My Lord has given me insight to a very important Bible Key to unlock that which (The Word of God) is directed to me and that which is not directed to me. That which is directed to me is where I become intimate with Him for He shows me just how valuable I am too and in Him and who I am to and in Him for this relationship is definitely monogamous and personal. He is God, Paul calls Him the Great God, “Tit 2:13 Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ;” that can do that (Be intimate with every soul that Believe in Him and His Finished Work of the Cross and resurrection.) Knowing and understanding this envelops one's relationship as a union for we that Believe 1st Corinthians 15:1 through 4 become Baptized into His Body in the earth whom Christ the HEAD of this Body will very soon come and get us to be forever with Him as His own Body and where He is there we will be also.
This is also your relationship with Him were we all having a function within that Body of His following the directions of our HEAD doing His will.
The study of The Bible preferably the King James version and no other because all other versions are corrupt for to have them printed they have to be different than the words in the King James and any time you remove a verse or alter it to say something different you have corruption for all bibles are not the word of God if they Have been tampered with they are corrupt. God does not and will not honor one studying such a version. You will not be able to mature with such bad information that The Holy Spirit pinned through carton chosen men and the translations such as the King James has to be as the original Word of God yet there are some words that were difficult to translate into English, never the less The King James is the closes to the translated Word OF GOD AND must be the choice for your salvation to be True an unmistakably yours.
The Pure and True translation is the same as studying the Bible as a whole because the Bible is in three basic parts starting out with a love story showing the history of man, the created being valued to the creator as a relationship desired by the creator God “ELOHIM”, “YHWH”, “JEHOVAH” which are Jewish Names in the Old Testament of The God who Came in the Flesh the MESSIAH GOD WITH US for He came to fulfill the promises made in covenant with the Patriarch ABRAHAM whom God called His Friend. All this can and is seen in the old testament history before Abraham was called by God to be the foundation of a set-apart people that would be Gods servants in the Earth to go out and bring in all the other that were not of Abraham unto God's Kingdom not leveeing anyone out that would accept what was to be offered them. But that race that was to be had to multiply in a place that they would mature into a special called out people and they were yet Satan tried to corrupt the process by making them all slaves and prisoners and by that God called out among those tormenters one that had been placed there by God a breather by Birth to be raised up and guide all them out and away from the turmoil they were in So one called MOSES chosen of God became their leader by God anointing for that race of Chosen people for understanding they had to be shown signs before they would be convened of anything Then after their being released unto Moses Care and guidance of God to Mt Sinai in Arabia were God Gave His Law to all the Israelis’ blessed by God for they were begotten of God by rescue from Bondage for they all were from the bloodline of the promise Patriarch Isaac all born in the flesh by the promise of God.
The two chapters in Psalms prophesy gives the continuation of the timeline as if the church age was not looked for Psalms 2 all of it and Psalms 110:1 these Psalms cover the 1st and 3rd dispensation of the law of the Jews whereas the dispensation of the grace of God has nothing to do with the Timeline of the Jews nor of the Jew’s law that is over them, It only covers the Body of Christ or the church age only as a postponement in the timeline.
This dispensation of Law was to and for the Jews only because they were in Covenant with God, therefore, all promises of things then and those that which were to come to belong only to the Jews
So now you have the Love story in the beginning and history of God and mankind were sin ran ramped up until God spoke to Abram to establish a set-apart people (Sanctified) that God called His own. Once the people were accumulated by number and great numbered body, their deliverer was raised up to deliver them out of bondage and to lead them all to God at Mt. Sinai. Were God Himself made an agreement with them through Moses to all Israelis, through covenant promises and established the guidelines of that covenant promise with the Mosaic Law which all born Jews were under and dispensationally was in effect until Christ died on the Cross at Calvary. Being raised from the dead as the firstborn of the dead, The First Fruit Offering to The Father of the Dead and the Living that are in Christ, was a new beginning for mankind especially for the Gentiles to have salvation.
The Bible now divided into three distinct parts the first part is to the Jews only with some exceptions, the second part is to the Gentiles only with some exceptions, and the last part is to the Jews with some exceptions.
