Epistles

Monday, 27 July 2020

But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves. Jude -10

The word “but” connects the reader back to the preceding verses that refer to speaking evil of dignitaries and when the Archangel Michael would not bring a reviling accusation against Satan but rather said, “the Lord rebuke you.” With that in mind, Jude says, “But these speak evil of whatever they do not know.” “These” refers to those “dreamers” of verse 8 who “defile the flesh, reject authority, and speak evil of dignitaries.”

Of them, Jude notes that in their evil speaking, they do so in what they do not know. What they speak of is completely beyond their ability to grasp.  This is contrasted to Michael who knew very well that Satan was a fallen angel, that he was guilty before God, and that he had no right to Moses’ body. And yet, with all of that known information, he still withheld any reviling accusation. He is setting an absolute contrast between the two. From there, he continues his thoughts about these vile people by saying, “and whatever they know naturally.”

The translation, following the KJV, is a bit unfortunate. Two different words are translated as “know.” The first speaks of mental comprehension or knowledge. The second of knowledge by prolonged acquaintance. One observes and then understands. Thus, their understanding is based on their own limited observance and instinct. Hence, what they know naturally is “like brute beasts.”

The word phusikós, translated as “naturally,” is found only here. It signifies “by instinct.” In other words, there is no clarity of thought, no reasoning of the mind, no elevating of the person to live beyond the most basic of animal instincts.

It is interesting how different translators describe them – brute beasts, irrational animals, unthinking animals, unreasoning animals, senseless animals, wild animals, creatures without reason, dumb animals, creatures of instinct, dumb beasts, irrational beasts, and so on. Each is an excellent way to biblically define such people. They have the minds of mere animals – unreasoning, sensuous, unclear in thought, and directed to only that which is base and shallow. Jude then finishes with, “in these things they corrupt themselves.”

The idea of these words is that the longer they go without clearly thinking things through, the more debauched they become. Eventually, there is only the instincts of perversion, senseless waste, blind obedience (if a follower of such people), and so on. In the end, there is only a corrupted person not fit for life in a properly functioning society.

It is the state of the people of Jerusalem as described by the prophet Zephaniah –

Woe to her who is rebellious and polluted,
To the oppressing city!
² She has not obeyed His voice,
She has not received correction;
She has not trusted in the Lord,
She has not drawn near to her God.
³ Her princes in her midst are roaring lions;
Her judges are evening wolves
That leave not a bone till morning.
⁴ Her prophets are insolent, treacherous people;
Her priests have polluted the sanctuary,
They have done violence to the law.
⁵ The Lord is righteous in her midst,
He will do no unrighteousness.
Every morning He brings His justice to light;
He never fails,
But the unjust knows no shame.
⁶ “I have cut off nations,
Their fortresses are devastated;
I have made their streets desolate,
With none passing by.
Their cities are destroyed;
There is no one, no inhabitant.
⁷ I said, ‘Surely you will fear Me,
You will receive instruction’—
So that her dwelling would not be cut off,
Despite everything for which I punished her.
But they rose early and corrupted all their deeds. Zephaniah 3:1-7

The roaring lions and the evening wolves of the city, unclear in their thinking and brutal in their actions, led the people astray. The prophets and the priests were treacherous and defiled. In the end, all of the people became corrupted, without shame, and failed to honor the God who established them as a people.

Life application: The people described by Jude are the type that diminish the absolute reliability of God’s word, even when they have no idea of the depth and intricacy of the riches it contains. They may be intelligent by the world’s standards, but they have no concept of the true knowledge which comes from God.

Many modern churches are full of such people. They promote tolerance, inclusion, and perversion. At the same time, they diminish morality, godliness, and holiness. The things they rely on for their doctrine come from the flesh and from humanistic viewpoints. They are like “brute beasts.”

This wouldn’t be so sad if it only referred to those coming off the streets, but by infiltrating the churches and moving into the hierarchy, such people take along precious souls in their corruption. By doing so, they remove the very chance for salvation that these people originally came looking for. Jesus spoke of this type –

“But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.” Matthew 23:13

Lord God, how sad it is to think that so much wickedness pervades Your church in this day and age. There is a rejection of your word. In place of it, there is a tolerance for that which is unholy and grotesque. Open the eyes of those who come looking for You that they may see the disgusting and twisted attitude of such people. Help us to keep our eyes on Jesus, our hearts tender toward what is proper, and our lives pure and spotless as we live in Your presence. Amen.

