‘And angels who kept not their own original status (or ‘principle rank’), but left their proper habitation, he has kept in everlasting bonds under darkness unto the judgment of the great day.’

The second incident involves the angels who sinned in the times of Noah. ‘The sons of God (or ‘of the elohim’) saw the daughters of men that they were fair, and took for themselves wives of whom they chose.’ In other words those angels left their proper sphere and sought to possess mankind. They deserted their true habitation and environment. They left behind the heavenlies and their heavenly status and dignity, and came to earth to mingle with men. And this intermingling of the heavenly with the earthly was against God’s ordinance. They were blatantly disobeying God.

‘Who kept not their own ‘principle rank’ (or ‘original status and position’).’ The word originally meant, ‘beginning, commencement’. And then it came to mean what surpasses other things, that which is ‘first’ in point of rank and honour, or pre-eminence. That which has priority and precedence, due to superiority, e.g. a princedom. Here it refers to the rank, dignity and status which the angels had had in heaven.

(We need not see Gen 6:1-2 as necessarily indicating that angels actually cohabited with women. The way in which they ‘took them as wives’ was probably by demon intercourse and by demon possession of the men with whom the women cohabited. It was this wholesale invasion of mankind by demons, which were gladly received by men and women, that caused God to determine to destroy mankind at that time. It was not just ‘ordinary’ sin. It was sin of the deepest kind. Mankind’s current and growing obsession with the occult will no doubt again produce a similar judgement).

This sin of intermingling the heavenly and the earthly (although in reverse order) was precisely what these godless people that Jude was talking about were trying to do. They were trying to mix the earthly with the heavenly and leave their proper sphere by renouncing the body of flesh as irredeemable, and seeking to attain life as spirit beings by occult means. They were like many sects, who try to reach out into the spirit world. Furthermore we indulge in similar sins today when we seek to become involved with the occult. And the danger with some modern literature is that it can make such things appear harmless. Indeed some Christians see such literature as Satan’s way of preparing the way for the future.

And what happened to the angels who behaved in this way? He kept them in everlasting bonds under darkness to await their final judgment. And the same will apply to these godless men. They too will face the final Judgment.

Note On The Angels Who Sinned.

Some cavil at this interpretation and see this as referring to angels who sinned before the creation of man. But there is in fact no Scriptural evidence that any angels, apart from Satan, did fall before the creation of man. No indication of date is ever given to the few accounts of when the angels fell.

On the other hand we do have grounds in the very literature which Jude will later cite (the book of Enoch), for the idea that the first angelic fall took place in the days of Noah. Thus in the Book of Enoch (1 Enoch) we have the following description of the fall of these angels, who are called the Watchers, because they were watching over mankind:

“And it came about, when the children of men had multiplied, that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children (6:1-3) — And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in to them and to defile themselves with them (7:1). —And again the Lord said to Raphael: ‘Bind Azazel hand and foot, and  cast him into the darkness  (10:4) — bind them fast for seventy generations in the valleys of the earth,  till the day of their judgment  and of their consummation, till the judgment that is for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and to the torment and  the prison in which they will be confined for ever. And whoever shall be condemned and destroyed will from thenceforth  be bound together with them  to the end of all generations. And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. (10:12-15) — And  then will the whole earth be tilled in righteousness,  and will all be planted with trees and be full of blessing (10:18-19) — . ‘Enoch, you scribe of righteousness, go, declare to the Watchers of the heaven  who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken to themselves wives: “You have wrought great destruction on the earth, and you will have no peace nor forgiveness of sin, and inasmuch as they delight themselves in their children, the murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and will make supplication unto eternity, but mercy and peace shall you not attain.” (12:4-6).

It will be noted that if we compare these words with Peter we have the ‘spirits in prison’ (1Pe 3:19), the ‘committing to pits of darkness to be reserved to judgment’ (2Pe 2:5) and ‘the new earth in which dwells righteousness’ (2Pe 3:13), and in comparison with Jude here we have ‘the angels who left their first principality’ (they ‘left the high heaven, the eternal holy place’) and their resulting ‘everlasting bonds’ (Jud 1:6), and the fact that they dwelt in darkness. Furthermore in 1 Enoch 60:8 we have mention of ‘the seventh from Adam’ (Jud 1:14).

