Jude 1:8,9

In the same way these, too, with their dreams, defile the flesh, and set at naught the celestial powers, and speak evil of the angelic glories. When the archangel Michael himself was disputing with the devil about the body of Moses, he did not venture to launch against him an evil-speaking accusation, but said, "The Lord rebuke you!"

Jude begins this passage by comparing the evil men with the false prophets whom Scripture condemns. Deuteronomy 13:1-5 sets down what is to be done with "the prophet or the dreamer of dreams" who corrupts the nations and seduces the people, from their loyalty to God. Such a prophet is to be mercilessly killed. These men whom Jude attacks are false prophets, dreamers of false dreams, seducers of the people, and must be treated as such. Their false teaching issued in two things.

(i) It made them defile the flesh. We have already seen the twofold direction of their teaching on the flesh. First, the flesh was entirely evil, and, therefore, of no importance; and so the instincts of the body could be given their way without control. Second, the grace of God was all-forgiving and all-sufficient and therefore, sin did not matter since grace would forgive every sin. Sin was only the means whereby grace was given its opportunity to operate.

(ii) They despised angels. Celestial powers and angelic glories are names for ranks of angels within the angelic hierarchy. This follows immediately after the citing of Sodom and Gomorrah as dreadful examples; and part of the sin of Sodom was the desire of its people to misuse its angelic visitors (Genesis 19:1-11). The men Jude attacks spoke evil of the angels. To prove how terrible a thing that was Jude cites an instance from an apocryphal book, The Assumption of Moses. One of the strange things about Jude is that he so often makes his quotations from these apocryphal books. Such quotations seem strange to us; but these books were very widely used at the time when Jude was writing and the quotations would be very effective.

The story in The Assumption of Moses runs as follows. The strange story of the death of Moses is told in Deuteronomy 34:1-6. The Assumption of Moses goes on to add the further story that the task of burying the body of Moses was given to the archangel Michael. The devil disputed with Michael for possession of the body. He based his claim on two grounds. Moses' body was matter; matter was evil; and, therefore, the body belonged to him, for matter was his domain. Second, Moses was a murderer, for had not he slain the Egyptian whom he saw smiting the Hebrew (Exodus 2:11-12). And, if he was a murderer, the devil had a claim on his body. The point Jude is making is this. Michael was engaged on a task given him by God; the devil was seeking to stop him and was making claims he had no right to make. But even in a collection of circumstances like that Michael spoke no evil of the devil but simply said, "The Lord rebuke you!" If the greatest of the good angels refused to speak evil of the greatest of the evil angels, even in circumstances like that, surely no human being may speak evil of any angel.

What the men Jude is attacking were saying about the angels we do not know. Perhaps they were saying that they did not exist; perhaps they were saying they were evil. This passage means very little to us, but no doubt it would be a weighty rebuke to those to whom Jude addressed it.

THE GOSPEL OF THE FLESH (Jude 1:10)

1:10 But these people speak evil of everything which they do not understand, whereas they allow themselves to be corrupted by the knowledge which their instincts give them, living at the mercy of their instincts, like beasts without reason.

Jude says two things about the evil men whom he is attacking.

(i) They criticize everything which they do not understand. Anything which is out of their orbit and their experience they disregard as worthless and irrelevant. "Spiritual things are spiritually discerned" (1 Corinthians 2:14). They have no spiritual discernment, and, therefore, they are blind to, and contemptuous of, all spiritual realities.

(ii) They allow themselves to be corrupted by the things they do understand. What they do understand are the fleshly instincts which they share with the brute beasts. Their way of life is to allow these instincts to have their way; their values are fleshly values. Jude describes men who have lost all awareness of spiritual things and for whom the things demanded by the animal instincts are the only standards.

