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Jude 1:6

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 2 Peter 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.

Albert Barnes
Notes on the Whole Bible

And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2 Peter 2:4. The word rendered “estate” ( ἀρχὴν archēn) 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 honor; 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, compare Ephesians 1:2; Ephesians 3:10; Colossians 2:10, as applied to angels; 1 Corinthians 15:24; Ephesians 6:12; Colossians 2:15, as applied to demons.

But left their own habitation - To wit, according to the common interpretation, in heaven. The word rendered “habitation” ( οἰκητήριον oikētērion) 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 - See the notes, 2 Peter 2:4. Peter says, “chains of darkness;” that is, the darkness encompasses them “as” chains. Jude says that those chains are “everlasting,” ( δεσμοῖς ἀΐ́δίοις desmois aidiosCompare Romans 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 forever. 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, Matthew 25:41.

Matthew Henry
Concise Bible Commentary
Outward privileges, profession, and apparent conversion, could not secure those from the vengeance of God, who turned aside in unbelief and disobedience. The destruction of the unbelieving Israelites in the wilderness, shows that none ought to presume on their privileges. They had miracles as their daily bread; yet even they perished in unbelief. A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the great day; and shall fallen men escape it? Surely not. Consider this in due time. The destruction of Sodom is a loud warning to all, to take heed of, and flee from fleshly lusts that war against the soul, 1Pe 2:11. God is the same holy, just, pure Being now, as then. Stand in awe, therefore, and sin not, Ps 4:4. Let us not rest in anything that does not make the soul subject to the obedience of Christ; for nothing but the renewal of our souls to the Divine image by the Holy Spirit, can keep us from being destroyed among the enemies of God. Consider this instance of the angels, and see that no dignity or worth of the creature is of avail. How then should man tremble, who drinketh iniquity like water! Job 15:16.
Ellen G. White
Confrontation, 9.2

Satan, who was once an honored angel in heaven, had been ambitious for the more exalted honors which God had bestowed upon His Son. He became envious of Christ, and represented to the angels, who honored him as covering cherub, that he had not the honor conferred upon him which his position demanded. He asserted that he should be exalted equal in honor with Christ. Satan obtained sympathizers. Angels in heaven joined him in his rebellion, and fell with their leader from their high and holy estate, and were therefore expelled from heaven with him. Con 9.2

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Ellen G. White
The Great Controversy, 548

But when about to leave His disciples, Jesus did not tell them that they would soon come to Him. “I go to prepare a place for you,” He said. “And if I go and prepare a place for you, I will come again, and receive you unto Myself.” John 14:2, 3. And Paul tells us, further, that “the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” And he adds: “Comfort one another with these words.” 1 Thessalonians 4:16-18. How wide the contrast between these words of comfort and those of the Universalist minister previously quoted! The latter consoled the bereaved friends with the assurance that, however sinful the dead might have been, when he breathed out his life here he was to be received among the angels. Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the “dead in Christ” shall be raised to eternal life. GC 548.1

Before any can enter the mansions of the blessed, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books and to be rewarded as their works have been. This judgment does not take place at death. Mark the words of Paul: “He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” Acts 17:31. Here the apostle plainly stated that a specified time, then future, had been fixed upon for the judgment of the world. GC 548.2

Jude refers to the same period: “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.” And, again, he quotes the words of Enoch: “Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all.” Jude 6, 14, 15. John declares that he “saw the dead, small and great, stand before God; and the books were opened: ... and the dead were judged out of those things which were written in the books.” Revelation 20:12. GC 548.3

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Ellen G. White
The Great Controversy, 661

Satan also and evil angels are judged by Christ and His people. Says Paul: “Know ye not that we shall judge angels?” Verse 3. And Jude declares that “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.” Jude 6. GC 661.1

At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of “the judgment written.” Thus the revelator, after describing the resurrection of the righteous, says: “The rest of the dead lived not again until the thousand years were finished.” Revelation 20:5. And Isaiah declares, concerning the wicked: “They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.” Isaiah 24:22. GC 661.2

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Ellen G. White
Maranatha, 313.1

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. Jude 6. Mar 313.1

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