The same incidents are described more briefly in Jubilees 4:15; 5:1ff.; Testament of Reuben 5:6-7; Testament of Naphtali 3:5; 2 Enoch 18; etc.

We have selected a few extracts from the text, but the full text makes quite clear that we undoubtedly have reference here to the events described in Gen 6:1-2.

This is confirmed in 2 Peter. There Peter selects three incidents in Scriptural order, the fall of the angels, the Flood and Sodom and Gomorrah. But the only fall of angels even hinted at in Scripture prior to the Flood, apart from that of Satan himself as hinted at in Genesis 3, is that found in Gen 6:1-2.

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

Jud 1:6. And the angels which kept not, &c. St. Peter, 2nd Epistle, 2Pe 2:4 speaks of the angels that sinned; St. Jude gives it as an account of their sin, that they kept not their first estate, but left their own habitation. This account of the angels’ sin is recorded only in this passage of sacred writ. The very same difference may be observed in setting forth the example of Sodom and Gomorrha; which is common to both epistles. St. Peter speaks only of their judgment, and of their being made an example to sinners: St. Jude adds an account of their crime, and, though the images and ideas are the same, yet the turn of expression is very different. Instead of their first estate ( ), Dr. Heylin, after Cudworth, renders it their principality. Instead of their own habitation, some would understand the word in the same sense wherein it is used 2Co 5:2 for the vestment of glory wherewith the saints are clothed in the future state. Hence it was, very probably, that Dr. Cudworth was led to interpret it of the celestial body of the angels, which they changed when they fell, for an airy and obscure one. However, be this as it may, St. Jude might design to intimate, either that they left the peculiar Presence, which was their proper habitation; orthat they lost their glory with their innocence, as all of them did. OEcumenius says, “They left the honour of the angelic dignity.” By this instance St. Jude designed to condemn the pride and apostacy of those false teachers and corrupt Christians.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jud 1:6 . A second example taken from the angelic world. As God spared not the people rescued from bondage, so neither did He spare the angels who left their habitation. This also was an admonitory representation for Christians, who, in the face of the high dignity which they possessed by redemption, yielded themselves to a life of vice.

. . .] is, according to the construction, as the indicates, closely connected with the preceding.

without the article considered generally; the participle connected with the article indicates the definite class of angels who are here meant.

For the understanding of this verse the following points are to be observed: (1) By the twofold participial clause and , something sinful is attributed to the angels (2Pe 2:4 : ), on account of which the punishment expressed by was inflicted upon them; (2) The two clauses so correspond, that the second positive clause explains the first negative clause; and (3) what Jude says of the angels corresponds with the doctrine of the angels contained in the Book of Enoch.

. . .] must here denote something which the angels by forsaking did not preserve, but gave up or slighted. But by . . ., according to the Book of Enoch 12:4, [18] is meant their forsaking of heaven, and their descent to earth in order to go after the daughters of men (so also Hofmann); but not, as Hornejus and others think, the loss of the heavenly dwelling, which they drew upon themselves by conspiring against God; which would militate against the first observation.

By expositors understand either the original condition (origo: Calvin, Grotius, Hornejus, [19] and others), or the dominion which originally belonged to them (Bengel, de Wette, Wiesinger, Schott, Hofmann; Brckner thinks that the meaning dominion passes over into that of origin ). According to the first explanation, the term is too indefinite, both in itself and in reference to the second parallel clause. It is in favour of the second explanation, that in the N. T. angels are often designated by the name , ; as also the prevailing idea among the Jews was, that to the angels a lordship belongs over the earthly creation. By this explanation, also, the two clauses correspond; instead of administering their office as rulers, they forsook their heavenly habitation, and thus became culpable. The explanation, according to which denotes not the dominion of the angels, but the dominion of God, to which they were subjected, is both against linguistic usage and against the context.