Sunday, 26 July 2020

Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!” Jude -9

This verse begins a difficulty with the book of Jude that has called it into question over the years. This is because Jude cites some things that are not recorded in the recognized canon of Scripture. Because of this, they have labeled Jude as spurious. Others have taken what is said here and then turned their conclusions in the opposite direction. By assuming that Jude is inspired, they then take the books where the citations are made and claim they are also inspired. Both of these approaches are unsound. To understand the problem, a short note from Vincent’s Words Studies will explain –

“Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jde 1:9, Jde 1:14, Jde 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called “The Assumption of Moses,” the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words “the Lord rebuke thee” are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses’ body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses’ grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22.”

For a more detailed analysis of this issue, the commentary by Albert Barnes will give great insights and proposed resolutions to the issue, or refutations of those scholars whose analyses are flawed concerning this.

Vincent’s (above) touches on why these problems are not that great. First, to deny that Jude is inspired because it cites none canonical sources is a giant error in thinking. The Bible is filled with such references. Vincent’s notes two, but they are found throughout the Old and New Testaments. Books are referenced in the Old Testament that do not exist today, such as the Book of the Wars of the Lord (see Numbers 21:14) and the Book of Jasher (see Joshua 10:13 and 2 Samuel 1:18). (Note: the “Book of Jasher” which is in publication today is a forgery.)

In the New Testament, Vincent’s noted 2 Timothy 3:8 and Acts 7:22. But Paul also cites non-Jewish literature including the writings of Greek poets, proclaiming they are true statements (for example, see Acts 17:28 and Titus 1:12). Therefore, the thinking that Jude cannot be inspired based on this is flawed.

Secondly, to claim that the cited sources of Jude’s words are inspired because they are in his letter is equally flawed thinking. Here, Jude cites The Assumption of Moses. He will also cite the Book of Enoch. Both are pseudepigraphal writings (false writings), but because he cites them, many hold to the Book of Enoch as authoritative. It is not, nor was it ever considered to be such. The Book of Jasher (cited above) and the Greek Poets (cited above) were never considered as inspired, but they were cited. To hold to the inspiration of the Book of Enoch simply because it is cited by Jude is bad theology and it is harmful.

Understanding this, Jude is writing under inspiration. Because he is, what he cites is inspired, even if the source is not (as with the references above). And so, he begins with, “Yet Michael the archangel.” For a quick understanding of the words, we turn again to Vincent’s Word Studies –

“Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael (Who is like God?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Daniel 10:13, Daniel 10:21; Daniel 12:1), and twice in the New Testament (Jde 1:9; Revelation 12:7). He is adored as a saint in the Romish Church.”

Michael, designated here as “the archangel,” continues to be referred to by Jude, saying, “in contending with the devil.” Satan is a fallen angel and what he does is to harm man and attempts to thwart both the overall plan of redemption, and to either thwart the salvation of humans or to destroy their effectiveness as the people of God. In Jude’s words, we see there is a judicial contest between Michael and Satan. Specifically, it is “when he disputed about the body of Moses.”

Deuteronomy 34 details the death and burial of Moses –

“So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. ⁶ And He buried him in a valley in the land of Moab, opposite Beth Peor; but no one knows his grave to this day.” Deuteronomy 34:5, 6

What appears to be the case is that though no man knew where the Lord buried him, both Michael and Satan were aware of it. With this being the case, Satan had an objective in desiring to have control over the body of Moses. Why would this be so? The answer is found in the words of Deuteronomy – “but no one knows his grave to this day.”

It is obvious that the Lord did not want the burial place of Moses revealed. If so, one must ask, “Why?” The obvious answer is that it would hinder the plan of redemption. To know the location, or to have control of the body of Moses, would lead to improper idolatry of the body or the spot (just as Roman Catholics do to the bodies, or body parts, or graves of their “saints”).

Further, the premise of Moses dying and being buried outside of the Promised Land is that the law has no part in the inheritance of righteousness by faith (see Galatians 2:21, 3:18, etc. for example). But if Satan could either gain control of the body of Moses (before it returned to dust), or if he could identify the location of the grave, he could then affect the typological picture made of the law remaining outside of the inheritance (symbolized by Moses remaining outside of the promise).

