Exposition of Jude 2, Biblical exegesis · Verse 9 · Commentary 3
EXPLICATION.
Two things are here to be conſidered in the Explication.
1. What it was which Michael did forbear; viz. to bring a rayling accuſation.
2 Why it was that he did forbear it? He durſt not bring it.
1foreign per Hebraiſmum idem valet apud Judam, quod apud Petrum foreign. P…ſcat. in Jud. Jud…cium maledicum. P…ſcat. Maledictionis judicium. Be…. Execrabile judi…ium. Vulg. in Pet. Judicium blaſphemiae. Vulg. in Jud. For the firſt, The thing forborn is here ſaid to be a rayling accuſation. The Greek hath foreign, an accuſation of blaſphemie, of rayling; and Peter, 2 Pet. 3.11. calls it, foreign, a railing, or blaſph mous judgment, or accuſation; both places are rendered by theſe words, railing accuſation; a judgement or accuſation of railing, by an Hebraiſm, importing the ſame in Jude, which a blaſphemous judgment, …r accuſation doth in Peter.
In the opening whereof,
1 I ſhall ſhew you what is meant by this foreign, here rendred accuſation or judgment?
2 What the Apoſtle intends by a railing accuſation, or the railing of the accuſation?
3 Wherein conſiſts the ſinfulneſs of that railing accuſation from which this holy Angel did here abſtain?
1. For the firſt, the word foreign, here tranſlated accuſation, properly ſignifies a ſentence or judgment paſt upon a perſon, as appears by ſundry places of Scripture and therefore this accuſation muſt needs be ſuch a charging of another with ſome hainous crime, as whereby we judg and ſentence him to be guilty of the Crime, and by reaſon thereof, of puniſhment: So that here, the Archangel, notwithſtanding Satans perſon, cauſe, and carriage, were wicked, did forbear to bring any charge againſt him, whereby he might appear to judge or ſentence him as guilty of puniſhment. Nor do we find in Scripture, (and here in this place the contrary is clearly manifeſted) though holy Angels were often employed as the Meſſengers and Miniſters of God againſt the wicked, to withſtand them, and to execute upon them Gods judgements, that they at all cenſured them, but ever they left the judging of them to God; a practice ſutable to a gracious perſon, and acceptable to God, who though he requires publick, yet forbids private judgement. When he calls and ordains any to judge others, and to paſs ſentence upon them for their offences, 'tis their duty to perform his pleaſure, though with the diſpleaſing of any; but when he calls them not, they muſt not judge others for the pleaſing of themſelves. Publick Judgment is required by God of Magiſtrates, for the ſuppreſſion of Injuſtice, and the protection of the innocent; but private judgment paſt upon others, it being without any lawful call from God, meerly out of private revenge and perſonal hatred, is frequently in Scripture forbidden, and here by Michael forborn. His work was a work of ſervice, not of Judicature. He was fellow creature with this (though evil) Angel, not a fellow Judge with God. Michael and the Divel were now both pleaders before God, and God only was to paſs ſentence. Michael oppoſed the practice and attempt of the Divel, and might judge it evil; but he cenſured not his perſon, a work which he left to God: though the Divel deſerved to be judged for his ſin, yet God deſerved not to be robbed of his glory; and Michael would not do a work, which God never commiſſionated him to perform; nor would he to ſhew his hatred to the Divel, ſhew himſelf diſobedient to God. God wants not our wickedneſs to do his own work, nor the beeſom of our paſſion to ſweep his houſe.
For the ſecond, What the Apoſtle intends by a railing accuſation or by this railing here, with the accuſation forborn. The word is foreign, and ſignifieth properly, an hurting of ones name by evil ſpeaking; and its uſed in Scripture, either for evil ſpeaking againſt God, or the Creature: the firſt is principally called Blaſphemy; which is committed three wayes: 1 When that is attributed to God, which is repugnant to his nature; as to ſay, that it is poſſible for God to ſin, or that he is corporeal. 2 When that is denyed to God, which to his nature and excellency belongs to him; as Omnipotency, Omniſcience, &c. 3 When that is attributed to the creature which is due to God; as to ſay that any Creature is Omnipotent, created the world, or can forgive ſin; a ſin which God commanded ſhould be puniſhed with death, Lev. 24.16, 23.