] Statement of the punishment. This also corresponds with the expression in the Book of Enoch, where in chap. 10:12 it is said: “Bind them fast under the mountains of the earth even to the day of judgment until the last judgment will be held for all eternity. [20]

is in sharp contrast to : the perfect expresses an action begun in the past and continued in the present. The mode of retention is more precisely stated by ] By the chains by which they are bound are designated as eternal, and incapable of being rent.

] only here and Jud 1:13 , and in the parallel passages 2Pe 2:4 ; 2Pe 2:17 ; comp. also Wis 17:2 ; [21] usually , the darkness of hell; is explained by conceiving the angels in the lowest depths of hell, covered with darkness. [22] In is not contained the final doom which will only take place at the general judgment; therefore: ] . , without any further designation, used of the last judgment only here; the same adjective, as an attribute of that day, in Act 2:20 ; Rev 6:17 ; Rev 16:14 .

[18] “Announce to the watchers of heaven, who forsook the high heaven and their holy eternal abodes, and have corrupted themselves with women;” xv. Jud 1:3 : “Wherefore have ye forsaken the high and holy and eternal heaven, and have slept with women?” lxiv.: “These are the angels who have gone down from heaven to earth;” and other passages. Gen 6:2 lies at the foundation of this tradition, the explanation of which is to this day contested. Whilst Hofmann explains the expression as a designation of the angels, Ferd. Philippi decidedly rejects this explanation.

[19] Hornejus, after Joh 8:44 , designates as the original condition here meant, veritas i. e. innocentia et sanctitas. Stier thinks “that the original condition was at the same time the ground of their nature and condition in God , or, as it is now perhaps called, the principle of their true life. They preserved not themselves in God, whilst they surrendered and lost the proper pure ground of their glorious being.”

[20] Comp. also x. Jud 1:4 : “Bind Azzl, and put him in darkness,” xiv. 5, xxi. 10, etc. In the Midrasch Ruth in the Book of Zohar it is said: Postquam filii Dei filios genuerunt, sumsit eos Deus et ad montem tenebrarum perduxit, ligavitque in catenis ferreis, quae usque ad medium abyssi magnae pertingunt.

[21] Comp. also Hesiod. Theog . v. 729, where it is said:

[22] There is an apparent difference between what is here said and the representations of the N. T. elsewhere, according to which Satan and his have even now their residence in the air (Eph 2:2 , or in the upper regions, , Eph 6:12 ), and although already judged by Christ (Joh 16:11 ), yet as exercise power over unbelievers, and also lay snares for believers, in order to bring them again into subjection. Expositors, in general, have attempted to reconcile this by referring this continued activity of the devil to the special permission of God; Calvin otherwise: porro nobis fingendus non est locus, quo inclusi sint diaboli; simpliciter enim docere voluit Ap., quam misera sit eorum conditio nam quocunque pergant, secum trahunt sua vincula et suis tenebris obvoluti manent. Dietlein remarks on 2Pe 2:4 : “Not only Tartarus, but also the chains of darkness, are to be understood in a local and corporeal sense, but not of such a locality, or of such an imprisonment in that locality, as would require an exclusion from our locality, or an incapability of movement through our locality.” But all these artificial explanations are to be rejected, inasmuch as Jude does not speak of Satan and his angels, but of a definite class of angels, to whom, in agreement with the Book of Enoch, he refers Gen 6:2 . This is correctly observed by Hofmann, Wiesinger, and Schott, with whom Brckner appears to agree; on the other hand, F. Philippi (p. 140) observes: “Jude speaks here of the original fall of the angels from pride, not of their union with earthly women.”

,

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Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

“AND THE ANGELS WHICH KEPT NOT THEIR FIRST ESTATE, …”

Jud 1:6

Robert Hawker

(1753-1827)

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day.” – Jud 1:6 .