And this, at least in spirit, is what Jews, Judaizers, and Hebrew Root Movement people have done all along. They have attempted to take Moses’ body (in their warped theology) as a means of obtaining the inheritance. The main theme of Jude’s epistle is “contending for the faith.” But the law is not of faith. Therefore, Satan is disputing over Moses’ body in an attempt to thwart those who are “contending for the faith.”

Having control over the body (be it his body, or his grave) is a far more serious matter than it may seem on the surface. In the Bible, typology is of extreme importance because it is given to then reveal what Christ would accomplish. If the typology was disrupted, the understanding of Christ would be marred. The point of Jude’s words, however, continues on another line, saying that Michael “dared not bring against him a reviling accusation.”

The reason for saying this is found in the previous verse where Jude wrote about the dreamers who “speak evil of dignitaries.” In this, Jude is showing that if even a fallen angel is not reviled against by one of God’s archangels, how much more severe is the offense when people speak evil against the dignitaries of both God’s heavenly and earthly stations. It is a warning that our tongues should be kept in check in such regard.

However, Jude shows how and where a proper rebuke is to be made with the final words of the verse. Michael brought no reviling accusation, “but said, ‘The Lord rebuke you!’” This is what occurs in Zechariah 3 as well –

“Then he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to oppose him. ² And the Lord said to Satan, ‘The Lord rebuke you, Satan! The Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’” Zechariah 3:1, 2

The lesson is that when certain rebukes need to be made, we are to elevate them to the Lord. If the Lord chooses to rebuke, He will do so (as noted above in Zechariah 3). If we are wrong in our disagreement, then He will withhold His rebuke. Jude’s intent was that in Michael rebuking Satan, he would be assuming an authority which rightly belonged to the Lord. Michael understood this, and he spoke accordingly.

Life application: As noted, the account in this verse is not a part of the Old Testament. Rather, it is from the pseudepigraphal book The Assumption of Moses. However, Jude shows us that the account is true, and it was probably an oral tradition which was used by the writer of The Assumption of Moses.

The name Michael means “Who is Like God?” It is important to relate here that Michael is the archangel, not Jesus. There are several cults – such as the Jehovah’s Witnesses – that claim Jesus and Michael are one and the same. Only a poor analysis of the Bible could come to such a conclusion. Michael has the roles of defending Israel and opposing Satan elsewhere in the Bible.

As we saw, Michael says, “The Lord rebuke you,” elevating the rebuke to the Lord. However, in Zechariah, the Lord says, “The Lord rebuke you,” to Satan. He is the Lord, and He makes the proclamation. Therefore, it is clear that Michael is not the Lord.

In that case, the LORD (Jehovah) Himself is rebuking Satan as is proper. In our rebukes of others, we should likewise take care in how we do so, considering God’s authority and the hierarchies He has established.

Lord God, give us wisdom as to when we should rebuke another and when it is improper. Also, give us wisdom as we strive to maintain proper doctrine, especially when we should warn against those who lack it and abuse Your word. May we carefully handle Your word, and may we be used as instruments of conveying it and the truths it contains. Amen.

Saturday, 25 July 2020

Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries. Jude -8

The words here closely parallel 2 Peter 2:10 –

“Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.” Jude -8

“…and especially those who walk according to the flesh in the lust of uncleanness and despise authority. They are presumptuous, self-willed. They are not afraid to speak evil of dignitaries.” 2 Peter 2:10

Here, referring to those mentioned in verse 4 once again, Jude says, “Likewise also.” The NKJV fails to translate the word mentoi, or “yet.” It should say, “Yet likewise also.” In other words, in verse 4, he spoke of the people he is referring to now. Then, in verses 5-7, he gave examples of what people like them deserve because of their unbelief, pride, and/or sexual immorality. However, they ignore this. Therefore, he says, “Yet likewise also…”

Yet – despite what God has previously revealed in judgment.
Likewise – they emulate the corrupt people Scripture warns about
Also – they conduct themselves just like them

Understanding this, he then says, “these dreamers defile the flesh.” This is what he referred to in verse 7 where it noted those in Sodom and Gomorrah had “given themselves over to sexual immorality and gone after strange flesh.” Despite what God has previously revealed in judgment, they emulate the corrupt people Scripture warns about, and they conduct themselves just like them.

