[116] W. & H. point out
that ΟΤΙΟ = ὅτι ὁ might easily be corrupted into ΟΙΤΙ̅Ϲ̅ = ὅτι ἰησοῦς, or into ΟΤΙΚ̅Ϲ̅ = ὅτι κύριος.
(vol. ii., p. 106. See also Scrivener, 3rd ed., p. 656).
[117] The Latin translation of Clement of Alexandria has the same reading: "_Quoniam Dominus Deus semel populum de terra Ægypti liberans deinceps eos, qui non crediderunt, perdidit_."
[118] W. S. Wood, _Problems in the N.T._ (Rivingtons, 1890), pp. 161-164.
[119] Stanton, _The Jewish and the Christian Messiah_ (T. and T. Clark, 1886), pp. 139, 140. He seems, however, to be mistaken in saying that "the Judge is not the Messiah," but Jehovah. As in Scripture, _both_ are represented as judging. "Then the Lord of the spirits made to sit upon the throne of His glory the Elect One, who shall judge all the works of the holy.... And when He shall lift up His countenance to judge their secret way in the word of the Name of the Lord of spirits," etc. (lx. 10-11. Comp. John v. 22).
[120] On the fall of the angels see Hooker, _Eccl. Pol._ I. iv. 3, and V. Appendix i. 28. For a modern and poetical rendering of what is stated in Gen. vi. 1, 2, see Byron, _Heaven and Earth: a Mystery_.
_RAILING AT DIGNITIES. "THE ASSUMPTION OF MOSES." ST. JUDE'S USE OF APOCRYPHAL LITERATURE._
"Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities. But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment,[121] but said, The Lord rebuke thee. But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed. Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah."--ST. JUDE 8-12.
St. Jude having given three terrible examples of the punishment of gross sin in Jews, Gentiles, and angels, proceeds to apply these instances to the libertines who in his own day, by their scandalous conduct as Christians, were provoking God to punish them in like manner; and the threefold description of their conduct here given seems to refer to the three instances just given, which are now taken in reverse order. Like the people of Sodom and Gomorrah, these ungodly libertines "defile the flesh;" like the "angels which kept not their own principality," they "set at nought dominion;" and like the unbelieving and rebellious Israelites in the wilderness, they "rail at dignities." In all three particulars they show themselves as "dreamers" (ἐνυπνιαζόμενοι). They are like men who say and do monstrous things in their sleep. They are deadened to all sense of decency and duty, "dreaming, lying down, loving to slumber" (Isa. lvi. 10, where the same word that we have here is used in the LXX.). They are sunk in the torpor of sin (Rom. xiii. 11). The Revisers have done rightly in omitting the epithet "filthy," in adding the word "also," and in substituting "in their dreamings" for "dreamers." The participle represented by "in their dreamings" does not belong to "defile the flesh" exclusively, but to the other two clauses as well; so that "filthy" is not even correct as an interpretation: it is quite unjustifiable as a rendering. There is no reason for suspecting that certain Levitical pollutions are indicated. Seeing that "in their dreamings" they "set at nought dominion, and rail at dignities," dreaming must not be understood of actual sleep. Moreover, St. Jude does not say "defile _their_ flesh," but "defile the flesh" (σάρκα μιαίνουσι), which includes more than their own bodies. He perhaps means that they pollute human nature, or even the whole animal world.