The three cases exhibit, not a climax, but great diversity, as regards persons, sin, and punishment. We have both Jews and Gentiles, and between them beings superior to both. The Israelites by unbelief rejected their promised home, and perished slowly in the wilderness. The angels left their proper home, sinned grossly, and are in banishment and in prison, awaiting still worse punishment. The men of Sodom and Gomorrah sinned grossly in their home, and both they and it were suddenly, horribly, and irrevocably destroyed. This great diversity gives point to the moral. No matter who may be the sinners, or what the circumstances of the sin, outrageous offences, such as impurity and rebellion, are certain of Divine chastisement. If fallen angels are evil spirits actively compassing the ruin of souls, how can fallen angels be "kept in everlasting bonds unto the judgment of the great day"? More than one answer might be given to this question, but the reserve of Scripture on the subject seems to warn us from unprofitable speculation. Even without Scripture the reality of spiritual powers of evil may be inferred from their effects. Scripture seems to tell us that some of these powers are personal, and some not, that some are more free than others, and that all shall be defeated at last. That is enough for our comfort, warning, and assurance. It consoles us to know that much of the evil within us is no part of ourselves, but comes from without. It makes us wary to know that such powers are contending against us. It gives us confidence to know that even Satan and his hosts can be overcome by those who resist steadfast in the faith.[120] [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_. CHAPTER XXXIV. _RAILING AT DIGNITIES. "THE ASSUMPTION OF MOSES." ST. JUDE'S USE OF APOCRYPHAL LITERATURE._