Jude next says they “reject authority.” This is what was referred to in verse 6 where the angels “did not keep their proper domain but left their own abode.” Thus, despite what God has previously revealed in judgment, they emulate the corrupt people Scripture warns about, and they conduct themselves just like them.

Finally, Jude finishes the verse with the note that they “speak evil of dignitaries.” This is what was referred to in verse 5 where the Lord “destroyed those who did not believe.” The Greek word Jude uses, doxas, refers to any glory which is revealed, especially the divine quality. This is what the people had done. In Numbers 14 this is only a portion of the evil they spoke against the Moses, against Aaron, and against the Lord –

“And all the children of Israel complained against Moses and Aaron, and the whole congregation said to them,’If only we had died in the land of Egypt! Or if only we had died in this wilderness! ³ Why has the Lord brought us to this land to fall by the sword, that our wives and children should become victims? Would it not be better for us to return to Egypt?’” Numbers 14:2, 3

Thus, despite what God has previously revealed in judgment, they emulate the corrupt people Scripture warns about, and they conduct themselves just like them. The rebellion against Moses and Aaron is akin to the rebellion of the angels leaving their position in heaven.

In this, Jude has formed a chiastic structure in order to reveal what he is speaking of concerning those who “have crept in unnoticed” that he spoke of in verse 4. To understand this, the following chiasm is laid out for you here –

Jude 1:5 – 1:8 – Likewise Also These Dreamers
The Just Punishment of the Unrighteous (7/14/2020)

a. the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe (v. 5)
—–b. And the angels who did not keep their proper domain, but left their own abode (v. 6)
———-c. given themselves over to sexual immorality and gone after strange flesh (v.7)
—————x. Likewise also these dreamers (v. 8)
———-c. defile the flesh (v. 8a)
—–b. reject authority (v. 8b)
a. speak evil of dignitaries (v. 8c)

Jude’s words show the train of thought concerning what is going on. Interestingly, it dispels the myth that Jude is tying the angels of verse 6 in with sexual immorality in verse 7 in order to justify angels sleeping with humans in Genesis 6. That is an aberrant ideology not supported anywhere in Scripture, and certainly not from the book of Jude.Rather, the idea of “strange flesh” cannot be equated to angels – which are spirit beings – but rather it speaks only of leaving the natural use between men and women and engaging in either homosexuality or maybe even other strange flesh like bestiality.

Life application: In review of Jude’s words, and how they still apply today, the people he speaks about –

Defile the flesh. The people in the church at Jude’s time, and which are in the church today, act in the same manner. There are perverts who sexually abuse of what God has created. They are defiled and impure.

They reject authority. There are some who cast off those who are trained in proper theology. They dismiss the moral code written upon every heart. And, they reject the word of God as authoritative. Instead, they cling to their own fantasies and the teachings of depraved individuals.

They speak evil of dignitaries. Such people reject not only the positions (authority) but they reject those who fill the positions. But Paul says in 1 Timothy 5:17, “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.” However, in rejecting the word of the Lord, they reject what is contained in the word. They also reject the Lord who gave the word.

Jude warns against these things because the senseless dreamers of religion are prone to each of the aberrant attitudes he mentions. We must be on guard against them, lest we be caught in the same net.

Lord God, Your word doesn’t hold back in its accusation of the immoral and godless – both within the church, and in the world at large. Thus, we shouldn’t either. Rather, give us boldness to stand against the perversion and ungodliness of the world around us and to stand fast in that which is holy, pure, and righteous. Amen.

Friday, 24 July 2020

…as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire. Jude -7

As noted, Jude has discussed two categories of sin which result in the judgment of God. The first was unbelief – Israel in the wilderness. The second was pride – the fallen angels. The third is now introduced, the sexual sin of Sodom and Gomorrah. His words begin with, “as Sodom and Gomorrah, and the cities around them in a similar manner to these.”

The account of Sodom and Gomorrah is found especially in Genesis 18 & 19. However, it is mentioned throughout the rest of Scripture, being used as an example of what is perverse and deserving of God’s judgment.

Understanding this, the word “as” is not tying the sexual sin of Sodom and Gomorrah to the same type of sin being committed by the angels (leaving their proper domain). Rather, it is referring to the punishment that will be noted in this verse, corresponding to the just judgment to be executed upon the angels (verse 6) and the destruction of those who did not believe (verse 5).