But its here (as in other places) uſed concerning the Creature, Qui maledicit alteri, hoc ipſo judicat eum & condemnat. Eſtius in loc. Quid aliud eſt dicere, Iſte eſt fornicator & uſurarius, quam dicere, ipſe debe… eſſe diaboli. Perald. p. 320.and is moſt aptly added to the former word, Judgment, or accuſation, becauſe both in ſinful judgment there is a ſpeaking evil, or a hurting the name of another; and alſo; in evil ſpeaking, there is a paſſing of judgment. He that judgeth or ſentenceth another, muſt needs do it for ſome evil which he layes to his charge; and he who layes that evil to his charge, judgeth him thereby to deſerve puniſhment. And this ſin of evil ſpeaking is committed againſt man, either in his abſence, or in his preſence.
1. In his abſence, ſo its called detraction and back-biting; of this evil ſpeaking, ſome reckon ſix ſorts, 1. The publiſhing of the ſecret faults of others. 2. The relating of what evil we hear, with increaſing and aggravating it. 3. The accuſing them of falſe crimes. 4. The denying of thoſe good things which we know either to be in others, or to be done by them in ſecret. 5. The diminiſhing of that good which is manifeſt. 6. The perverting or turning of good ſpoken by another, into evil. Others reduce all theſe to three heads: They ſay the ſin of back-biting or detraction is 1. By uttering things againſt others, which are falſe and evil: and that firſt, when we ſpeak evil of them by accuſing them for that which we know is falſe, and which they never did. Thus Ziba ſpake evil of Mephiboſheth, by informing David, that he went not out to meet David, 2 Sam. 16.3but ſtayed at home expecting to be made King of Iſrael. 2 When we ſpeak evil of others upon bare ſuſpicion, ſlight reports, or any inſufficient ground. Thus the Princes of Ammon charged Davids ſervants with deceit, 2 Sam. 10.3.and cauſed them to be abuſed upon ſuſpicion that they were Spies.
2 … This ſin of Evil ſpeaking by detraction is committed by uttering againſt others true things after a ſinful and evil manner: and that ſeveral wayes: As 1 In the way of ſearching into, and blazing of ſecret infirmities; uncovering that which ingenuous humanity would conceal, and making the houſe top a pulpit to preach of what was done in the cloſet: A tale-bearer revealeth ſecrets, but a man of a faithful ſpirit concealeth the matter, Prov. 11.13. 2 When we amplifie the offences of others beyond their due proportion; when for fifty we ſet down an hundred, and hold ſpectacles before faults of a ſmal print, to make them ſeem greater then they are, repreſenting that as done preſumptuouſly, which was done weakly; or as done unconſcionably, which was done careleſly; or as done deliberately, which was done raſhly. 3. When we ſpeak good of another, but either leſſen or deprave it, as done with a bad intention, in hypocriſie, for bad ends; and ſo relate the truth, but with wicked, and falſe inſinuations and collections of evil. Thus Doeg ſpake the truth to Saul concerning David, but falſly inſinuated, that David and the Prieſts conſpired againſt him. 1 Sam. 22.9, 104. When in ſpeaking of a thing truly, done or ſpoken, we deſtroy the ſenſe, and pervert the meaning, Thus the Jewes ſpake evil of Chriſt, when they witneſſed againſt him, that he ſaid, He would deſtroy the Temple, and build it up againe in three dayes.
3 We may commit this ſin of evil ſpeaking againſt others by detraction, even by others; and that both 1. By ſuborning thoſe who will accuſe and ſpeak evil of them; as Jezabel did againſt Naboth, and the Jewes againſt Chriſt, Act. 6.11.and Stephen. And 2. By receiving of evil reports againſt them from others, when in ſtead of driving away a back-biting tongue with an angry countenance, Prov. 25.23.as the North wind driveth away rain, we encourage and cheriſh evil ſpeakers by our receiving what defamations they bring us, ſtill to ſteal from the good names of others: when though we ſet not our neighbours name on fire, yet we ſtand and gladly warm our hands by it, when we ſee it ſet on fire.
2 The ſin of evil ſpeaking may be in his preſence, or to his face; and then its either meeking or railing. 1 Mocking is when a diſgraceful taunt or gird is given to another; foreign.as Gen. 37.19. the brethren of Joſeph ſcoffingly called him Dreamer; the children, 2 King. 2.23. called Eliſha, Bald-pate; and ſo in Babylon, they mock at the Iſraelites for their Hebrew ſongs, Pſal. 137 2. foreign.Rayling is properly when any ſin or wickedneſs is objected, as Murder, Uncleanneſs, Sedition: Thus Shimei called David a bloody man, and a man of Belial; and the Heathens called the Chriſtians Inceſtuous enemies to the State, &c.
