What does "clouds without water" mean (Jude 1:12)?

They were "spots" in the love-feasts of these early Christians. It appears that the word translated thus has the meaning of a jagged rock especially one with the sea washing over it. So these evil men who had crept in unawares, and who now were boldly taking their place in the social life of the believers, were a terrible menace, just as is the sunken rock which endangers the ships. To feed themselves was their passion, not to feed the flock. Jude warns us of their true nature so that we may avoid them.

Then, changing the figure, they are like clouds borne along on the winds, yet without water. In the land where Jude wrote the clouds were welcome as giving promise of rain. So these men had the appearance of bringing refreshment to God's weary heritage; but they had nothing to give, being themselves impelled by Satan's power, of which the wind is a figure.

Then again they are like trees "whose fruit withers," or, "autumnal trees." Now it is in the autumn that we expect to find fruit on the trees; but they are without fruit. These men are marked by promise without performance, for they are twice dead — first by nature and then as coming under the judgment of God. In speaking of them as rooted up, Jude no doubt views them prophetically as having come under judgment.

The Spirit of God, using Jude as the vehicle of His thoughts, proceeds in the next place to use a variety of figures and illustrations to indicate the worthless and deceitful character of these wolves in sheep's clothing. They are, he says, "spots in your feasts." It was the practice of the early saints, in the fervour of their first love, to gather together in happy fellowship at what was termed love-feasts; but just as at the feast, which the King made for the marriage of His Son, there was a man who had not on the wedding garment; so at these feasts, of which Jude speaks, these "dreamers" were found — having no title whatsoever to be present. They were therefore "spots," or, as some prefer to render, "sunken rocks," rocks which are peculiarly the danger of the unwary mariner. In like manner these constituted a hidden peril for the saints with whom they were assembled; and yet, being what they were, they feasted "together with them without fear, pasturing themselves." What a proof of hard hearts and seared consciences! For being hypocrites they yet mingled with the saints of God, professing to enjoy what they enjoyed, and were not afraid. Nay, as some of whom Paul writes, their God was their belly, for they "fed themselves," they gloried in their shame, and minded earthly things. (Phil. 3:18-19.)

They are described next as "clouds without water" clouds which as they rose upon the horizon promised fertilizing showers for the weary earth, but as they advanced were discovered to be "without water," and were swept "along" by the winds; then, changing the figure, they are "autumnal trees without fruit." The season had come for fruits, but these trees, when discerned by the Spirit of God, were discovered to be fruitless; for, indeed, they were "twice dead," dead, as another has said, by nature, and dead by their apostasy, and as such already "rooted up," or "plucked up by the roots," done with for ever as far as this world was concerned. Two other illustrations are adduced: "raging waves of the sea, foaming out their own shames," not simply shame, but shames, for nothing else can proceed from the heart of man under the power of evil (see Matt. 15:19-20); and they were also "wandering stars," stars which had left their own orbit, and were now rushing, uncontrolled and uncontrollable, to their destruction, and hence Jude adds, "To whom is reserved the blackness of darkness for ever."

They are described next as "clouds without water" clouds which as they rose upon the horizon promised fertilizing showers for the weary earth, but as they advanced were discovered to be "without water," and were swept "along" by the winds; then, changing the figure, they are "autumnal trees without fruit." The season had come for fruits, but these trees, when discerned by the Spirit of God, were discovered to be fruitless; for, indeed, they were "twice dead," dead, as another has said, by nature, and dead by their apostasy, and as such already "rooted up," or "plucked up by the roots," done with for ever as far as this world was concerned. Two other illustrations are adduced: "raging waves of the sea, foaming out their own shames," not simply shame, but shames, for nothing else can proceed from the heart of man under the power of evil (see Matt. 15:19-20); and they were also "wandering stars," stars which had left their own orbit, and were now rushing, uncontrolled and uncontrollable, to their destruction, and hence Jude adds, "To whom is reserved the blackness of darkness for ever."