The first part was for the Jews only and covers the dispensation of the Law of God only is from Moses through chapter 8 of the book of Acts which is a transitional Book of the Bible. The second part is the dispensation of the Grace of God which starts in chapter 9 of the book of Acts and covers Romans through Philemon. The third and final dispensation is of the law again and covers the books of Hebrews through Jude preparatory to the wrath of God which is to come “after the Rapture of the Body of Christ, His CHURCH of BELIEVERS,” and which includes the setting up and covers the Millennial Kingdom and His Judgment and the final rebellion after the thousand-year period Satan will be loosed for a little season upon those in the kingdom and the Great white throng Judgment of God over those coming out of the Millennial Kingdom as well as those from time past waiting in the grave for their final judgment of God being that which has rejected Him and the Righteousness of the Trinity.
(Rom 2:16 KJV) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
(Robertson's Word Pictures) Romans 2:16
According to my gospel (kata to euaggelion mou). What Paul preaches (1Co_15:1) and which is the true gospel
(Cambridge Bible) Romans 2:16
in the day, &c.] This sentence is often connected with the close of Rom_2:12. But the parenthesis is thus, even in the style of St Paul, highly difficult and peculiar; and Rom_2:13 stands in close natural connexion with Rom_2:12. Meanwhile the sequence of Rom_2:16 on Rom_2:15 is not hard to trace; the allusion to the Great Day is anticipatory; q. d., “These moral convictions and verdicts have their good and final confirmation in the day, &c.;” “all that was true in them will be recognized and carried out in Divine action then.”
the secrets of men] i.e. of men in general, heathens as well as Jews. The “secret things” are here named, as implying also of course the judgment of all that is “open beforehand.” Perhaps the word alludes too to the “cloke” of Jewish formality, and faith in privileges.
by Jesus Christ according to my gospel] The word “Gospel” is here used (a deeply significant use) of the entire contents of the Apostle’s teaching; of holy principles and threats of condemnation as well as holy promises of life.—“My Gospel:”—same word as Rom_16:25. The original of the phrase is not strongly emphatic, but certainly not without point. It indicates on one hand St Paul’s deep certainty of his direct Divine commission and its precise import, and on the other his consciousness (much more strongly expressed in the Galatian Epistle) of opposition to his position and doctrine. Cf. e.g. Gal_1:6-12.—“By Jesus Christ:”—the words emphatically close the sentence; perhaps with implicit reference to the rejection, by the unbelieving Jews whom the Apostle now more distinctly addresses, of Him who is to judge the world.
(Wuest's Word Studies) Romans 2:14-16
"When" is hotan. Paul is supposing a case which may occur at any time. There is no article before "Gentiles." The supposed case occurs among the Gentiles. It is, Gentiles as such. Denney says, "There is, indeed, when we look closely, no such thing as a man absolutely without the knowledge of God’s will, and therefore such a judgment as the apostle has described is legitimate.
Gentiles, ’such as have not law,’ in any special shape, when they do by nature the things required by the law given to Israel, the only one known to the apostle - are in spite of not having law (as is a supposition here) a law to themselves."
"Which" is hoitines, a double relative which shows class or kind. Translate, "which are of such a class" as to etc. Denney translates, "inasmuch as they show." "The work of the law," "is the work which the law prescribes" (Denney). "Excusing" is apologe-omai, "to speak in one’s own defense."
Denney’s note is helpful, " ’Written on their hearts,’ when contrasted with the law written on the tables of stone, is equal to ’unwritten’; the apostle refers to what the Greeks called agraphos nomos (unwritten law). To the Greeks however, this was something greater and more sacred than any statute, or civil constitution; to the apostle it was less than the great revelation of God’s will, which had been made and interpreted to Israel, but nevertheless a true moral authority. There is triple proof that Gentiles, who are regarded as not having law, are a law to themselves. (1) The appeal to their conduct, as interpreted by the apostle, their conduct evinces at least in some, the possession of a law written on the heart; (2) the action of conscience: it joins its testimony, though it be only an inward one. to the outward testimony borne by their conduct; and (3) their thoughts. Their thoughts bear witness to the existence of a law in them, inasmuch as in their mutual intercourse these thoughts are busy bringing accusations, or in rarer cases putting forward defenses, i.e., in any case, exercising moral functions which imply the recognition of a law."
The words "In the day" etc. are construed with "shall be judged by the law" of verse 12. Verses 13-15 are a parenthesis. Vincent says of the expression, "my gospel," "as distinguished from false teaching. Paul’s assurance of the truth of the gospel is shown in his confident assertion that it will form the standard of judgment in the great day."
Translation: For whenever Gentiles which have no law do habitually by nature the things of the law, these having no law are a law to themselves, in that they show the work of the law written in their hearts, their conscience bearing joint-witness and their reasonings in the meanwhile accusing or also excusing one another, in the day when God judges the hidden things of men according to my gospel through Jesus Christ.
