem: xxi. i-xxii. 5.—From a mountain-top is seen the Church, the holy city, New Jerusalem, the Bride prepared for Jesus. Its luminary and structure are described. It rises on a vast rock of jewels. The throne of God is no longer remote from man, but in the midst of the city. From the throne pours the river of life through the very heart of the city. The river is shaded on both sides by the "tree" or wood of life, with its perpetual variety of fruit. This is in contrast with the one tree and its forbidden fruit which was the means of the Fall.
Epilogue (xxii. 6-21).
The attestation of the angel, the watchword of Jesus, John again forbidden to worship the angel. The book to remain unclosed. The watchword repeated. The attestation of Jesus to Himself and the angel, to His Bride, to the book, to His advent.
The response of John to the Lord Jesus.
Salutation.
[1] H. E. iii. 25, 39; vii. 25.
[2] The determination to deny that St. John could have believed in the Divinity of Christ made Zeller maintain that in the Revelation Christ is called the Word of God as a mere honorary title. Davidson interpreted it as meaning "the highest creature." Renan tried to extricate himself from the difficulty by saying that St. John did not write the Revelation, but, "having approved of it, saw it circulate under his name without displeasure" (L'Antichrist, p. xli.).
[3] Harnack, Chronologie, vol. i. pp. 245, 246, 679.
[4] Many of the supposed wrong constructions in the Revelation are capable of justification (Dr. Benson, The Apocalypse, p. 131 ff.).
[5] It is true that a different Greek word for Lamb is used in the Revelation from that in the Gospel, but the variation can be accounted for by the author's desire to use a word similar in form to the word used for the Beast, who is contrasted with the Lamb.
[6] The attempt to divide a supposed Judaizing element in the book from a more Catholic element has led to the assertion that vii. 1-8 is inconsistent with vii. 9-17. There is no more incongruity between these two passages than in the statement of St. Paul in Rom. i. 16, that the gospel is a power unto salvation "to the Jew first, and also to the Greek."
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APPENDIX A
RATIONALIST CRITICISM ON ST. JOHN'S WRITINGS
The following table will illustrate the points of agreement arrived at by the more prominent Rationalist critics of the last sixty years:—
THE GOSPEL. 1 JOHN. 2 AND 3 JOHN. REVELATION.
F. C. Baur, By a forger, By a By a By St.
1847. 170 A.D. second third John.
forger. forger.
Th. Keim, By the same forger, —— Not by
1867. 100-117 A.D. St. John.
A. Hilgen- By a forger, All by a second forger, By St. John.
feld, 1875. 120-140 A.D. 130 A.D.
E. Renan, By the Presbyter John and others, who Not by St.
1879. pretended that they were by St. John, John, but
120 A.D. circulated
by him.
C. Weizsäc- By a disciple Not by St. John nor by the Not by
ker, 1886. of St. John. author of the Gospel. St. John.
A. Harnack, The Gospel and Epistles all probably by By the
1897. the Presbyter John, who did not pretend Presbyter
that they were by St. John, John,
80-110 A.D. 96 A.D.
A. C. Uncertain. By the Uncertain. Possibly
McGiffert, author by the
1897. of the Presbyter
Gospel. John.
B. W. By an All by another unknown By St.
Bacon, unknown writer, A.D. 95-100 A.D. John.
1900. writer,
100-110 A.D.
P. W. Not by St. By a By a third Possibly
Schmiedel, John, nor second forger. by the
1901. by the forger. Presbyter
Presbyter. John.
