Jude 1:6

6. (2Pe 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 Ge 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jude 7) proves; compare Greek, "in like manner to these," namely, to the angels (Jude 6). It seems to me more natural to take "sons of God" (Ge 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, 2Pe 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jude 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," Jude 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 Ge 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 6. And the angels which kept not their first estate. A second case denoting that the wicked would be punished. 2Pet 2:4. The word rendered estate (αρχην) is, in the margin, principality. The word properly means, beginning, commencement; and then that which surpasses others, which is first, etc., in point of rank and honour; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, comp. Eph 1:2, 3:10, Col 2:10, as applied to angels; 1Cor 15:24 Eph 6:12, Col 2:15, as applied to demons.

But left their own habitation. To wit, according to the common interpretation, in heaven. The word rendered habitation (οικητηριον) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became dissatisfied with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men.--Robinson.

He hath reserved in everlasting chains. 2Pet 2:4. Peter says, "chains of darkness;" that is, the darkness encompasses them as chains. Jude says that those chains are "everlasting," (δεσμοιςαιδιοις) Compare Rom 1:20, "his eternal power and Godhead." The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist for ever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Mt 25:41.

(c) "angels" Jn 8:44 (1) "habitation" "principality" (d) "everlasting chains" 2Pet 2:4 (e) "judgment" Rev 20:10

Albert Barnes, 1834 · public domain

Verse 6 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 2Pet 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.

Adam Clarke, 1831 · public domain