Pseudo-Oecumenius

Likewise, these dreamers defile the flesh, reject authority, and blaspheme glorious beings.
Furthermore, what he says: "Likewise, these dreamers defile the flesh," it is worthy of admiration that Jude has expressed the speech so modestly. For he indeed testifies much filthiness and nerve about them, saying that their life is impure, and their tongue is especially lustful: however, he rightly comprehends the fervent immorality of their actions through this word ἐνυπνιαζόμενοι (that is, dreaming or agitated by sleeplessness), which we will briefly and appropriately reveal, taking understanding from the work that blessed Epiphanius, bishop of Cyprus, published about these, which he called the Panarion (26).
For he says here that those wicked Borborites (that is, those filled with filth and sludge) when they mixed with foul women, did not dispense semen into the womb, but with an imperfect abomination, they received it with their own hands, and immediately inserted it into the mouths of the women with whom they had been corrupted: and thus they departed from each other impure, thinking they had accomplished something great. This unclean drama is called a dream because such things are also found in dreams. Therefore, by this filthy assumption, they further rage against the divine nature, Jude says, despising its dominion and the authority it has over the universe. Moreover, blessed Irenaeus of Lyons spoke more broadly about these things in his Refutation of the So-called Knowledge, from which anyone who wishes may gain understanding.
They reject authority, that is, the perfection of the mystery that is according to Christ: in order and in turn, fulfilling their shamelessness through the mysteries of angels. However, the term "glorious " (Δόξας) that is, splendors, is mentioned in both the Old and New Testaments: as Paul says, "For if what was brought to an end came with glory, much more will what is permanent have glory." (2 Cor. 3:11) And again: "For if the ministry of condemnation was glorious, much more will the ministry of righteousness abound in glory." (2 Cor. 3:9) Or it also refers to the ecclesiastical authorities, upon which they heap blasphemies: as can be learned even from the third Epistle of John the beloved, among whom he mentions Diotrephes, who gossiped against them with malicious words. (3 Jn. 10)

Yet Michael the archangel, when he disputed with the Devil and argued about the body of Moses, did not think to pronounce a condemning judgment against him, but said, "The Lord rebuke you!" But these people blaspheme what they do not understand, and they are destroyed by those things that they, like irrational animals, understand instinctively.
Since he remembers the blasphemy, he restrains not only them alone, but also all men, so that they may have pure tongues from such evil, and do not use it against those who are worthy of blasphemy, saying: "Michael the archangel," etc. But what does this mean? That these indeed rashly and intemperately use blasphemies against all. However, this should not happen, since it is not even fair to attack those who are worthy of blasphemy with curses, as is evident from the archangel Michael. For when there was a dispute between him and the Devil about the body of Moses, an opportunity was given to him to attack him with a blasphemy because of his boldness, But the archangel did not dare to bring a railing accusation against the Devil, but said, "The Lord rebuke you!" How do these men dare to blaspheme the glorious beings?
It is written in another way: If the archangel was in this condition, we should not heap up blasphemies and curses against the brother of a man of the same condition as us. And indeed, these things have been said about them. Furthermore, this is the judgment concerning the body of Moses. It is said that Michael the archangel provided ministry in burying Moses: the Devil could not bear this but brought an accusation because of the killing of the Egyptian (Ex. 2), as if it were Moses' own, and therefore did not allow him to obtain an honorable burial.
But also wishing to signify through this, the Apostle presents in the open that the law is prescribed to all men after their departure from the body, and that the same God is of the Old and New Testament. For when God wished to reveal the hidden things to men who were then more grossly affected, namely that the Devil, with his wicked demons, rises against our souls after they have been freed from here, wanting to hinder their journey to the heavens (and indeed he resists, but the good angels of God are there to assist them: as blessed Anthony also saw): He permitted these things to happen at that time. Nevertheless, Michael then dared to repel the Devil, not with the authority to rebuke, but he granted judgment to the Lord of all, and said: "May God rebuke you, O Devil." But these do not know what they speak. Michael indeed acted so, nor did he bring any accusation against a man or Moses: but these compose slanderous speeches about doctrines they do not understand; those who, by natural motion or judgment, as beings experienced in reason, pursue these things like maddened horses towards mares, or like swine.