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APPENDIX B
PAPIAS AND JOHN THE PRESBYTER
Papias, a Phrygian by birth, and Bishop of Hierapolis in Phrygia, wrote in the first half of the 2nd century a book called Expositions of Oracles of the Lord. Among the "Elders" whom Irenaeus quotes, Papias and Polycarp alone are called "ancient" (archaios—Adv. Haer. v. 33). This helps us to fix the date of Papias. For Polycarp died either in A.D. 155 or 156. He had been a Christian for eighty-six years, and was therefore born in A.D. 70 at the very latest. Papias was therefore probably born about A.D. 70. We know from Irenaeus that Polycarp was a disciple of St. John, and several ancient writers, including Irenaeus, expressly assert that Papias also was a hearer of St. John. Eusebius (H. E. iii. 39) says that "in his preface" Papias does not declare that he was an "eye-witness of the holy apostles." But Eusebius in his Chronicle (Syncell. 655, 14) plainly says that Papias, like Polycarp, was a "hearer" of John the Divine and Apostle. The preface of Papias, which Eusebius transcribes, mentions John the Presbyter. The following is a literal translation of it:—
"But for your advantage I will not hesitate to put side by side with my interpretations everything that in time past I learnt well from the Elders, and remembered well, guaranteeing its truth. For, unlike the many, I did not take pleasure in those who say much, but in those who teach the truth; nor in those who relate alien commandments, but in those who relate such as were given from the Lord to the Faith, and are derived from 'the Truth' itself. And again, on any occasion when a person came who had been a follower of the Elders, I would inquire about the discourses of the Elders—what Andrew or what Peter said, or what Philip or what Thomas or James, or what John or Matthew or any other of the disciples of the Lord, and the things which Aristion and John the Presbyter (Elder), the disciples of the Lord, say. For I did {286} not suppose that the contents of books would profit me so much as the utterances of a living and abiding voice."
The exact meaning of this passage is disputed, but much of it is perfectly clear. It is plain that Papias is referring to his action at a time long past (pote), probably about A.D. 100. It is also plain that he had no direct access at that date to the apostles about whose sayings he inquired. They were already dead, their speech was a thing of the past (eipen). On the other hand, Aristion and John the Presbyter were then living, their speech was a thing of the present (legousin). They survived at the time of his inquiries, and we cannot accept the hypothesis that Papias only meant that he inquired what Aristion and John the Presbyter said in their books. He recorded what they said to his friends, and he quoted them both so freely that Eusebius believed that Papias also wrote down words which Aristion and John the Presbyter said in his own hearing. But whether he heard them or only heard about them, it is evident that he had reached manhood before they were dead. It is also certain that he calls them "disciples of the Lord." He must mean by this that they had been personally in contact with Christ, like the apostles whom he has just mentioned. We therefore can only draw the conclusion that Papias believed that these two men had known the Lord in their boyhood, and the fact that he mentions only two such men favours this interpretation.
With regard to the other Elders, the question at once arises, Did Papias include among those Elders the apostles whom he mentions? If he did not include them, he means that he inquired of travellers what they had heard from Elders who had known the apostles. This seems incredible; the information gained would be far inferior to that contained in books, whereas Papias speaks of it as superior. Moreover, it would imply that the knowledge possessed by Papias about those who had known the Lord was less direct than that possessed by Irenaeus! For Irenaeus (1) knew Polycarp (2) and others, who knew St. John and others who had seen the Lord. Whereas, according to this theory, Papias (1) was instructed by travellers (2), who had heard the Elders (3) speak about the apostles. If Papias had no better knowledge than this, Irenaeus would not have referred to Papias with such marked deference. We conclude, therefore, that Papias used the word "Elders" to denote Christians who had actually seen the Lord, including the apostles whom he mentions. This interpretation is {287} supported by the fact that in the New Testament both St. Peter and St. John give themselves this very title.
If the above views are correct, they have an important bearing on the authenticity of St. John's Gospel. The lifetime of Papias, like that of Polycarp, covers the whole period of dates to which modern Rationalists now assign that Gospel. If it was not written by the apostle, it is hard indeed to suppose that Papias did not know the truth, and record it. And it is equally hard to believe that his statements about it would not have been copied by such men as Irenaeus, Dionysius of Alexandria, and Eusebius.
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APPENDIX C
THE MURATORIAN FRAGMENT
The Muratorian Fragment is part of a Latin list of the books of the New Testament, named after Muratori, the librarian at Milan, who published it in A.D. 1740. The Canon of which the Fragment is a part was probably written about A.D. 180. It begins in the midst of a sentence relating to St. Mark—
[Sidenote: The Gospels.]
". . . at some things, however, he was present, and has thus recorded them."
