not a translation.-Hunt in his Dissertation on the fall of man, saith, the office of the angels who sinned, was to attend the visible manifestation of the divine presence in paradise, and to minister to mankind. But this is to be wise above what is written. See note 4.

2. But left their proper habitation. Onтnpov, denotes the place in which God appointed the angels who sinned, to execute the offices and functions which he had assigned to them. According to Hunt, their habitation was this earth. It is of more importance to observe, that by saying, The angels kept not their own office, but left their proper habitation, the apostle insinuates, that they attempted to raise themselves to a higher station than that which God had allotted to them; consequently that the sin for which they are to be punished, was pride and rebellion.

3. He bath reserved in everlasting chains, under darkness.-Everlasting chains, is a metaphorical expression which denotes a perpetual confinement, which it is no more in their power to escape from, than a man who is strongly bound with iron chains can break them. See the explication of the phrase, under darkness, given 2 Pet. ii. 4. note 3.

4. Unto the judgment of the great day. This great day is elsewhere called, the day of the Lord, and that day, emphatically.-In our Lord's description of the general judgment, Matth. xxv. 41. he tells us that the wicked are to Depart into everlasting fire, prepa ed for the devil and his angels. This implies that these wicked spirits are to be punished with the wicked of mankind.-Hunt in his dissertation referred to in note 1. on this verse, saith, Upon the supposition that the fallen angels belong to our system, their punishment with the wicked of our species, will appear the more congruous. If the angels who sinned, were originally appointed to minister to mankind, as Hunt imagines, and were discontented with this earth in its paradisical state as an habitation, the atmosphere which surrounds the earth in its present altered state, is very properly made the prison-house in which they are confined till the general judgment.

7 Further, seeing Sodom and Gomorrha, and the cities around them, which in a manner like to these wicked teachers had habitually committed whoredom and bestiality, are publicly set forth as an example of that terrible punishment which is to be inflicted on the ungodly after the general judgment; having from the immediate hand of God undergone the punishment of an eternal fire; a fire whose effects will remain while the world remains,

8 In like manner indeed, these ungodly men shall be punished with eternal fire. Being cast into a deep spiritual sleep through the intoxication of sin, they, under the pretence of Christian liberty and a superior illumination, defile their body like the Sodomites with libidinous practices, and despise every kind of government, and revile magistrates when they punish them for their lewd practices.

Ver. 7.-1. And the cities around them. These cities were Admah and Zeboim. The four are mentioned, Deut. xxix. 23.-Zoar, the fifth city in the plain of Sodom, was spared at the request of Lot, for a place of refuge to him and his family.

2. Which in a manner like to these. Τον όμοιον τετοις τροπον. I have followed our translators in completing the construction of this clause, by supplying the preposition zara, which the sense likewise requires.-Like to these. The relative raras, being masculine, may refer to the ungodly teachers mentioned, ver. 4.-Or, though wors be a feminine word, yet as it signifies the inhabitants of a city, as well as the city itself, the relative 78Tos may very properly be in the masculine gender, to denote the inhabitants of the other cities of the plain. See Ess. iv. 64.—I make these observations, because some commentators suppose T&T stands for the angels who left their proper habitation, as if their sin had been lewdness; which is a very false idea.

3. Had habitually committed whoredom. This is the literal signification of the compound word exogvevσaσa; because & increases the signification of the word with which it is compounded.—In the language of scripture

9 Yet Michael the arch

angel, when contending

with the devil, he disputed

about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

O o 9. Ὁ δε Μιχαηλ ὁ αρχαγ γελος, ότε τῷ διαβολῳ διακρι νόμενος διελέγετο περι του Μωσεως σωματος, ουκ ετολμησε κρίσιν επενέγκειν βλασ φημιας, αλλ' ειπεν Επιτιμησαι σοι Κύριος.

@ogveuely signifies to commit any sort of whoredom or uncleanness, and among the rest Sodomy. See 1 Cor. v. 1. note 1. and Parkhurst in voc. Ex@ogvavoua. Estius saith the preposition in this compounded word, denotes the Sodomites committing whoredom out of the order of nature. They committed the unnatural crime which hath taken its name from them.

4. Are set forth, duyμa, an example. See 2 Pet. ii. 6.-The burning of the cities of the plain, being represented here as an example, or type, of that punishment by fire which at the general judgment God will inflict on the wicked, the consideration thereof should terrify the ungodly of every description, and bring them to repentance. For when God is about to punish them in that dreadful manner, will they be able to flee from him, or resist him?

Ver. 8.—1. In like manner indeed, these also shall be punished. I put a full point after the words na sтo: and to finish the sentence, I supply the words, shall be punished, from the end of the foregoing verse with which this clause is connected in the sense, being the reddition to the clause in the beginning of ver. 7.—'s Zodoμa nas Hoμoppa since, or, as Sodom and Gomorrba are set forth as an example, &c. ver. 8. ¡μows μevroι In like manner certainly these also shall be punished.—In the next clause of this 8th verse, a new sentiment is introduced, which therefore should have been made the beginning of the verse.

2. Being cast into a deep sleep. This is the proper literal translation of the word εvuvia quevo, as Beza hath shewed. Besides in other passages of scripture, the wicked are represented as fast asleep. See Rom. xiii. 11. 1 Thess. v. 6.

3. And despise government, (see 2 Pet. ii. 10. note 2.) and revile dignities : docas de Braophuso literally they revile glories, that is those who possess the glory of the magistrate's office. This must be the meaning of dogas, as distinguished from augurata, government.-The Jews fancying it sinful to obey the heathen magistrates, despised both them and their office. The ungodly teachers of whom Jude speaks, carried the matter still farther: They reviled all magistrates whatever, as enemies to the natural liberty of mankind.

