Having studied this subject before, there was no doubt in my mind as to what my conclusion was going to be: the “angels that sinned” of II Peter and Jude had to be Korah, Dathan and Abiram. The other view, that of “preAdamic” angels, just did not stand up to a variety of objections that could be presented. We now suggest, however, that there may be another alternative. Following is a consideration of three optional explanations with our suggestions as to the strengths and weaknesses of each one.
Ecclesial circumstances
Peter and Jude were warning the ecclesias concerning some brethren who had standing in the community. These teachers were introducing false ideas and immoral practices, undermining true faith and sound behavior. II Peter 2 and Jude were written as a warning against such blatant opposition to the Truth. The heretics are compared to Cain, Korah and Balaam, and like them, the judgments they would receive from God will be certain and final.
Many exhortational points are readily apparent: 1) the ecclesia is not immune to corrupt leadership. 2) We must remain alert, prepared to deal with such problems. 3) The heretics must be admonished that God knows what is happening and that He can deal with such situations as necessary. 4) One purpose of the scriptural record is to provide examples of God’s favor and disfavor in order to affect a response from us. The incidents cited were familiar to the readers; they would know the background and results and should get the message.
Peter and Jude refer to the wickedness of Sodom and Gomorrah. Peter alludes to the ungodly world before the flood; Jude speaks of the unbelievers who were saved from Egypt. These incidents are readily located in the Old Testament record. But who were “the angels that sinned” and those “which kept not their first estate?”
Option 1 — Korah, Dathan, Abiram
Why has this explanation become widely accepted in our community? No doubt it is because of the striking similarities between the wilderness event and the specifics of the accounts in Peter and Jude.
Korah, Dathan and Abiram had challenged the authority of Moses and Aaron. Apparently they felt their duties did not adequately suit their talents and stature. They did not keep “their first estate” (Greek — arche). Arche signifies dominion, power, or a person of power or influence. The Greek version of Numbers 16:2 contains the related word archegos for “princes.” “And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes (archegos in the LXX) of the assembly, famous in the congregation, men of renown…” They felt equal to Moses and Aaron and they are described with the unusual word archegos.
Another notable connecting link is the unusual manner of their death. Moses responded, “If these men die the common death of all men…then the LORD hath not sent me. But if the LORD make a new thing, and the earth open her mouth and swallow them up. ..and they go down alive into the pit…” The result was that, “the earth opened her mouth, and swallowed them up…(they) went down alive into the pit, and the earth closed upon them…” (Num. 16:29-35). They were cast down into “hell” (Greek tartarus, the lowest place), held in the dark chains of death until they would meet judgment suitable for their sin.
Additional support for this view comes from Josephus (Wars,XII, v, 6). “I suppose that…the city would either have been swallowed up by the ground opening upon them, or been overflowed by water, or else been destroyed by such thunder as the country of Sodom perished by.” Josephus evidently refers to the same three incidents as Peter and in the same order. His use of these events emphasizes the impact the references would have on the Jews.
Some objections to Option 1
In the first place, why refer to Korah, Dathan and Abiram as “angels?” It is not a common term for human messengers although it is used in this manner in Revelation 2 and 3 and Matt. 25:41.
Secondly, why not refer to them by name? Jude refers to Korah later in his letter; there seems to be no value in making the reference anonymous.
Thirdly, the judgment of those men was swift and final. They are held in the earth for future judgment but so are all the responsible dead. Peter uses the unusual word tartarus for “hell” while the LXX record of Numbers 16 uses hades. If an allusion was intended, why not stay with the same significant word?
Option 2 — Pre-adamic angels
This view has the support of Brethren Thomas and Roberts and of quite a few in our community today. The idea assumes that angels come from a dispensation predating the Adamic creation. The suggestion is that the angels who sinned did so in a particularly grievous manner by forsaking the community to which they belonged. They received some recompense for their evil deed but will eventually face judgment by Christ.