"The third book of the Gospel according to Luke, Luke compiled in his own name from report, the physician whom Paul took with him after the ascension of Christ, for a companion as devoted to the law: however he did not himself see the Lord in the flesh, and hence begins his account with the birth of John as he was able to trace (matters) up."
[Sidenote: The Epistles of St. John.]
"Of the fourth of the Gospels (the author is) John, one of the disciples. At the instance of his fellow-disciples and bishops he said, 'Fast with me to-day for three days, and whatever shall be revealed to each, let us relate it to one another.' The same night it was revealed to Andrew, one of the apostles, that John should write all in his own name, the rest revising. . . . And therefore, although varying ideas may be taught in the several books of the Evangelists, there is no difference in that which pertains to the faith of believers, since by one Sovereign Spirit in all are declared all things that relate to the nativity (of the Lord), His passion, resurrection, intercourse with His disciples, and concerning His double advent, the first in humble guise, which has taken place, the second splendid with royal power, which is yet to be. . . . What wonder, then, if John in his Epistles also, speaking of his own authorship, so boldly advances each {289} detail, saying, 'What we have seen with our eyes, and have heard with our ears, and our hands have handled, these things we have written unto you.' For thus he professes himself not only an eye-witness, but a hearer, yea, and a writer as well, of all the wonders done by the Lord in their order."
[Sidenote: Acts.]
"But the Acts of all the Apostles are written in a single book, Luke relates them excellently to Theophilus, confining himself to such as fell under his own notice, as he plainly shows by the omission of all reference either to the martyrdom of Peter or the journey of Paul from Rome to Spain. . . ."
[Sidenote: The Epistles of St. Paul.]
"But the letters of Paul themselves make known to those who would know both what they are, and from what place, or what occasion they were sent. At considerable length he wrote to the Corinthians first, forbidding schismatic divisions, then to the Galatians (forbidding) circumcision, and to the Romans (expounding) the general tenor of the Scriptures, showing, however, that Christ is the essence of their teaching; to these (Epistles) we must devote separate discussion; for the blessed Apostle Paul himself, following the example of his predecessor John, wrote by name to seven Churches only in this order: First to the Corinthians, second to the Ephesians, third to the Philippians, fourth to the Colossians, fifth to the Galatians, sixth to the Thessalonians, seventh to the Romans. True, he wrote twice to the Corinthians and Thessalonians for their correction, but he shows thereby[1] the unity of the universal Church; for John also in the Apocalypse, though he writes to seven Churches only, yet speaks to all. He also writes one to Philemon, one to Titus, and two to Timothy, out of personal regard and affection, but these too are hallowed in the respect of the Catholic Church for the arrangement of ecclesiastical discipline. Moreover, there is in circulation an Epistle to the Laodiceans, another to the Alexandrians forged under the name of Paul, looking towards the heresy of Marcion, and several others which cannot be received into the Catholic Church; for gall should not be mixed with honey. However, the Epistle of Jude, and two of John the above named, are received among Catholics. Also the Book of Wisdom written by the friends of Solomon in his honour."
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[Sidenote: Apocalypses.]
"We receive, moreover, the Apocalypse of John and Peter only, though some of our body will not have the latter read in the Church. The Shepherd indeed was written quite recently in our own times in the city of Rome by Hermas, while his brother Pius occupied the seat of Bishop of the Church of Rome; wherefore the private reading of it is indeed commendable, but it can never be publicly read to the people in the Church whether among the Prophets . . . or among the Apostles."
"We receive nothing whatever of the Arsinoite, or Valentinus, or of Mitias (?) . . . who also were the compilers of the new Book of Psalms (?) for Marcion, together with Basilides. . . ."
[1] As symbolized by the number seven.
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APPENDIX D
SOME EARLY WITNESSES TO NEW TESTAMENT WRITINGS[1]
CLEMENT OF ROME. Bishop of Rome.
Epistle to Corinthians . . . . . . . . . . . . . c. A.D. 95
BARNABAS. Epistle of, not by the Barnabas who
was St. Paul's companion . . . . . . . . . . . . . c. A.D. 98
DIDACHÉ. "The Teaching of the Twelve
Apostles," a manual of Church regulations . . . . c. A.D. 100
IGNATIUS. Bishop of Antioch and Martyr.
