Often used by our Lord, but never elsewhere except here and in the Apocalypse. The expression in 1 Corinthians 9:16 is different. There the word is not used as an imprecation, but almost as a noun: "Woe is unto me." So Hosea 9:12 (Sept.).

Ran greedily (ἐξεχύθησαν)

Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love.

After

Better, as Rev., in; as, "in the way of Cain." The error was their sphere of action. Similarly,

In the gainsaying (τῇ ἀντιλογίᾳ)

In the practice of gain-saying like Korah's. Ἀντιλογία is from ἀντί, against, and λέγω, to speak. Hence, literally, contradiction. Gainsay is a literal translation, being compounded of the Anglo-Saxon gegn, which reappears in the German gegen, against, and say.

Korah

Who spake against Moses (Numbers 16:3). The water which Moses brought from the rock at Kadesh was called the water of Meribah (Strife), or, in Septuagint, ὕδωρ ἀντιλογίας, the water of contradiction.

Only here in New Testament. So rendered in A. V., because understood as kindred to σπῖλοι (2 Peter 2:13); but rightly, as Rev., hidden rocks. So Homer, ("Odyssey," iii., 298), "the waves dashed the ship against the rocks (σπιλάδεσσιν)." See on deceivings, 2 Peter 2:13. These men were no longer mere blots, but elements of danger and wreck.

When they feast with you

See on 2 Peter 2:13.

Feeding (ποιμαίνοντες)

See on 1 Peter 5:2. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of tending the flock of God. Compare Isaiah 56:11.

Without fear (ἀφόβως)

Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having suffered such practices.

Clouds without water

Compare 2 Peter 2:17, springs without water. As clouds which seem to be charged with refreshing showers, but are borne past (παραφερόμεναι) and yield no rain.

Whose fruit withereth (φθινοπωρινὰ)

From φθίνω or φθίω, to waste away, pine, and ὀπώρα, autumn. Hence, literally, pertaining to the late autumn, and rightly rendered by Rev., autumn (trees). The A. V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering-time.

Twice dead

Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.

Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next word.

Foaming out (ἐπαφρίζοντα)

Only here in New Testament. Compare Isaiah 57:20.

Shame (αἰσχύνας)

Lit., shames or disgraces.

Wandering stars

Compare 2 Peter 2:17. Possibly referring to comets, which shine a while and then pass into darkness. "They belong not to the system: they stray at random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Blackness (ζόφος)

See on 2 Peter 2:4.

Of darkness (τοῦ σκότους)

Lit., "the darkness," the article pointing back to the darkness already mentioned, Jde 1:6.

This is the second of the apocryphal passages referred to in notes on Jde 1:9. It is quoted from the apocryphal book of Enoch, directly, or from a tradition based upon it. The passage in Enoch is as follows:

"Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him."

The Book of Enoch, which was known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in 1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the retribution reserved for sinners, angelic or human, and "to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate government of God."

Besides an introduction it embraces five parts: 1. A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him. 2. Parables concerning the kingdom of God, the Messiah, and the Messianic future. 3. Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system. 4:. Two visions, representing symbolically the history of the world to the Messianic completion. 5. Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.

With ten thousands of his saints (ἐν ἀγίαις μυριάσιν)

Lit., in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.

Ungodly (ἀσεβεῖς) - ungodly deeds (ἔργων ἀσεβείας, lit., works of ungodliness) which they have ungodly committed (ἠσέβησαν), and of all their hard speeches which ungodly (ἀσεβεῖς) sinners, etc

The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.

Hard (τῶν σκληρῶν)

Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying ; the profane and vain babblings (2 Timothy 2:16). Compare John 6:60, a hard saying, where the word means not abusive but difficult. In James 3:4, rough, used of the winds. In Acts 26:14, of Saul of Tarsus; "hard to kick against the pricks."

Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooing of doves.

Complainers (μεμψίμοιροι)

From μέμφομαι, to find fault with, and μοῖρα, a part or lot. Lit., blamers of their lot.

Great swelling words

See on 2 Peter 2:18.

Having men's persons in admiration (θαυμάζοντες πρόσωπα)

The Rev., shewing respect of persons, is neater, but the A. V. more literal: admiring the countenances. Compare Genesis 19:21, Sept., "I have accepted thee:" lit., have admired thy face.

Because of advantage

See 2 Peter 2:3, 2 Peter 2:14.

Beloved

Compare Jde 1:3.

See on 2 Peter 3:3.

Ungodly lusts (ἐπιθυμίας τῶν ἀσεβειῶν)

Lit., lusts of ungodlinesses.

Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the church. The verb is compounded with ἀπό, away; διά, through; ὅρος, a boundary line. Of those who draw a line through the church and set off one part from another.

Sensual (ψυχικοί)

See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, "the centre of the personal being, the I of each individual," so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1 Corinthians 2:14; 1 Corinthians 15:44 :. The rendering sensual, here and James 3:15, is inferential: sensual because natural and unrenewed In contrast with this is

The spirit

The higher spiritual life. So the adjective πνευματικός, spiritual, is everywhere in the New Testament opposed to ψυχικός, natural. See 1 Corinthians 15:44, 1 Corinthians 15:46.

This follows the reading, καὶ οὓς μὲν ἐλεεῖτε (ἐλεᾶτε) διακρινόμενοι. The best texts, however, read διακρινομένους, which would require, "On some have mercy who are in doubt. So Rev. Others, again, for ἐλεεῖτε, have mercy, read ἐλέγχετε, reprove, and render διακρινομένους, who are contentious: "Some who are contentious rebuke." The Rev. rendering better suits what follows.

The writer has in mind Zechariah 3:2, a brand plucked from the burning. Compare Amos 4:11.

With fear (ἐν φόβῳ)

Lit., in fear; i.e., of the contagion of sin while we are rescuing them.

Spotted (ἐσπιλωμένον)

Only here and James 3:6. See on 2 Peter 2:13.