Chapter 1 (2)

Chapter 1 (2)

Jude 8-10

8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

8. Similiter isti quoque somniis delusi, carnem quidem contaminant, dominationem vero, rejiciunt, et in glorias maledicta congerunt.

9. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

9. Atqui Michael archangelus, quando judicio disceptans cum diabolo, disputabat de corpore Mosis, non ausus fuit judicium inferre contumeliae; sed dixit, Increpet te Dominus.

10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

10. Isti vero quae cumque non noverunt, convitiis incessunt; quaecunque vero naturaliter tanquam bruta animalia sciunt, in iis corrumpuntur.

8. Likewise also these. This comparison is not to be pressed too strictly, as though he compared these whom he mentions in all things to be Sodomites, or to the fallen angels, or to the unbelieving people. He only shews that they were vessels of wrath appointed to destruction, and that they could not escape the hand of God, but that he would some time or another make them examples of his vengeance. For his design was to terrify the godly to whom he was writing, lest they should entangle themselves in their society.

But he begins here more clearly to describe these impostors. And he says first, that they polluted their flesh as it were by dreaming, by which words he denotes their stupid effrontery, as though he had said that they abandoned themselves to all kinds of filth, which the most wicked abhor, except sleep took away shame and also consciousness. It is then a metaphorical mode of speaking, by which he intimates that they were so dull and stupid as to give up themselves without any shame to every kind of baseness.

Note 195. The “dreaming” is connected with the three things which follow, defiling the flesh, despising government and slandering dignities. Hence the idea conveyed by our version, in which filthy is introduced, is by no means correct. Allusion seems to be made to the pretensions of false prophets in former times. See Jeremiah 23:25-27. The false prophets taught what they pretended to see in dreams, as dreams as well as visions were vouchsafed to true prophets. See Joel 2:28. It is not improbable that those referred to here pretended that they had received what they taught., by supernatural dreams; for how otherwise could they deceive others, especially respecting errors so gross and palpable as are here mentioned? The eighth verse is, as to its construction, connected with the seventh. The ὡς and the ὁμοίως are corresponding terms; “as Sodom and Gomorrha, etc., are set forth for an example, in like manner also these would be.” This is the drift of the passage; — 8. “In like manner, indeed, shall also these dreamers be that is,
an example of divine vengeance,
who defile the flesh, despise dominion, and revile dignities.” Peter threatened them with “swift destruction,” 2 Peter 2:1. There are here three things mentioned which apply to the three instances previously adduced: like the Sodomites they defiled the flesh; like the fallen angels they despised dominion; and like the Israelites in the wilderness, they reviled dignities; for it was especially by opposing the power given to Moses that the Israelites manifested their unbelief. — Ed.

There is a contrast to be noticed, when he says that they defiled or polluted the flesh, that is, that they degraded what was less excellent, and that yet they despised as disgraceful what is deemed especially excellent among mankind.

It appears from the second clause that they were seditious men, who sought anarchy, that, being loosed from the fear of the laws, they might sin more freely. But these two things are nearly always connected, that they who abandon themselves to iniquity, do also wish to abolish all order. Though, indeed, their chief object is to be free from every yoke, it yet appears from the words of Jude that they were wont to speak insolently and reproachfully of magistrates, like the fanatics of the present day, who not only grumble because they are restrained by the authority of magistrates, but furiously declaim against all government, and say that the power of the sword is profane and opposed to godliness; in short, they superciliously reject from the Church of God all kings and all magistrates. Dignities or glories are orders or ranks eminent in power or honor.

9. Yet Michael the archangel. Peter gives this argument shorter, and states generally, that angels, far more excellent than men, dare not bring forward a railing judgment. [2 Peter 2:11.]

But as this history is thought to have been taken from an apocryphal book, it has hence happened that less weight has been attached to this Epistle. But since the Jews at that time had many things from the traditions of the fathers, I see nothing unreasonable in saying that Jude referred to what had already been handed down for many ages. I know indeed that many puerilities had obtained the name of tradition, as at this day the Papists relate as traditions many of the silly dotages of the monks; but this is no reason why they should not have had some historical facts not committed to writing.

