8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 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. 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. 11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. (Jude 1:8-15 KJV)
Apostates Depraved and Doomed
The apostle brings a charge against deceivers who were seducing the disciples of Christ from the faith and practice of his holy religion. He calls them filthy dreamers, because delusion is like a dream, and the beginning of all kinds of impurity. Sin is filthiness—it makes people vile in the sight of God, and eventually in their own eyes and in the eyes of others. These dreamers imagine themselves in a fool’s paradise, only to end in real hell. Their character, behavior, and end are a warning to us: similar sins bring similar punishments.
They defile the flesh. The body is often the avenue for many terrible pollutions, but these sins, though committed through the body, deeply wound the soul (1 Peter 2:11; 2 Corinthians 7:1).
They despise authority and slander those in power, forgetting that existing powers are ordained by God (Romans 13:1). We’re told to speak evil of no one (Titus 3:2), and it’s especially sinful to slander those in authority. If this refers to spiritual matters, they despise the dominion of conscience and the authority of God’s Word, making light of it unless interpreted their way. Or, as some interpret it, the dignities may refer to God’s people, as in Psalm 105:15, “Touch not my anointed ones, do my prophets no harm.” Religion and its sincere followers have always been spoken against, even though it deserves our highest respect and is both perfective of human nature and essential to our eternal interests (Acts 28:22).
Michael the archangel is mentioned in this context (Jude 1:9). There’s debate over what is meant by the body of Moses. Some say the devil wanted Moses to have a public burial, hoping to draw the Jews into idolatry. Others think it refers to the Jewish Church, like how the Christian Church is the body of Christ. Though the debate was intense, Michael didn’t bring a slanderous accusation against the devil. He simply said, “The Lord rebuke you,” knowing truth doesn’t need to be defended by insults. Michael wouldn’t stoop to railing, believing it beneath him and displeasing to God. This reminds us not to resort to insults in argument.
Some think Michael refrained from railing because the devil would have bested him in that weapon. Others say Satan tried to discredit Moses based on his failure at Meribah (Numbers 20:7-14), and Michael rose in his defense, declaring, “The Lord rebuke you,” much like Jesus said, “Get behind me, Satan” (Matthew 4:10). Moses, as a dignified servant of God, didn’t deserve such treatment from a fallen spirit, and Michael would not tolerate it. We should likewise defend those whom God honors, especially when they are unjustly criticized. Those who slander upright leaders for every fault may hear, “The Lord rebuke you,” and God’s rebukes are more serious than careless sinners realize.
They speak evil of what they don’t understand (Jude 1:10). Those who slander religion show they don’t know it; otherwise, they would speak well of it, because religion is truly good. People often criticize what they know the least. Many would never have been slandered if they had been better known. Those who do such things usually live in ways that contradict even natural moral law. The apostle compares them to brute beasts. Even in the most basic moral matters—things evident to reason and conscience—they corrupt themselves. The problem lies not in their minds but in their corrupt wills and appetites. They could do better, but they choose to indulge their desires instead of restraining them.
They follow in the way of Cain and Balaam and perish like Korah (Jude 1:11). They are godless and greedy, caring only for worldly gain and rebelling against both God and man.
They are spots in your love feasts (Jude 1:12). Though included among believers, they stain the community. It dishonors religion when those who partake in its most sacred rites live contrary to it. Yet such inconsistencies are common even in the best churches. In heaven, however, there will be no such disorder.
They feast with you without fear. They are gluttons, concerned only with satisfying their appetites. Even in ordinary meals, reverence is needed—how much more in feasting?
They are clouds without rain—promising much but delivering nothing—driven by the wind. Such people talk confidently about things they barely understand and lack the humility to recognize it. If people either knew more or realized how little they know, the world would be better.
They are fruitless trees, twice dead and uprooted. Though planted in God’s vineyard, they bear no lasting fruit. They were dead in sin, seemed alive for a time, but are now spiritually dead again, showing the emptiness of their profession. As dead trees are uprooted, so they are removed from among God’s people.
They are like raging waves of the sea, noisy and turbulent, producing shameful behavior (Jude 1:13). Their activity disturbs others but ultimately ends in disgrace. The psalmist prays, “Let integrity and uprightness preserve me” (Psalm 25:21). If honesty doesn’t prevail now, deceit surely won’t last long.
They are wandering stars, like unstable planets that do not stay fixed. False teachers constantly shift their positions, and it’s hard to know what they truly believe. In religion and public life, there should be core principles that good, honest people agree on, even if they disagree on finer points.
Their judgment is certain: for them is reserved the blackest darkness forever (Jude 1:13). False teachers face the worst punishment—not for every mistake, but for deliberate deception and leading others astray for selfish gain (2 Peter 2:3). This “blackness of darkness” is reserved for those who truly pervert God’s word and betray souls.
Regarding the prophecy of Enoch (Jude 1:14-15), though not mentioned elsewhere in Scripture, it is now part of Scripture. One text is enough to confirm any fact God wants us to believe. Some say the prophecy was preserved by Jewish tradition, others that Jude was directly inspired. In any case, it was an ancient and well-known truth: Christ’s return to judge was known even in the time of the patriarchs. He comes with thousands of his holy ones to execute judgment.
This coming was described as imminent: “Behold, the Lord comes.” His purpose is to judge the wicked and to convict them. No one will be condemned without evidence. Christ will silence the ungodly, leaving them speechless in the face of judgment.
Jude 1:15 emphasizes the word ungodly four times—ungodly people, ungodly acts, and ungodly ways. Today, godliness or ungodliness means little to most, but it matters greatly to God. Both sins of commission and omission will be judged. Slanderous words, especially unjust ones, will come under judgment. Let us be careful now.
“If you strike a so-called heretic,” said one of the old Puritans, “and God finds a true saint bleeding, consider how you will answer it.” It may be too late to say, “It was a mistake” (Ecclesiastes 5:6).