Jud 1:8 Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.

      YET IN THE SAME WAY—This phrase is used to link the men of Jude’s day with the three examples used earlier (Woods 392).  These individuals serve as the fourth example of ungodliness as they are compared with Michael.  The word yet signifies these men knew these examples but simply disregarded their implications (Vincent e-sword).

      THESE MEN—The Greek word outoi (or a word in the family) is a thread throughout the book of Jude.  Every time this word is used it is in reference to the ungodly or the punishment of the ungodly.  In verse 7 it refers those in Sodom and Gomorah.  The rest of the masculine references in the book refer to the ungodly men in Jude’s day.  They are shown to participate in illicit sexual behaviors (8, 16).  They are revilers (8, 10, 16).  They cause division and wreck others faith (12, 16, 19).  They do not hold Christian characteristics  (16).   In the end “these men” will face judgment (14,15).

      ALSO BY DREAMING—The word (enupniazomai) is only used here in the New Testament (Robertson e-sword).  It is probably used metaphorically here to refer to “the state of the libertines as visionary and nocturnal blindness to the truth of faith” (Maurer 554). “Their doctrines were the fruits of mere imagination, foolish vagaries and fancies” (Barnes 1515). 

      DEFILE THE FLESH—This seems to refer to sexual immorality (Sheerer 1108).  Jude might be speaking of the same defilement Sodom and Gomorrah undertook (7), or he might be referring to the same defilement Paul speaks of in Titus 1:15.  The later is the use of the word in verse 23.

      AND REJECT AUTHORITY—The word reject (atheteo) means to “not recognize” (Arndt 20).  It denotes “to do away with what has been laid down” (Vine 519).  These men were not recognizing and submitting to the authority that was established for them.  Some have stated this deals with authorities of all sorts (Clarke e-sword), but the definition might be narrower.  The use of the word kuriotes for authority might indicate Jude is speaking of the authority of Jesus.  This interpretation fits best with how the noun form of the word is used throughout the book (4,5,9,14,17,21, and 25) and the fact Jude has already stated these men deny the Lord (4). 

      AND REVILE ANGELIC MAJESTIES—The word for revile is blaphemousin, which can mean “blaspheme…pronounce a defaming judgment” (Arndt 142).  The point is these individuals were defaming those who were greater than they.   “Angelic majesty” is literally translated glorious ones as in the New King James, however this passage seems to be referring to angels for the following reasons:

1. Peter uses the same word in II Peter 2:10 and his comparison in 2:11 shows he was speaking of angels (Green 168).
2. It was one of the sins of Sodom to whom these men are being compared (Barclay 187).
3. The use of Michael as a comparison in the next verse lends to the idea of this referring to angels.
4. This would fit into a false teaching of the day by the Docetists who held all angels in contempt (Coffman 534). 

As to whether good or bad angels are being spoken of in this verse is in much debate.  The best answer is that of Wolf who states, “Jude naming angels here generally includes good as well as evil angels” (83). 

Jud 1:9 But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke you!"

BUT MICHAEL THE ARCHANGEL—In comparison to these men who revile angels, Jude uses Michael, a supreme being, as someone who dares not revile another.  During the intertestmental time a tendency arose to rank and individualize angels.  The New Testament however, has virtually no interest in continuing this tendency and simply gives the facts; therefore we cannot draw any conclusions concerning Michael past the idea of what is revealed in Sacred Writ (Kittel 87).  It is significant however for Jude’s comparison that these men revile angels, while the chief of angels refuses to do so.

WHEN HE DISPUTED WITH THE DEVIL—The word for dispute refers to taking issue with and it occurs in Acts 11:2 (Kelcy 178).  The exact time of this encounter or the eminent details of the dispute is not stated in Holy Writ (Sheerer 1109). 

The phrase ‘the devil’ makes prominent the opponent of Michael.  This name for Satan denotes the slanderous nature of the “serpent of old” (Hiebert 248).  This shows that although Michael was arguing with a slanderous being he refused to ‘revile’ him, while these men of Jude’s day revile all angels, no matter the character.

AND ARGUED ABOUT THE BODY OF MOSES—The account of Moses’ burial is found in Deuteronomy 34:6.  This text does not indicate any discussion taking place between Satan and Michael.  Jude, therefore, is giving us insight into what took place in the spiritual realm after the death of Moses. 