(Summarized Bible) Romans 2:1-29
Contents: The equal standing of Jew and Gentile before the justice of God. Morality apart from Christ useless as means of salvation. Jews knowing the law condemned by the law.
Characters: God.
Conclusion: All men, Jew or Gentile, good or bad, are under doom for breaking the righteous law of God—the heathen who are sinners and know it—(Rom_1:18-32)—the self-righteous who think they need no salvation (Rom_2:1-11), and the religionist who makes a mere profession (Rom_2:17-29) all stand on the same level before the justice of God and all in need of the salvation God has provided.
Key Word: No partiality (No respect of persons) Rom_2:11.
Strong Verses: Rom_2:4, Rom_2:6, Rom_2:7, Rom_2:8, Rom_2:11, Rom_2:12.
Striking Facts: Rom_2:4. The riches of His goodness are described in Eph_1:7—“redemption through the blood of Christ and forgiveness of sins according to the riches of His grace.” However moral or religious a man be, if he has despised this divine plan he is lost.
Mat 7:17 Even so every good tree (Begotten Righteous men) bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Mat 7:18 A good tree (Begotten Righteous men) cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Mat 7:19 Every tree (unborn unrighteous man) that bringeth not forth good fruit is hewn down, and cast into the fire.
Mat 7:20 Wherefore by their fruits ye shall know them.
I Never Knew You
Mat 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Accepts and follows the dispensation of the Grace of God to be Baptized into the Body of Christ otherwise you reject Him)
Mat 7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Mat 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
The Final Judgment
Mat 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Mat 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
Mat 25:33 And he shall set the sheep on his right hand, but the goats on the left.
Mat 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Mat 25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Mat 25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Mat 25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
Mat 25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
Mat 25:39 Or when saw we thee sick, or in prison, and came unto thee?
Mat 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Mat 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Mat 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
Mat 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Mat 25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Mat 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
Mat 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
The Thousand Years Reign of Christ begins
Rev 20:1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
Rev 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
The Defeat of Satan
Rev 20:7 And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Judgment Before the Great White Throne
Rev 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
Rev 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Rev 20:14 And death and hell were cast into the lake of fire. This is the second death.
Rev 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
This following verse was given to those in the last 7 years of the timeline of the Jew’s the dispensation of the wrath of God whereby the BODY of Christ is with Christ in Heaven waiting to return as the 2nd advent of Christ on the earth
(Jud 1:6 KJV) 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.
(E. W. Bullinger) Jude 1:6
kept. Same as "preserved", Jud_1:1.
their first estate = their own principality (App-172.) Compare Eph_1:21; Eph_3:10; Eph_6:12. Col_1:16; Col_2:10, Col_2:15.
habitation. Greek. oikiterion. Only here and 2Co_5:2.
day. See Mat_25:41. Rev_20:10, Rev_20:11.
(C. I. Scofield) Jude 1:6
great day
The judgment of the fallen angels. The "great day" is the day of the Lord Isa_2:9-22. As the final judgment upon Satan occurs after the thousand years, and preceding the final judgment Rev_20:10 it is congruous to conclude, as to the time, that other fallen angels are judged with him; 2Pe_2:4; Rev_20:10. Christians are associated with Christ in this judgment. For association with angels at judgment 1Co_6:3.
For other information (See Scofield on Rev_20:12).
angels (See Scofield on Heb_1:4).
(Vincent's Word Studies) Jude 1:6
First estate (ἀρχὴν)
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Rom_8:38); rule (1Co_15:24). Compare Luk_12:11, magistrates; Rev., rulers; and Luk_20:20, power. Rev., rule. A peculiar use of the word occurs at Act_10:11, “the sheet knit at the four corners (ἀρχαῖς);” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί, principalities; as Rom_8:38; Eph_1:21; so that this term would be appropriate to designate their dignity, which they forsook.
Habitation (οἰκητήριον)
Only here and 2Co_5:2.
Everlasting (ἀΐδίοις)
Only here and Rom_1:20. For a longer form ἀείδιος, from ἀεί, always.
Under darkness (ὕπο ζόφον)
Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2Pe_2:4. Compare Hesiod:
“There the Titanian gods, to murky gloom
Condemned by will of cloud-collecting Jove,
Lie hid in region foul.”
Theogony, v., 729.
