Judas 1:12-19

(12-19) Three-fold description of the ungodly, corresponding to the three examples just given. The divisions are clearly marked, each section beginning with “These are” (Judas 1:12; Judas 1:16; Judas 1:19).

(12-15) Description corresponding to Cain.
(12) These are spots in your feasts of charity, when they feast with you. — Rather, These are the rocks in your feasts of charity, banqueting with you fearlessly (see next Note); or, These are they who banquet together fearlessly, rocks in your feasts of charity. The former is preferable. But in any case we must probably read rocks — i.e., that on which those who meet them at your love-feasts will be wrecked (see Notes on 1 Coríntios 11:20) — not “spots,” which is borrowed from 2 Pedro 2:13. But it is just possible that as spiloi, St. Peter’s word, may mean either “spots” or “rocks” (though most commonly the former), so St. Jude’s word (spilades) may mean either “spots” or “rocks” (though almost invariably the latter). In an Orphic poem of the fourth century, spilades means “spots “; but this is rather late authority for its use in the first century. Here “rocks” is the safer translation. St. Peter is dwelling on the sensuality of these sinners, and for him “spots” is the more obvious metaphor. St. Jude, in tracing an analogy between them and Cain, would be more likely to select “rocks.” These libertines, like Cain, turned the ordinances of religion into selfishness and sin: both, like sunken rocks, destroyed those who unsuspectingly approached them. On the difference of reading respecting the word for “feasts of charity,” or “love-feasts,” see Note on 2 Pedro 2:13. Possibly the name Agapæ for such feasts comes from this passage. Had it been common when St. Paul wrote 1 Coríntios 11, he would probably have made a point of it; love-feasts in which there was no love. (Comp. 1 Pedro 5:14.)

Feeding themselves without fear. “Without fear” goes better with “feasting with you”; but the Greek admits of either construction. “Feeding themselves” instead of the poorer members of the flock; whereas feeding the poor was one great object of the love-feasts. Others explain, “feeding themselves” (literally, pasturing themselves) instead of waiting to be tended by the shepherds. The former is better, the scandal being similar to that described in 1 Coríntios 11:21. (Comp. Isaías 56:11, which St. Jude may possibly have had in his mind; and see above, second Note on Judas 1:8.)

Clouds without water. — Comp. Provérbios 25:14. The meaning is not that these men bring much food to the love-feasts and give nothing away: there is no longer any allusion to the love-feasts. Rather, these men are ostentatious generally, and yet do no good inflated and empty. (See on 2 Pedro 2:17.)

Carried about of winds. — More literally, borne past (without giving any rain) by winds; or, perhaps, driven out of their course (and so showing their flimsiness) by winds.

Trees whose fruit withereth, without fruit. — There is no such strange contradiction in the Greek, nor in any of the earlier English versions. The meaning rather is, autumn trees (which ought to be full of fruit, and yet are) without fruit; in allusion, probably, to the barren fig-tree. Others, less simply, explain “trees in late autumn” — i.e., stripped and bare. But for this we should expect “winter trees” rather than “autumn trees.”

Twice dead. — Utterly dead, and hence “plucked up by the roots.” Spiritually these men were “twice dead” in having returned, after baptism, to the death of sin. The writer piles up metaphor on metaphor and epithet on epithet in the effort to express his indignation and abhorrence. The epithets here are in logical order: in autumn, fruitless, dead, rooted up.

(13) Foaming out their own shame. — More literally, shames, their shameful acts. Isaías 57:20 is probably in St. Jude’s mind: “The wicked are like the troubled sea, whose waters cast up mire and dirt.”

Wandering stars. — Nothing is gained by understanding comets, which have their orbits, and do not wander, in St. Jude’s sense, any more than planets do. The image is that of stars leaving their place in the heavens, where they are beautiful and useful, and wandering away (to the utter confusion of every one who directs his course by them) into sunless gloom, where their light is extinguished, and whence they cannot return. This simile suits the “false teachers of 2 Peter better than the “ungodly” of Jude. Would the writer of 2 Peter have neglected to avail himself of it?