These are the blemishes who are in your love feasts, feasting without fear, shepherding themselves; they are clouds without water, carried along by winds; autumn trees without fruit, twice dead and uprooted; wild waves of the sea, foaming up their own shame; wandering stars, for whom the gloom of utter darkness has been reserved forever.
"These are the blemishes who are in your love feasts (ἀγάπαις)." There were still at that time, tables that were prepared in the churches, of which Paul speaks in the Epistle to the Corinthians (11): which were also called ἀγάπας, that is, "loves).
Jude says, "They come together not for the purpose that is in them, but to find an opportunity "enticing unstable souls": as Peter also says in the second Epistle (2:14).
And what he says: without fear, or with the preceding, it should be arranged that there is this sense: "Like the stones of the sea living together," that is, when they expect nothing to fear, they suddenly take on one form, like the stones of the sea leading to the punishment of souls.
But, fearlessly shepherding themselves, or rather to be arranged towards the blemishes, so that the meaning may be this: Fearlessly feasting like blemished ones, that is, not anticipating any fear from the fellow diners, suddenly, like blemished ones, bringing upon them the destruction of souls. As for the shepherding, feeding themselves without fear. Without fear, he says, the judgment from not knowing how to shepherd, but blind, leading the blind, and into the abyss, as the Lord will say, falling in with those being shepherded.
And he likens them to cliffs, and to clouds without water, and to autumn trees, and to wild waves, and to wandering stars. For they have that which exists by nature, these things by choice. For if the whirlpools are deadly to those sailing, unexpectedly arising, they also present a trustworthy evil to those dining together. And the waterless clouds, driven by the winds, wherever they may be carried, do not refresh with rain, for they do not have it; rather, they work out darkness for them. Likewise, these also do not save the souls of those who encounter them with a saving word, but they darken them with their most polluted teachings, being driven by the wicked practices of the demons.
But even the autumn trees, dying twice, both in the shedding of their fruit and in the falling of their leaves (for they seem then to be deprived of beauty, both from the splendor of the fruit and from the flowery elegance of the leaves), suffer something appropriate to them. For they are twice cast out due to the eating of the seed, and they are deprived of the good behavior that comes from a temperate state. Therefore, they are also uprooted from the paradise of the Lord of the Church. And being cast out from this, they are gathered to the eternal fire.
For what standing or root will he have, who is being thrown by all into the heap of pleasure? The stars also wander and engage in business, not because they are transforming to the firmament of our faith, having the sun of righteousness (Mal. 4:2), Christ, arising through them, and producing the hours of virtues, and giving life to the faithful arranged according to these, but because they seem to be transformed into an angel of light, as the wicked demon who is their precursor, on the contrary, only bear the doctrines of the Lord, by which they also darken those approaching, and acquire for themselves eternal darkness.
But even when compared to wild waves, they do not deny their similarity to them. For they themselves, driven by the spirits of wickedness, blaspheme against God without restraint, foaming up their own shame, ultimately coming to a foam with the height of blasphemy, from the weak and easily broken filth of their lives. Such is the foam of the waves to which they have been compared.

These are grumblers, complainers, walking according to their own lusts; and their mouth speaks great swelling words, flattering people to gain advantage.
After this, however, having been freed from the accommodation of these ungodly ones, Jude now also addresses the matter itself, accusing their vices, calling them grumblers and complainers. There is indeed a grumbler, one who, under his breath and without speaking out, complains to the one who is displeased. The complainer, on the other hand, always and constantly engages in contempt.
These wretched ones are murmurers and complainers, Jude says. For they do not have the boldness to engage in their teaching through shameful means. For it is not without danger to publicly proclaim recklessness with wickedness and blasphemy. And they are complainers, slandering both other people and the truth, in order to set up their own evils and obscenity as if they were something good. As he has said concerning Balaam, that they have poured themselves out for profit just like him, he now states more clearly that they flattering people to gain advantage, admiring indeed, by flattering those in authority, but the profit is actually the gain.

But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ, that they said to you, "In the last time there will be mockers, following their own ungodly desires." These are the ones who cause divisions, worldly people, lacking of the Spirit.
"remember the words spoken beforehand by the apostles," those by Peter in the second Epistle, and by Paul in almost every epistle. From this, it is clear that this was written last after the apostles had passed away. "These are the ones who are causing divisions." Behold, another accusation against these very small men.
For they are not the only ones, Jude says, who perish, but they also rob the nourishments of those of the Church, (for this is what the term "cause division" intends to signify), that is, making them outside the ecclesiastical boundaries, either of the faith or even of the very holy tabernacle of the Church. For having shown their gatherings to be a den of thieves, they lead away from the Church, but bring to themselves. And they do this, being worldly people, that is, living according to the behavior of the world. For we have already said that the divine Scripture often calls the soul and life, as in Job; "All that a man has, he will give for his soul," (Job 2:4) that is, for his life. Of these, Paul says that they are natural men, unable to accept the things of the Spirit of God. (1 Cor. 2:14) Being worldly, they are taught by natural means, concerning which it has been said: This wisdom is not from above, descending from the Father of lights (James 1:17), but is earthly, demonic, not having the Spirit of God speaking.

But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.
"But you, beloved." Therefore, Jude says, but you building yourselves up in your most holy faith and praying in the Holy Spirit, that is, making your own gatherings according to the teaching of the Holy Spirit in your prayers. "keep yourselves in the love of God," that is, safeguard yourselves, waiting for the mercy of our Lord that leads to eternal life. And those, if they separate from you (for this is what "to distinguish" means), rebuke them, that is, make their wickedness evident to all.
If they are aimed at healing, do not reject them, but receive them with your love, snatching them out of the fire that threatens them. But receive them with caution and with fear, considering that the reception of these may become a cause of distress for you if you are careless in your dealings with them, leading to the theft of those already established into the same overflow of their wickedness. For wickedness is very zealous. Therefore, let their reception be, Jude says. But approach them with fear, either with careful consideration, and let the hatred towards their small deeds be accompanied by mercy, hating and detesting them, and the garment stained by their flesh, or their defiled garment, as it touches their flesh and becomes disgusting. Those who receive them with the fear of the coming punishment, Jude says, should see mercy granted to them, preparing for repentance. Having said these things, he seals the letter with a prayer.

"we have great joy". Not only, Paul says, did we rejoice, but such was the pleasure that it even brought us comfort while in bonds.

"because the hearts of the saints". See! He wishes to say: If you grant favors to others, much more grant them to me; thus he does not say; but otherwise more skillfully. For he knows the memory of benefits done to others makes those who are urged more obedient.

"have been refreshed through you". For, Paul says, they find rest in your love. They rest because of you. Since you are such a one toward the saints as to also give them rest, I have the boldness to command you. Having boldness because of Christ; to command you a fitting thing; for this is what is proper. But I said to command, not because I rule over you, but because of the love which I love you and am loved by you, I seem to command, but I do not command. For even if I appear to command you, it is out of love that I do not command but rather encourage. Thus, I do the matter with great regard. Being such a one, as Paul an elder. And I exhort, being such a one as one ought to be, he says, to persuade.