7 Epistles . . . . . . . . . . . . . . . . . . . c. A.D. 110
POLYCARP. Bishop of Smyrna and Martyr.
Epistle to Philippians . . . . . . . . . . . . . c. A.D. 110
PAPIAS. Bishop of Hierapolis. Expositions of the Oracles of the Lord (fragments are preserved by Eusebius) . . . . . . . . . . . . . . c. A.D. 130
HERMAS. The Shepherd, an allegory . . . . . . . . c. A.D. 140
MARCION. Heretic from Pontus at Rome . . . . . . . c. A.D. 144
JUSTIN MARTYR. Apologist. 1 and 2 Apologies
and Dialogue with Trypho . . . . . . . . . . . . A.D. 152-157
EPISTLE TO DIOGNETUS. Anonymous defence
of Christianity . . . . . . . . . . . . . . . . . c. A.D. 160
TATIAN. Syrian Apologist, disciple of Justin
Martyr. Diatessaron, a harmony of the Gospels A.D. 160-170
THEOPHILUS. Apologist of Antioch. Ad Autolycum c. A.D. 180
IRENAEUS. Bishop of Lyons. Against Heresies c. A.D. 185
[1] In the case of most of these witnesses the date here given is that of their chief literary activity.
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CLEMENT OF ALEXANDRIA. Head of the Catechetical
School. Paedagogus, Hypotyposes, etc. . . . . c. A.D. 190
TERTULLIAN. Of Carthage. Apologist . . . . . . . . A.D. 200
HIPPOLYTUS. Presbyter at Rome. Refutation of
All Heresies and numerous commentaries . . . . . c. A.D. 220
ORIGEN. Of Alexandria. Successor of Clement,
great philosopher and writer . . . . . . . . . . . c. A.D. 230
DIONYSIUS. Bishop of Alexandria . . . . . . . . . . A.D. 248
EUSEBIUS. Bishop of Caesarea. Ecclesiastical
History, etc. . . . . . . . . . . . . . . . . . . A.D. 320
APHRAATES. Syrian writer . . . . . . . . . . . . . A.D. 338
ATHANASIUS. Bishop of Alexandria . . . . . . . . . A.D. 328-373
EPIPHANIUS. Bishop of Salamis . . . . . . . . . . . A.D. 380
JEROME. Author of the revised or "Vulgate"
Latin version of the Bible . . . . . . . . . . . . A.D. 390
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APPENDIX E
BOOKS RECOMMENDED
In this list are included the most useful books written in English or translated into English. An * is placed before those commentaries which contain the whole Greek text of the books indicated, or which comment much on the Greek text.
1. CANON—
Charteris (Prof. A. H.), Canonicity, 18s.
Sanday (Dr. W.), Inspiration, 6s. 6d. (Longmans.)
Westcott (Bishop), History of the Canon, 10s. 6d. (Macmillan.)
2. TEXT—
The Greek Text of the Revised Version, various prices.
(Oxford University Press.)
Concordance to the Greek Testament, by Moulton (W. F.)
and Geden (A. S.), 26s. (T. and T. Clark.)
3. TEXTUAL CRITICISM—
Lake (Prof. K.), The Text of the New Testament, 1s. net.
Oxford Church Text Books. (Rivingtons.)
Nestle (E.), Textual Criticism of the Greek New Testament,
10s. 6d. (Williams and Norgate.)
4. INTRODUCTION—
Zahn (Prof. Th.), Introduction to the New Testament, 3 vols.,
English Translation, 36s. (T. and T. Clark.)
Salmon (Prof. G.), Historical Introduction to the Books of
the New Testament, 9s. (Murray.)
Godet (F.), Introduction to the New Testament. Part I.
The Epistles of St. Paul, 12s. 6d. (T. and T. Clark.)
5. THE GOSPELS AND THE SYNOPTIC PROBLEM—
Burkitt (Prof. F. C.), The Earliest Sources for the Life of
Jesus, 1s. net. (Constable.)
