UD 7-16The writer of this epistle had interrupted his description of the " certain men who had crept in unawares " among the saints, by the introduction of three examples of divine judgment upon sinners-sinners amongst His people in the wilderness, amongst angels, and the inhabitants of Sodom and Gomorrha with the neighboring cities. He now returns and points out that these men, notwithstanding these public and notorious examples of the certainty of God's judgment against evil, followed similar courses. He says, "Likewise also" (better, "Yet in like manner," or, "In like manner nevertheless") "these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities." (v. 8)
Such were three of the characters of evil displayed in these false professors. But first they are designated as "dreamers," for they doubtless, deluded as they were by Satan, trusted in themselves that they were righteous, while they despised others. (See v. 19) They were indeed dreamers, walking after the imaginations of their own hearts, and thereby lulled into a false security even while the storm of judgment was already gathering over their heads. Moreover, they "defile the flesh"—a term expressive of moral and fleshly corruption. It is remarkable that everywhere in Scripture a lofty religious profession, which is without reality, is always associated with abominable sins. (See Matt. 23:25-2825Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. (Matthew 23:25‑28); 2 Tim. 3:1-51This know also, that in the last days perilous times shall come. 2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. (2 Timothy 3:1‑5); Titus 1:15,1615Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. 16They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:15‑16), &c)
Next, they "despise dominion." This expresses the full development of self-will in man, asserting himself and his rights, and at the same time refusing to acknowledge any superior authority. The question is not raised as to what dominion or "lordship" is meant, as it is rather the spirit, the utterly insubject spirit, of these dreamers, that is stigmatized. It is the spirit of insubordination, the growing spirit of the world to-day; and, as has long ago been remarked, the evil current in the world at any period is that which most affects the Church at the time. The cultivation of independence, the rebellion of the mind of man against God's order, the casting off of all reverence for authority, whether in the Church or the world, are here exposed in all their naked deformity as a warning to the saints of God. The fruit, lastly, of despising dominion is seen in speaking evil of dignities-speaking "railingly" against dignities. It is the full license of the tongue of those who have no veneration for God or man, and who disown all allegiance-of those who say, in the words of the Psalmist, " With our tongue will we prevail; our lips are our own: who is Lord over us? " (12: 4)
Having given the portraiture of these evil men, Jude presents a contrast in the conduct of Michael the archangel. "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." (v. 9) The sole object of the introduction of this controversy between the archangel and Satan is to show the true character of the conduct of those who speak evil of the dignities. These allow themselves to "speak railingly," whereas the archangel, even when dealing with Satan, the impersonation of all evil, and knowing his enmity against the people of God, did not permit himself to do so, "but with the gravity of one who acts according to God, appealed to the judgment of God Himself." And in doing so he employs the same language-"the Lord rebuke thee"-as is used by the Lord Himself, when Satan was standing at His right hand to resist Jehovah's gracious interposition on behalf of Jerusalem, as represented by Joshua the high priest. (Zech. 3:1,21And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. 2And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? (Zechariah 3:1‑2)) Surely every child of God may find here guidance for his own conduct in his conflicts with evil, for who can appeal in vain to the Lord when His interests are at stake? How far more frequently would the efforts of the enemy be foiled if the people of God knew how to look to the Lord in this way to avenge His own cause!
Jude pursues the contrast: " But these speak evil of (or railingly against) those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves." v. 10) The reader will notice the recurrence of the word railing, translated in vv. 8 and 10, to "speak evil." It will suffice to indicate its meaning if it is pointed out that the same word is used in the gospels in the phrase, "blaspheme against the Holy Ghost." (Mark 3:2929But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: (Mark 3:29)) It is a word indeed which betrays that the will and the corruption of the heart are in deadly activity. This is seen in a twofold way in the charge which Jude brings against these men. They blaspheme, speak railingly against, the things they know not, probably the spiritual things, or divine truths which were spoken of by the Christians amongst whom they moved, things which they could not comprehend, for "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Cor. 2:1414But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1 Corinthians 2:14)) Then as to the things which "they understand by mere nature," in these they corrupt themselves, using them as they did only for the gratification of their own appetites and passions. Such were the men who sought to cloak themselves with a profession of Christianity.
Having thus exposed their true character, torn off their mask, so to speak, Jude heaps upon them the most solemn denunciations, adding, at the same time, further distinguishing features: "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. 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; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever." (vv. 11-13) There is something very solemn in the pronunciation of this prophetic woe over these corrupters of the truth; a woe, which as it embodies the holy indignation of the Spirit of God, carries with it, where there is no repentance, the irrevocable sentence of judgment. " Jude then sums up three kinds or characters of the evil (as seen in these men), and of estrangement from God; first, that of nature, the opposition of the flesh to the testimony of God, and to His true people, the impetus which this enmity gives to the will of the flesh; in the second place, ecclesiastical evil, teaching error for reward, knowing all the while that it is contrary to the truth, and against the people of God; thirdly, open opposition, rebellion against the authority of God in His true King and Priest." These three forms of evil were displayed, as we are here reminded, in Cain, Balaam, and Korah; and now we learn that, through the energy of the enemy, they are reproduced in every age of the Church; that, in fact, they are typical expressions of the corrupt heart of man in opposition to the work of the Spirit of God. We are therefore put on our guard; and it is not too much to say that, thus instructed, it is not difficult to detect all these corruptions in the Church of God at the present moment.