This scripture, concerning the rebellion, and consequent punishment of apostate spirits, will form a solemn meditation, my soul, for thy evening thoughts to be exercised upon. And perhaps, under grace, it may lead thee to some sweet improvements in the contemplation of the distinguishing grace manifested to our rebellious nature; while judgment the most awful, and everlasting, overtook the higher nature of angels. If we humbly inquire what was the nature of their sin, all we can gather of information concerning it, was, that it was rebellion against God. One part of scripture indeed tells us, that “there was war in heaven: Michael (by which we understand, Michael our Prince, the Lord Jesus Christ, Dan 10:21 ) and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not, neither was their place found anymore in heaven, ” Rev 12:7-8 . By which it should seem, that the cause of this contest of the devil with Christ, was personal, and on account of the kingdom which Jehovah gave him as God-Mediator over angels and men. And hence, when these apostate spirits left their own habitation, and were cast out, they set up a kingdom in opposition to the Lord’s. And from their bitter hatred to Christ and his kingdom, they wreaked all their malice in corrupting and seducing our nature to join in rebellion against God, Hence “that old serpent, called the devil, and Satan, which deceiveth the whole world, ” beguiled our first parents, and introduced sin and death into this our world; which hath passed, and must pass upon all their posterity, because “all have sinned, and come short of God’s glory.” – Pause, my soul, over the solemn account. Think, duly think, of the fallen state, into which, by nature and by practics, thou art brought by this apostacy. And when thou hast had thy mind thoroughly impressed with the awfulness of such a situation, turn thy thoughts to the due contemplation also of the love, and grace, and mercy of God, in thy recovery. Sweetly dwell on the love of God thy Father, in the gift of his dear Son, for the purposes of redemption. Mark well the blessed features of the Son in his work of mercy, in this great accomplishment. And do not overlook, but delight evermore to contemplate the love of God the Holy Ghost, in condescending both to bring thee acquainted with the grace of the Father, and of the Son, and to incline thine heart to the thankful belief of it, and love of both! And that the whole subject may have its full influence upon thee, to induce in thee all the suitable and becoming affections of love, thanksgiving, holy obedience, and praise to the Author of such mercy; mark well the distinguishing nature of that grace, which hath left fallen angels in their ruin and misery, reserved in everlasting chains under darkness, unto the judgment of the great day, while bestowing pardon, reconciliation, and favour, upon fallen men, amidst all our unworthiness, sin, and rebellion. And, Oh, Lamb of God! give me the continued grace to reedirate forever on the unequalled love of thine heart, who passedst by “the nature of angels, to take on thee the seed of Abraham; that in all things thou mightest be made like unto thy brethren, in being a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of thy people!”

From the POOR MAN’S MORNING AND EVENING PORTIONS.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

6 .] Second example : the rebel angels. See 2Pe 2:4 . And ( shews that the connexion with the foregoing is very close) angels, those which kept not ( is probably indefinite, and then the art. designates those angels who are meant. stands with the part., not , because conveys not only the fact (cf. , 1Pe 2:10 ), but the reason for what follows: cf. Mat 18:25 , . See Act 21:34 : Luk 12:47 , : and many more examples in Winer, edn. 6, 55, where the whole matter is ably discussed) their own dignity (some interpret , as E. V., “ first estate ,” “original condition.” So Erasm., Calv., and Beza, “originem:” Stier, “ ihren ersten Grund :” some again, “ the government which was over them ,” viz. that of God: so Ollarius in a dissertation on this passage, cited in Wolf, h. l. But seeing that angels are often in the N. T. called , as they also were among the Jews, and that such meaning answers best to the parallel clause which follows, there can be little doubt that the Vulg. “principatum” is right. The fact alluded to is probably that which is obscurely indicated in Gen 6:2 . See prolegomena), but left their own (proper) habitation (viz. heaven), He hath kept ( , in sharp contrast to . The word is a pregnant one, or , ) against the judgment of the great day (at the end of the world) in eternal bonds under darkness (cf. Hes., Theogon. 729, | | . The in both cases is to be accounted for by the darkness being considered as brooding over them, and they under it. There is apparently a difference which we cannot explain, between the description of the rebel angels here and in 2 Pet., and that in the rest of the N. T., where the devil and his angels are said to be powers of the air, and to go about tempting men. But perhaps we are wrong in absolutely identifying the evil spirits mentioned here with those spoken of in 2 Pet.).

