Jude 1:6
Verse
Context
God’s Judgment on the Ungodly
5Although you are fully aware of this, I want to remind you that after Jesus had delivered His people out of the land of Egypt, He destroyed those who did not believe.6And the angels who did not stay within their own domain but abandoned their proper dwelling—these He has kept in eternal chains under darkness, bound for judgment on that great day.7In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
Sermons
David Wilkerson
Leonard Ravenhill
Willie Mullan
Ralph Sexton
Joe Focht
Erlo StegenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example. But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity. He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape. Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined. The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on Pe2 2:4 (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.
Jamieson-Fausset-Brown Bible Commentary
(Pe2 2:4.) kept not their first estate--Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. ALFORD thinks the narrative in Gen 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jde 1:7) proves; compare Greek, "in like manner to these," namely, to the angels (Jde 1:6). It seems to me more natural to take "sons of God" (Gen 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, Pe2 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jde 1:7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [ESTIUS and CALVIN]. Even if Greek "these," Jde 1:7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen 6:2 as ALFORD. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael. left--on their own accord. their own--Greek, "their proper." habitation--heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world." reserved--As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.
John Gill Bible Commentary
And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place: but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see Pe2 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place (g), He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in Pe2 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call , "the day of the great judgment" (h). This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel? (g) Yalkut Simeoni, par. 2. fol. 73. 1. Pirke Eliezer, c. 14, 22, 27. Zohar in Gen. fol. 28. 1. & Sepher Bahir in ib. fol. 27. 3. (h) Targum in Psal. l. 3.
Tyndale Open Study Notes
1:6 The angels might refer to the fall of Satan and his angelic followers, but no Old Testament passage clearly describes this event (see study notes on Isa 14:12-17; Ezek 28:12-19). Jude was probably referring to Gen 6:1-4; Jewish tradition understood the “sons of God” in Gen 6 to be wicked angels and viewed their intercourse with women as the cause of their judgment (see 1 Enoch 6–10; see also study notes on 1 Pet 3:19-20; 2 Pet 2:4). Jude later (Jude 1:14-15) quotes directly from 1 Enoch.
Jude 1:6
God’s Judgment on the Ungodly
5Although you are fully aware of this, I want to remind you that after Jesus had delivered His people out of the land of Egypt, He destroyed those who did not believe.6And the angels who did not stay within their own domain but abandoned their proper dwelling—these He has kept in eternal chains under darkness, bound for judgment on that great day.7In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
- Scripture
- Sermons
- Commentary
Getting Out of Sodom
By David Wilkerson7.1K59:10SodomJUD 1:6In this sermon, the preacher emphasizes the need for individuals to recognize their own weaknesses and limitations. He encourages the congregation to rely on God's strength rather than their own abilities. The preacher warns against complacency and self-righteousness, reminding the audience that everyone is in need of God's grace and forgiveness. He concludes by urging the listeners to surrender their lives to God and allow Him to transform them, promising that this message will bring about positive change in their lives.
Judgement Seat of Believers
By Leonard Ravenhill7.0K1:20:18Judgment Seat Of ChristEXO 28:17MAT 12:36ROM 8:11CO 3:13JUD 1:6REV 21:4In this sermon transcript, the preacher describes a dream of a great judgment morning at a camp, where the nations gather before the white throne for judgment. The preacher emphasizes the importance of using time wisely and not wasting it, citing the example of a man who diligently studied even while riding on horseback. The preacher also emphasizes that rewards in eternity must be earned and that there is no free pass into heaven. The sermon concludes with a description of the judgment seat of life, where people from all walks of life, including rich and powerful individuals, will stand trembling before Jesus Christ.
(Demonology) Lucifer the Leader
By Willie Mullan2.7K1:16:37DemonologyGEN 6:5EZK 28:122CO 11:22PE 1:21JUD 1:6REV 12:7In this sermon, the preacher discusses the concept of angels and their rebellion against God. He mentions that some angels were cast down to hell and reserved for judgment because they went too far in their rebellion. The preacher also talks about the creation of the earth and how it became without form and void due to the rebellion of a fallen angel named Christopher. He then references a passage in Genesis about a war between four kings and five kings, emphasizing the importance of spiritual warfare and the need for believers to use their mighty weapons to fight against the strongholds of Satan. The preacher concludes by acknowledging that there is much to learn about the soul and the spiritual battles we face.