In Ephesians 5:26 we see the bridal beauty of the assembly is unmarred by spots; she is untainted by immorality. Some scholars think the word for spots might better be rendered as 'sunken rocks' (spilos), not unlike icebergs lurking with hidden danger. This was what the ones Jude writes about were like whilst revelling at the love feasts (agapai). These feasts appear to have been a common evening meal among the Lord's people in the early years of the church, which was concluded with the Lord's Supper. It seems the point of contact between the love feasts and the Lord's Supper is that there was also a sacred character to these meals and they were intended to be expressive of the unity of the Lord's people and their union with Christ as their Head. These apostates were spots or disfigurements in the christian company; false brethren had inveigled themselves among the saints at this early date but they had no link with the Head. They were pasturing themselves, tending their own wants, seeking their own things. These intrusions were false shepherds without an atom of love for others. The situation is reminiscent of the shepherds that 'have fed themselves, and not fed my sheep' in Ezekiel 34:8. Not only do they neglect the sheep, but furthermore they lead them astray.

Jude continues to heap up the invective against these evil men. He has strong words for these intruders, and he scours creation for apt illustrations of their wretched character, likening them to clouds, trees, waves and stars. As clouds they bring promise of God's blessing but there is not a drop! Today we have the same characteristic, whether it is in the charismatic movement or in any other new religious movement: there is a prospect of great blessing, but it is just a bubble. In Proverbs 25:14 we read, 'Whoso boasteth himself of a false gift is like clouds and winds without rain.' We expect rain from clouds, and so we might expect good instruction from these teachers, but we find none. The supposed advanced teaching with its new light has really nothing to offer the christian at all.

The end of this verse brings out with colourful metamorphic comparisons the deceitfulness and useless character of these men. Jude now speaks of them as trees. They are autumnal, fruitless, twice dead, rooted out. There is a great deal of discussion about these lively expressions, particularly about the exact meaning of 'fyinopwrina'. The Authorised Version has 'whose fruit withereth', whereas Newberry favours 'autumnal' in his interlinear. The word is a composite one meaning 'end of the fruiting' i.e. the harvest is past and the branches are bare. These teachers were also empty in respect of fruit bearing. By their lack of fruit they were revealed as worthless (cf. Matt. 7:20). They were doubly worthless and rooted up.

Then note the tremendous words that follow: "These are spots in your love-feasts." Think of it. There were such men at that time in the church. Therefore we ought never to be surprised at anything evil that may break out in the world; the only thing is for believers to fight the good fight of faith. There is another rendering — "Hidden rocks in your love-feasts, feasting together, fearlessly pasturing themselves; clouds" they are, and it should be noted they are "without water," without the real work of the Spirit of God, the rich refreshment of it — "carried along by winds." As I said before, I will not deny that God may use any person in a solemn way which is thought to be a good deal of honour in the priesthood, but it is deadly work for themselves who preach. "Autumnal trees without fruit, twice dead, rooted up; raging waves of the sea foaming out their own shames: wandering stars for whom hath been reserved the gloom of darkness for ever."

Jude multiplies metaphors in expressing his horror of these evil corrupters of the professing church. They are sunken rocks leading to shipwreck; clouds, giving promise of refreshing showers but in reality without water and the sport of every wind: trees, for a time making a fair show but bringing forth no fruit, twice dead (by nature and by profession), and in the end rooted up: raging waves of the sea, making a great display of power, but in reality foaming out things that are to their shame; wandering stars, appearing with meteoric brilliancy for a time only to wander into "blackness of darkness for ever."

Thus Jude ranges over land and sea and sky to find figures wherewith to expose and condemn this fearful evil. Yet let none think by reason of these striking figures that these represented are monsters of iniquity in the sight of men. Rather, indeed, they appear as angels of light and ministers of righteousness feasting in company with Christians, and feeding themselves without fear; showing, indeed, on their part, that they have no conscience, and on the part of the Christians, that their true character is not discerned.