(14) And Enoch also. — On the Book of Enoch, and this famous quotation from it, see Excursus at the end of the Epistle. The following passage from Irenæus (IV. Xvi. 2) shows that he was acquainted with the book, and throws light on St. Jude’s use of it: — “Enoch also, pleasing God without circumcision, was God’s ambassador to the angels, although he was a man, and was raised to heaven, and is preserved even until now as a witness of the just judgment of God. For the angels by transgression fell to earth for judgment, while a man, by pleasing God, was raised to heaven for salvation.” The mission of Enoch to the fallen angels is narrated in the Book of Enoch, 12-16.

The seventh from Adam. — This is not inserted without special meaning. It was scarcely needed to distinguish the son of Jared from the son of Cain; in that case it would have been more simple to say, “the son of Jared.” It either points to the extreme antiquity of the prophecy, or else to the mystical and sabbatical number seven. Enoch (see preceding Note) was a type of perfected humanity, and hence the notion of “divine completion and rest” is perhaps suggested here. Thus, Augustine, in his reply to Faustus the Manichæan (xii. 14): — “Enoch, the seventh from Adam, pleased God and was translated, as there is to be a seventh day of rest, in which all will be translated who during the sixth day of the world’s history are created anew by the incarnate Word.” Several of the numbers connected with Enoch in Genesis seem to be symmetrical, and intended to convey a meaning.

With ten thousands of his saints. — Or, among His holy myriads — i.e., encircled by them. (Comp. Deuteronômio 33:2; Hebreus 12:22.)

(15) To execute judgment. — The Greek phrase occurs only here and João 5:27.

To convince. — Better, to convict. (Comp. João 8:46, and see Notes on João 16:8, and on 1 Coríntios 14:24.) The words “among them” must be omitted, as wanting in authority.

Hard speeches. — Comp. João 6:60, the only other place where this epithet is applied to words. The meaning is somewhat similar in each case: harsh, repulsive, inhuman. It does not mean “hard to understand.” Nabal (1 Samuel 25:3) has this epithet with the LXX., where the Authorised version has “churlish.” In the Ethiopic version of the Book of Enoch there appears to be nothing to represent “hard speeches... spoken” in this passage.

(16-18) Description corresponding to Balaam.
(16) Complainers. — Literally, discontented with their lot. Men who “shape their course according to their own lusts” can never be content, for (1) the means of gratifying them are not always present, and (2) the lusts are insatiable. Such was eminently the case with Balaam, in his cupidity and his chafing against the restraints which prevented him from gratitifying it. There is a possible reference to this verse in the Shepherd of Hermas (Sim. IX. xix. 3).

Great swelling words. — See Note on 2 Pedro 2:18.

Having men’s persons in admiration. — More simply, admiring persons (so the Rhemish version) — i.e., having regard to people of distinction, as Balaam to Balak. These ungodly men were courtiers, flatterers, and parasites.

Because of advantage. — For the sake of advantage — i.e., to gain something by it: like “for reward” (Judas 1:11). Exactly Balaam’s case. Note that each half of the verse falls into an irregular triplet.

(17) But, beloved. — Better, as in Judas 1:20, But ye, beloved. “Ye” is emphatic in both cases: “ye,” in contrast to these impious men. All previous English versions insert the “ye.” While taking the form of an exhortation, the passage still remains virtually descriptive. “Be not ye deceived by their impudent boasting and interested pandering, for these are the scoffing sensualists against whom the Apostles warned you.”

Spoken before of the apostles. — The old use of “of” for “by,” like “carried about of winds” (Judas 1:12). (Comp. 2 Pedro 2:19.) St. Jude implies that this warning of the Apostles is well known to those whom he addresses. This appeal to the authority of Apostles would be more naturally made by one who was not an Apostle, but cannot be regarded as decisive. See Introduction, I., and Note on 2 Pedro 3:2, to which, however, this is not quite parallel, for the writer there has already declared himself to be an Apostle (2 Pedro 1:1). There is nothing to show that the author of our Epistle regards the Apostles as considerably removed in time from himself. “In the last time is their expression, not his; and by it they did not mean any age remote from themselves. (Comp. 1 João 2:18; 2 Timóteo 3:1; 2 Timóteo 3:6; Hebreus 1:2; 1 Pedro 1:20.)

