Jude 1:6

And the angels which kept not their first estate The two last words answer to a Greek term which may either mean "beginning," i.e. their original constitution, the meaning adopted in the English version, or "sovereignty." The latter sense may mean either that they rejected the sovereignty of God, or that they abandoned the position of power and dignity which He had assigned them. Looking to the fact that the term is used in the New Testament, as by Jewish writers, as describing a class of angels (the "principalities" of Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:15), the latter explanation is probably the true one. On the nature of the sin referred to, see notes on 2 Peter 2:4.

but left their own habitation As this is named as the sin, not as the punishment, it seems to imply a descent from the region of heaven to that of earth, like that implied in the language of Genesis 6:2.

he hath reserved in everlasting chains The words, like those of 2 Peter 2:4, seem to indicate a distinction between the angels who were thus punished, and the "demons" or "unclean spirits" with Satan at their head, who exercise a permitted power as the tempters, accusers, and destroyers of mankind, the "world-rulers of this darkness" of Ephesians 6:12, who even "in heavenly places" carry on their warfare against the souls of men. It is possible that St Jude recognised such a distinction. His language, like that of St Peter, follows the traditions of the Book of Enoch, which speaks of fallen angels as kept in their prison-house till the day of judgment (xxii. 4), and those which are represented by the Midrasch Ruthin the Book of Zohar, "After that the sons of God had begotten sons, God took them and brought them to the mount of darkness and bound them in chains of darkness which reach to the middle of the great abyss." A fuller form of the Rabbinic legend relates that the angels Asa and Asael charged God with folly in having created man who so soon provoked Him, and that He answered that if they had been on earth they would have sinned as man had done. "And thereupon He allowed them to descend to earth, and they sinned with the daughters of men. And when they would have returned to Heaven they could not, for they were banished from their former habitation and brought into the dark mountains of the earth" (Nischmath Chaimin Nork's/a> is the calm expression of a general truth; Psalms 2 springs out of a special occasion; it is full of movement, and has a correspondingly vigorous rhythm. Probably the absence of a title to Psalms 2 (contrary to the usual practice of Book I) accounts for its having been joined to Psalms 1.

The Psalm is dramatic in form. The scene changes. Different persons are introduced as speakers. Its structure is definite and artistic. It consists of four stanzas, each (except the second) of seven lines.

i. The poet contemplates with astonishment the tumult of the nations, mustering with the vain idea of revolt from their allegiance (Psalms 2:1-3).

ii. But looking from earth to heaven he beholds Jehovah enthroned in majesty. He mocks their puny efforts. He has but to speak, and they are paralysed (Psalms 2:4-6).

iii. The king speaks, and recites the solemn decree by which Jehovah has adopted him for His son, and given him the nations for is inheritance, with authority to subdue all opposition (Psalms 2:7-9).

iv. The poet concludes with an exhortation to the nations to yield willing submission, instead of resisting to their own destruction (Psalms 2:10-12).