It is beyond controversy that Moses was buried by the Lord, that is, that his grave was concealed according to the known purpose of God. And the reason for concealing his grave is evident to all, that is, that the Jews might not bring forth his body to promote superstition. What wonder then is it, when the body of the prophet was hidden by God, Satan should attempt to make it known; and that angels, who are ever ready to serve God, should on the other hand resist him? And doubtless we see that Satan almost in all ages has been endeavoring to make the bodies of God’s saints idols to foolish men. Therefore this Epistle ought not to be suspected on account of this testimony, though it is not found in Scripture.

That Michael is introduced alone as disputing against Satan is not new. We know that myriads of angels are ever ready to render service to God; but he chooses this or that to do his business as he pleases. What Jude relates as having been said by Michael, is found also in the book of Zechariah,

“Let God chide (or check) thee, Satan.”
(Zechariah 3:2.)

And it is a comparison, as they say, between the greater and the less. Michael dared not to speak more severely against Satan (though a reprobate and condemned) than to deliver him to God to be restrained; but those men hesitated not to load with extreme reproaches the powers which God had adorned with peculiar honors.

10. But these speak evil of those things which they know not. He means that they had no taste for anything but what was gross, and as it were beastly, and therefore did not perceive what was worthy of honor; and that yet they added audacity to madness, so that they feared not to condemn things above their comprehension; and that they also labored under another evil — for when like beasts they were carried away to those things which gratified the senses of the body, they observed no moderation, but gorged themselves excessively like the swine which roll themselves in stinking mud. The adverb naturally is set in opposition to reason and judgment for the instinct of nature alone rules in brute animals; but reason ought to govern men and to bridle their appetites.

Jude 11-13

11. Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

11. Vae illis, quoniam viam Cain ingressi sunt (Genesis 4:12;) et deceptione mercedis Balaam effusi sunt (Numbers 22:21;) et contradictione Core perierunt (Numbers 26:2.)

12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

12. Hi sunt in fraternis vestris conviviis maculae, inter se (vel vobiscum) convivantes, secure pascentes seipsos; nubes aqua carentes, quae a ventis circum aguntur; arbores autummi emarcidae, et eradicata infrugiferae, bis emortuae, et eradicatae;

13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

13. Undae efferatae maris, despumantes sua ipserum dedecora; stelie erraticae, quibus caligo tenebrarum in aeternum servata est.

11. Woe unto them. It is a wonder that he inveighs against them so severely, when he had just said that it was not permitted to an angel to bring a railing accusation against Satan. But it was not his purpose to lay down a general rule. He only shewed briefly, by the example of Michael, how intolerable was their madness when they insolently reproached what God honored. It was certainly lawful for Michael to fulminate against Satan his final curse; and we see how vehemently the prophets threatened the ungodly; but when Michael forbore extreme severity (otherwise lawful), what madness was it to observe no moderation towards those excelling in glory? But when he pronounced woe on them, he did not so much imprecate evil on them, but rather reminded them what sort of end awaited them; and he did so, lest they should carry others with them to perdition.

He says that they were the imitators of Cain, who being ungrateful to God and perverting his worship through an ungodly and wicked heart, forfeited his birthright. He says that they were deceived like Balaam by a reward, because they adulterated the doctrine of true religion for the sake of filthy lucre. But the metaphor he uses, expresses something more; for he says that they overflowed, even because their excess was like overflowing water. He says in the third place, that they imitated the contradiction of Core, because they disturbed the order and quietness of the church.

12. These are spots in your feasts of charity. They who read, “among your charities,” do not, as I think, sufficiently explain the true meaning. For he calls those feasts charities, (ἀγάπαις,) which the faithful had among themselves for the sake of testifying their brotherly unity. Such feasts, he says, were disgraced by impure men, who afterwards fed themselves to an excess; for in these there was the greatest frugality and moderation. It was then not right that these gorgers should be admitted, who afterwards indulged themselves to an excess elsewhere.

