Jude 8-10 | |
8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. | 8. Similiter isti quoque somniis delusi, carnem quidem contaminant, dominationem vero, rejiciunt, et in glorias maledicta congerunt. |
9. 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. | 9. Atqui Michael archangelus, quando judicio disceptans cum diabolo, disputabat de corpore Mosis, non ausus fuit judicium inferre contumeliae; sed dixit, Increpet te Dominus. |
10. But these speak evil of those things which they know not; but what they know naturally, as brute beasts, in those things they corrupt themselves. | 10. Isti vero quae cumque non noverunt, convitiis incessunt; quaecunque vero naturaliter tanquam bruta animalia sciunt, in iis corrumpuntur. |
8.
But he begins here more clearly to describe these impostors. And he says first, that they polluted their flesh as it were by dreaming, by which words he denotes their stupid effrontery, as though he had said that they abandoned themselves to all kinds of filth, which the most wicked abhor, except sleep took away shame and also consciousness. It is then a metaphorical mode of speaking, by which he intimates that they were so dull and stupid as to give up themselves without any shame to every kind of baseness. 1
There is a contrast to be noticed, when he says that they
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.
9.
But as this history is thought to have been taken from an apocryphal book, it has hence happened that less weight has been attached to this Epistle. But since the Jews at that time had many things from the traditions of the fathers, I see nothing unreasonable in saying that Jude referred to what had already been handed down for many ages. I know indeed that many puerilities had obtained the name of tradition, as at this day the Papists relate as traditions many of the silly dotages of the monks; but this is no reason why they should not have had some historical facts not committed to writing.
It is beyond controversy that Moses was buried by the Lord, that is, that his grave was concealed according to the known purpose of God. And the reason for concealing his grave is evident to all, that is, that the Jews might not bring forth his body to promote superstition. What wonder then is it, when the body of the prophet was hidden by God, Satan should attempt to make it known; and that angels, who are ever ready to serve God, should on the other hand resist him? And doubtless we see that Satan almost in all ages has been endeavoring to make the bodies of God's saints idols to foolish men. Therefore this Epistle ought not to be suspected on account of this testimony, though it is not found in Scripture.
That Michael is introduced alone as disputing against Satan is not new. We know that myriads of angels are ever ready to render service to God; but he chooses this or that to do his business as he pleases. What Jude relates as having been said by Michael, is found also in the book of Zechariah,
"Let God chide (or check) thee, Satan." (Zechariah 3:2.)
And it is a comparison, as they say, between the greater and the less. Michael dared not to speak more severely against Satan (though a reprobate and condemned) than to deliver him to God to be restrained; but those men hesitated not to load with extreme reproaches the powers which God had adorned with peculiar honors.
10.
1 The "dreaming" is connected with the three things which follow, defiling the flesh, despising government. and slandering dignities. Hence the idea conveyed by our version, in which filthy is introduced, is by no means correct. Allusion seems to be made to the pretensions of false prophets in former times. See Jeremiah 23:25-27. The false prophets taught what they pretended to see in dreams, as dreams as well as visions were vouchsafed to true prophets. See Joel 2:28. It is not improbable that those referred to here pretended that they had received what they taught., by supernatural dreams; for how otherwise could they deceive others, especially respecting errors so gross and palpable as are here mentioned? The eighth verse is, as to its construction, connected with the seventh. The
8. "In like manner, indeed,shall also these dreamers be
that is, an example of divine vengeance,
who defile the flesh, despise dominion, and revile dignities."
Peter threatened them with "swift destruction," 2 Peter 2:1. There are here three things mentioned which apply to the three instances previously adduced: like the Sodomites they defiled the flesh; like the fallen angels they despised dominion; and like the Israelites in the wilderness, they reviled dignities; for it was especially by opposing the power given to Moses that the Israelites manifested their unbelief. -- Ed.
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