"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.