THE DESCRIPTION CORRESPONDING TO BALAAM: IMPIOUS DISCONTENT AND GREED OF THE LIBERTINES—THE APOSTOLIC WARNING RESPECTING THEM.

Jude 1:16-18.

THESE words form. the second part of the threefold description of the libertines; and just as the first part was balanced by a prophetic warning quoted from the "Book of Enoch," so this part is balanced by a quotation of the prophetic warning given by the Apostles, to the effect that persons like these ungodly men would certainly arise. This second division more clearly corresponds to the case of Balaam mentioned in ver. 11 than the first division of the description corresponds to the case of Cain. This will appear when we come to examine the details.

"These are murmurers." For the second time St. Jude points to the intruders who are disturbing the Church, and shows his readers another group of characteristics by which these dangerous persons, who disgrace the name of Christian, may be known. This second group hangs on closely to what immediately precedes. It seems to have been suggested by the last words of the prophecy quoted from Enoch, "the hard things which ungodly sinners have spoken against Him." The way m which the libertines spoke hard things against God was by murmuring against His decrees and complaining of the dispensations of His Providence. This is the exact meaning of the word which is rendered "complainers" (μεμψιμοιροι) and which occurs nowhere else in the New Testament; "finding fault with their lot," i.e., discontented with the condition of life which God had assigned to them, and not only blaming Him for this, but for the moral restrictions which He had imposed upon them and upon all mankind. Men who "walk after their lusts," and shape their χουρσε ιν αχχορδανχε ωιτη τηεσε (κατα ταας αυτων πορευομενοι), cannot be contented, for the means of gratifying the lusts are not always present, and the lusts themselves are insatiable: even when gratification is possible, it is only temporary; the unruly desires are certain to revive and clamour once. more for satisfaction. This was notably the ease with Balaam, whose grasping cupidity chafed against the restraints which prevented it from being gratified. As Bishop Butler says of him, "He wanted to do what he knew to be very wicked, and contrary to the express command of God; he had inward checks and restraints, which he could not entirely get over; he therefore casts about for ways to reconcile this wickedness with his duty" ("Sermon," 7.). From a somewhat different point of view J. H. Newman says much the same thing of him: Balaam "would have given the world to have got rid of his duties; and the question was, how to do so without violence" ("Plain Sermons," Rivingtons, 1868, vol. 4. p. 28). Isaac Williams, who has a sermon on the same subject, puts the matter in yet an other way. Balaam "knew what was holy and good, and it may be that he loved it also, but he loved riches more: his knowledge was with God; his will was with Satan He wished to proceed together with God and Mammon—God on his lips, and Mammon in his heart" ("The Characters of the Old Testament," Rivingtons, 1869, pp. 128, 130). The way in which the libertines seem to have set about the impossible task of getting rid of their duties and reconciling the service of God with the service of Satan appears to have been that of roundly declaring that Christian liberty included freedom to gratify one’s desires: if it did not do so, it was an empty delusion. In this way they "turned the grace of God into lasciviousness" (ver. 4), and "their mouth spoke great swelling words." In the parallel passage in 2 Peter an explanation of this kind is given of the "great swelling words." By means of them these evil men "enticed others in the lusts of the flesh by lasciviousness promising them liberty". {2Pe 2:18,19} According to them, it was the magnificent privilege of Christians to be freed from righteousness and become the slaves of sin. Irenaeus attributes doctrine of this kind to Simon Magus and his followers, who, "as being free, live as they please; for men are saved through His grace, and not through their own righteous acts. For righteous actions are not such in the nature of things, but accidentally" ("Haer.," I 23. 3).

"Showing respect of persons for the sake of advantage." This, again, is exactly what Balaam did. He had regard to Balak and the princes whom he sent as ambassadors; and he did this because he hoped to gain the large reward which they were told to promise him if he would but exercise his prophetic power in solemnly cursing Israel. In like manner these blatant profligates, who were loud in their complaints against the treatment which they received from Providence, and equally loud in protesting that the Gospel allowed them and others the license which they desired, nevertheless became mean flatterers and parasites when there was any chance of getting anything from persons of wealth and distinction. This apparently incongruous combination of arrogant self-assertion with groveling sycophancy is common enough in men without principle, as Calvin remarks. "When there is no one to check their insolence, or when there is nothing which stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage." While they refuse submission where it is due, they give it where it is not due. They rebelliously reject the plain commands of God, and yet servilely cringe to the humors and caprices of their fellow-men.