The terrible thing is that the first condition is the direct result of the second. The tragedy is that no man is born without a sense of the spiritual things but can lose that sense until for him the spiritual things cease to exist. A man may lose any faculty, if he refuses to use it. We discover that with such simple things as games and skills. If we give up playing a game, we lose the ability to play it. If we give up practising a skill--such as playing the piano--we lose it. We discover that in such things as abilities. We may know something of a foreign language, but if we never speak or read it, we lose it. Every man can hear the voice of God; and every man has the animal instincts on which, indeed, the future existence of the race depends. But, if he consistently refuses to listen to God and makes his instincts the sole dynamic of his conduct, in the end he will be unable to hear the voice of God and will have nothing left to be his master but his brute desires. It is a terrible thing for a man to reach a stage where he is deaf to God and blind to goodness; and that is the stage which the men whom Jude attacks had reached.

LESSONS FROM HISTORY (Jude 1:11)

1:11 Woe to them because they walk in the way of Cain; they fling themselves into the error of Balaam; they perish in Korah's opposition to God.

Jude now goes to Hebrew history for parallels to the wicked men of his own day; and from it he draws the examples of three notorious sinners.

(i) First, there is Cain, the murderer of his brother Abel (Genesis 4:1-15). In Hebrew tradition Cain stood for two things. (a) He was the first murderer in the world's history; and, as The Wisdom of Solomon has it, "he himself perished in the fury wherewith he murdered his brother" (Wis_10:3). It may well be that Jude is implying that those who delude others are nothing other than murderers of the souls of men and, therefore, the spiritual descendants of Cain. (b) But in Hebrew tradition Cain came to stand for something more than that. In Philo he stands for selfishness. In the Rabbinic teaching he is the type of the cynical man. In the Jerusalem Targum he is depicted as saying: "There is neither judgment nor judge; there is no other world; no good reward will be given to the good and no vengeance taken on the wicked; nor is there any pity in the creation or the government of the world." To the Hebrew thinkers Cain was the cynical, materialistic unbeliever who believed neither in God nor in the moral order of the world and who, therefore, did exactly as he liked. So Jude is charging his opponents with defying God and denying the moral order of the world. It remains true that the man who chooses to sin has still to reckon with God and to learn, always with pain and sometimes with tragedy, that no man can defy the moral order of the world with impunity.

(ii) Second, there is Balaam. In Old Testament thought, in Jewish teaching and even in the New Testament (Revelation 2:14) Balaam is the great example of those who taught Israel to sin. In the Old Testament there are two stories about him. One is quite clear, and very vivid and dramatic. The other is more shadowy, but much more terrible; and it is it which left its mark on Hebrew thought and teaching.

The first is in Numbers 22:1-41; Numbers 23:1-30; Numbers 24:1-25. There it is told how Balak attempted to persuade Balaam to curse the people of Israel, for he feared their power, five times offering him large rewards. Balaam refused to be persuaded by Balak, but his covetousness stands out and it is clear that only the fear of what God would do to him kept him from striking a dreadful bargain. Balaam already emerges as a detestable character.

In Numbers 25:1-18 there is the second story. Israel is seduced into the worship of Baal with dreadful and repulsive moral consequences. As we read later (Numbers 31:8; Numbers 31:16), it was Balaam who was responsible for that seduction, and he perished miserably because he taught others to sin.

Out of this composite story Balaam stands for two things. (a) He stands for the covetous man who was prepared to sin in order to gain reward. (b) He stands for the evil man who was guilty of the greatest of all sins--that of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin. To sin for the sake of gain is bad; but to teach another to sin is the worst of all.

(iii) Third, there was Korah. His story is in Numbers 16:1-35. The sin of Korah was that he rebelled against the guidance of Moses when the sons of Aaron and the tribe of Levi were made the priests of the nation. That was a decision which Korah was not willing to accept; he wished to exercise a function which he had no right to exercise; and when he did so he perished terribly and all his companions in wickedness with him. Korah stands for the man who refuses to accept authority and reaches out for things which he has no right to have. So Jude is charging his opponents with defying the legitimate authority of the church, and of, thereto re, preferring their own way to the way of God. We should remember that if we take certain things which pride incites us to take, the consequences can be disastrous.

THE PICTURE OF WICKED MEN (Jude 1:12-16)