The point of what is said in these verses is to highlight the just nature of God’s judgment upon offenders. With the historical record of punishment laid out, those at Jude’s time, and indeed all of the church age, could expect nothing different if they committed such sins. The list of sins now includes sexual immorality, as Jude says, “having given themselves over to sexual immorality.”

As noted, the sins of Sodom are noted in Genesis 18 & 19. In Genesis 18, the Lord said to Abraham that “the outcry against Sodom and Gomorrah is great, and because their sin is very grave.” The people had turned to complete wickedness, and the Lord determined to destroy them. Genesis 19 gives exacting details of the particular nature of the sins of the people, specifically highlighting sexual immorality. But in that category, the sin of homosexuality is especially highlighted. As Jude says, “and gone after strange flesh.”

The meaning is that there is a normal order to sexual relationships – they are to be between a man and a woman. However, Sodom and Gomorrah had twisted this, and were engaging in sex between men. It is the perverse sin described in detail by Paul in Romans 1:18-25. Elsewhere, references to the perversion of homosexuality are mentioned as well.

Jude next says of them that they “are set forth as an example.” The verb Jude uses is explained by Vincent’s Word Studies, saying, “The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus, the corruption and punishment of the cities of the plain are laid out in plain sight.”

What happened to Sodom and Gomorrah is set before us in the biblical narrative to instruct us. It is plainly laid out so that any who hear of what occurred with be apprised that acting in the same manner will lead to a corresponding punishment for those who are unwilling to turn away from their vile actions.

This is one of the main points of everything that is recorded in Scripture. As Paul says to Timothy –

“All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷ that the man of God may be complete, thoroughly equipped for every good work.” 2 Timothy 3:16, 17

The words of Scripture are intended to instruct us in righteousness and to correct us. If we are unwilling to heed what is written, then whatever occurred to those in the past is what we should expect as well. As Jude says of those in Sodom and Gomorrah, they are “suffering the vengeance of eternal fire.”

The word “vengeance” is not really appropriate. God is not vengeful. Rather, such sins reflect a violation of His just, righteous, and holy character. The punishment which is brought upon offenders is what they rightfully deserve based on this. Therefore, translating this as “punishment of eternal fire” is much more appropriate.

The example of Sodom and Gomorrah is intended to show us that the destruction by fire that came upon them is what will also come upon those who conduct their lives in such an unholy manner. That takes us back to the words of the earlier clause which said, “in a manner similar to these.” It was referring to the punishment Sodom and Gomorrah suffered.

We have seen in this and the previous two verses  that those who fail to believe will be destroyed. Those who are prideful in life will be kept in chains of darkness, reserved for the judgment of the great day. And those who conduct their lives in unholy sexual immorality will suffer the eternal fires of God’s punishment. There is nothing arbitrary or vindictive about what God does. These actions come as a response to our violation of His glorious character. Thus, they are rightly deserved.

Life application: This is the third example of judgment presented by Jude. The first was the disbelieving people who came out of Egypt, the second was the disobedient angels who left their heavenly station (based on pride), and the third noted here concern the debauched and perverted souls who have given themselves over to sexual immorality. All three are common in today’s church, but the last noted is especially heinous because it involves the first two sins, disbelieving and disobedience, as well as the third, debauchery.  Paul says this about sexual immorality –

“Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body.” 1 Corinthians 6:18

Jude takes this example and stresses it in an even more poignant way. He specifically cites going “after strange flesh.” This is referring to homosexuality. That this is worthy of “the vengeance of eternal fire” is noted not only in the Law of Moses, but it predates the law, having been cited prior to the giving of the law in the account of Sodom and Gomorrah. Paul, in Romans 1, says that it is universally understood to be perverted and that we must “suppress the truth” in order to commit such an act. The term Jude uses today is ekporneusasai. It is a term which intensifies the concept of sexual sin because of its exceptionally perverted nature.

Churches that fragrantly flaunt homosexual behavior are facing self-condemnation right beside the other unregenerate people of the world. What God has ordained in the union of man and woman cannot be shunned because of our own perverted lusts and desires without the expectation of the most severe and eternal punishment.

Heavenly Father, who are we to shake our fists in Your face and upturn that which You have ordained and sanctified concerning intimate relations? But we as humans do, and then we refuse to repent of our actions. Lord, may we turn away from such things and back to what You have revealed concerning what is right and proper. There is that which is in accord with Your word – the loving and blessed relationship of a man and a woman in marriage – and there is all else. May we wake up to the truth of Your word, applying its morals to our lives before You. Amen.

