Jude 6-7

Wednesday, February 18th, 2015



In verse 1 the author describes himself as Jude, as the servant (slave) of Jesus Christ, and as the brother of James. This would make him the half brother of Christ.

According to verse 2, Jude writes to them that are sanctified by God the Father, preserved in (or kept by) Jesus Christ, and called.

According to verse 3, Jude writes in order to exhort his readers to earnestly contend for the faith which was once (i.e. once for all time) delivered unto the saints.

Jude was written against a background of Gnosticism and written to combat the antinomianism associated with Gnosticism.

According to verse 4, Jude was written because certain men had crept in unawares, (i.e. they had sneaked into the local church). These men are described as ungodly, as turning the grace of our God into lasciviousness (i.e. into licentiousness, sensuality, or debauchery), and as denying the only Lord God, and our Lord Jesus Christ.

In Jude 5-16 we see the characteristics of these false or apostate teachers in Jude's day. These are teachers who have fallen away from true Bible Christianity. They might go under the guise of Christianity, but they reject its basic truths. They are unsaved.

Although Jude had in mind those associated with Gnosticism, some of the same things could be said of many clergymen today.

We are in the process of seeing that -


The question comes to mind, Why did Jude refer to these three historical examples of unbelief? It was to show that, just as those in these examples did not get away with their sin and were (or would eventually be) judged for their sin, so these false teachers in Jude's day will not get away with their sin either. Judgment for them is inevitable.

Last time we looked at -

1. The unbelievers in Exodus - v. 5

Jude 5 - I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

We continue with the second Old testament example of unbelief -

2. The angels which kept not their first estate - v. 6

Jude 6 - And 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.

The angels which kept not their first estate, but left their own habitation refers to fallen angels.

Some writers believe that the sons of God in Genesis 6 are fallen angels. Those who believe this would likely also believe that the events mentioned in Jude 6 and Genesis 6 are one and the same. As we consider this, we must note what Genesis 6:1-6 says.

Genesis 6:1-6 - 1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 6 And it repented the LORD [i.e. the LORD was sorry] that he had made man on the earth, and it grieved him at his heart [i.e. it grieved Him in His heart]. 7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me [i.e. I am sorry] that I have made them. 8 But Noah found grace in the eyes of the LORD.

Although some believe that Genesis 6 and Jude 6 both refer to the same event, others reject this idea. They explain Jude 6 as an event separate and distinct from the one mentioned in Genesis 6 . This second group of writers basically believes that the sons of God in Genesis 6 are the godly persons of the godly line of Seth or else just godly persons, not necessarily from the line of Seth. They also believe that angels do not procreate children because of what Jesus answered the Pharisees in Mark 12:18-28 .

Mark 12:18-28 - 18 Then come unto him the Sadducees, which say there is no resurrection; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed [i.e. offspring] unto his brother. 20 Now there were seven brethren: and the first took a wife, and dying left no seed [i.e. offspring]. 21 And the second took her, and died, neither left he any seed [i.e. offspring]: and the third likewise. 22 And the seven had her, and left no seed [i.e. offspring]: last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God? 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

Both views of Genesis 6 have some particulars which commend them. However, both also have some difficulties. Although the view that Genesis 6 refers to fallen angels has much to commend it, I personally believe that the liabilities which accompany it provide more difficulties than the liabilities which accompany the view that the sons of God are the godly people.

I personally reject the idea that these fallen angels in Jude 6 are the sons of God in Genesis 6 . Hence, I personally believe that the angels not keeping their first estate refers to something other than the event recorded in Genesis 6 and, most likely, to their joining forces with Satan in his rebellion against God.

There are some good Bible-believing people who disagree with me, and this is their privilege. You may be one of them, and this is all right. We believe what the Bible says, and we try to understand it; but sometimes we may understand a verse a little differently.

The angels that sinned kept not is used in the sense of the angels that sinned lost.

For whatever reason, they failed to hold fast (or lost) their first estate (i.e. their rule, their domain, or their sphere of influence).

But introduces a statement in strong contrast to what the angels did not do and what they did do.

Left is deserted, and what they left or deserted is their own habitation or their own dwelling.

God has not permitted these angels to get away with sin. He hath reserved them in everlasting chains under darkness unto the judgment of the great day.

He is the Lord.

Hath reserved is has kept, has held, or has preserved. Its tense indicates an action the Lord took in past time whose result has continued on to the present time. The Lord reserved them unto judgment at some point in the past, and today they remain reserved unto judgment. Their status will not change until the time of this judgment.

In everlasting chains is in eternal bonds or in eternal fetters.

Under darkness is in darkness and has reference to darkness or gloom, especially to the darkness or gloom of the nether region. It may refer to tartarus, the Greek word which is translated hell in II Peter 2:4 .

II Peter 2:4 - For if God spared not the angels that sinned, but cast them down to hell (i.e. to tartarus), and delivered them into chains of darkness, to be reserved unto judgment.

Might tartarus be another name for the bottomless pit? I have wondered this, but I don't know; and so far, I have not come across anyone who has commented on it. So, it's just one of things I just wonder about but have drawn no conclusion.