(Jamieson-Fausset-Brown) Jude 1:6
(2Pe_2:4.)
kept not their first estate — Vulgate translates, “their own principality,” which the fact of angels being elsewhere called “principalities,” favors: “their own” implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. Alford thinks the narrative in Gen_6:2 is alluded to, not the fall of the devil and his angels, as he thinks “giving themselves over to fornication” (Jud_1:7) proves; compare Greek, “in like manner to these,” namely, to the angels (Jud_1:6). It seems to me more natural to take “sons of God” (Gen_6:2) of the Sethites, than of angels, who, as “spirits,” do not seem capable of carnal connection. The parallel, 2Pe_2:4, plainly refers to the fall of the apostate angels. And “in like manner to these,” Jud_1:7, refers to the inhabitants of Sodom and Gomorrah, “the cities about them” sinning “in like manner” as “they” did [Estius and Calvin]. Even if Greek “these,” Jud_1:7, refer to the angels, the sense of “in like manner as these” will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God’s view a sin of like kind spiritually as Sodom’s going away from God’s order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen_6:2 as Alford. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael.
left — on their own accord.
their own — Greek, “their proper.”
habitation — heaven, all bright and glorious, as opposed to the “darkness” to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God’s vicegerent, whence arises his subsequent connection with it as first the Tempter, then “the prince of this world.”
reserved — As the Greek is the same, and there is an evident reference to their having “kept not their first estate,” translate, “He hath kept.” Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to “the darkness of this present world,” the “air” that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.
(Albert Barnes) Jude 1:6
And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2Pe_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 Eph_1:2; Eph_3:10; Col_2:10, as applied to angels; 1Co_15:24; Eph_6:12; Col_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, 2Pe_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 aidios. Compare Rom_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, Mat_25:41.
(Robertson's Word Pictures) Jude 1:6
And angels (aggelous de). The second example in Jude, the fallen angels, accusative case after tetērēken (perfect active indicative of tēreō, for which verb see 2Pe_2:4, 2Pe_2:7) at the end of the verse (two emphatic positions, beginning and end of the clause).
Kept not (mē tērēsantas). First aorist active participle with negative mē, with play on “kept not” and “he hath kept.”
Principality (archēn). Literally, “beginning,” “rule,” (first place of power as in 1Co_15:24; Rom_8:38). In Act_10:11 it is used for “corners” (beginnings) of the sheet. In Eph_6:12 the word is used for evil angels. See Deu_32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.
But left (alla apolipontas). Second aorist active participle of apoleipō, old verb, to leave behind (2Ti_4:13, 2Ti_4:20).
Their own proper habitation (to idion oikētērion). Old word for dwelling-place (from oikētēr, dweller at home, from oikos), in N.T. only here and 2Co_5:2 (the body as the abode of the spirit).
In everlasting bonds (desmois aidiois). Either locative (in) or instrumental (by, with). Aidios (from aei, always), old adjective, in N.T. only here and Rom_1:20 (of God’s power and deity). It is synonymous with aiōnios (Mat_25:46). Mayor terms aidios an Aristotelian word, while aiōnios is Platonic.
Under darkness (hupo zophon). See 2Pe_2:4 for zophos. In Wisdom 17:2 we find desmioi skotous (prisoners of darkness).
Great (megalēs). Not in 2Pe_2:9, which see note for discussion.
(Wuest's Word Studies) Jude 1:6
From the apostasy of Israel, Jude turns to the sin of the angels. He describes them as those who "kept not their first estate." The word "estate" is the A.V. translation of archē. The word means first of all, "beginning." Thus does the A.V. understand it. The angels left their first or original status as angels, their original position, to violate the laws of God which kept them separate from the human race, members of which latter race occupy a different category among the created intelligences than that of angels. Angels are a host. They do not reproduce themselves. There are the same number of angels today as there were when they were created. The human race reproduces itself. From a beginning of two individuals the race has grown to the proportions it is today.
The second meaning of archē is derived from the first, namely, "sovereignty, dominion, magistracy," the beginning or first place of power. The word is translated "principalities" in Eph_6:12, and refers to demons there. Thus, this meaning of archē teaches that these angels left their original dignity and high positions. Archē is used, in the Book of Enoch (12:4) of the Watchers (Angels) who have abandoned the high heaven and the holy eternal place and defiled themselves with women (Mayor).
This original state of high dignity which these angels possessed, Jude says, they did not keep. The verb is tēreō, "to guard." The verb expresses the act of watchful care. That is, these angels did not fulfil their obligation of carefully guarding and maintaining their original position in which they were created, but transgressed those limits to invade territory which was foreign to them, namely, the human race.