Fuente: Henry Alford’s Greek Testament

Jud 1:6 . .] Cf. Clem. Al. Adumbr. “Angelos qui non servaverunt proprium principatum, scilicet quem acceperunt secundum profectum.” This of course supplies an even more striking instance of the possibility of falling away from grace, cf. Bede, “Qui angelis peccantibus non pepercit, nee hominibus parcet super-bientibus, sed et hos quoque cum suum principatum non servaverint, quo per gratiam adoptionis filii Dei effecti sunt, sed reliquerint suum domicilium, id est, Ecclesiae unitatem damnabit”. On the Fall of the Angels see Introduction and the parallel passages in 2Pe 2:4 , and in Enoch, chapters 6 10.

.] Used of office and dignity, as in Gen 40:21 of the chief butler: here perhaps of the office of Watcher, though Spitta takes it more generally of the sovereignty belonging to their abode in heaven = in Clem. Al. 650 P. The term is used of the evil angels themselves in Eph 6:12 . Cf. Enoch xii. 4, of the Watchers (angels) who have abandoned the high heaven and the holy eternal place and defiled themselves with women, ib. xv. 3. Philo says of the fallen angels (M. i. p. 268), , , . So Just. M [788] Apol. ii. 5, with Otto’s n.

[788]. Codex Ruber (sc. ix.), at the British Museum; it derives its name from the colour of the ink.

. Cf. 2Co 5:2 , . , and the quotation from Enoch in the last n. [For , cf. Enoch xv. 7 (the message of Enoch to the Watchers) “the spiritual have their dwelling in heaven” . Chase.]

. Cf. 2Pe 2:4 , 2Pe 2:9 , , 2Pe 3:7 , , Joe 2:31 , Rev 6:17 , , Rev 16:14 , . Enoch 10:5, (Azazel) , , Enoch 10:12, , Enoch 12:11 (Gr. in Charles’ App. [789] ) , ib. liv. 6, note on xlv. 1. So 1Co 1:8 , 2Pe 3:10 al. , 2Th 1:10 . On see En. liv. 3 5, “I saw how they made iron chains of immeasurable weight, and I asked for whom they were prepared, and he said unto me ‘These are prepared far the hosts of Azazel’.” cf. ( Wis 17:2 ) of the plague of darkness.

[789] Codex Ephraemi (sc. v.), the Paris palimpsest, edited by Tischendorf in 1843.

. The chains are called “everlasting,” but they are only used for a temporary purpose, to keep them for the final judgment. It seems to be here synonymous with in Jud 1:7 . So too in the only other passages in which it occurs in the Bible, Wis 7:26 , , and Rom 1:20 , .

Fuente: The Expositors Greek Testament by Robertson

kept. Same as “preserved”, Jud 1:1.

their first estate = their own principality (App-172.) Compare Eph 1:21; Eph 3:10; Eph 6:12. Col 1:16; Col 2:10, Col 2:15.

habitation. Greek. oikiterion. Only here and 2Co 5:2.

reserved. Same as “kept”, above.

everlasting. App-151.

chains. Greek. desmos. Not same word as Rev 20:1.

under. App-104.

darkness. See 2Pe 2:4.

judgment. App-177.

day. See Mat 25:41. Rev 20:10, Rev 20:11.