The Last Time
By Ralph Sexton1.4K33:34MAT 6:331CO 5:51PE 1:11PE 1:4JUD 1:6In this sermon, the preacher shares a powerful story about a Russian mini-sub that got caught in a fishing net 620 feet under the ocean. The sailors struggled to free themselves but only became more entangled. They faced darkness, fear, and a lack of water and power. However, their friends on top managed to hook a rope to the sub and pull them up to safety. The preacher uses this story to emphasize the importance of not taking our loved ones for granted and to encourage listeners to step upon the serpent (representing the devil) through the power of God's holy words. He also highlights the fleeting nature of life and urges husbands to be loving and tender towards their wives. The sermon concludes with a call for people to take their relationship with God seriously and to seize the opportunity to come back to Him or serve Him wholeheartedly.
(Genesis) Genesis 5:11-6:22
By Joe Focht6901:05:08GEN 6:7MAT 6:33HEB 11:51PE 3:18JUD 1:6In this sermon, the speaker emphasizes the importance of accepting Jesus as the Son of God and believing in his sacrifice on the cross for the forgiveness of sins. The speaker also warns about the impending global judgment and the need for personal salvation. The sermon discusses the corruption and violence on earth, attributing it to the mingling of fallen angels and humans, resulting in the birth of giants. The speaker urges listeners to share the message of salvation with their loved ones and emphasizes the accountability of every individual to God.
Contend for the Faith
By Erlo Stegen6691:02:04FaithMAT 6:33MRK 3:21JUD 1:3JUD 1:6In this sermon, the speaker recounts a conversation with their grandfather who complained about his physical ailments. The speaker emphasizes the importance of addressing sin before focusing on physical pain. They mention that sin is not a problem for them personally, but rather the pain in their body. The speaker also discusses the need for repentance and the consequences of sin, referencing the story of Sodom and Gomorrah. They conclude by mentioning a past revival in Wales and how the transformation of the people was evident, but now darkness seems to prevail.
Of the Decrees of Rejection, of Some Angels, and of Some Men.
By John Gill0Divine SovereigntyElection and RejectionJER 6:30MAT 7:23MAT 25:41JHN 13:18ROM 9:18ROM 11:51TI 5:212PE 2:4JUD 1:6REV 20:15John Gill addresses the complex theological concepts of divine rejection, focusing on the rejection of certain angels and men. He explains that God's decree of rejection is rooted in His sovereign will, contrasting it with the doctrine of election. Gill emphasizes that while some angels were chosen and confirmed in grace, others were passed over and appointed to judgment, illustrating God's justice and sovereignty. He further discusses the rejection of some men, highlighting that this non-election is not based on sin but on God's good pleasure, ultimately serving His glory. The sermon invites reflection on the nature of God's decrees and the implications for humanity's understanding of grace and judgment.
The Angels
By Lewis Sperry Chafer0GEN 16:1JOB 38:7PSA 8:5MAT 4:11MAT 25:31MAT 25:41MAT 28:2MRK 5:9LUK 2:13LUK 7:24LUK 8:30LUK 22:43ACT 1:101CO 6:3GAL 3:191TI 4:11TI 5:21HEB 1:14HEB 2:7JAS 2:252PE 2:4JUD 1:6REV 1:20REV 5:11REV 20:10Lewis Sperry Chafer delves into the intricate details of angels as depicted in the Scriptures, emphasizing their distinct order of creation, heavenly position above man, and the various classes of angelic beings, including the unfallen angels and the fallen angels. The sermon explores the nature, ministry, and significance of angels in pivotal events such as creation, the giving of the law, the birth and resurrection of Christ, and their future role in the second coming of Christ.
2 Queries About Hell
By Christopher Love0PSA 9:17PSA 11:6MAT 23:331TH 1:102TH 1:6HEB 2:142PE 2:4JUD 1:6Christopher Love preaches about the existence of hell, providing evidence from both the confessions of heathens and the testimony of Scripture. He emphasizes that the nature of sin, the justice of God, and the terrors of conscience all point towards the necessity of a place like hell for the wicked to receive eternal punishment. Love condemns those who deny the reality of hell and warns those who live in sin without regard for the consequences. However, he offers consolation to the elect, assuring them that through Jesus Christ, they are delivered from the wrath to come.
A Revelation of the Everlasting Gospel Message
By Jane Lead0ROM 11:321CO 15:221TI 2:4JUD 1:6Jane Lead preaches a profound message of the universal restoration of all beings, including fallen angels, through the boundless love and mercy of God. She delves into the deep mysteries of God's plan for redemption, emphasizing the transformation of all creation back to its original state of purity and harmony. Lead encourages humility, seeking of salvation, and readiness for the great jubilee of God's love to be proclaimed. She envisions a future where all beings, both angelic and human, are reconciled and restored to their divine essence through the unfathomable love and power of God.