They left their own habitation. "Habitation" is oikētērion, "a dwelling-place," here, heaven. "Their own" is idion, "one’s own private, personal, unique possession," indicating here that heaven is the peculiar, private abode of the angels. Heaven was made for the angels, not for man. It is the temporary abode of the departed saints until the new heavens and new earth are brought into being, but man’s eternal dwelling-place will be on the perfect earth (Rev_21:1-3). "Left" is apoleipō. The simple verb leipō means "to leave." The prefixed preposition apo makes the compound verb mean "to leave behind." These angels left heaven behind. That is, they had abandoned heaven. They were done with it forever. The verb is aorist in tense which refers to a once-for-all act. This was apostasy with a vengeance. They had, so to speak, burnt their bridges behind them, and had descended to a new sphere, the earth, and into a foreign relationship, that with the human race, foreign, because the latter belongs to a different category of created intelligences than they.
These angels are reserved in everlasting chains under darkness. "Reserved" is tēreō, and is in the perfect tense. That is, they have been placed under a complete and careful guard, with the result that they are in a state of being under this complete and careful guard continually.
These angels are carefully guarded in everlasting chains. "Chains" is desmos, "a band or bond." The word does not indicate that the angels are chained, but that they are in custody, detained in a certain place. The custody is everlasting. The Greek word is aidios, "everlasting." "Darkness" is zophos, "darkness, blackness," used of the darkness of the nether world. "Unto" is Eis which can very well be translated here, "with a view to." That is, these angels are in the custody of God, carefully guarded with a view to "the judgment of the great day." That day will be the Day of the Lord, more specifically, the time of the Great White Throne Judgment (Rev_20:11-15). Peter in his second epistle (2Pe_2:4), tells us that the place of their present incarceration is Tartarus, the prison house of fallen angels. He mentions them again in his first epistle (1Pe_3:19-20), and the fact that our Lord, between His death and resurrection, went there and made a proclamation to them. Please see treatment of this subject in the author’s book, First Peter in the Greek New Testament, pp. 97-106.
Translation: And angels who did not carefully guard their original position of preeminent dignity, but abandoned once for all their own private dwelling-place, with a view to the judgment of the great day, in everlasting bonds under darkness, He has put under careful guard.
(Cambridge Bible) 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 Eph_1:21; Eph_3:10; Eph_6:12; Col_1:16; Col_2:15), the latter explanation is probably the true one. On the nature of the sin referred to, see notes on 2Pe_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 Gen_6:2.
he hath reserved in everlasting chains …] The words, like those of 2Pe_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 Eph_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 Ruth in 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 Chaim in Nork’s Rabbinische Quellen und Parallelen). The resemblance between this tradition and that of the Zoroastrian legend of the fall of Ahriman and his angels, and again of the punishment of the Titans by Zeus in the mythology of Hesiod (Theogon. 729), shews the wide-spread currency of the belief referred to. How far this allusive reference to a tradition which the writers accepted stamps it with a Divine authority as an article of faith is a question the answer to which depends on external considerations as to the nature of the inspiration by which the writers who so referred were guided. The office of the interpreter is limited to stating what, as far as can be gathered, was actually in the thoughts of the writer.
The Defeat of Satan
Rev 20:7 And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Judgment Before the Great White Throne
Rev 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
Rev 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Rev 20:14 And death and hell were cast into the lake of fire. This is the second death.
Rev 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
The Defeat of Satan
Rev 20:7 And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Judgment Before the Great White Throne
Rev 20:11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
Rev 20:13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
Rev 20:14 And death and hell were cast into the lake of fire. This is the second death.
Rev 20:15 And whosoever was not found written in the book of life was cast into the lake of fire.
(Rev 20:8 KJV) And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
(E. W. Bullinger) Revelation 20:8
quarters. As Rev_7:1 (corners).
earth. App-129.4.
Gog and Magog. Here, apparently an inclusive term for all the Gentile nations; East (Gog) and West (Magog). The destruction of Gog and Magog, Eze 39, is pre-millennial. See Rev_39:25.
battle = the war. The texts add the article. Reference to the war predicted and determined.
number. Greek. arithmos. One of the ten (App-10and App-197.) occurances in Rev.
as the sand, &c. Greek. Paroemia. App-6. Compare Heb_11:12.
(Eze 38:2 KJV) Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,
Key Word: Gog, Eze_38:3. (Latter days, Eze_38:16.)