The Lord has reserved these fallen angels unto the judgment of the great day. It is literally unto judgment of a great day.

These angels have been kept for judgment, and the judgment will occur on the particular day of God's choosing. It will apparently be after the Millennium when Satan will be cast alive into the lake of fire. This judgment has not yet taken place, but it will. It's only a matter of time.

These angels will not get away with their sin. Judgment for them is inevitable.

Similarly, these false teachers in Jude's day will not get away with their sin, either; judgment is inevitable for them as well.

The third Old Testament example of unbelief is -

3. Sodom and Gomorrah - v. 7

Jude 7 - (7) Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication [in this verse fornication refers to homosexuality], and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Genesis 19:1-29 - 1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night [i.e. spend the night], and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay [i.e. No]; but we will abide in the street all night. 3 And he pressed upon them [i.e. urged them or insisted] greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. 4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round [i.e. surrounded the house], both old and young, all the people from every quarter [i.e. from every part of the city]: 5 And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6 And Lot went out at the door unto them, and shut the door after him, 7 And said, I pray you, brethren, do not so wickedly. 8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 9 And they said, Stand back. And they said again, This one fellow [i.e. Lot] came in to sojourn [i.e. to stay here], and he [i.e. Lot] will needs be a judge [i.e. he keeps acting like a judge]: now will we deal worse with thee [i.e. with you, Lot], than with them. And they pressed sore [i.e. they pressed hard] upon the man, even Lot, and came near to break the door. 10 But the men [i.e. the angels] put forth their hand, and pulled Lot into the house to them, and shut to the door [i.e. shut the door]. 11 And they [i.e. the angels] smote [i.e. struck] the men that were at the door of the house with blindness, both small and great [i.e. both young and old]: so that they wearied themselves to find the door. 12 And the men [i.e. the angels] said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 13 For we will destroy this place, because the cry of them is waxen great [i.e. has become great or has grown great] before the face of the LORD; and the LORD hath sent us to destroy it. 14 And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law [Lot had no testimony before his sons-in-law.]. 15 And when the morning arose, then the angels hastened Lot [i.e. the angels urged Lot to hurry], saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. 16 And while he lingered [i.e. hesitated], the men [i.e. the angels] laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without [i.e. outside] the city. 17 And it came to pass, when they had brought them forth abroad [i.e. when they had brought them outside], that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 18 And Lot said unto them, Oh, not so, my Lord: 19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die [Really, when directed by angel to save his life, he is concerned about losing his life?]: 20 Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither [i.e. there], (is it not a little one?) and my soul shall live. 21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken [It sounds like this city should also have been overthrown.]. 22 Haste thee [i.e. Hurry], escape thither [i.e. escape there]; for I cannot do any thing till thou be come thither [i.e. there]. Therefore the name of the city was called Zoar. 23 The sun was risen upon the earth when Lot entered into Zoar. 24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 25 And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 26 But his wife looked back from behind him, and she became a pillar of salt [She apparently did not really want to leave Sodom.].

Sodom and Gomorrah and the cities around them suffered the consequences of their sins.

Even as is as, just as, or in a similar way and indicates a comparison.

Sodom and Gomorrah and the cities about them is Sodom and Gomorrah and the cities around them. They are cities surrounding Sodom and Gomorrah are Admah and Zeboiim [and maybe others].

In like manner means in a similar way to them and indicates that the immorality found in Sodom and Gomorrah was not limited to them but was also found in other cities in the same geographical area. It also indicates that these cities suffered the same fate as Sodom and Gomorrah.

Giving themselves over to fornication is indulging in immorality. It is understood in the sense of after they gave themselves over to fornication (or after they indulged in immorality) or because (or since) they gave themselves over to fornication (or because {or since} they indulged in immorality). Remember that the immorality in this case was homosexuality. They were not victims who could not help themselves. Their action was deliberate. They were not homosexuals because of their genes or because of their physical makeup. They were homosexuals because of a terrible choice that they themselves made.

And can indicate that giving themselves over to fornication and going after strange flesh are two different things. However, and can also be understood in the sense of even or in the more emphatic sense of indeed, in fact, verily, yea, or certainly. This second possibility, which I prefer, suggests that giving themselves over to fornication and going after strange flesh are two different ways of saying the same thing. Going after strange flesh is the particular immorality in which they engaged. Thus, fornication in this text refers to homosexuality.

Going after is understood in the sense of after they went after or because they went after.

Strange flesh is other flesh (of a different kind). This phrase speaks of their homosexual lust for one another.

Are set forth for an example is are exposed to public view as an example or are exhibited as an example. Its present tense indicates an existing situation.

Suffering the vengeance of eternal fire also describes are set forth and indicates time in the sense of while suffering.

Vengeance, when combined with suffering, forms a technical legal term meaning undergoing punishment.

Of eternal fire suggests something such as the lake of fire.

Just as the inhabitants of Sodom and Gomorrah and the surrounding cities did not get away with their sin of immorality, so these false teachers will not get away with their sin; they will be judged by God and will not escape.


This sermon is the 3rd part of the series, Study of Jude. Other sermons in this series are: