Judas 1:5-7

(5-7) We now enter upon the main body of the Epistle. Three instances of God’s vengeance: the unbelievers in the wilderness; the impure angels; Sodom and Gomorrha.
(5) I will therefore put you in remembrance. — Or, But I wish to remind you. The “but” indicates opposition to the impiety of those just mentioned.

Though ye once knew this. — The best MSS. and versions compel us to substitute “all things” for “this,” and we must translate, because ye have once for all (as in Judas 1:3) known all things. You have once for all been taught all that I want to say to you; so that I need only remind you, there is no need to instruct. (Comp. Romanos 15:14, where see Notes; 2 Pedro 1:12; 1 João 2:21.) “All things” probably has special reference to Old Testament history, as what follows seems to show.

How that the Lord. — “How that” depends upon “remind,” not upon “have known.” There is very strong evidence in favour of substituting “Jesus” for “the Lord;” a most remarkable reading, showing how, in Christian language, the Man Jesus had become identified with the Eternal Son. The use of “Christ” in 1 Coríntios 10:4, though less striking, is similar.

Having saved the people. — Or, perhaps, having saved a people. A whole nation was rescued. The order of the three examples of signal punishment is in 2 Peter chronological: impure angels, flood, Sodom and Gomorrha; here not. But the order here is quite intelligible. St. Jude’s main object is to warn his readers against that party in the Christian community who, by its abuse of Christian liberty, transformed the gospel of purity into a gospel of wantonness, and to give them a safeguard against such. And the safeguard is this: to hold fast the faith once for all delivered to them, and to remember the consequences of being unbelieving. For this purpose, no warning could be more apposite than the fate of Jude’s own nation in the wilderness. This palmary instance given, two others follow, probably suggested by 2 Peter.

Afterward destroyed. — Better, secondly destroyed. Wiclif, “the secunde tyme”; Rheims, “secondly.” The Lord twice manifested His power on Israel: (1) in mercy; (2) in judgment. The reference is almost certainly to Números 14:35; Deuteronômio 1:35, &c. The destruction of Jerusalem can scarcely be meant, whatever date we assign to the Epistle, although the striking reading, “Jesus” for “the Lord,” gives some countenance to such an interpretation. The most obvious meaning is, that the people destroyed were those who, in the first instance, were saved. Had the destruction of Jerusalem been intended, the reference would probably have been more clear.

(6) And the angels which kept not. — Rather, because they kept not. The construction is similar to that in Mateus 18:25, “Forasmuch as he had not to pay.” (See Note on Judas 1:8.) This second instance of the impure angels has nothing to do with the original rebellion of Satan, or “fall of the angels.” The reference is either to Gênesis 6:2, or (more probably), to passages in the Book of Enoch. (See Excursus at the end of this Epistle.)

Their first estate. — The Greek word has two meanings: (1) beginning, which our translators have adopted here; (2) rule or power, which would be better. Wiclif has “prinshood;” Rheims, “principalitie.” The word is translated “rule” (1 Coríntios 15:24) and “principality” (Romanos 8:38; Efésios 1:21; Efésios 3:10; Efésios 6:12; Colossenses 1:16; Colossenses 2:10; Colossenses 2:15; Tito 3:1). The term belongs to the Jewish classification of angels, and here refers rather to their power over things earthly than to the beginning of their state. The two meanings are but two views of the same fact: their power or dignity was their first estate. Some explain the word of the power of God over the angels; but both wording and context are against this.

Their own habitation. — Their proper home. By leaving heaven and coming down to earth, they lost their power over the earth. (Comp. Milton’s Paradise Lost, Book 5)

He hath reserved. — Better, He hath kept, in ironical contrast to “which kept not” just above: the same Greek word is used in both cases. This ironical contrast does not exist in the parallel passage, 2 Pedro 2:4. Would a writer, quite willing to copy, have failed to copy this? On the other hand, what more natural than that St. Jude should add a forcible touch?

In everlasting chains. — Speculations as to how this and 2 Pedro 2:4 are to be reconciled with such texts as Lucas 22:31; 1 Pedro 5:8, which speak plainly of the freedom and activity of Satan, and Efésios 6:12; Romanos 8:38; Colossenses 2:15, which imply numerous agents akin to him, are not very profitable. The reality of powers of evil may be inferred, apart from Scripture, from their effects. That some of these powers are personal, some not, some free, some not, and that all are to be defeated at last, seems to be implied in Scripture; but its silence is a rebuke to curious speculation. Enough is told us for our comfort, warning, and assurance. It consoles us to know that much of the evil of which we are conscious in ourselves is not our own, but comes from without. It puts us on our guard to know that we have such powers arrayed against us. It gives us confidence to know that we have abundant means of victory even over them.

Under darkness. — The Greek word occurs only here, Judas 1:13; 2 Pedro 2:4; 2 Pedro 2:17, and possibly Hebreus 12:18. A separate English word, such as “gloom,” is desirable for these passages.

The great day. — So called Apocalipse 6:17 (comp. Apocalipse 16:14), and nowhere else in the New Testament. Perhaps it comes from Joel 2:31; Malaquias 4:5. St. John’s expression is the “last day” (João 6:39; João 6:44; João 6:54; João 11:24; João 12:48; and nowhere else). “The day of judgment,” “that day,” and “the day of the Lord,” are other common expressions.

(7) Even as. — Or, possibly, how, like “how that” in Judas 1:5, depending upon “put you in remembrance.” Sodom and Gomorrha are typical instances of divine vengeance both in the Old and New Testament (Isaías 13:19; Jeremias 50:40; Romanos 9:29).

And the cities about them. — Adma and Zeboim (Deuteronômio 29:23; Oséias 11:8).

In like manner. — We must read, in like manner to these, and arrange the sentence thus: Even as Sodom and Gomorrha, and the cities about them, giving themselves over to fornication in like manner to these. Who are meant by “these”? Not the ungodly men of Judas 1:4, which would anticipate Judas 1:8; nor the inhabitants of Sodom and Gomorrha, which would be somewhat clumsy in the Greek; but the angels of Judas 1:6. The reference is again to the impurity of certain angels in having intercourse with the daughters of men, of which there is so much in the Book of Enoch. This sin of the angels was strictly analogous to that of the people of Sodom.

Going after strange flesh. — Strictly, going astray after other flesh — i.e., other than is allowed; leaving natural for unnatural uses.

Are set forth for an example, suffering the vengeance of eternal fire. — It would be possible to take “of eternal fire” after “example,” thus: are set forth as an example of eternal fire in undergoing punishment. (Comp. Wis. 10:7.) The punishment of the submerged cities is perpetual; moreover, there are appearances as of volcanic fire under them. The Greek for “undergoing” occurs here only in the New Testament; but comp. 2Ma. 4:48.