Striking Facts: This prophecy should be read in connection with Zec_12:1-4; Zec_14:1-9; Mat_24:14-30; Rev_14:14-20; Rev_19:17-21. Many see a reference to the northern European powers headed by Russia in the last days to wage a great war. The reference to Mesheck (Moscow) and Tubal (Zobolsk) is thought to be clear identification. The prophecy belongs to the future battle of Armageddon.
(Cambridge Bible) Ezekiel 38:1-2
1–6. The great array of Gog which Jehovah shall lead forth
2. set thy face against Gog] Cf. Eze_35:2-3. The meaning of the word Gog is obscure. Schrader (KAT. on the passage) refers to the name of the Lydian king Gyges, given as Gu-gu in the Assyr. inscriptions, on the one hand, and on the other to Gagi, name of the ruler of a country in the east, the situation of which is uncertain. This land apparently lay north of Assyria (Frd. Del. Par. p. 246–7).
Gog, the land of Magog] i.e. in sense: Gog in (of) the land of Magog. Gog is the prince and Magog his country (Eze_39:6). (In construction Magog is acc. of direction or in loose apposition to Gog, hardly gen. after the proper name).
the chief prince] More probably: the prince of Rosh, Meshech &c., although a people or country Rosh may be impossible to identify. Of course any connexion between the name and Russian is to be rejected. Frd. Del. (Par. p. 322) refers to the land of Râsh (mât Ra-a-shi) of the inscriptions, situated on the borders of Elam on the Tigris. The geography of the prophet is no doubt vague and general, but this position as well as that of Gagi referred to above appears to lie too far east. The rendering “chief prince” would imply an unusual construction (chief-priest is different), and it is difficult to guess what chief prince or over-lord could mean. On Meshech, Tubal, cf. Eze_27:13, Eze_32:26.
(C. I. Scofield) Ezekiel 38:2
Gog
That the primary reference is to the northern (European) powers, headed up by Russia, all agree. The whole passage should be read in connection with Zec_12:1-4; Zec_14:1-9; Mat_24:14-30; Rev_14:14-20; Rev_19:17-21, "gog" is the prince, "Magog," his land. The reference to Meshech and Tubal (Moscow and Tobolsk) is a clear mark of identification. Russia and the northern powers have been the latest persecutors of dispersed Israel, and it is congruous both with divine justice and with the covenants (e.g. (See Scofield on Gen_15:18; Deu_30:3) that destruction should fall at the climax of the last mad attempt to exterminate the remnant of Israel in Jerusalem. The whole prophecy belongs to the yet future "day of Jehovah"; Isa_2:10-22; Rev_19:11-21 and to the battle of Armageddon Rev_16:14 (See Scofield on Rev_19:19) but includes also the final revolt of the nations at the close of the kingdom-age. Rev_20:7-9.
(Albert Barnes) Revelation 20:8
And shall go out to deceive the nations - See the notes on Rev_12:9. The meaning here is, that he would again, for a time, act in his true character, and in some way delude the nations once more. In what way this would be done is not stated. It would be, however, clearly an appeal to the wicked passions of mankind, exciting a hope that they might yet overthrow the kingdom of God on the earth.
Which are in the four quarters of the earth - Literally, corners of the earth, as if the earth were one extended square plain. The earth is usually spoken of as divided into four parts or quarters - the eastern, the western, the northern, and the southern. It is implied here that the deception or apostasy referred to would not be confined to one spot or portion of the world, but would extend afar. The idea seems to be, that during that period, though there would be a “general” prevalence of the gospel, and a “general” diffusion of its blessings, yet that the earth would not be entirely under its influence, and especially that the native character of the human heart would not be changed. Man, under powerful temptations, would be liable to be deluded by the great master spirit that has so often corrupted the race. Once more he would be permitted to make the trial, and then his power would forever come to an end.