Sanday (Dr. W.), Studies in the Synoptic Problem, 12s. 6d.
(Oxford Clarendon Press.)
Wright (Dr. A.), *A Synopsis of the Gospels in Greek, 10s.
(Macmillan.)
Campbell (Dr. Colin), *The First Three Gospels in Greek,
5s. (Williams and Norgate.)
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Hawkins (Sir J. C.), *Horae Synopticae, 7s. 6d.
(Oxford Clarendon Press.)
Rushbrooke (W. G.), *Synopticon, 35s. (Macmillan.)
Westcott (Bishop), Introduction to the Study of the Gospels,
10s. 6d. (Macmillan.)
Stanton (Dr. V. H.), The Gospels as Historical Documents,
Part I. 7s. 6d., Part II. 10s. (Cambridge University Press.)
6. COMMENTARIES—
St. Matthew.—Godet (F.), The Collection of the Four
Gospels and the Gospel of St. Matthew, 6s. (T. and T. Clark.)
Allen (Ven. W. C.), *Commentary, 12s. (T. and T. Clark.)
Plummer (Dr. A.), *Exegetical Commentary on the
Gospel according to St. Matthew, 12s. (Elliot Stock.)
Carr (A.), "The Gospel according to St. Matthew, 4s. 6d.
(Cambridge Greek Testament for Schools and Colleges.)
St. Mark.—Swete (Prof. H. B.), *Greek Text with Notes,
15s. (Macmillan.)
Maclear (G. F.), *The Gospel according to St. Mark,
4s. 6d. (Cambridge Greek Testament for Schools and
Colleges.)
St. Luke.—Plummer (Dr. A.), *Commentary, 12s.
(T. and T. Clark.)
St. John.—Godet (F.), Commentary, 3 vols., 31s. 6d.
(T. and T. Clark.)
Westcott (Bishop), Commentary, 10s. 6d. (Murray.)
Lightfoot (Bishop), Biblical Essays, 12s. (Macmillan.
Sanday (Dr. W.), The Criticism of the Fourth Gospel,
7s. 6d. (Longmans.)
Acts.—Knowling (Dr. R. J.), in *Expositor's Greek Testament,
vol. ii., 28s. (Hodder and Stoughton.)
Rackham (R. B.), 12s. 6d. (Methuen.)
Ramsay (Prof. W. M.), The Church in the Roman
Empire, 12s. (Hodder and Stoughton.)
Ramsay (Prof. W. M.), St. Paul the Traveller and the
Roman Citizen, 10s. 6d. (Hodder and Stoughton.)
Romans.—Sanday (Dr. W.) and Headlam (A. C.),
*Commentary, 12s. (T. and T. Clark.)
Liddon (Dr. H. P.), *Analysis, 14s. (Longmans.)
Gore (Bishop), Exposition, 2 vols., 3s. 6d. each. (Murray.)
{295}
1 Corinthians.—Goudge (H. L.), in Westminster
Commentaries, 6s. (Methuen.)
Findlay (G. G.), in *Expositor's Greek Testament, vol. ii.
2 Corinthians.—Meyer's *Critical Commentary on the New
Testament, 1 and 2 Cor., in 2 vols., 10s. 6d. each.
(T. and T. Clark.)
Galatians.—Lightfoot (Bishop), *Text with Introduction,
12s. (Macmillan.)
Ramsay (Prof. W. M.), Historical Commentary, 12s.
(Hodder and Stoughton.)
Ephesians.—Abbott (T. K.), *Commentary on Ephesians
and Colossians, 10s. 6d. (T. and T. Clark.)
Robinson (Dr. J. Armitage), *St. Paul's Epistle to the
Ephesians, 12s. (Macmillan.)
Westcott (Bishop), *St. Paul's Epistle to the Ephesians,
10s. 6d. (Macmillan.)
Gore (Bishop), Exposition, 3s. 6d. (Murray.)
Philippians.—Lightfoot (Bishop), Text with Introduction,
12s. (Macmillan.)
Colossians and Philemon.—Lightfoot (Bishop), *Text with
Introduction, 12s. (Macmillan.)