Some copies have, “Feasting with you,” which reading, if approved, has this meaning, that they were not only a disgrace, but that they were also troublesome and expensive, as they crammed themselves without fear, at the public expense of the church. Peter speaks somewhat different, [2 Peter 2:13,] who says that they took delight in errors, and feasted together with the faithful, as though he had said that they acted inconsiderately who cherished such noxious serpents, and that they were very foolish who encouraged their excessive luxury. And at this day I wish there were more judgment in some good men, who, by seeking to be extremely kind to wicked men, bring great damage to the whole church.

Clouds they are without water. The two similitudes found in Peter are here given in one, but to the same purpose, for both condemn vain ostentation: these unprincipled men, though promising much, were yet barren within and empty, like clouds driven by stormy winds, which give hope of rain, but soon vanish into nothing. Peter adds the similitude of a dry and empty fountain; but Jude employs other metaphors for the same end, that they were trees fading, as the vigor of trees in autumn disappears. He then calls them trees unfruitful, rooted up, and twice dead; as though he had said, that there was no sap within, though leaves might appear.

Note 196. “Twice dead” is deemed by some a proverbial expression to signify what is altogether dead; or, as by Macknight, it means that they were dead when professing Judaism, and dead after having made a profession of the gospel. — Ed.

13. Raging waves of the sea. Why this was added, we may learn more fully from the words of Peter: [2 Peter 2:17,18] it was to shew, that being inflated with pride, they breathed out, or rather cast out the scum of high-flown stuff of words in grandiloquent style. At the same time they brought forth nothing spiritual, their object being on the contrary to make men as stupid as brute animals. Such, as it has been before stated, are the fanatics of our day, who call themselves Libertines. You may justly say that they make only rumbling sounds; for, despising common language, they form for themselves an exotic idiom, I know not what. They seem at one time to carry their disciples above heaven, then they suddenly fall down to beastly errors, for they imagine a state of innocency in which there is no difference between baseness and honesty; they imagine a spiritual life, when fear is extinguished, and when every one heedlessly indulges himself; they imagine that we become gods, because God absorbs the spirits when they quit their bodies. With the more care and reverence ought the simplicity of Scripture to be studied, lest, by reasoning more refinedly than is right, we should not draw men to heaven, but on the contrary be involved in manifold labyrinths. He therefore calls them wandering stars, because they dazzled the eyes by a sort of evanescent light.

Jude 14-16

14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

14. Prius autem etiam de iis vaticinatus est septimus ab Adam Enoch, dicens, Ecce venit Dominus in sanctis millibus suis,

15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

15. Ut faciat judicium adversus omnes, et redarguat ex eis omnes impios de factis omnibus impietatis quae impie patrarunt deque omnibus duris quae loquuti sunt adversus Deum peccatores impii.

16. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.

16. Hi sunt murmuratores, queruli, juxta concupiscentias suas ambulantes, et os illorum loquitur tumida, admirantes personas, utilitatis gratia.

14. And Enoch also. I rather think that this prophecy was unwritten, than that it was taken from an apocryphal book; for it may have been delivered down by memory to posterity by the ancients. Were any one to ask, that since similar sentences occur in many parts of Scripture, why did he not quote a testimony written by one of the prophets? the answer is obvious, that he wished to repeat from the oldest antiquity what the Spirit had pronounced respecting them: and this is what the words intimate; for he says expressly that he was the seventh from Adam, in order to commend the antiquity of the prophecy, because it existed in the world before the flood.

Note 197. This is the most common opinion. There is no evidence of such a book being known for some time after this epistle was written; and the book so called was probably a forgery, occasioned by this reference to Enoch’s prophecy. See Macknight’s Preface to this Epistle. Until of late, it was supposed to be lost; but in 1821, the late Archbishop Laurence, having found an Ethiopia version of it, published it with a translation. — Ed.

But I have said that this prophecy was known to the Jews by being reported; but if any one thinks otherwise, I will not contend with him, nor, indeed, respecting the epistle itself, whether it be that of Jude or of some other. In things doubtful, I only follow what seems probable.