Gog and Magog - The name “Gog” occurs as the name of a prince in Eze_38:2-3, Eze_38:16, Eze_38:18; Eze_39:1, Eze_39:11. “He is an invader of the land of Israel, the chief prince of Meshech and Tubal,” Eze_38:2. “Magog” is also mentioned in Eze_38:2, “the land of Magog”; and in Eze_39:6, “I will send a fire on Magog.” As the terms are used in the Old Testament, the representation would seem to be that “Gog” was the king of a people called “Magog.” The signification of the names is unknown, and consequently nothing can be determined about the meaning of this passage from that source. Nor is there much known about the “people” who are referred to by Ezekiel. His representation would seem to be, that a great and powerful people, dwelling in the extreme recesses of the north Eze_38:15; Eze_39:2, would invade the Holy Land after the return from the exile, Eze_38:8-12. It is commonly supposed that they were Scythians, residing between the Caspian and Euxine Seas, or in the region of Mount Caucasus. Thus Josephus (Ant Eze_1:6, Eze_1:3) has dropped the Hebrew word Magog, and rendered it by Σκύθαι Skuthai - “Scythians”; and so does Jerome. Suidas renders it Persai - Persians; but this does not materially vary the view, since the word “Scythians,” among the ancient writers, is a collective word, to denote all the northeastern, unknown, barbarous tribes.
Among the Hebrews, the name “Magog” also would seem to denote all the unknown barbarous tribes about the Caucasian mountains. The fact that the names Gog and Magog are, in Ezekiel, associated with Meshech and Tubal, seems to determine the locality of these people, for those two countries lie between the Euxine and Caspian Seas, or at the southeast extremity of the Euxine Sea (Rosenmuller, Bib. Geog. vol. 1, p. 240). The people of that region were, it seems, a terror to Middle Asia, in the same manner as the Scythians were to the Greeks and Romans. Intercourse with such distant and savage nations was scarcely possible in ancient times; and hence, from their numbers and strength, they were regarded with great terror, just as the Scythians were regarded by the ancient Greeks and Romans, and as the Tartars were in the middle ages. In this manner they became an appropriate symbol of rude and savage people; of enemies fierce and warlike; of foes to be dreaded; and as such they were referred to by both Ezekiel and John. It has been made a question whether Ezekiel and John do not refer to the same period, but it is not necessary to consider that question here.
All that is needful to be understood is, that John means to say that at the time referred to there would be formidable enemies of the church who might be compared with the dreaded dwellers in the land of Magog; or, that after this long period of millennial tranquility and peace, there would be a state of things which might be properly compared with the invasion of the Holy Land by the dreaded barbarians of Magog or Scythia. It is not necessary to suppose that any particular “country” is referred to, or that there would be any one portion of the earth which the gospel would not reach, and which would be still barbarous, pagan, and savage; all that is necessary to be supposed is, that though religion would generally prevail, human nature would remain essentially corrupt and unchanged; and that, therefore, from causes which are not stated, there might yet be a fearful apostasy, and a somewhat general prevalence of iniquity. This would be nothing more than has occurred after the most favored times in the church, and nothing more than human nature would exhibit at any time, if all restraints were withdrawn, and people were suffered to act out their native feelings. “Why” this will be permitted; what causes will bring it about; what subordinate agencies will be employed, is not said, and conjecture would be vain. The reader who wishes more information in regard to Gog and Magog may consult Prof. Stuart on this book, vol. 2, pp. 364-368, and the authorities there referred to. Compare especially Rosenmuller on Eze_38:2. See also Sale’s “Koran,” Pre. Dis. section 4, and the “Koran” itself, Sura 18:94 and 21:95.
To gather them together to battle - As if to assemble them for war; that is, a state of things would exist in regard to the kingdom of God and the prevalence of the true religion as if distant and barbarous nations should be aroused to make war on the church of God. The meaning is, that there would be an awakened hostility against the kingdom of Christ in the earth. See the notes on Rev_16:14.
The number of whom is as the sand of the sea - A common comparison in the Scriptures to denote a great multitude, Gen_22:17; Gen_32:12; Gen_41:49; 1Sa_13:5; 1Ki_4:20, et al.
Section c. - Condition of things in the period referred to in Rev_20:7-8;
(1) This will occur “at the close” of the millennial period - the period of the thousand years. It is not said, indeed, that it would be “immediately” after that; but the statement is explicit that it will be “after” that, or “when the thousand years are expired.” There may be an interval before it shall be accomplished of an indefinite time; the alienation and corruption may be gradual; a considerable period may elapse before the apostasy shall assume an organized form, or, in the language of John, before the hosts shall “be gathered to battle,” but it is to be the “next” marked and prominent event in the history of the world, and is to precede the final consummation of all things.
(2) This will be a “brief period.” Compared with the long period of prosperity that preceded it, and “perhaps” compared with the long period that shall follow it before the final judgment, it will be short. Thus, in Rev_20:3, it is said that Satan “must be loosed a little season.” See the notes on that verse. There is no way of determining the time with exactness; but we are assured that it will not be long.
