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φημίας, ἀλλὰ εἶπεν ᾿Επιτιμήσαι σοι Κύριος. 1ο. Οὗτοι δὲ
μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὥς τὰ ἄλογα Loa
, ἐπίστανται, ἐν τούτοις φθείρονται.
5 3 εν oe ~ e fat II. oval αὐτοῖς, ὅτι TH ὁδῷ
1 κνριος] ὁ θεος SY.
translates “durst not bring against him an accusation of blasphemy ”’ ; but surely that is just what he does in appealing to God. Besides such a statement would be altogether beside the point. The verse is introduced to show the guilt attached to speaking evil of dignities, i.e.of angels. If Michael abstained from speaking evil even of a fallen angel, this is appropriate; not so, if he simply ab- stained from charging the devil with speaking evil of Moses.
κρίσις, like κρίνω, has the two mean- ings of judgment and of accusation, cf. Lycurg. 31 where of συκοφαντοῦντες are distinguished from τῶν δικαίως τὰς κρίσεις ἐνισταμένων.
ἐπιτιμήσαι σοι Κύριος. These words occur in the vision of Zechariah (iii. 1-10) where the angel of the Lord replies to the charges of Satan against the high priest Joshua with the words ἐπιτιμήσαι Κύριος ἐν col, διάβολε, καὶ ἐπιτιμήσαι Κύριος ἐν cot, ὁ ἐκλεξάμενος τὴν ‘lepov- σαλήμ. They were no doubt inserted as appropriate by the author of the Ass. Mos. in his account of the controversy at the grave of Moses. We may com- pare Matt. xvii. 18, ἐπετίμησεν αὐτῷ ὁ *Inoous.
Ver. 10. οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν. The libertines do the contrary of what we are told of the re- spect shown by the angel even towards Satan: they speak evil of that spiritual world, those spiritual beings, of which they know nothing, cf. 2 Peter ii. 12. The common verb βλασφ. shows that the δόξαι of ver. 8 are identical with ὅσα οὐκ οἴδασιν here. For the blindness of the carnal mind to all higher wisdom cf. I Cor. ii. 7-16, a passage linked with our epistle by the distinction between the ψυχικοί and πνευµατικοί and by the words λαλοῦμεν Θεοῦ σοφίαν, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνω- κεν " εἰ γὰρ ἔγνωσαν οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν. See too John vili. το, 1 Tim. vi. 4, τετύφωται μηδὲν ἐπιστάμενος. For the form οἴδασιν see my ed. of St. James, p. clxxxiii.
ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα Loa ἐπίστανται. This stands for σάρκα in ver. 8 and is explained by ἀσέλγειαν in ver. 4, ἐκπορνεύσασαι in νετ. 7,
µιαίνουσιν in νετ. 8, κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόµενοι in ver. 16.
φΦυσικῶς, ‘“ by instinct,” so Dion. L. X. 137, Φυσικῶς Kal ywpls λόγον. Alford cites Xen. Cyvop. il. 3, 9, µάχην 6p® πάντας ἀνθρώπους Φύσει ἐπι- σταµένους, ὥσπερ ye καὶ τᾶλλα {oa ἐπίσταταί τινα µάχην ἕκαστα οὐδὲ παρ᾽ ἑνὸς ἄλλου µαθόντα ἢ παρὰ τῆς φύσεως.
ἐν τούτοις Φθείρονται. The natural antithesis here would have been ‘‘ these things they admire and delight in”. For this Jude substitutes by a stern irony “these things are their ruin”. Cf. Phil. iii. το, where speaking of the enemies of the Cross the apostle says: ὧν τὸ τέλος ἀπώλεια, ὧν 6 θεὸς H κοιλία, καὶ 7 δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, Eph. iv. 22, ἀποθέσθαι . .. τὸν παλαιὸν ἄνθρωπον τὸν φθειρόµενον κατὰ τὰς ἐπιθυμίας.
Ver. 11. oval αὐτοῖς, ὅτι TH ὁδῷ τοῦ Καὶν ἐπορεύθησαν. For the use of the aorist see note on ver. 4, παρεισεδύησαν: for the phrase cf. Blass, Gr. p. 119, and 2 Peter ii. 15, ἐξακολουθήσαντες τῇ ὁδῷ τοῦ Βαλαάμ. The phrase ovat, so com- mon in Enoch, especially in cc. 94 to too, and in the Gospels and Apocalypse, occurs in the epistles only here and in 1 Cor. ix. 16. The woe is grounded on the fate which awaits those who walk in the steps of Cain, Balaam and Korah. In 2 Peter Balaam is the only one re- ferred to of the three leaders of wicked- ness here named by Jude. Cain, with Philo, is the type of selfishness (M. I p. 206), was φίλαυτος ἐπίκλησιν Καὶν εὕρηκεν (quoted by Schneckenb. p. 221) ; he is named as a type of jealous hate in I John iii, rz, 12, ἵνα ἀγαπῶμεν ἀλλήλους . οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ : καὶ χάριν τίνος ἔσφαξεν αὐτὸν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια, of unbelief in Heb. xi. 4, πίστει πλείονα θυσίαν “ABed παρὰ Καὶν προσήνεγκεν τῷ Θεῷ, cf Philo, De Agric. 1 M. 300 f., and Targ. Jer. on Gen. iv. 7, cited by Schneckenburger, in which Cain is represented as saying ‘‘non est judicium, nec judex, nec est aliud saeculum, nec da- bitur merces bona justis, nec ultio sumetur de improbis,”’ etc. There seems no reason why we should not regard Cain here as symbolising the absence both of faith