Fuente: Companion Bible Notes, Appendices and Graphics

6.] Second example: the rebel angels. See 2Pe 2:4. And ( shews that the connexion with the foregoing is very close) angels, those which kept not ( is probably indefinite, and then the art. designates those angels who are meant. stands with the part., not , because conveys not only the fact (cf. , 1Pe 2:10), but the reason for what follows: cf. Mat 18:25, . See Act 21:34 : Luk 12:47, : and many more examples in Winer, edn. 6, 55, where the whole matter is ably discussed) their own dignity (some interpret , as E. V., first estate, original condition. So Erasm., Calv., and Beza, originem: Stier, ihren ersten Grund: some again, the government which was over them, viz. that of God: so Ollarius in a dissertation on this passage, cited in Wolf, h. l. But seeing that angels are often in the N. T. called , as they also were among the Jews, and that such meaning answers best to the parallel clause which follows, there can be little doubt that the Vulg. principatum is right. The fact alluded to is probably that which is obscurely indicated in Gen 6:2. See prolegomena), but left their own (proper) habitation (viz. heaven), He hath kept (, in sharp contrast to . The word is a pregnant one, or , ) against the judgment of the great day (at the end of the world) in eternal bonds under darkness (cf. Hes., Theogon. 729, | | . The in both cases is to be accounted for by the darkness being considered as brooding over them, and they under it. There is apparently a difference which we cannot explain, between the description of the rebel angels here and in 2 Pet., and that in the rest of the N. T., where the devil and his angels are said to be powers of the air, and to go about tempting men. But perhaps we are wrong in absolutely identifying the evil spirits mentioned here with those spoken of in 2 Pet.).

Fuente: The Greek Testament

Jud 1:6. , the angels) 2Pe 2:4, note.- , that kept not) They ought therefore to have kept it.-) their dignity; the state once for all assigned to them, under the Son of God: Colossians 1-, who left) of their own accord.-, their own) befitting them.-, habitation) bright and shining, opposed to , darkness.-, everlasting) A dreadful epithet, as here used. So Jud 1:7, , everlasting.-, He hath reserved) determined to reserve.

Fuente: Gnomon of the New Testament

Reciprocal: Exo 10:21 – darkness Jos 22:20 – General Job 4:18 – and his angels he charged with folly Job 21:22 – he judgeth Job 24:13 – nor abide Psa 88:6 – darkness Isa 45:7 – create darkness Lam 3:2 – brought Mat 8:29 – torment Mat 22:13 – outer Mat 25:41 – prepared Mar 5:7 – that Joh 8:12 – shall not Joh 8:44 – and abode Act 1:25 – by Rom 11:10 – their eyes 1Co 6:3 – judge 1Ti 3:6 – the condemnation 1Ti 5:21 – the elect Jam 2:19 – the 2Pe 2:4 – the angels 2Pe 2:10 – in the 2Pe 2:17 – darkness 2Pe 3:10 – the day 1Jo 3:8 – for Rev 6:17 – the great Rev 12:8 – their Rev 20:1 – a great Rev 20:2 – the dragon

Fuente: The Treasury of Scripture Knowledge

Jud 1:6. This has the same point as the preceding verse. These angels had a favorable estate at first, but left their own habitation (their proper domain). These are the angels that sinned in 2Pe 2:4, and they are kept in everlasting chains under darkness which means Hades; they will be judged at the last day.

Fuente: Combined Bible Commentary

The next example set before them, is that of the apostate angels, who for their rebellion against God were thrown down from heaven, and are reserved as so many prisoners in chains of darkness, to the judgment of the great day, when their condition will be more miserable than now it is. Now, if God did not spare apostatizing angels, surely he will not spare apostatizing seducers.

Note here, 1. The sin of the angels; they left their first state, namely, their state of holiness.

2. Their punishment; they left their own habitation, they departed from that place of happiness and glory which before they enjoyed; when they changed their nature, they changed their place: the presence of an holy God, is no place for unholy persons.

Note, 3. That the angels are kept in chains, and those chains are everlasting; the chain of God’s eternal decree holds them; the chain of their own guilt holds them; the chain of utter despair eternally holds them.

Note, 4. That the day of judgment will be a great day, and at that day the punishment of fallen angels will be far greater than now it is; when heaven’s joys are full, then hell’s torments will be full, and not before.