(3) What will be the exact state of things then can be only a matter of conjecture. We may say, however, that it will not be:
(a) Necessarily “war.” The language is figurative and symbolical, and it is not necessary to suppose that an actual and bloody warfare will be literally waged against the church. Nor,
(b) Will there be a literal invasion of the land of Palestine as the residence of the saints and the capital of the Redeemer’s visible empire, for there is not a hint of this - not a word to justify such an interpretation. Nor,
(c) Is it necessary to suppose that there will be literally such nations as will be then called “Gog and Magog,” for this language is figurative, and designed to characterize the foes of the church - as being in some respects formidable and terrible as were those ancient nations.
We may thus suppose that at that time, from causes which are unexplained, there will be:
(a) A revived opposition to the truths of religion;
(b) The prevalence, to a greater or less extent, of infidelity;
(c) A great spiritual declension;
(d) A combination of interests opposed to the gospel;
(e) Possibly some new form of error and delusion that shall extensively prevail.
Satan may set up some new form of religion, or he may breathe into those that may already exist: a spirit of worldliness and vanity - some new manifestation of the religion of forms - that shall for a limited period produce a general decline and apostasy. As there is, however, no distinct specification of what will characterize the world at that time it is impossible to determine what is referred to anymore than in this general manner.
(4) A few remarks may, however, be made on the “probability” of what is here affirmed, for it seems contrary to what we should suppose would be the characteristics of the closing period of the world. The following remarks, then, may show that this anticipated state of things is not improbable:
(a) We are to remember that human nature will then be essentially the same as now. There is no intimation that man, as born into the world, will be then different from what he is now, or that any of the natural corrupt tendencies of the human heart will be changed. People will be “liable” to the same outbreaks of passion, to be influenced by the same forms of temptation, to fall into the same degeneracy and corruption, to feel the same unhappy influences of success and prosperity as now, for all this pertains to a fallen “nature,” except as it is checked and controlled by grace. We often mistake much in regard to the millennial state by supposing that all the evils of the apostasy will be arrested and that the nature of man will be as wholly changed as it will be in the heavenly world.
(b) The whole history of the church has shown that there is a liability to “declension” even in the best state and in the condition of the highest spiritual prosperity. To see this we have only to remember the example of the Hebrews, and how readily they apostatized after the most striking manifestation of the divine mercies; the early Christian church, and how soon it declined; the seven churches of Asia Minor, and how soon their spirituality departed; the various revivals of religion that have occurred from time to time, and how soon they have been succeeded by coldness, worldliness, and error; the fact that great religious denominations, which have begun their career with zeal and love, have so soon degenerated in spirit, and fallen into the same formality and worldliness which they have evinced who have gone before them; and the case of the individual Christian, who from the most exalted state of love and joy so soon often declines into a state of conformity to the world.
These are sad views of human nature, even under the influence of true religion; but the past history of man has given but too much occasion for such reflections, and too much reason to apprehend that the same things may occur, for a time, even under the best forms in which religion may manifest itself in a fallen world. Man’s nature will be better in heaven, and religion there, in its purest and best form, will be permanent; here we are not to be surprised at any outbreak of sin or any form of declension in religion. What has often occurred in the world on a small scale we may suppose may then occur on a larger scale. “Just as on a small scale, in some little community like that of Northampton, as described by President Edwards, after the remarkable sense of God’s presence over the whole town had begun to wax feeble, the still unconverted persons of it, though subdued and seemingly won over to Christ, would by little and little recover themselves, and at length venture forth in their true character; so it will be, in all probability, on a vast scale, at the close of the latter day. The unconverted portion of the world - long constrained by the religious influences everywhere surrounding them to fall in with the spirit of the day, catching apparently its holy impulses, but never coming savingly under its power - this portion of mankind, which we have reason to fear will not be small, will now be freed from these irksome restraints, no longer obliged to breathe an atmosphere uncongenial to their nature” (Brown on the Seceded Coming of Christ, p. 442). “No oppression is so grievous to an unsanctified heart as that which arises from the purity of Christianity. A desire to shake off this yoke is the true cause of the opposition which Christianity has met with in the world in every period, and will, it is most likely, be the chief motive to influence the followers of Gog in his time” (Frazer’s Key, p. 455).
(c) The representations of the New Testament elsewhere confirm this view in regard to the latter state of the world - the state when the Lord Jesus shall come to judgment. “When the Son of man cometh, shall he find faith on the earth?” Luk_18:8. “There shall come in the last days scoffers, walking after 
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