1 and 2 Thessalonians.—Milligan (Dr. G.), *Commentary, 12s.
(Macmillan.)
Ellicott (Bishop), *Commentary, 7s. 6d. (Longmans.)
1 and 2 Timothy, Titus.—Bernard (Dr. J. H.), *Cambridge
Greek Testament, 3s. 6d. (Cambridge University Press.)
Hebrews.—Westcott (Bishop), *Greek Text with Notes.
14s. (Macmillan.)
Davidson (Prof. A. B.), Handbook, 2s. 6d.
(T. and T. Clark.)
St. James.—Mayor (Dr. J. B.), *Greek Text with Notes., 12s.
(Macmillan.)
Carr (A.), *The General Epistle of St. James, 2s. 6d.
(Cambridge Greek Testament for Schools and Colleges.)
1 and 2 St. Peter, St. Jude.—Bigg (Dr. C.), *Commentary,
10s. 6d. (T. and T. Clark.)
Mayor (Dr. J. B.), *The Epistle of St. Jude and the
Second Epistle of St. Peter, 14s. (Macmillan.)
1, 2, 3 St. John.—Westcott (Bishop), *Greek Text with
Notes, 12s. 6d. (Macmillan.)
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Revelation.—Ramsay (Prof. W. M.), Letters to the Seven
Churches, 12s. (Hodder and Stoughton.)
Simcox (W. H.), *The Revelation of St. John the
Divine, 5s. (Cambridge Greek Testament for Schools
and Colleges.)
Milligan (Prof. W.), Lectures on the Apocalypse, 5s.
(Macmillan.)
Swete (Prof. H. B.), *The Apocalypse of St. John, 15s.
(Macmillan.)
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INDEX
Acts, Book of, 102
Agapé, or Love-feast, 139, 269
Alexandria, St. Mark at, 50; philosophy of, 95
Alogi, rejected St. John's writings, 82
Antichrist, in 2 Thess., 131; in 1 John, 255
Antilegomena, or disputed books, 222, 271
Antioch, in Syria, collision between SS. Peter and Paul at, 121, 157
Antioch, Pisidian, 152
Apocalypse. See Revelation
Apocalyptic teaching, in St. Matt., 38; in 2 Thess., 131;
general nature of, 276
Apollos, his partisans at Corinth, 135, 137; supposed author of
Hebrews, 211
Aramaic language, 1; original of St. Matt., 34
Aristion (author of St. Mark xvi. 9-20), 63, 285
"Babylon" in N. T., 242, 279
Balaamites, 266
Baptism, St. Paul's doctrine of, 164, 175, 205; for the dead, 140
Barnabas, St., author (?) of Hebrews, 211
Barnabas, so-called Epistle of, 14
Baur, F. C., his misrepresentation of the apostles, 111, 121;
what Epistles accepted by, 133; repudiation of Rom. xv., xvi.,
158; of Colossians, 171; of Ephesians, 182; of Philippians, 188
Beast in Revelation, 276, 281
Bousset, W., denies St. John's residence at Ephesus, 257
Brethren of our Lord, 224
Calvinistic doctrine of predestination, not Pauline, 166
Canon, formation of, 2, 220
Catholic Epp., 219; gradual insertion in Canon, 3, 221
Census in St. Luke, 79
Christology, or doctrine about Christ's Person, in St. Matt., 40;
in St. Mark, 54, 56; in St. Luke, 71; in St. John, human side of,
31, divine side of, 82, 95; in Acts, 109; of St. Paul, 123, 146,
174, 185, 192
Church, doctrine of, in St. Matt., 44; in St. Paul, 185
Clement, St., of Rome, quotes Synoptic narrative, 14; quotes
the Epistles, 133, 235
Clement of Alexandria, on date of St. Mark, 52; on 2 Peter, 248
Colossians, Ep. to, 170; heresy of, 173
Corinthians, Epp. to, 133, 143; first lost Ep. to, 135; second
lost Ep. to, 145; factions among, 137; doctrine of resurrection
in Epp., 140, 146
Date of N. T. books, p. x.; of Christ's nativity, 78