Thursday, 23 July 2020

And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; Jude -6

Jude had just referred to those who were saved out of Egypt, but who were later destroyed through unbelief. He now moves to a second type of example, that of willful pride. He begins with, “And the angels.”

It is speaking of heavenly beings. Jude’s words here follow along with Peter’s words found in 2 Peter 2:4 –

“For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment.”

It is the same thought now being presented by Jude. Peter did not state precisely what sin was involved, but Jude expands upon it here, saying, “who did not keep their proper domain.” The word translated as “domain” is arché. It signifies beginning, as in time, but also the first as in principality or rule. Some translations will choose one option, others the other option. As this is speaking of angels, which are being in a place of authority, it is certainly speaking of the latter. Paul uses it this way in Ephesians 6 –

“For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” Ephesians 6:12

These angels departed from their place of rank and authority. It is these angels which today are known as demons, and it is these unholy forces that Paul refers to. Jude next continues with, “but left their own abode.” The word he uses here speaks of a place of habitation; a house. The obvious conclusion is that in leaving their place of rule, they left their place where the rule occurs, meaning heaven.

In heaven, they were in a particular authority where angels were created to minister to man (see Hebrews 1:14). However, rather than ministering to man, the angels wanted to rule over man. This is clearly indicated in Paul’s words of Ephesians 6, but it is also found in Matthew 8, Mark 5, and Luke 8 in regard to the demoniac in the country of the Gergesenes (also known as the Gaderenes).

In these passages, it is seen that having left their heavenly abode, they came to earth, not as ministering spirits for God, but as invaders under Satan. Instead of being servants for the benefit of men, they came as tyrants over men. Of these, Jude says that “He has reserved in everlasting chains under darkness.” Peter says that He “delivered them into chains of darkness.” The word Peter uses may signify a pit, rather than chains.

The idea is that those that have been imprisoned by God are bound in that state. There are others that are not yet bound, as noted above from both the gospels and Paul, but those that are have been so bound “for the judgment of the great day.”

In other words, there is a judgment not only for men, but for these fallen angels. Until the day of that judgment, they are securely bound by God. Someday they will be cast into the Lake of Fire for all eternity.

What needs to be remembered here is that Jude is speaking in categories – unbelief, pride, and then sexual sin. This is important to understand, because far too many people tie what occurs in this verse with what Jude will describe in the next verse, claiming that these angels were punished for sleeping with humans and creating a human/angelic hybrid. This is a forced reading into Genesis 6. That passage has nothing to do with angels sleeping with human beings.

Angels are spirit beings, and thus they have no matter. They cannot procreate with women. However, they can dwell in humans, as noted in the gospel references above. The proper domain of this verse is not speaking of sexual interactions with men, but abandoning their proper place of principality. Unfortunately, being captivated by single translations of the Bible, which present faulty renderings of what is being conveyed, has led to very poor theology in this particular regard.

Life application: This particular verse doesn’t find its overall support elsewhere in the Bible. In other words, this is not speaking of the “sons of God” referenced in Genesis 6. Rather, that verse is speaking of the line of Seth intermarrying with the line of Cain. This verse is either received from an oral tradition or it is referring to the book of Enoch, another non-canonical writing. If this is referring to Enoch, this doesn’t make Enoch inspired.

We make such an error at the expense of sound doctrine. Just because a document contains truth doesn’t make it wholly true. The Koran says “God is merciful,” which is true, but the Koran is overall a false book. If the book of Enoch has information contained in it from a reliable source, such as this verse, then Jude used it despite the soundness of the rest of the book.

Unlike humans, angels have no chance of redemption. We are shown that these fallen angels will remain in outer darkness until their judgment. However, and unlike them, as long as there is breath in our lungs, we have the chance to repent and turn to God. May we not withhold this truth from those around us who will someday find themselves in the same horrifying station as these angels, if they don’t come to God through Jesus the Lord.

Lord, as long as it is Day, give us the wisdom to use our time wisely – telling others about the glory of Jesus and the doom that will occur without accepting Him. May our hearts not become calloused and cold toward the pitiful state of the lost, but may they be broken for their condition. Use us, O Lord, to get the message out before it is too late. Amen.