Ver. 9.-1. But Michael the archangel. Michael is mentioned, Dan x. 13. 21. xii. 1. as standing up in defence of the children of Daniel's people.-Because it is said, Rev. xii. 7. That Michael and his angels fought against the Dragon and his angels, Estius conjectures that Michael is the chief, or prince of all the angels. But this argument is not conclusive.-Because the book

9 (A) But Michael the archangel,1 when contending with the devil he disputed about the body of Moses, did not attempts to bring against him a reviling accusation, but said, The Lord rebuke thee.

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9 But how different was the conduct of Michael the archangel, when contending with the devil he disputed about the restoration of the Jewish church and state by Joshua the high priest, Zechar. iii. 1. Though that malicious spirit was clothed with no authority of office, he did not attempt to bring against him a reviling accusation; but mildly said, The Lord rebuke thee, Satan.

of Daniel is the first sacred writing in which proper names are given to particular angels, some have fancied, that during the Babylonish captivity the Jews invented these names, or learned them from the Chaldeans. But this seems an unfounded conjecture. For the angel who appeared to Zacharias, Luke i. 19. called himself Gabriel, which shews that that name was not of Chaldean invention.

2. When contending with the devil he disputed about the body of Moses. In the passages of Daniel's prophecy quoted in the preceding note, Michael is spoken of as one of the chief angels who took care of the Israelites as a nation. He may therefore have been the angel of the Lord, before whom Joshua the high priest is said, Zech. iii. 1. to have stood, Satan being at his right band to resist him, namely in his design of restoring the Jewish church and state, called by Jude the body of Moses, just as the Christian church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from ver, 1. said unto Satan, The Lord rebuke thee, O Satan, even the Lord, that hath chosen Ferusalem, rebuke thee.— Le Clerc gives a different interpretation of this passage. By Satan in Zechariah's vision, and Abonos in Jude's epistle, he understands Tatnai and Shether-boznai, the king of Persia's lieutenants, who opposed the restoration of Jerusalem, and who on that account might be called Satan, or the adversary of the Jews, in the same manner that Peter was called Satan by his master, for opposing his suffering at Jerusalem. According to this interpretation, Jude's meaning is, that the angel in Zechariah's vision brought no reviling accusation against the adversaries of the Jews, but reproved them with modesty on account of their being magistrates. This Jude mentioned, to shew the ungodly teachers who reviled the Roman magistrates, that they were culpable in doing what the angels, who, as Peter observeth, 2 Ep. ii. 11. are greater in power than they, did not attempt to do.

Beza, Estius, Tillotson, and others, by the body of Moses about which the devil contended with Michael, understand bis dead body, which they suppose the devil contended should be buried publicly, on pretence of doing honour to Moses; but that his intention was to give the Israelites an opportunity of raising his body and worshipping it: That Michael knowing this, rebuked the devil in the words mentioned by Jude; and to prevent

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10 But these speak evil of those things which they know not: but what they

know naturally, as brute beasts, in those things they corrupt themselves.

11 Wo unto them! for

they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

10 Οὗτοι δε, όσα μεν ουκ οίδασι, βλασφημούσιν· όσα δε φυσικώς, ὡς τα αλογα ζωα, επιςανται, εν τουτοις φθειρον

ται.

11 Ουαι αυτοις· ότι τη οδῳ του Καιν επορεύθησαν, και τη πλανη του Βαλααμ μισθου εξεχύθησαν, και τη αντιλογια του Κορε απώλοντο.

the Israelites from committing idolatry, buried Moses's body so privately that none of the Israelites ever knew where his sepulchre was.-Vitringa, instead of the body of Moses, proposes to read, the body of Joshua; but without any authority whatever.-The first mentioned account of this transaction, which was given long ago by Ephraim the Syrian, (See Lardner, Canon iii. c. 21. p. 345, 346.) is now adopted by many.

3. Did not attempt to bring against him. In the common English translation it is, durst not bring, as if Michael had been afraid of the devil, which certainly is an improper idea. The translation of xx eтonμnce, which I have given, is supported by Blackwall, Sacr. Classics, vol. 2. p. 155.— Tillotson's remark, (Posthum. serm. 31.) on this text deserves a place here. Michael's "duty restrained him; and probably his discretion too. As he "durst not offend God in doing a thing so much beneath the dignity and "perfection of his nature, so he could not but think that the devil would "have been too hard for him at railing; a thing to which, as the angels "have no disposition, so I believe they have no talent, no faculty at it: The "cool consideration whereof should make all men, especially those who call "themselves divines, and especially in controversies about religion, asham"ed and afraid of this manner of disputing."

4. A reviling accusation; ngoi Teveyneiv Braoonμias, literally to bring against him a sentence of reviling; a form of expression founded on this, that whoever reviles or speaks evil of another, doth in effect judge and condemn him.-Doddridge thinks the translation might run, did not venture to pass a judgment upon his blasphemy, but referred him to the judgment of God by saying, the Lord rebuke thee. But this translation requires the addition of two words not in the text; and without any necessity. That author in his note on the passage saith, "If the angels do not rail even against the "devil, how much less ought we against men in authority, even supposing "them in some things to behave amiss. Wherefore, to do it when they "behave well, must be a wickedness much more aggravated."

Ver. 10.-1. What things they know naturally as animals void of reason, by these they destroy themselves. Here Jude insinuates, That these ungodly