[119] Stanton, The Jewish and the Christian Messiah (T. and T. Clark, 1886), pp. 139, 140. He seems, however, to be mistaken in saying that "the Judge is not the Messiah," but Jehovah. As in Scripture, both are represented as judging. "Then the Lord of the spirits made to sit upon the throne of His glory the Elect One, who shall judge all the works of the holy.... And when He shall lift up His countenance to judge their secret way in the word of the Name of the Lord of spirits," etc. (lx. 10-11. Comp. John v. 22).
[120] On the fall of the angels see Hooker, Eccl. Pol. I. iv. 3, and V. Appendix i. 28. For a modern and poetical rendering of what is stated in Gen. vi. 1, 2, see Byron, Heaven and Earth: a Mystery.
CHAPTER XXXIV.
RAILING AT DIGNITIES. "THE ASSUMPTION OF MOSES."
ST. JUDE'S USE OF APOCRYPHAL LITERATURE.
"Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities. But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment,[121] but said, The Lord rebuke thee. But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed. Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah."— St. Jude 8-12.
ST. JUDE having given three terrible examples of the punishment of gross sin in Jews, Gentiles, and angels, proceeds to apply these instances to the libertines who in his own day, by their scandalous conduct as Christians, were provoking God to punish them in like manner; and the threefold description of their conduct here given seems to refer to the three instances just given, which are now taken in reverse order. Like the people of Sodom and Gomorrah, these ungodly libertines "defile the flesh;" like the "angels which kept not their own principality," they "set at nought dominion;" and like the unbelieving and rebellious Israelites in the wilderness, they "rail at dignities." In all three particulars they show themselves as "dreamers" (ἐνυπνιαζόμενοι). They are like men who say and do monstrous things in their sleep. They are deadened to all sense of decency and duty, "dreaming, lying down, loving to slumber" (Isa. lvi. 10, where the same word that we have here is used in the LXX.). They are sunk in the torpor of sin (Rom. xiii. 11). The Revisers have done rightly in omitting the epithet "filthy," in adding the word "also," and in substituting "in their dreamings" for "dreamers." The participle represented by "in their dreamings" does not belong to "defile the flesh" exclusively, but to the other two clauses as well; so that "filthy" is not even correct as an interpretation: it is quite unjustifiable as a rendering. There is no reason for suspecting that certain Levitical pollutions are indicated. Seeing that "in their dreamings" they "set at nought dominion, and rail at dignities," dreaming must not be understood of actual sleep. Moreover, St. Jude does not say "defile their flesh," but "defile the flesh" (σάρκα μιαίνουσι), which includes more than their own bodies. He perhaps means that they pollute human nature, or even the whole animal world.
Like the men of Sodom, these profligates "defile the flesh." Like the angels who sold their birthright for base indulgences, they "set at nought dominion." But it is by no means easy to determine what this "dominion" or "lordship" (κυριότητα) signifies. Calvin and others interpret this and "dignities" or "glories" (δόξας) of the civil power: "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 honour" (Calvin's Commentaries on the Catholic Epistles, Eng. Tr., Edinburgh, 1855, p. 438). But if earthly rulers of any kind are meant by "dominion" and "dignities," it is more probable that St. Jude is thinking of ecclesiastical officers; in which case the meaning would be that these libertines set Church discipline at defiance, and reviled the presbyters or bishops who rebuked them for their evil conduct.
It is, however, more probable that at least "dominion," if not "dignities," refers to unseen and supernatural powers. We must look backwards to ver. 4, and forwards to ver. 10, for a key to the interpretation. These profligates "turn the grace of God into lasciviousness," and thus "defile the flesh;" and they "deny our only Master and Lord, Jesus Christ," and thus "set at nought lordship." Again, "what they understand naturally, like the creatures without reason, in these things are they destroyed," i.e. they ruin themselves, body and soul, by their carnal indulgences; while "they rail at whatsoever things they know not," i.e. they speak with flippant irreverence respecting the invisible world, reviling angels, and perhaps mocking at Satan. We may, therefore, with some hesitation, but with a fair amount of reason, interpret "dominion," or "lordship," of Christ or of God, and "dignities," or "glories," of angels, remembering that either or both of these may include Christ's ministers and messengers on earth. One of the ways in which these ungodly men denied Christ in their lives was by their contemptuous disregard of the teaching of His Apostles.[122]
It is quite possible that in this particular also St. Jude is under the influence of the Book of Enoch. In it we read, "Ye fulfil not the commandments of the Lord; but ye transgress and calumniate greatness" (vi. 4); and again, "All who utter with their mouths unbecoming language against God, and speak harsh things of His glory, here they shall be collected" (xxvi. 2); and again, "My eyes beheld all the sinners, who denied the Lord of glory" (xli. 1). And with this last expression should be compared, "The splendour of the Godhead shall illuminate them" (i. 8). But of course it does not follow that because St. Jude partly reproduces the language of this writer, therefore he uses it with precisely the same meaning.
"But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee." The meaning of this illustration is obvious. The profane libertines allow themselves to speak of "dignities" in a way which even an archangel did not venture to adopt in rebuking Satan. It is a very strong argument à fortiori. Consequently, the fact that it was an evil angel against whom Michael did not dare to rail by no means proves that it was evil angels against which the libertines did dare to rail. Rather the contrary may be inferred. They use language of good angels which Michael would not use of a bad one. That "dignities," or "glories," may include the fallen angels or evil spirits is perhaps possible; that it refers to them exclusively is very improbable. The word itself is against this; for "glories" is certainly a strange name to give to devils.