Jude 1:8-10

(8-10) Application of these three instances to the libertines who are now provoking God.
(8) Likewise also. — Rather, Yet in like manner: i.e., in spite of these warnings. These ungodly men were like the unbelievers in the wilderness in denying Christ and scoffing at His promises; they were like the impure angels in leaving that “constitution which is in heaven” (Philippians 3:20) for the base pleasures of earth; they were like the people of Sodom in seeking even these base pleasures by unnatural courses.

These filthy dreamers. — We must add also. “Filthy” is not in the original Greek, nor in any previous English version, but is supplied from the next clause; not rightly, for “dreamers” goes with all three clauses, not with “defile the flesh” only. This being admitted, a number of painful interpretations are at once excluded. “These dreamers also” means these ungodly men, who are deep in the slumber of sin (see Note on Romans 13:11), as well as the three classes of sinners just mentioned. Excepting in Acts 2:17, which is a quotation from Joel 2:28, the word for “dreamer” occurs nowhere else in the New Testament, but is found in the LXX. version of Isaiah 56:10, of dogs that dream and make a noise in their sleep. St. Jude perhaps has this passage in his mind. (See below, second Note on Jude 1:12.) “Dreamers” may perhaps refer to the empty speculations of these men.

Defile the flesh. — Like the inhabitants of the cities of the plain. Some of the earliest forms of Gnosticism, on its antinomian as distinct from its ascetic side, exhibit the licentiousness inveighed against here; e.g., the Simonians, Nicolaitanes, Cainites, Carpocratians.

Despise dominion. — Like the impure angels. Insert “and” before “despise.” The “dominion,” or lordship, is that of Almighty God. Set aside, or reject (Mark 7:9; Luke 7:30; John 12:48), would be better than “despise,” to mark the difference between this and 2 Peter 2:10.

Speak evil of dignities. — Like the murmurers in the wilderness. By “dignities,” or glories, are meant unseen powers worthy of reverence. The Greek word is rare in the New Testament; only here, 2 Peter 2:10, and 1 Peter 1:11. Earthly dignities, whether ecclesiastical or civil, are not included. (Comp. the doctrine of Menander, Irenæus, I. xxiii. 5.)

(9) Yet Michael the archangel. — These libertines allow themselves to use language against celestial beings which even an archangel did not venture to use against Satan. In the Old Testament Michael appears as the guardian angel of the people of Israel, Daniel 10:21; Daniel 12:1; in the New Testament he is mentioned only here and in Revelation 12:7. In the Book of Enoch his meekness is spoken of; he is “the merciful, the patient, the holy Michael,” Enoch 40:8.

He disputed about the body of Moses. — To be understood quite literally: to make “the body of Moses” into a metaphor for the people of Israel, or the Mosaic law, is most unnatural. This passage is the only evidence extant of any such incident or tradition. The nearest approach to it is the Targum of Jonathan on Deuteronomy 34:6, which says that Michael was the appointed guardian of Moses’ grave. According to Origen (De Princip. III. ii. 1) the source of it is a book called the Ascension, or Assumption of Moses. Evidently it is something supposed to be well known to those whom St. Jude is addressing, and it appears to be given as a fact which he believes, though we cannot be sure of this. In any case it does not follow that we are to believe in it as an historical fact. Reverent, and therefore cautious, theories of inspiration need not exclude the possibility of an unhistorical incident being cited as an illustration or a warning. St. Paul makes use of the Jewish legend of the rock following the Israelites in the wilderness as an illustration (1 Corinthians 10:4). The strange question, “What did the devil want with the body of Moses?” has been asked, and answered in more ways than one: — (1) to make it an object of idolatry, as the Israelites would be very likely to worship it; (2) to keep it as his own, as that of a murderer, because Moses killed the Egyptian (Exodus 2:12).

Durst not... — Out of respect to Satan’s original angelic nature. (Comp. 1 Corinthians 6:1.)

A railing accusation. — More literally, a sentence savouring of evil-speaking. Wiclif, “doom”; Tyndale and Cranmer, “sentence”; Rheims, “judgment.” Michael brought no sentence against the devil, but left all judgment to God.

The Lord rebuke thee. — The same rebuke is administered to Satan by the angel of Jehovah, when Satan appears as the adversary of Joshua the high priest, the restorer of the temple and of the daily sacrifice, and one of the Old Testament types of Christ (Zechariah 3:2). It is probable that the tradition here given by St. Jude is derived from this passage in Zechariah, or from a source common to both. We have another reminiscence of Zechariah 3:2 in Jude 1:23.

(10) But these... — In strong contrast to the scrupulous reverence of the archangel. “Fools rush in where angels fear to tread.”

Those things which they know not. — The “dignities” of Jude 1:8. This shows that unseen spiritual powers are there meant: these men would know earthly rulers. It is on the unseen that they show their irreverence.

What they know naturally. — The means of gratifying their desires. The two halves of the verse are in emphatic contrast. What they do not know, and cannot know, they abuse by gross irreverence: what they know, and cannot help knowing, they abuse by gross licentiousness. If this Epistle is prior to 2 Peter it is strange that the author of the latter should have neglected so telling an antithesis, and should (from a literary point of view) have so spoiled the passage by his mode of adaptation (2 Peter 2:12). If 2 Peter is prior there is nothing strange in St. Jude improving upon the mode of expression. The word for “know” is not the same in both clauses. The word used in “which they know not” is the most general and common word of the kind in Greek, expressing mere perception, and occurring about three hundred times in the New Testament; that used in “what they know naturally” is more definite, and expresses practical experience productive of skill and science; it occurs fourteen times in the New Testament, mostly in the Acts. (Comp. “Paul I know,” Acts 19:15.)

They corrupt themselves. — Or, perhaps, they work their own ruin. Note the tense; not future, but present. The corruption, or ruin, is not a judgment hanging over them; it is already going on.