Date of Christ's death, 28; St. John supported by St. Luke as to,
30; and by St. Paul, 142
Davidson, S., on I John, 256; on Christology of Revelation, 272
"Diaspora," or Dispersion, 229, 241
Diatessaron of Tatian, 11
Dionysius of Alexandria on Revelation, 271
Diotrephes, 264
Disputed books, 222, 271
Docetic heresy, 197, 259, 262
Domitian, his treatment of Christians, 265, 276
Ebionites, their Gospel, 34; St. Luke not influenced by, 72
Enoch, Book of, 249, 268, 276
Epaphroditus or Epaphras, 171, 191
Ephesians, Ep. to, 180
Ephesus, St. John at, 81, 257
Epiphanius on Gospel of the Hebrews, 34
Eschatology, in St. Matt., 38; in St. Mark, 58; in St. Luke, 67;
in St. John, 97; in St. Paul, 121, 131, 146
Essenes, sect of, possible influence at Rome, 167; at Colossae, 173
Eucharist, in St. Luke, 70; in 1 Cor., 139
Eusebius, on Hebrews, 209; on Catholic Epp., 222; on 2 Peter, 248;
on Revelation, 271
Faith, St. Paul's doctrine of, 154, 164; in Hebrews, 211; in
St. James, 231; in St. Jude, 266
Feasts, Jewish, in St. John, 98
Felix, Antonius, procurator of Judaea, 115
Festus, Porcius, procurator of Judaea, 115
Florinus, letter of Irenaeus to, 87
Galatia, North or South (?), 151
Galatians, Ep. to, 150
Gallic, 134
Gieseler, J. K. L., on the Synoptic problem, 21
Gnosticism, supposed influence on Ep. to Philippians, 188; rebuked
in Pastoral Epp., 197; in 2 Peter and Jude, 251, 266
Godet, F., writings of, 293, 294
Gospels, the four, 9, St. Matt., 33; St. Mark, 49; St. Luke, 64;
St. John, 80
Harnack, A., on St. John, 93, Appendix A; on the apostles'
doctrine, 111; on Revelation, 272
Hebrews, Apocryphal Gospel of, 35
Hebrews, Ep. to, 208; its connection with Philo, 211
Hegesippus, on St. James, 225, 229; on St. Jude's grandsons, 265
Heresies in N. T. times, 120, 137, 153, 172, 197, 251, 258, 266
Herod the Great, 79
Herod Agrippa I., 114
Herod Agrippa II., 115, 190
Hilgenfeld, A., on St. John's writings, Appendix A
Idols, eating meat offered to, 139
Ignatius, St., relation to St. Matt., 14; to St. John, 14, 85;
heresy rebuked by, 197, 259
Irenaeus, St., on Canon of the Gospels, 11; on St. Luke, 64;
on St. John, 84, 87; on Catholic Epp., 222
James, St., Ep. of, 223
Jerome, St., author of the Vulgate, 5; on the Hebrew of St. Matt.,
34; on 2 John, 262
Jewish Christianity, 34, 120, 137, 153, 172
John the Presbyter, not the author of the fourth Gospel, 83;
Papias on, Appendix B
John, St., Gospel of, 15, 27, 80; relation to Synoptists, 27; does
not quote them, 32; Epistles of, 255; Revelation of, 270;
rationalist criticism of his writings, 83, Appendix A
John, St., the Baptist, his infancy and ministry, 76; interest
shown in, 115
Josephus, on St. James, 229; not quoted in 2 Peter, 246
Jude, St., Ep. of, 249, 265
Judgment, the, in St. Matt., 38; in St. John, 97, 258, 282
Jülicher, A., on St. John, 83
Justification, in St. Luke, 71; in St. Paul, 157, 163;
in St. James, 231
Justin Martyr, used our four Gospels, 12; ascribes Revelation
to St. John, 270
Keim, Th., on St. John's writings, Appendix A
Kingdom of God in St. Matt., 44
Laodiceans, Ep. to, identical with "Ephesians," 176, 182
Latinisms in St. Mark, 54
Law, teaching of Christ on, 44, of St. Paul on, 154, 163, of