It is said to be fitting that Christ will judge these sinning angels, for he was made lower than angels but raised above them because of his obedience. Now, as one who is above the angels, being titled the firstborn of all creation (Col. 1:16; I Peter 1:12), the angels do his bidding.
Problems with option 2
First of all, we have to assume there was a pre-Adamic population on the earth. (We believe there was but do not feel it can be proved.)
Human nature (possessed by Christ and ourselves) is inherited from Adam by birth; in what way could Christ rightly execute judgment upon someone whose trials may have resulted from a different natural bias? Christ had to be of our nature, “touched with the feeling of our infirmities,” “to be a faithful and merciful high priest.” How could he relate to the pre-adamic angelic race?
The basic premise of judgment is that the righteous and the wicked shall stand together. Would it be consistent to raise the remnant of the angelic race and judge them along with human beings?
Finally, it does not seem logical that an event of such importance could have existed since Adam without any other reference being made to it.
Option 3 — Reference to Pseudo-Enoch
Let’s go back to our original premise. Among the ecclesia is a group of brethren, perhaps Jews, who are highly respected, being learned in the Bible and other contemporary literature.
Perhaps these men respected the writings of pseudo-Enoch, a non-inspired writing composed from 200 B.C. to 100 A.D. which deals at length with fallen angels and their various misdeeds. Following are some examples from a section probably written about 200 B.C.:
“In those days, when the children of men had multiplied, it happened that there were born unto them handsome and beautiful daughters. And the angels, the children of heaven, saw them and desired them; and they said to one another, ‘Come, let us choose wives for ourselves from among the daughters of men and beget us children’…they all responded to him…and they were altogether two hundred; and they descended into Ardor, which is the summit of Hermon” (I Enoch 6:1-7).
“And Azazel (an angel) taught the people (the art of) making swords and knives…and there were many wicked ones and they committed adultery and erred, and all their conduct became corrupt” (I Enoch 8:1-3).
“And he made a hole in the desert…and cast Azazel there…in order that he may be sent into the fire on the great day of judgment…bind them (angels that sinned) for seventy generations until the eternal judgment is concluded. In those days, they will lead them into the bottom of the fire…in the prison (where) they will be locked up forever” (I Enoch 10:2-7, 11-22).
“Then Urael, (one) of the holy angels who was with me, responded and said to me, ‘Enoch, why are you afraid like this?’ (I answered and said), ‘I am frightened because of this terrible place…’ And he said unto me, ‘This place is the prison house of the angels: they are detained here forever” ‘ (I Enoch 21:9-10).
If these false brethren accepted the writings of I Enoch, then Peter and Jude may have alluded to them to reinforce the point God does not spare anyone who practices wickedness. If God would not spare angels who sinned, how much more could these sinning teachers expect to face punishment.
Compare Jude 14,15
The wording of I Enoch 1:9 is similar to that of Jude 14,15: “Behold, he will arrive with ten million of the holy ones in order to execute judgment upon them all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which sinners and the wicked ones committed against him.”
Is Jude quoting from I Enoch or is he quoting from Enoch (Gen. 4:15) himself? If he is quoting from I Enoch, is he citing a passage which firmly supports in principle what God will, in fact, do, for God will indeed judge those who have forsaken His principles.
Problems with option 3
An objection to this option is that I Enoch was not part of scripture and obviously is filled with error. The Lord used erroneous contemporary beliefs, however, such as Abraham’s bosom and Beelzebub, the prince of the devils, to reinforce right points.
Another objection is that most Bible readers over the centuries would have no way of rightly understanding the references until the books of pseudo-Enoch became available. Yet there is much prophecy that we do not rightly understand until the events actually occur.
It would be interesting indeed if the “angels which sinned” is an allusion to false writings to condemn false teachers who would meet the end portrayed in the books they wrongly believed.
The Origin of the Organic World – Part One