<p>1:6- see on 2 Pet. 2:4.</p><p><i>And the angels which did not keep to their own domain, who left their proper abode, He has kept in everlasting bonds, under darkness, to the judgment of the great day</i>- The simple point was that although judgment had been passed upon these individuals, it had not yet been executed in practice. But this was no reason to think that it would not be. The false teachers seemed to be arguing that future judgment for sin was not going to happen; see on :5.</p><p>There seems to be the implication in Heb. 9:23 that the Lord's sacrifice somehow cleansed the Angels. We have to emphasize that there were no sinful Angels in Haven at the time of Christ's sacrifice, and probably never have been. However, we have to bear in mind that &quot;His Angels He charged with folly&quot; (Job 4:18); &quot;The Heavens are not clean in His sight&quot; (Job 15:15), and also the possibility that the &quot;Angels that sinned&quot; (Jude 6; 2 Peter 2:4) were actual Angels before the present creation. This was a view supported by John Thomas; the fact that there are such strong connections between these Angels and the princes associated with Korah's rebellion does not mean that his view is necessarily wrong.</p><p>Jude's other historical examples are capable of being interpreted with reference to more than one past incident, not all of which are recorded in Scripture. Thus the dispute about the body of Moses (Jude 9) could refer to the Samaritans disputing about the people of Israel or Joshua the High Priest (see Zech. 3), or it could refer&nbsp;equally&nbsp;to Michael the Archangel, the Angel of Israel, who buried Moses body, disputing with a group of Israelites who wanted to have Moses' body travelling with them, as those of Joseph and the patriarchs did (Acts 7:15,16 RV). Similarly Jude 14 talks of an incident concerning Enoch which is not detailed in the Bible (cp. Jannes and Jambres in 2 Tim. 3:8 too).</p><p>Thus there is no reason why &quot;the Angels which kept not their first estate&quot; of Jude and 2 Peter should not refer to &quot;Angels that sinned&quot; before creation as well as to Korah's company of Num. 16. Psalm 103 is praise for God's forgiveness and mercy to sin. David concludes it by asking the Angels especially to praise God for this (Ps. 103:19-21)- which would be fitting if they too had benefited in the past from God's mercy towards sin.&nbsp; The fact that the Angels had crowns when they are symbolized by the elders in Rev. 4:10 suggests that they had won them through overcoming some kind of tribulation. See on 1 Cor. 6:3; Heb. 9:23.</p>