Due to the lack of biblical information of this encounter many scholars speculate on where Jude gained this information.  Some state this is in reference to a mystical interpretation of Zechariah 3:2, but the problem with this interpretation is deity is speaking and Michael is nowhere mentioned in the verse (Barnes e-sword). Another of the more prominently held positions is Jude was quoting the Assumption of Moses (Wolff 86).   Some go on to state this shows the writing is an inspired book, which is not in our canon (Otes).  The following arguments show Otes statement to be false:

1.      The event could have been simply revealed to Jude by the Holy Spirit and therefore Jude did not even attempt to allude to the Assumption of Moses (Woods 393).

2.      There is no proof the Assumption of Moses was written during the time of Jude (Barnes e-sword).

3.      Jude could have been simply remembering the oral tradition passed down by the elders (Wolff 88).

4.      Even if Jude is quoting from the book it does not make the whole book inspired but only the section of which Jude quoted (Just like Paul quoting the Cretan poet does not make all of the writings of the poet inspired—Titus 1:12).

In conclusion, “A constant search of secular writings to try to determine where Jude received his ideas is unnecessary and possibly even futile when one considers the inspiration of the spirit under which he wrote” (Fream 270). 

DID NOT DARE TO PRONOUNCE AGAINST HIM A RAILING JUDGMENT—The phrase “do not dare” does not necessarily imply a fear on the part of Michael because of Satan, but rather it means to “bring oneself” or “presume” (Arndt and Gingrich 829).  This is similar to Paul’s use of the word in I Corinthians 6:1.  The point is “in his dispute with the devil the archangel manifested an admirable restraint.  He did not employ rude and insulting remarks; he did not resort to blasphemous judgment” (Kelcy 178). 

BUT SAID, “THE LORD REBUKE THEE!”—The use of the word alla (but) shows Jude wants to make a strong contrast between what Michael could have done if he had the same nature as the false teacher, with what he actually did.  Michael did not take matters into his own hands but rather He turned to the Lord to take care of Satan and put his trust in him (Barnes 1516).

The comparison of Jude is thus:  The false teachers of Jude’s day had no problem defaming others, but the chief of angels, himself, refused to defame the most slanderous individual of all time. 

Jud 1:10 But these men revile the things which they do not understand; and the things which they know by instinct like unreasoning animals, by these things they are destroyed.

BUT THESE MEN— This is referring to “these men” of verse 8.  These men are the false teachers that have crept in unnoticed.  These are the ones who distort the truth       and turn the grace of God into licentiousness (Barnes 1517).

REVILE THE THINGS WHICH THEY DO NOT UNDERSTAND; and the things which they know by instinct — (For Revile see notes on verse 8).  “These men” is in contrast to Michael in verse 9.  Their character is in direct contrast to the character of Michael.  (Ouk oidasin) always denotes mental comprehension (Vincent). They could not comprehend the true wisdom of the one faith. Their wisdom was based on natural desires and fleshly passions. It is said that this is probably referring to a Gnostic mindset, that was based on things, which their flesh desired (Rutherford 1441,2). “Gnostics were totally blind to all of the highest knowledge; an the things which they could not help knowing, such as their passions, they used only for the purpose of sinning” (Coffman 535).

LIKE UNREASONING ANIMALS – This is similar to Peter’s description of them as “brute beasts” in 2 Peter 2:12,22.  (Elkins 244).  What Jude is showing here is animals live after their own natural instincts and fleshly desires in the same way these men do.  It is important for one to note those who openly rebel against God and His authority in order to pursue fleshly desires, always sink to the level of beasts (Mitchell 294).

BY THESE THINGS--  (en toutois) “These things” is in reference back to the way that they were acting like animals (Hiebert 253).  “These things” also are in reference to the sphere in which their destruction takes place, for by living this way they are going to be destroyed (Barclay 189).

THEY ARE DESTROYED – Destroyed is the Greek word phtero, which is not the same as the word used in verse 5.  This word is used to describe corruption.  The inspired writer is saying that by living as animals and blaspheming the things they do not understand, these men corrupt themselves (Merkel 469). 

This verse continues to carry the theme of the epistle.  The way of life of the one who reviles the faith is a certain path to corruption.  The readers of this beloved epistle needed to remember to contend earnestly for the faith, for Jude in the next verse continues his unpleasant description of ungodly individuals.

Jud 1:11 Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah.