But was not this anticipated? Did not the Lord tell His disciples of the enemy who would sow tares among the wheat? and of the woman who would place the leaven among the meal? And does not Paul tell the Ephesian elders of the grievous wolves which, after his departure, would come in amongst the flock? and of the perverse men who from their own midst would arise speaking perverse things to draw away disciples after them? (Acts 20). Though few in number they were present in the days of the apostles: “Spots in their love feasts.” And there was no getting rid of them. They were like the dead fly in the ointment of the apothecary. They blackened by their presence the fairest thing ever set up on earth by God; and they were to increase in number (2 Peter 2:2), and in virulence (2 Tim. 3:13). Jude speaks of them as “Turning the grace of our God into lasciviousness, and denying the only Lord God and our Lord Jesus Christ.” The effect of this is that they revel in all kinds of fleshly pollutions and rebel against every lawful authority. They “defile the flesh, despise dominion, and speak evil of dignities.” We see this today in the leaders of certain societies who preach a gospel (?) of spoliation and murder, and set themselves up against every existing authority. “Woe unto them,” Jude says, for they have committed three evils: “They have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.” The way of Cain is seen in his obstinate rebellion against the testimony of God that death lay upon him on account of sin, and that there was no way of approach to God but through the death of a victim which was not chargeable with his offence, and which had personal excellency in the sight of God; in figure through Christ and on the ground of His sacrifice Christ and His precious blood were rejected. Next, the people of God were hated and murdered. It is not difficult to find this “spot” today; the whole body of Christendom festers with these sores, which inoculate every thing they touch. The error of Balaam is ecclesiastical. It is teaching the people of God, whose citizenship is in heaven, to form alliances with the world through which they are passing, and to become to all intents and purposes citizens of earth. The gainsaying of Core is rebellion against the Lordship and Priesthood of Christ. He is our Moses and Aaron, and between Him and His people there is no intermediary. These were “spots” in the love-feasts of the early believers. They would not sever themselves from Christians, but were there to corrupt everything with their baleful presence. They were “clouds without water”: a semblance of refreshing rain but without heavenly moisture. “Carried about of winds”: borne on the crest of popular opinion. “Twice dead”: dead by nature and dead by apostasy. “Raging waves of the sea”: loudest in the clamour of the nations, but only “Foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.”

Such men are spots In love-feasts, such as boldly advocate ecumenical unity and love among professing Christians, but are a blot on the whole effort. Today their number is great. But it is their own selfish appetites they are feeding, with no sober fear of God's discerning judgment. Clouds, with great promise of blessing, but empty of true refreshment; carried about of winds, shifting in any direction that circumstances and their own inclinations lead them. Autumn trees without fruit, that is, destitute of fruit at a time when they ought to have produced. Twice dead, first in nature, which is true of all unbelievers, but secondly, in regard to their spiritual pretense, having had the advantage of being linked with the testimony God, in which there is life, but revolting from it into the dead state of apostasy. Plucked up by the roots is no doubt prophetic, as is Mat.15,13.

"These are spots (or, hidden rocks) in your love-feasts, feasting together, fearlessly pasturing themselves; clouds without water, carried along by winds; autumnal trees without fruit, twice dead, rooted up; raging sea-waves, foaming out their own shames; wandering stars for whom hath been reserved the gloom of darkness for ever" (vers. 12, 13).

I cannot conceive any but an inspired man venturing to use such decided and solemn language about those that were within the church. That is a marked point of the Epistle. Peter looks at the unrighteousness of man generally, even since Christianity is come, because he is occupied simply with iniquity. This of course is common to both writers; but Jude looks specially at those who took the place of salvation, those that were gathered to the name of the Lord. In this latter case, therefore, the matter had yet more seriousness for the spiritual mind. There is nothing more dangerous than a departure from the faith, the Christian faith. It is not only what man is and has done, but also what grace has made known, for which we are responsible, most of all if we turn from it in unbelief. What is so evil as apostasy?

Then we have the awfully concise judgment which Jude pronounces on that which outwardly bears the Lord's name. "Woe to them! because they went in the way of Cain, and rushed greedily into the error of Balaam's hire, and perished in the gain-saying of Korah. These are spots (or, hidden rocks) in your love-feasts, feasting together, fearlessly pasturing themselves; clouds without water, carried along by winds; autumnal trees without fruit, twice dead, rooted up; raging sea-waves, foaming out their own shames; wandering stars for whom hath been reserved the gloom of darkness for ever" (11-13). Peter too alleged the way of Balaam who loved the hire of unrighteousness; but Jude prefaces that prolific error with Cain's apostasy from God, and finishes all with the rebellion of Korah against Moses and Aaron, the known types of Christ the Apostle and High Priest of the Christian confession. This is and will be perdition: ministry or service arrogating to itself what pertains to the Lord Jesus only, the closing apostasy, but carrying throughout the sad marks which show that the corruption of the best thing is the worst corruption.