The Soul, the Spirit and the Evil Spiritual Powers
By T. Austin-Sparks0Spiritual WarfareIdentity in ChristLUK 22:3JHN 10:10ACT 26:18ROM 8:372CO 10:3EPH 6:122TH 2:11HEB 11:31JN 4:4JUD 1:6T. Austin-Sparks addresses the complex relationship between the soul, spirit, and evil spiritual powers, emphasizing that while the soul can be influenced by demonic forces, true identity and victory for believers lie in their spiritual union with God through Christ. He explains that many suffer from mental and physical afflictions that can lead to feelings of despair and self-doubt, but these do not define their status as children of God. Sparks distinguishes between demon domination and possession, warning that the enemy seeks to exploit the soul's vulnerabilities. Ultimately, he encourages believers to recognize their spiritual reality and the power of Christ over all evil forces, asserting that true service and warfare are rooted in this spiritual understanding.
Epistle 238
By George Fox0Inner LightFaithfulnessMAT 5:10LUK 9:26JHN 14:26ACT 22:22ROM 8:12CO 5:17PHP 4:131JN 1:7JUD 1:6REV 2:4George Fox emphasizes the importance of maintaining one's spiritual foundation and first love for Christ, urging believers to remain steadfast in their faith and not stray from the inner light and truth. He reassures that by adhering to this divine guidance, they will find comfort, instruction, and ultimately immortality. Fox encourages believers to not be ashamed of their faith in Christ, despite societal pressures and opposition, and highlights the blessings that come from living a pure and powerful life in the Lord.
Epistle 43
By George Fox0GEN 27:28ISA 30:7LAM 3:26MAL 3:2MAT 11:30LUK 16:81CO 13:5GAL 5:12TI 4:2JAS 4:41PE 3:191JN 5:1JUD 1:6REV 17:14George Fox preaches to the brethren, encouraging them to stand together in God's power and not be discouraged by external enemies. He emphasizes the importance of holding onto freedom in Christ, being armed with wisdom against worldly influences, and waiting in purity to comprehend God's wisdom. Fox urges believers to abide trials, stand firm in their freedom from worldly bondage, and wait for redemption. He also calls for unity among friends, exhorting them to speak words of eternal life, reprove evil, and meet together in the spirit to experience God's presence. The sermon concludes with blessings of God's love, guidance, and protection for the faithful who overcome the world through their faith.
Epistle 24
By George Fox0Spiritual IntegrityTruthHumilityPSA 21:2PSA 34:10PRO 28:1ISA 61:3MAT 11:29EPH 6:11COL 3:91TI 5:141JN 2:17JUD 1:6George Fox emphasizes the importance of dwelling in truth and walking in love, patience, and humility, urging Friends to maintain their spiritual integrity and resist the adversary through righteous living. He highlights the need for unity in Christ, warning against the dangers of pride and worldly distractions that can lead to spiritual decay. Fox encourages believers to grow in wisdom and understanding, focusing on eternal values rather than temporary worldly gains, and to remain steadfast in their faith against the wiles of the devil. He reassures that those who abide in God's will will find true joy and peace, while those who rely on earthly foundations will ultimately face judgment. The sermon calls for a deep, genuine relationship with God, rooted in the fear of the Lord and the power of truth.
Punishment of the Impenitent Inevitable and Justifiable.
By Edward Payson0JER 22:24JHN 3:16ROM 2:9ROM 6:232PE 3:9JUD 1:6Edward Payson preaches a sermon based on Jeremiah 22:24, emphasizing God's unwavering commitment to punish sin and the dire consequences of sin on individuals and the universe. He provides examples from the Bible, such as the fall of the apostate angels, the fate of Adam and Eve, the destruction of mankind by the flood, and the history of God's ancient people, to illustrate God's justice and the necessity of punishment for sin. Payson highlights that God's punishment of sin is driven by His love for the universe and the preservation of happiness and order. He urges listeners to repent, believe in the gospel, and embrace God's mercy through Jesus Christ.
Epistle 114
By George Fox0MAT 11:5MAT 28:19MRK 16:15JHN 1:51CO 9:102CO 5:11COL 1:231PE 3:19JUD 1:6REV 14:6George Fox preaches about the importance of dwelling in the mighty power of God, being sent by God to minister to all spirits and testify against deceivers. He emphasizes preaching the gospel to every creature, disciplining them in the name of the Father, Son, and Holy Spirit, and proclaiming the mighty day of the Lord to those in darkness. Fox urges believers to plant in hope, thresh in hope, and preach the everlasting gospel in the power of the Lord Jesus Christ, performing miracles by His power.