Fuente: Expository Notes with Practical Observations on the New Testament

Jdg 1:6. And the angels which kept not their first estate Or, as the clause may be rendered, their first dignity, or principality, (see on 2Pe 2:4,) namely, the dignity or principality assigned them; but left their own habitation Properly their own by the free gift of God. The apostles manner of speaking insinuates that they attempted to raise themselves to a higher station than that which God had allotted to them; consequently, that the sin for which they were and are to be punished, was pride and rebellion. He hath reserved Delivered to be kept; in everlasting chains under darkness O how unlike their own habitation! Everlasting chains is a metaphorical expression, which denotes a perpetual confinement, from which it is no more in their power to escape, than a man, who is strongly bound with iron chains, can break them. Unto the judgment of the great day Elsewhere called the day of the Lord, and emphatically that day. In our Lords description of the general judgment, he tells us that the wicked are to depart into everlasting fire prepared for the devil and his angels; which implies that these wicked spirits are to be punished with the wicked of mankind. Observe, reader, when these fallen angels came out of the hands of God, they were holy, (else God made that which was evil,) and being holy they were beloved of God, (else he hated the image of his own spotless purity.) But now he loves them no more, they are doomed to endless destruction; (for if he loved them still, he would love what is sinful;) and both his former love, and his present righteous and eternal displeasure, toward the same work of his own hands, are because be changeth not; because he invariably loveth righteousness, and hateth iniquity.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6. Doubtless all created intelligences came into existence under probation. I opine the probation in many celestial worlds has already expired. It expires with us at death, How thou art fallen, O Lucifer, the son of the morning.

Isa 14:22. This is a prophetic allusion to the fall of Satan, who was a bright archangel. Lucifer, i.e., light-bearer, so called from the splendor of his glory. Unfortunately many angels followed his example, participating in his woes. Whence came all the devils who throng hell and curse earth, as God never created a devil nor a sinner? These are some of the inevitable liabilities of human freedom, virtue and responsibility. These devils have an awful dread of hell, preferring to roam over the earth seeking a tenement in human souls. I know some of the more guilty, pursuant to this Scripture, are locked in the deep, dark dungeons of hell till the judgment of the great day.

Fuente: William Godbey’s Commentary on the New Testament

1:6 {5} And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

(5) The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?

Fuente: Geneva Bible Notes

2. The example of certain angels v. 6

A group of angels also did not remain in their privileged position near God but left that sphere and so incurred God’s wrath. Some interpreters believe Jude alluded here to Gen 6:1-4 (but cf. Mat 22:30). [Note: See Warren W. Wiersbe, The Bible Exposition Commentary, 2:551-52, for refutation of this view.] Others believe he was referring to the rebellion of some angels that resulted in Satan’s expulsion from heaven. The second explanation seems more probable to me.

The apocryphal Book of 1 Enoch described this rebellion. Some scholars believe Jude quoted from this book. [Note: E.g., International Standard Bible Encyclopaedia, s.v. "Jude, the Epistle of," by William G. Moorehead, 3:1771).] However, others say Jude was only confirming what it said. [Note: E.g., Lenski, pp. 610-12, 650-52.] In either case such a reference is not unusual in the New Testament (cf. Act 17:28; et al.). Jude was not ascribing divine inspiration to 1 Enoch by quoting or referring to it.

The rebellious angels he referred to are now in bondage and await God’s judgment (cf. 2Pe 2:4). These appear to be different fallen angels from Satan’s agents who are at work in the world today, namely, the demons who have considerable freedom.

Jude’s point in this illustration was that the apostates in his day had also abandoned a position of great privilege and blessing, namely, the opportunity to serve and glorify God. God would also judge them severely because of their departure. The angels who fell were not elect. Perhaps the apostates in view here were unsaved, though God intended them, as well as the Israelites referred to previously, to be a group for His own possession.

"If the highest beings known in creation were subject to judgment, how much more sinful men!" [Note: Ronald A. Ward, The Epistles of John and Jude: A Study Manual, p. 81.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)