(18) How that they told you. — Or, perhaps, used to tell you: but we cannot infer from this that oral teaching exclusively is meant. This, again, leaves the question of the writer’s position open. Had St. Jude written “how that they told us,” it would have been decisive against his being an Apostle.

There should be mockers. — Better, that there shall be scoffers. The quotation is direct, and is introduced formally by a word which in Greek commonly precedes a direct quotation. This, however, scarcely amounts to proof that the quotation is from a written document. The word for “mockers” here is the same as that translated “scoffers” in 2 Pedro 3:3. The translation should be the same in both passages.

In the last time. — These words had better come first: that in the last time there shall be scoffers.

Who should walk after their own ungodly lusts. — Better, walking according to their own lusts of impieties. The force of the genitive may be merely adjectival, as the Authorised version renders it: but as it may indicate the things lusted for, it is better to keep a literal rendering of it.

(19) Description corresponding to Korah.
(19) These be they. — Better, These are they — for the sake of making the openings of Judas 1:12; Judas 1:16; Judas 1:19 exactly alike, as they are in the Greek.

Who separate themselves. — “Themselves” must be omitted, the evidence against it being overwhelming. “Who separate:” who are creating a schism, like Korah and his company; claiming to be the chief and most enlightened members in the community to which they still profess to belong, though they turn upside down its fundamental principles. The context rather leads us to suppose that these libertines claimed to be the only “spiritual” Christians, inasmuch as they said that to their exalted spiritual natures the things of sense were purely indifferent, and might be indulged in without loss or risk; while they taunted other Christians, who regulated their conduct carefully with regard to such things, with being psychic or “sensuous.” Note the three-fold division of the verse.

Sensual. — The Greek word is psychic, and has no English equivalent; “sensuous” would perhaps be best. The LXX. do not use it, but it occurs six times in the New Testament. Four times (1 Coríntios 2:14; 1 Coríntios 15:44; 1 Coríntios 15:46) it is translated “natural” (see Note on 1 Coríntios 2:14); once (Tiago 3:15), “sensual,” with “natural” in the margin; and here simply “sensual.” In 1 Coríntios 15:44; 1 Coríntios 15:46, the moral meaning is in the background; in the other three passages the moral meaning is prominent and is distinctly bad. Psychic is the middle term of a triplet of terms, “carnal, psychic, spiritual.” “Carnal” and “spiritual” speak for themselves — the one bad, the other good. Psychic, which comes between, is much closer to “carnal,” and with it is opposed to “spiritual.” This is more clearly seen in the Latin equivalents — carnalis, animalis, spiritalis. The carnal man is ruled by his passions, and rises little above the level of the brutes. The psychic man is ruled by human reasoning, and human affections, and does not rise above the world of sense. The spiritual man is ruled by his spirit — the noblest part of his nature — and this is ruled by the Spirit of God. He rises to and lives among those things which can only be “spiritually discerned.” Our Christian psychology is seriously affected by the absence of any English word for psychic — the part of man’s nature which it represents is often lost sight of.

Having not the Spirit. — Or, perhaps, because they have no spirit. The Holy Spirit may be meant, although the Greek word has no article; but more probably spiritual power and insight is what is meant. These men had allowed the spiritual part of then nature, of which they talked so much, to become so buried in the mire of sensual indulgence and human self-sufficiency, that it was utterly inoperative and practically non-existent. The form of negative used in the Greek seems to imply that their “having no spirit” is the reason why they are justly called “sensuous.”

Each of these three descriptions (Judas 1:12) is shorter than the preceding one. The writer hurries through an unpalatable subject to the more pleasing duty of exhorting those faithful Christians for whose sake he is writing.