Epistle 35
By George Fox0ProphecyDiscernmentISA 5:20JER 9:3JOL 2:28MAT 10:22MAT 13:15ACT 28:272CO 10:13COL 4:61TH 5:19JUD 1:6George Fox calls upon the prophets of the Lord to stand firm in their calling and not to be discouraged by the world's disdain for prophecy. He emphasizes the importance of remaining true to God's spirit, warning against quenching it, as this leads to confusion between good and evil. Fox encourages both sons and daughters of God to prophesy within their measure and to remain humble, avoiding pride that could lead them away from God's truth. He stresses the necessity of discerning the good from the evil through the spirit, which is essential for true prophecy and guidance. Ultimately, Fox reminds the prophets to uphold their divine calling and to be vigilant against the influences that seek to undermine their mission.
A House Without Light!
By Thomas Brooks0HellDivine JudgmentISA 66:24MAT 25:30MRK 9:44LUK 16:23JHN 8:12COL 1:132PE 2:17JUD 1:6JUD 1:13REV 21:8Thomas Brooks emphasizes the terrifying reality of hell as a 'house without light,' where the unprofitable servant is cast into utter darkness, devoid of any comfort or hope. He contrasts the burning fire of hell, which inflicts pain without the relief of light, with earthly fire that provides both heat and illumination. Brooks highlights the eternal chains of darkness that bind the damned, illustrating the extreme miseries and torments they endure. The absence of light in hell serves as a profound reminder of the divine wrath and the eternal separation from God. He concludes with the hope found in Colossians 1:13, where believers are rescued from darkness and brought into the light of Christ's kingdom.
Epistle 384
By George Fox0Love and CommunityUnity in ChristMAT 5:9ROM 12:161CO 10:31EPH 4:16PHP 2:3TIT 1:10JAS 3:171JN 4:16JUD 1:6REV 22:13George Fox emphasizes the importance of living in Christ, where peace, purity, holiness, and righteousness prevail. He urges believers to embody patience, meekness, humility, and kindness, which will help overcome negative traits like strife and envy. Fox encourages the community to act in love, avoiding strife and harshness, and to maintain peace in their gatherings, allowing the wisdom of God to guide them. He highlights that true love and unity in Christ will lead to spiritual growth and comfort, ultimately glorifying God. The message calls for a collective commitment to love and support one another in faith.
Epistle 221
By George Fox0ISA 26:3ISA 32:181CO 2:141TH 5:211TI 5:22HEB 13:83JN 1:3JUD 1:6George Fox preaches about the importance of dwelling in the power of the Lord God, His light, truth, and spirit, to maintain peace and discernment in the midst of challenges and temptations. He emphasizes the unchangeable nature of Christ, the need to stay rooted in the power of God to avoid being drawn away from one's spiritual habitation, and the significance of following the truth and righteousness that lead to peace and unity. Fox encourages believers to abide in Christ, the source of life and truth, to bear fruit and experience God's eternal blessings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example. But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity. He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape. Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined. The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on Pe2 2:4 (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.
Jamieson-Fausset-Brown Bible Commentary
(Pe2 2:4.) kept not their first estate--Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. ALFORD thinks the narrative in Gen 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jde 1:7) proves; compare Greek, "in like manner to these," namely, to the angels (Jde 1:6). It seems to me more natural to take "sons of God" (Gen 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, Pe2 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jde 1:7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [ESTIUS and CALVIN]. Even if Greek "these," Jde 1:7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen 6:2 as ALFORD. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael. left--on their own accord. their own--Greek, "their proper." habitation--heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world." reserved--As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.
John Gill Bible Commentary
And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place: but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see Pe2 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place (g), He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in Pe2 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call , "the day of the great judgment" (h). This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel? (g) Yalkut Simeoni, par. 2. fol. 73. 1. Pirke Eliezer, c. 14, 22, 27. Zohar in Gen. fol. 28. 1. & Sepher Bahir in ib. fol. 27. 3. (h) Targum in Psal. l. 3.
Tyndale Open Study Notes
1:6 The angels might refer to the fall of Satan and his angelic followers, but no Old Testament passage clearly describes this event (see study notes on Isa 14:12-17; Ezek 28:12-19). Jude was probably referring to Gen 6:1-4; Jewish tradition understood the “sons of God” in Gen 6 to be wicked angels and viewed their intercourse with women as the cause of their judgment (see 1 Enoch 6–10; see also study notes on 1 Pet 3:19-20; 2 Pet 2:4). Jude later (Jude 1:14-15) quotes directly from 1 Enoch.