[106] This is an assumption of De Wette, who in this followed Sherlock, and was followed by Brückner. It is worth noting that the Vulgate here is as ambiguous as the original Greek: "_Omnem solicitudinem faciens scribendi vobis de communi vestra salute necesse habui scribere vobis_," etc.
[107] Lightfoot, _Philippians_, note on i. 1.
[108] J. H. Newman, _An Essay on the Development of Christian Doctrine_ (London, Toovey, 1845), p. 27.
[109] _Letter on Catholicism: Complete Works_ (Routledge, 1884), p. 346.
[110] _Der alte und der neue Glaube_ (Leipzig, 1872), pp. 13-91: see especially pp. 90, 91.
[111] See Dr. Salmon's admirable work on _The Infallibility of the Church_ (Murray, 1888), pp. 33-41.
[112] Archer Butler's _Letters on Romanism_, Revised by Rev. Charles Hardwick (Macmillan, 1858), p. 91.
_THE PERSONS DENOUNCED IN THE EPISTLE. ITS RELATION TO 2 PETER._
"For there are certain men crept in privily, even they who were of old set forth unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ."--ST. JUDE 4.
We have here the _occasion_ of the letter stated very plainly. St. Jude was meditating a letter on a more general subject, when the grave peril created by the anti-Christian behaviour of the persons condemned in the text constrained him to write at once on this more urgent topic. An insidious invasion of the Christian Church has taken place by those who have no right to a place within it, and who endanger its peace and purity; and he dare not keep silence. The strong must be exhorted to withstand the evil; the weak must be rescued from it.
These invaders are in one respect like those who are condemned in the Epistle to the Galatians, in another respect are very unlike them. They are "false brethren privily brought in, who came in privily" (ii. 4); but they have come in, not "to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage," but to "turn the grace of our God into lasciviousness." The troublers of the Galatian Church were endeavouring to _contract_ Christian liberty, whereas these ungodly men were _straining_ it to the uttermost. Both ended in destroying it. The one turned the "freedom with which Christ set us free" into an intolerable yoke of Jewish bondage; the other turned it into the polluting anarchy of heathen, or worse than heathen, licence. How utterly alien these latter are from Christianity, or even from Judaism, is indicated by St. Jude's pointed introduction of the pronoun "our" in two clauses in this verse: "turning the grace of _our_ God into lasciviousness, and denying _our_ only Master and Lord, Jesus Christ." Jehovah is "_our_ God," not theirs; they are "without God in the world." And Christ is "_our_ only Master and Lord," but not theirs; they have denied and rejected Him, choosing to "walk after their own lusts" (ver. 16), rather than to "walk even as He walked" (1 John ii. 6). They have repudiated His easy yoke, that they may follow their own bestial desires.
Who are these "ungodly men"? Clement of Alexandria (_Strom._ III. ii. _sub fin._) thinks that St. Jude is speaking prophetically of the abominable doctrines of the Gnostic teacher Carpocrates. Some modern writers adopt this view, with the omission of the word "prophetically," and thus obtain an argument against the genuineness of the Epistle. If the writer knew the teaching of Carpocrates, he cannot have been Jude the brother of James and the brother of the Lord. The date of Carpocrates is too uncertain to make this a perfectly conclusive argument, even if we admit the assumption that the writer of this Epistle _is_ alluding to his teaching; for he is sometimes placed before Cerinthus, who was contemporary with St. John. But it may be allowed as probably correct that St. Jude was dead before Carpocrates was known as a teacher of Antinomian Gnosticism. There is, however, nothing whatever to show that it is to his teaching that St. Jude is alluding. He says nothing whatever about the _teaching_ of these "ungodly men," who perhaps were not teachers at all; still less does he indicate that they belonged to those Gnostics who, from the Oriental doctrine of the absolutely evil character of matter and everything material, drew the practical conclusion that man's material body may be made to undergo every kind of experience, no matter how shameless, in order that the soul may gain knowledge; that the soul is by enlightenment too pure, and the body by nature too impure, to be capable of pollution; that filth cannot be defiled; and that pure gold remains pure, however often it may be plunged in filthiness. No such doctrine is hinted at by St. Jude. Dorner, therefore, goes beyond what is written when he says that "the persons whom Jude opposes are not merely such as have practically swerved from the right way; they are also teachers of error" (_Doctrine of the Person of Christ_, Intr., p. 72, Eng. Tr.: T. and T. Clark, 1861). It is more reasonable, with De Wette, Brückner, Meyer, Kühl, Reuss, Farrar, Salmon, and others to regard these "ungodly men" as just what St. Jude describes them, and no more; libertines, who ought never to have been admitted into the Church at all; who maintained that Christians were free to live lives of gross sensuality; and who, when rebuked by the elders or other officers of the Church for their misconduct, not only refused to submit, but reviled those who were set over them. They were "teachers of error," but by their bad example, not by systematic preaching. They "screened their immoral conduct by blasphemous assumptions," because they assumed that "having been called for freedom," they might "use their freedom for an occasion to the flesh" (Gal. v. 13), not because they assumed that they ought to disobey the commandments of the Creator of the material universe. And for the same reason they may be called "libertines" on principle. When St. Jude says that they "denied our only Master[113] and Lord, Jesus Christ," he means that they denied Him by their lives. It is altogether unreasonable to read into this simple phrase, which is sufficiently explained by the context, a dogmatic denial of the Incarnation. That the germs of Antinomian Gnosticism are here indicated may be true enough; but they have not yet developed into a body of doctrine. Still less have those who are tainted by these germs developed into an heretical sect.[114]