WOE TO THEM! – (ouai autois) This is a common phrase throughout the gospels, and it is an interjection in the dative case (Robertson e-sword).  The only other time this word is used outside of the gospels is here and in the Revelation (Vincent e-sword).  The word “woe” is used to pronounce denunciation (Vine 681).  The “them” having the woe pronounced upon them, is those mentioned in the previous verse.  The reason why the woe is being pronounced upon them is…

FOR THEY HAVE GONE THE WAY OF CAIN—This is the fifth example of ungodly persons.  In the previous three verses our fourth example is shown by contrasting the reviling of the false teachers to the rebuking of Michael.  In this verse Jude gives us three more examples of ungodliness the first of which is Cain.  The text records “they had gone the way of Cain”.  ‘Gone’ is the Greek word poreuomai, which could be translated “to follow one” or “become ones adherent,” or to “imitate ones ways” (Thayer 531).  The false teachers in this verse said to be imitating Cain. Cain was the murderer of his brother Abel (Sheerer 1109).  In Hebrew tradition the account of Cain came to stand for two things:
 

1.   He was the first murderer in the world’s history.

2.   His account stood for selfishness (Barclay 189-91).

When looking at the first interpretation of the account of Cain, it could be that Jude is            making a point that those who delude themselves are murderers of the soul, which would correspond with the definition of phtero/destroyed given in verse 10 (corruption).  The second interpretation would also fit the text for during this time the murder of Abel by Cain came to stand for a truly selfish act (Philo e-sword).  This interpretation would make sense because all false teachers are is ungodly people who seek to fulfill their own desires and thereby reject the authority of God.  Either way when the reader of this epistle would see the example of Cain they would without doubt, think of evil.

THEY HAVE RUSHED HEADLONG INTO THE ERROR OF BALAAM—  

This is our sixth ungodly example that is used to describe the false teachers.

Rushed headlong (exechuthe¯san) is better translated as the KJV does “ran greedily” (Barnes 1517).  This word is used to describe reckless abandonment toward any thing that may promise personal gain (Robertson e-sword).  They ran greedily into the error of Balaam.  The example of Balaam stands to show two things:

1.  He stands for a covetous man who was prepared to sin in order to gain reward.

2.  He stands for the evil man, who was guilty of leading others to sin (Barclay 191)

The error of Balaam is the error of greed; it is the error of merchandising ones ministry for money (Mitchell 295).  The picture here of the false teacher who runs without self-restrain to achieve a covetous goal, and in the pursuit of this goal they lead others into their path also.

AND PERISHED IN THE REBELLION OF KORAH—Korah was one who thrust himself into a role of a priest and because of it perished (Barnes 1518).  The question at hand is out of all the examples of ungodliness in the Old Testament why did Jude choose these.  The answer may be that those who crept in to the church unaware were Gnostics, and these examples may have special significance to the Gnostic thought. F.F Bruce notes, “In the early days of Christianity there was one heretical (Gnostic) group which actually venerated Cain and his successors as champions of right, and claimed to be akin to him and to the men of Sodom and Esau and Korah” (Bruce 134). 

The way of the false teacher ultimately leads to perishing.  Perish is the Greek term apollui, which here is used here to describe “destruction or death,” or when compared to the way of  the ungodly person, it is used metaphorically to “devote or give over to eternal misery in hell” (Thayer 64).

The verbs at the end of each one of these three examples are in the aorist tense, and therefore viewing the action as a whole.  These aorist verbs may be anticipatory, but more likely prophetic, which would have it as foreseeing the end of the career of the aforementioned ungodly men. The final end for the ungodly is a common thread through the epistle.  As mentioned in verse 5 the righteous will be afforded God’s protection and ultimately will be rewarded, but the ungodly in the end will only see destruction.

Jud 1:12 These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted;

THESE ARE THE MEN WHO ARE HIDDEN REEFS—These men are faith wreckers.  “Hidden reefs” is the Greek word (spilades), which is defined as “a grouping of rocks” (Perschbacher 375).  This term was used to describe the rocks ships would run aground on along the coast.  These men being described here were like “sunken rocks on which the fellow(ship) of the love feast had run aground” (Barclay 193).