The Spirit of God, using Jude as the vehicle of His thoughts, proceeds in the next place to use a variety of figures and illustrations to indicate the worthless and deceitful character of these wolves in sheep's clothing. They are, he says, "spots in your feasts." It was the practice of the early saints, in the fervor of their first love, to gather together in happy fellowship at what was termed love-feasts; but just as at the feast, which the King made for the marriage of His Son, there was a man who had not on the wedding garment; so at these feasts, of which Jude speaks, these "dreamers" were found-having no title whatsoever to be present. They were therefore "spots," or, as some prefer to render, "sunken rocks," rocks which are peculiarly the danger of the unwary mariner. In like manner these constituted a hidden peril for the saints with whom they were assembled; and yet, being what they were, they feasted "together with them without fear, pasturing themselves." What a proof of hard hearts and seared consciences! For being hypocrites they yet mingled with the saints of God, professing to enjoy what they enjoyed, and were not afraid. Nay, as some of whom Paul writes, their God was their belly, for they "fed themselves," they gloried in their shame, and minded earthly things. (Phil. 3:18,1918(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) (Philippians 3:18‑19))
They are described next as "clouds without water"—clouds which as they rose upon the horizon promised fertilizing showers for the weary earth, but as they advanced were discovered to be "without water," and were swept "along" by the winds; then, changing the figure, they are "autumnal trees without fruit." The season had come for fruits, but these trees, when discerned by the Spirit of God, were discovered to be fruitless; for, indeed, they were "twice dead," dead, as another has said, by nature, and dead by their apostasy, and as such already "rooted up," or "plucked up by the roots," done with forever as far as this world was concerned. Two other illustrations are adduced: "raging waves of the sea, foaming out their own shames," not simply shame, but shames, for nothing else can proceed from the heart of man under the power of evil (see Matt. 15:19,2019For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: 20These are the things which defile a man: but to eat with unwashen hands defileth not a man. (Matthew 15:19‑20)); and they were also "wandering stars," stars which had left their own orbit, and were now rushing, uncontrolled and uncontrollable, to their destruction, and hence Jude adds, "To whom is reserved the blackness of darkness forever."
Let the reader pause and meditate upon this solemn picture; and let him remember as he meditates, that these men, whom the Holy Spirit thus describes, were not the open and avowed enemies of the truth of God, but professing Christians, inside and not outside, mingling freely with the saints, and taking part in their meetings. It is true that they were in heart hypocrites and apostates, but only those who were led of the Spirit, and could discern with His discernment, could have penetrated through the disguise worn. How—closely we need to walk with God to be preserved in such an evil day! "The Lord knoweth them that are His;" and if we abide in the secret of His presence, we shall also know them, while we recollect the responsibility resting on every one who owns Christ as Lord, to depart from iniquity.
It is a great consolation to know that the Lord has ever foreseen the devices of the enemy, as well as provided the saints with their guard and defense. Enoch had thus foretold the appearance of these instruments of Satan: "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord coming with ten thousands of His saints, 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." (vv. 14, 15)
Enoch was translated that he should not see death, and, as so rapt away from the earth before the judgment of the flood, he is a type of the church-of the saints who will be caught up in the clouds to meet the Lord in the air, before the manifestation of the man of sin and the occurrence of the great tribulation. And now we learn that he was a prophet, and that it was through him God announced the coming of the Lord in judgment with the "myriads" of His saints.
The significance of this striking prophecy is well shown in the following remarks: "Of old the Spirit had announced by the mouth of Enoch the judgment that should be executed. This presents a very important aspect of the instruction here given; namely, that this evil which had crept in among the Christians (in Jude's day) would continue and still be found when the Lord should return for judgment... There would be a continuous system of evil from the apostles' time till the Lord came. This is a solemn witness to what would go on amongst Christians." The character of the evil to be judged should also be observed. The judgment is to be executed upon all; and then those upon whom the stroke will specially fall are distinguished. They are the "ungodly," and they will be judged for all their "ungodly" deeds, which they have "ungodly" committed, and for all their hard speeches which "ungodly" sinners have spoken against the Lord. The repetition of the word "ungodly" cannot fail to arrest the attention; and it should also be noticed, that the Lord will "convince" them of their guilt; or rather "convict," demonstrate their sin so as to bring it home to them, so that they will be left without excuse. Moreover, as for example in Rom. 1: 2, so here, the two grounds of judgment are works and the rejection of Christ, their own deeds, and their sin against grace in the person of Christ. Long ages have passed since Enoch prophesied, and the proclaimed judgment still lingers; but not the less surely will it come; "for when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape." (1 Thess. 5:33For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. (1 Thessalonians 5:3))
Several more features are now added: " These arc murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage." (v. 16) Murmuring and complaining characterized Israel, and especially the mixed multitude in the wilderness (see Exo. 16:1717And the children of Israel did so, and gathered, some more, some less. (Exodus 16:17); Num. 11: 14. 16.16. 17; 1 Cor. 10:1010Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. (1 Corinthians 10:10)), and on this account, as drawing our attention to the parallel, the words are doubtless here used. The next clause goes down to the roots of the evil-walking after their own lusts. They were in fact governed by their own inclinations and desires, and not by the will of God. (Compare Eph. 2:33Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. (Ephesians 2:3)) Lastly, they were loud and pompous talkers, using "swelling" words; and besides this, they were flatterers, paying court and homage to those out of whom they might be able to make some profit. God, as we are frequently told in the Scriptures, is no respecter of persons; but this is exactly what these "dreamers" were, with a view to their own advantage. How humbling it is to read these various traits of the corrupt heart of man It is still more so as we remind ourselves that they are here delineated as found in actual expression among the saints of God. And above all is it humbling to remember, even while it leads us to extol the mighty grace of God which has wrought so effectually for us in Christ, that the capacity for all this evil is also found in the hearts of us all.