The third particular in this firſt branch, viz. what Michael did forbear to do, is the ſinfulneſs of bringing this Judgment of railing or evil ſpeaking. And this appears,
1. In regard of God. Its a wickedneſs eminently injurious to him, its ſtrictly prohibited by him, Mat. 7.1. Lev. 19.16. Col. 3.8. Eph. 4.3. James 4.11. Severely threatned & puniſhed. 2 Kin 2.32. 2 Kings 2.23.It audaciouſly invades the ſeat and room of God himſelf, taking his office out of his hands, who is the Judge of heaven and earth: and from our ſtanding before the judgement ſeat of Chriſt, the Apoſtle argues ſtrongly againſt the judging of others, Rom. 14.10 Judge nothing (ſaith the Apoſtle) before the time. 1 Cor. 4.5. And what hath any man to do to judge another mans ſervant? and when we ſpeak evil a gainſt any for his holineſs, we moſt of all ſpeak evil againſt him who is the Author of that holineſs: Yea, this ſin of reviling and evil-ſpeaking, is contrary to the courſe and carriage of God, who approves of the wayes of his people, highly eſteems of their graces, accepts and rewards their weak endeavours; he pleads for his Saints, acquits them, anſwers accuſations brought againſt them, and pronounces a righteous ſentence upon them: he cals Nathaneel, a true Iſraelite; Paul, an Elect veſſel, &c.
2. In regard of thoſe who hear theſe evil ſpeakings. Hearers commonly do both willingly and hurtfully hear others defamed. It damps and deſtroys in them the love of their Brethren: Its a draught, though of ſweet, yet of deadly poyſon, given in at the ear: It layes a ſtumbling-block before the blind, by abuſing, and falſly, or unduly informing the ignorant, to whom the defamation is reported. It hath ſeparated chief friends.
3. In regard of the Party who is guilty of evil-ſpeaking: This ſin, ſpeaks his madneſs and folly: ſo as he may deſtroy his Neighbours name, he adventures to damn his own ſoul: ſo as he may make others think ill of him whom he hat…s, he cares not how deeply he himſelf incurs the wrath of God: ſo as he may but kill one by defaming hm, he cares not, though in the doing thereof, he deſtroyes thouſands by infecting them. He is like one, who will blow in a heap of duſt, though thereby he puts out his own eyes: truly ſaid Solomon, Prov. 10.18. He that uttereth ſlander is a fool. True Religion cannot conſiſt with ſuch a courſe. If any man ſeem to be religious, and bridleth not his tongue, that mans Religion is vain. Jam. 1.26. A good man cannot be an evil ſpeaker.
This ſin. of evil-ſpeaking, is the diſgrace of the evilſpeaker. Its a practice of the Old man, unbeſeeming and to be layd off by Chriſtians (that profeſs new life) as ſordid rags, Col. 3.8. An evil-ſpeaker is the Divels eldeſt ſon, he bears his name; his mouth is the Divels veſſel, which he fils with the water of curſing; he is the Divels tooth (dens Diaboli) to bite men; he is a Pedlar, furniſht with wares by the Divel, to vend and put off in the world for him; he ſcatters perfumes to delight him; Detrectore, Diabolo thuriſicant. Pera. d. p. 320.he tels tales to make him merry; he more defiles his own heart and tongue, then his Neighbours name; he is by ſome not unfitly compared to a Butchers Dog, taught by his Maſter not to touch the good and choyce pieces of fleſh in the ſhop, but the filthy offal, or any putrified pieces, he greedily and eagerly devours: by others, to Swine, who if, they come into a Garden, in one part whereof, grow a thouſand ſweetly fragrant flowers, and in a corner whereof, is laid an heap of dung, delight more to be groveling in the dung, then ſmelling on the flowers; or who go not to the flowers to ſmel, but to root them up. They rake in the faults and infirmities of others, their graces they abhor as much to obſerve, as they do to imitate; like Owles, in the dark they ſee, in the ſun-ſhine they are blind.
This evil ſpeaking is a ſoul-diſquieting ſin: it wears out, whets out the heart with vexation. Envy the mother of calumnie is the ſaw of the ſoul: an evil ſpeaker is his own ſcourge. Invidia animae ſcrra.Miſerable is his life, who placeth his content in anothers unhappineſs, in ſtead of his own happineſs.
To conclude, it's a God-provoking ſin: puniſh'd frequently in this life by defamations, (a payment in its own coyn) troubles, law-contentious, loſſe of eſtate, and often life; as appears in the death of the 42 children, 2 King. 2.23of Shimei, the leproſie of Miriam &c. He who caſts up the ſtones of reproaches, will crack his own crown. But certainly (without repentance) deſtructive eternally, excluding from the kingdome of God, 1 Cor. 6.10. God will reprove in his wrath, if we reproach with our words. Pſal. 50.19, 20. when we have done with our ſpeech, our ſpeech hath not done with us.