IN YOUR LOVE FEASTS—The term here translated “Love Feasts” is just the common word for love (agape) (Johnson 402).  However the next phrase in the verse demands the interpretation of it being a feast.  The question for the reader is what is the “Love Feast”.  There are two prominent views of the love feast.  The first view is it is in reference to the Lord’s Supper in 1 Corinthians 11.  This is the idea that the Lord’s Supper had been perverted and became a love feast (Fergusson 317). The problem with this interpretation is it is based on an interpretation of 1 Corinthians 11 that the text does not exegetically warranted. The second interpretation of the love feast is it is referring to a time when the church came together for a fellowship meal.  This meal would be one in which the saints met for charitable, social, and humanitarian reasons (Woods 395).  This would be compared to our modern day potluck (McClish 3). The precise nature of the love feast is not necessary to understand Jude’s use of the term.  Whether the feast was in the context of a social gathering or in worship has no bearing on the point of the passage.  Jude in this verse is showing the brazenness of the false teachers while noting his exposition and rebuke of them (Clarke 321). 

   WHEN THEY FEAST WITH YOU WITHOUT FEAR CARING FOR THEMSELVES—These false teachers were participating in the feasts with the brethren and this phrase indicates that as shepherds are to care for sheep these men cared for themselves (Sheerer 1109).  The term “caring for themselves” is (heautous poimainontes) which literally would mean “shepherding themselves” (Robertson e-sword).  A shepherd’s primary purpose is to care for others, however these ungodly men are being described as only caring for themselves.  Jude now goes on to describe their character with four illustrations:

1.      Clouds without water

2.      Trees without fruit

3.      Waves of the Sea

4.      Wandering Stars 

The purpose of these illustrations is to encourage the Christian to contend for the faith for the false teacher has no substance and is easily carried away.  Also the Christian needed to realize the way of the false teacher leads one astray into a life of shame.

CLOUDS WITHOUT WATER CARRIED ALONG BY WINDS; AUTUMN TREES WITHOUT FRUIT, DOUBLY DEAD, UPROOTED--   The false teachers are represented as having no substance.  The purpose of a cloud is to bring nourishment through water, however these false teachers brought no spiritual nourishment and thus were like a dry cloud that is blown away (Clarke e-sword).  The false teachers are next described as trees.  Trees are expected to bear fruit, these ungodly men however were like trees in the autumn season bearing no fruit.  Jude goes on to describe them as being “doubly dead, uprooted”.  Not only were they like trees in autumn who do not bear fruit for they are dead for a season, the false teachers were dead like a tree that is uprooted that will never bear fruit again (Vincent e-sword).  The end for those that continue to creep into the church and pervert the truth is being “doubly dead as an uprooted tree.”  There is no hope for an uprooted tree to bear good fruit, and Jude uses these examples to show his readers that a false teacher cannot bear good fruit either.

Jud 1:13 wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever.

      WILD WAVES OF THE SEA, CASTING UP THEIR OWN SHAME LIKE FOAM—The word for ‘casting out’ (epaphrizo) is a rare word.  It was used by Moschus (a poet) to describe the seaweed and rubbish on the crest of a wave and then deposited on a beach (Green 176).  The word shame in this verse refers to “disgrace one brings on oneself by one’s own action” (Bultmann 190).  Jude’s illustration describes the fact that the actions of these false teachers leave their lives full of rubbish.  Isaiah describes people of his day in the same context (57:20).

      WANDERING STARS—There are two possible interpretations for “wandering stars.”  It could depict men who are like meteorites that shine as they blaze across the sky and then go off into darkness (Perkins 105).  The other interpretation is it refers to stars with no fixed place in the sky and therefore cannot guide men (Kelcy 181).  The first definition would mean the false teachers look good to men for a while, but the doctrine that they preached burns out because it has no eternal value (Perkins 105).  The second would indicate the teachings of the false teachers would misguide men in their relationship with God.  Either interpretation shows the teaching of these men should not be followed because it will not aid men in following God.  The author, however believes the second interpretation is more consistent with how the New Testament uses the word ‘stars’ in non-apocalyptic literature.

      FOR WHOM THE BLACK DARKNESS HAS BEEN RESERVED FOREVER—The word translated ‘black’ refers to “the gloom of the regions of the lost” or a “darkness that may be felt” (Vine 68, 145).  “Darkness” (skotos) refers to a “place of punishment” (Vine 145).  The phrase can be translated “utter darkness” as in the English Standard Version.  The picture Jude is painting is one of utter desperation.

      The idea of “reserved” denotes to be maintained in a certain locale (see notes under verse 1).

      “Forever” denotes an everlasting punishment.  The same word is used in verse 25 to speak of the duration of Jesus.  This word shows the apostates will never get out of the ‘black darkness.’  

      The four illustrations of Jude warn the Christians of the need to not follow the apostates because if they do they will end up with the same life and punishment.