Behold, the Lord cometh, or came. The past tense, after the manner of the prophets, is used for the future. He says, that the Lord would come with ten thousand of his saints; and by saints he means the faithful as well as angels; for both will adorn the tribunal of Christ, when he shall descend to judge the world. He says, ten thousand, as Daniel also mentions myriads of angels, (Daniel 7:10;) in order that, the multitude of the ungodly may not, like a violent sea, overwhelm the children of God; but that they may think of this, that the Lord will sometime collect his own people, a part of whom are dwelling in heaven, unseen by us, and a part are hid under a great mass of chaff.

Note 198. Literally, “with his holy myriads.” — Ed

But the vengeance suspended over the wicked ought to keep the elect in fear and watchfulness. He speaks of deeds and words, Because their corrupters did much evil, not only by their wicked life, but also by their impure and false speech. And their words were hard, on account of the refractory audacity, by which, being elated, they acted insolently.

Note 199. There seems to be a want of due order in the 15th verse; the execution of judgment is mentioned first, and then the conviction of the ungodly; but it is an order which exactly corresponds with numberless passages in Scripture: the final action first, and then that which lends to it. — Ed.

16. These are murmurers. They who indulge their depraved lusts, are hard to please, and morose, so that they are never satisfied. Hence it is, that they always murmur and complain, however kindly good men may treat them. He condemns their proud language, because they haughtily made a boast of themselves; but at the same time he shews that they were mean in their disposition, for they were servilely submissive for the sake of gain. And, commonly, this sort of inconsistency is seen in unprincipled men of this kind. When there is no one to check their insolence, or when there is nothing that stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage. He takes persons as signifying eternal greatness and power.

Note 200. We may render the words “Grumblers and fault-finders,” that is, as the word means, with their own lot: they grumbled or murmured against others, and were discontented with their own condition; and yet walked in such a way (that is, in indulging their lusts,) as made their lot worse and occasioned still more grumbling. — Ed.

Jude 17-19

17. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

17. Vos autem dilecti, memores estis (vel, estote) verborum quae praedicta sunt ab apostolis Domini Christ: nostri Jesu nempe,

18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

18. Quod vobis dixerunt, ultimo tempore futuros (vel, venturos) derisores, qui secundum concupiscentias tias suarum impietatum ambularent.

19. These be they who separate themselves, sensual, having not the Spirit.

19. Hi sunt qui seipsos segregant, animales, Spiritum non habentes.

17. But, beloved. To a most ancient prophecy he now adds the admonitions of the apostles, the memory of whom was recent. As to the verb μνήσθητε, it makes no great difference, whether you read it as declarative or as an exhortation; for the meaning remains the same, that being fortified by the prediction he quotes, they ought to be terrified.

By the last time he means that in which the renewed condition of the Church received a fixed form till the end of the world; and it began at the first coming of Christ.

After the usual manner of Scripture, he calls them scoffers who, being inebriated with a profane and impious contempt of God, rush headlong into a brutal contempt of the Divine Being, so that no fear nor reverence keeps them any longer within the limits of duty: as no dread of a future judgment exists in their hearts, so no hope of eternal life. So at this day the world is full of Epicurean despisers of God, who having cast off every fear, madly scoff at the whole doctrine of true religion, regarding it as fabulous.

19. These be they who separate themselves. Some Greek copies have the participle by itself, other copies add ἑαυτοὺς, “themselves;” but the meaning is nearly the same. He means that they separated from the Church, because they would not bear the yoke of discipline, as they who indulge the flesh dislike spiritual life. The word sensual, or animal, stands opposed to spiritual, or to the renovation of grace; and hence it means the vicious or corrupt, such as men are when not regenerated. For in that degenerated nature which we derive from Adam, there is nothing but what is gross and earthly; so that no part of us aspires to God, until we are renewed by his Spirit.

Note 201. This is the common interpretation, and yet it seems inconsistent with what is previously said of these men, that they crept in stealthily, and “feasted” with the members of the Church. The ἑαυτοὺς, though retained by Griesbach, is excluded by Wetstein and others, being absent from most of the MSS. The verb ἀποδιορίζω, means to separate by a boundary two portions from one another, and hence metaphorically to separate or cause divisions: “These be they who cause divisions.” They were doing the same thing as those mentioned by Paul in Romans 16:17. They were producing discords in the Church, and not separations from it; and by continuing in it, they became “spots and stains” to its members. — Ed