Hebrews on, 216
Linus, ? Bishop of Rome, 205
Logia, meaning of the word, 13; early books of, 24, 34
Logos, doctrine of, in St. John, 95
Luke, St., Gospel of, 64; its dependence on St. Mark, 16;
Acts written by, 65, 102
Lycus valley, Churches of, 123, 171, 182
Magi and the star, 78
Marcion, Canon of, 13; Gospel of, 66; why he repudiated 1 and 2
Tim. and Titus, 196
Mark, St., Gospel of, 49; its dependence on St. Peter, 51, 54
Marriage and celibacy, St. Paul's teaching on, 138, 187
Matthew, St., Gospel of, 33; its dependence on St. Mark, 16,
36; some primitive features in, 22; numerical arrangement in, 25
Ministers of the Church, in Acts, 111; in Ephesians, 186; in
Pastoral Epistles, 198; in 3 John, 264
Muratorian Fragment, Appendix C
Nazarenes, Gospel of, 34
Nero, persecution by, 108, 124, in Revelation, 276
Nicopolis, 204
Onesimus of Colossae, 177
Onesiphorus of Ephesus, 206
Oral teaching, influence on St. Matt., 26; on St. John, 101
Oral tradition theory of Gospels, 21, 22
Origen, on Hebrews, 209; on Catholic Epp., 222; on 2 Peter, 248
Papias, on the "Oracles," 13; on the Logia of St. Matt., 24, 34;
on St. Mark, 51; on John the Presbyter, Appendix B
Parables, the different classes of, 74
Pastoral Epp., 195
Paul, St., Epp. and life of, 116; Epp. questioned, 117, 125, 133,
171, 181, 188, 195
Peter, St., source of St. Mark's Gospel, 51, 57; "Memoirs"
of, 50; Epistles of, 235, 246; "Apocalypse" of, 250, 290
Philemon, Ep. to, 177
Philippians, Ep. to, 188
Philo, his difference from St. John, 96; his similarity to
Hebrews, 211
Polycarp, St., connection with St. John, 11, 86, 87, 222
Polycrates on St. John, 81
Prayer in St. Luke, 74
Quirinius, P. Sulpicius, governor of Syria, 79
Ramsay, W. M., on authenticity of Acts, 105
Renan, E., on St. John's writings, 272, Appendix A
Revelation, Book of the, 270
Romans, Ep. to, 158
Rome, attitude of, towards the Church, 108, 131, 275; religion
at, 160; worship of, 275
Sabatier, A., on ministry in Acts, 111
Sanday, W., on Catholic Epp., 221; writings of, 293, 294
Schmiedel, P. W., on Acts, 111; on St. John's writings, Appendix A
Silvanus or Silas, not the author of Acts, 107; bearer of
1 Peter, 243
Sinaitic Syriac version of Gospels, 43
Slavery, St. Paul on, 175, 178, 187
Spirit, the Holy, doctrine of, in St. John, 97; in St. Paul, 147
Synoptic problem, 16
Synoptists, relation of, to St. John, 15, 27, 95
Tatian, Diatessaron of, 11
Teaching of the Twelve Apostles, or Didaché, 14; Johannine
language in, 85
Tertullian ascribes Hebrews to St. Barnabas, 211
Theophilus of Antioch, 291
Thessalonians, Epp. to, 125
Timothy, Epp. to, 195
Titus, Ep. to, 203
Titus, Roman emperor, 276
Tübingen School, on St. Paul's Epistles, 117; on relation of
St. Peter to St. Paul, 121
Tychicus of Asia, 172, 176
Versions of the Bible, 5
Vespasian in Revelation, 276
Virgin birth of our Lord, 43
"We sections" in Acts, 65, 102
Weizsäcker, C., on St. John's writings, 83, Appendix A
Westcott (Bishop), writings of, 294, 295
Works, doctrine of, in St. Paul, 155, 204; in St. James, 231;
in Revelation, 274
Zechariah, quoted by St. Matt., 41; by St. John, 88
Zeller, E., on Revelation, 272
Zenas, 204