It is, however, more probable that at least "dominion," if not "dignities," refers to unseen and supernatural powers. We must look backwards to ver. 4, and forwards to ver. 10, for a key to the interpretation. These profligates "turn the grace of God into lasciviousness," and thus "defile the flesh;" and they "deny our only Master and Lord, Jesus Christ," and thus "set at nought lordship." Again, "what they understand naturally, like the creatures without reason, in these things are they destroyed," _i.e._ they ruin themselves, body and soul, by their carnal indulgences; while "they rail at whatsoever things they know not," _i.e._ they speak with flippant irreverence respecting the invisible world, reviling angels, and perhaps mocking at Satan. We may, therefore, with some hesitation, but with a fair amount of reason, interpret "dominion," or "lordship," of Christ or of God, and "dignities," or "glories," of angels, remembering that either or both of these may include Christ's ministers and messengers on earth. One of the ways in which these ungodly men denied Christ in their lives was by their contemptuous disregard of the teaching of His Apostles.[122] It is quite possible that in this particular also St. Jude is under the influence of the _Book of Enoch_. In it we read, "Ye fulfil not the commandments of the Lord; but ye transgress and _calumniate greatness_" (vi. 4); and again, "All who _utter with their mouths unbecoming language against God_, and _speak harsh things of His glory_, here they shall be collected" (xxvi. 2); and again, "My eyes beheld all the sinners, who _denied the Lord of glory_" (xli. 1). And with this last expression should be compared, "_The splendour of the Godhead_ shall illuminate them" (i. 8). But of course it does not follow that because St. Jude partly reproduces the language of this writer, therefore he uses it with precisely the same meaning. "But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee." The meaning of this illustration is obvious. The profane libertines allow themselves to speak of "dignities" in a way which even an archangel did not venture to adopt in rebuking Satan. It is a very strong argument _à fortiori_. Consequently, the fact that it was an evil angel against whom Michael did not dare to rail by no means proves that it was evil angels against which the libertines did dare to rail. Rather the contrary may be inferred. They use language of good angels which Michael would not use of a bad one. That "dignities," or "glories," may include the fallen angels or evil spirits is perhaps possible; that it refers to them exclusively is very improbable. The word itself is against this; for "glories" is certainly a strange name to give to devils.