4. In reſpect of him who is ſpoken againſt; evil ſpeaking is a ſin of the greateſt cruelty; it takes away that which is better then honour, riches, yea life; and ſuch a good which being ſtolen away, cannot be recompenſed, becauſe its worth cannot be eſtimated: Evil ſpeaking buries the dear and precious name (the throat of the evil ſpeaker being herein an open ſepulchre.) At the beſt, it deals with men as the Ammonites with Davids ſervants, it takes away half their names, cuts their reputation off at the midſt; and commonly, they who are defamed in ſome one reſpect, are ſuſpected and ſlighted upon every occaſion; one flie marres the whole pot of ointment. And one defamation wil be ſooner believed, though reported but by one never ſo unworthy of credit, then a commendation, though confirmed by the joynt ſuffrages of an hundred faithfull witneſſes. The reviler lives upon mans fleſh and blood, as his meat and drink; nay upon ſomething better, the name being better then life. By a good name many have done good after their deaths; by the loſſe of it, many have been rendred uſeleſſe while they lived. The former have lived when they were dead; the latter have been dead while they lived. Evil ſpeaking is more cruel then hell, for hell only devoures the bad, but the hell of the tongue the good and bad too.
This for the explication of the firſt branch, namely what the Archangel did forbear, viz to bring a railing accuſation. The ſecond follows to be explain'd, namely why he did forbear it, he durſt not bring it. Wherein, two things are to be opened.
1. What is meant by his not daring. 2. Why he was not daring.
1 For the firſt, The words are foreign in the Original, and the word foreign here expounded by daring, hath a double ſignification in Scripture; ſometimes it ſignifieth to endure, bear, ſuſtain, or to be able and fit to undertake, undergo ſuch or ſuch a difficulty; and thus it's taken Rom. foreign, Mori ſuſtineat. Beza.5.7. one dare or will endure to dye for a good man: and ſo the, ſenſe will be this, Michael durſt not; that is, could not endure, was not able to give a rayling accuſation. But it more frequently ſignifieth to be bold, or to dare to do, or to adventure upon a buſineſſe, as not being diſmaied with any dangers. Thus it is taken, Phil. 1.14. Mark. 15.43. John 21.12. And thus it is to be underſtood in this place, Jude intending that the Archangel durſt not be ſo bold, or was holily affraid to bring againſt the Divel a railing accuſation. And thus the difference between the ſeducers and the Archangel (by whoſe contrary practice, the Apoſtle aggravates the ſin of the ſeducers) will appear more clear and evident. The Apoſtle telling us, 2 Pet. 2.10. that theſe bold libertines were preſumptuous, and not afraid to ſpeak evill of Dignities. But the Archangel durſt not &c.
2. Why was the Archangel thus far from daring and adventuring? There are three grounds of fear to adventure upon any way, or courſe propounded to us. 1. A natural deſire of our own preſervation, cauſing a dread of any thing which may endanger it: This in it ſelf is no ſin, it having been, not onelyonly in the holieſt men, but in Jeſus Chriſt himſelf, who prayed, that if it were poſſible, the Cup of death might paſs from him. 2. That corruption of nature, whereby the creature feareth nothing but the ſmart of puniſhment, and ſhuns it only as it is afflictive to ſenſe, not at all as it is offenſive to God; the Party thus fearing, having an heart onelyonly filled with guilt, and ſelf-accuſation, and empty of that faith which worketh by love: Thus the Divels believe and tremble.
3. That Principle of grace, whereby perſons fear ſin as its oppoſite, and diſpleaſing to God, whom they dare not offend; not onelyonly becauſe he ſets himſelf againſt ſin, but principally, and in the firſt place, becauſe ſin ſets it ſelf againſt God: This was the holy fear of David, Pſalm 119.12. My fleſh trembleth becauſe of thee, and I am afraid of thy judgements. Firſt he feared God, and then he ſtood in awe of his judgements. This is indeed to fear ſin as Hell, and not onelyonly to fear it for Hell This is that fear commended by Solomon, Prov. 16.6.for cauſing us to depart from evil; a fear, that proceeds more from ſenſe of duty enjoyned, then of danger threatned; and whereby we more reſpect Gods will, then our own woe: In a word, a fear which therefore is regardful of Gods wrath, becauſe it proceeds from a faith which repoſeth it ſelf on his mercy.