"But ye, beloved, remember ye the words which have been spoken before by the Apostles of our Lord Jesus Christ." The Revisers have done well to restore the "ye"—"But ye, beloved"—which was in all English versions previous to that of 1611, just as in ver. 20. In both cases the pronoun is emphatic, and places the persons addressed in marked contrast to the ungodly men against whom they are being warned. "Whatever they may do, do not you be deceived by their arrogant language and timeserving conduct, for these are the scoffing sensualists against whom you have already been warned beforehand by the Apostles. Their behavior is amazing, but it ought not to take you by surprise." St. Jude evidently takes for granted that the Apostolic warning which he quotes is well known to his readers. Such an appeal to the authority of the Apostles would certainly be more natural in one who was himself not an Apostle, but it must not be regarded as quite decisive, as if St. Jude had written "how that they said to us." Other reasons, however, support the impression which this passage conveys, that the writer is not an Apostle (see p. 645). On the other hand, there is nothing in these words to warrant the conclusion that the writer regards the Apostles as persons who lived long ago, or who gave this warning long ago. All that is implied is that before these ungodly men "crept in privily" into the Church, Apostles had foretold that such persons would arise. "In the last time" is not St. Jude’s expression, but theirs; and by it the Apostles certainly did not mean an age remote from their own: the "last time" had already begun when they wrote. {see on 2Ti 3:1,2, in "The Pastoral Epistles," in this volume, pp. 471-78, and comp. 1Jo 2:18 Heb 1:2 1Pe 1:20}

"How that they said to you" may mean "how that they used to say to you" (ελεγον υμιν) and may refer to oral teaching; but we cannot be at all certain of this. Still less can we be certain that, if written warnings are included or specially meant, the reference is to 2Pe 3:3: "knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts." Both passages may have a common source, or that in 2 Peter may be modeled upon this one. The word for "mockers" is the same in both (εμπαικται), and it is a very unusual word, not used by profane writers, nor anywhere else in the New Testament; in the Septuagint it occurs only once, {Isa 3:4} and there apparently in thesense of "childish persons." The Authorized Version unfortunately obscures this close connection between the wording of 2Pe 3:3, and that of this passage, by having "scoffers" in the one, and "mockers" in the other. The particular in which the two passages really differ must not pass without notice. St. Jude writes, "walking after their own ungodly lusts," or more λιτεραλλθ, "τηειρ οων λυστσ οφ υνγοδλινεσσεσ" (των ασεβειων). Most probably the genitive here is descriptive, as in Jas 1:24 and 2:4; andtherefore the substitution of the adjective "ungodly" for it in the English versions is justifiable. But it is possible that "lusts of ungodlinesses" means that they lusted after impieties, and therefore the rendering given in the margin of the Revised Version should not be left unheeded. Wiclif, Purvey, and the Rhemish here differ from other English versions, being made from later texts of the Vulgate, which read, "secundum desideria sua ambulantes in impietatibus" or "in impierate," whereas the better text has "impietatum." However we translate the genitive case, we may regard the word as an echo of the prophecy quoted from the "Book of Enoch," in which "ungodly" or "ungodliness" occurs with persistent iteration (ver. 15).

The fact that this expression (των ασεβειων) occurs here, but not in the parallel verse in 2 Peter, is an indication of a much more important difference between the two passages. In spite of the great similarity of wording, the meaning is very different. The mockers in each case mock at totally different things. In 2 Peter we are expressly told that they scoffed at the belief that Christ was coming to judge the world. "What has become of the promise of His coming? Everything goes on just as it has done for generations." There is not a hint of any such notion here; on the contrary, it is implied that these libertines mocked at God’s dealings with themselves, and at the belief that the Gospel did not give them full liberty to gratify their sensual desires. They were among those of whom it is written that "fools make a mock at sin". {Pr 14:9} By scoffing at things sacred, and ridiculing the notion that there is any harm in licentiousness, or anything estimable in holiness, they created a moral atmosphere in which men sinned with a light heart, because sin was made to look as if it were a matter of no moment, a thing to be indulged in without anxiety or remorse. It would be more reasonable and less reprehensible to make a mock at carnage or pestilence, and teach men to go with a light heart into a desolating war or plague-stricken neighborhood. In such cases experience of the manifest horrors would soon cure the light-heartedness. But the horrible nature of sin is not so manifest, and with regard to that experience teaches its lesson more slowly. It is like a poisoning of the blood rather than a wound in the flesh, and may have done incalculable mischief before any serious pain is felt, or any grave alarm excited. Hence it is quite easy for many to "walk after their own ungodly lusts," and at the same time "mock at sin" and its consequences. And then the converse of the proverb becomes true, and "sin mocks at the fools" that mocked at it—a meaning which the Hebrew may very well have. In the margin of the Revised Version we read, "Guilt mocketh at the foolish." As Delilah mocked at Samson, so does sin mock at those who have been taken captive by it. There is no folly equal to the foolhardiness of those who make light, either to themselves or to others, of the deadly character of any form of sin. They thereby save the tempter all trouble, and do his work themselves. "His own iniquities shall take the wicked, and he shall be holden with the cords of his sin. He shall die for lack of instruction; and in the greatness of his folly he shall go astray," {Pr 5:22,23}