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Commentary on Jude 1 verses 3–7
We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mar 16:15, Mar 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, Ti1 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, Sa2 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit - whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, Ti2 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (Th1 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.
II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men - a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi - of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.
III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jde 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem - for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?
Now what are these things which we Christians need to be put in remembrance of?
1.The destruction of the unbelieving Israelites in the wilderness, Jde 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.
2.We are here put in remembrance of the fall of the angels, Jde 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister - do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!
3.The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jde 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, Pe1 2:11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Psa 4:4.
Since the Son of God is always one and the same, He gives to those who believe on Him a well of water [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrah, “an example of the righteous judgment of God,” that all may know, “that every tree that bringeth not forth good fruit shall be cut down, and cast into the fire.”
"But the angels," he says, "that kept not their own pre-eminence," that, namely, which they received through advancement, "but left their own habitation," meaning, that is, the heaven and the stars, became, and are called apostates. "He hath reserved these to the judgment of the great day, in chains, under darkness." He means the place near the earth, that is, the dark air. Now he called "chains" the loss of the honour in which they had stood, and the lust of feeble things; since, bound by their own lust, they cannot be converted. "As Sodom and Gomorrha," he says.
Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.
As Sodom and Gomorrah, and the neighboring cities, etc. Because He had given an example of condemnation in those who solely deny the Sovereign and our Lord Jesus Christ, by recalling the ruin of the murmuring and unfaithful people in the desert, or those rising against the author of the wicked angels, so He gives an example of the punishment of those who turn the grace of our Lord Jesus Christ into licentiousness, recalling the burning of Sodom.
I want to remind you, when we know once that the Lord, after He had saved the people from Egypt, again destroyed those who did not believe: and that He kept the angels who did not keep their own position, but left their own dwelling, in eternal chains under darkness for the judgment of the great day. Just as Sodom and Gomorrah and the neighboring cities, which were similarly defiled with them through sexual immorality and pursued strange flesh, are set forth as an example, suffering the punishment of eternal fire.
After Jude spoke of the corruption of the impure Nicolaitans, Valentinians, and Marcionites, and as if by a certain branding he marked them out from their own foul filth, he also adds this: "after He had saved the people from Egypt," etc., indeed showing through these things that the same God is the author of both the Old and the New Testament: and not, as these wicked ones say, that there was one God of the Old Testament, vengeful and cruel, and another of the New, gentle and humane: and Jude also states that neither those who now sin will remain unpunished, just as neither did those who were brought out of Egypt.
For indeed, by the enormous power of God, and because of the oath made to their ancestors, God had freed them from the slavery and tyranny of Egypt: yet those who acted immorally did not remain unpunished, but they received deserving penalties; and it did them no good that God had been generous towards their ancestors: nor did the enormous evidence of signs presented for them have any effect: just as neither did the angels who had fallen, although they were formed by God and endowed with intellectual nature; nor did the Sodomites, because they dwelt with Lot.
But those who first crossed the Red Sea as if it were dry land, later became unbelievers and perished. Those who had indeed received the honor of angelic position, since they did not remain in their origin, but corrupted the gift given to them from the goodness of celestial life, were reserved and kept for judgment or condemnation on the day of great and intolerable punishment. For this also now signifies kept (τετήρηνε). According to what Christ said: "Who is prepared for the devil and his angels." (Matt. 25:41)
And certainly, the Sodomites are presented as a sign of the eternal fire that will receive them. "and pursued strange flesh," and committed fornication, that is, turning aside, which means to engage in prostitution (πορνεύειν). But strange flesh refers to male flesh, which does not benefit the union that is for the sake of generation. For the flesh that engages in union is the flesh of a woman, according to what was said by the first parent: "Bone of my bones and flesh of my flesh." (Gen. 2:23)
The flesh of men, however, is strange, I say, from sexual intercourse. Although in a woman, indeed joined by the laws to one man, her flesh is her own and moral: but that which is poured out and public is foreign and strange, and left almost to the atonement of male wickedness. But when Jude had set forth these examples, he left it to the listener to understand what followed from them. What is that? To bear what follows from it. If, therefore, he has so destroyed these, not satisfied by their previous happiness, does he now allow these to act immorally and lustfully, when the Son of God came into the world for men and suffered injuries and afflictions for them? No one would ever say this. For although he is kind and compassionate, yet he is also truly just: and for the sake of true justice, he did not spare those who have sinned (2 Peter 2:4): but for the sake of kindness, he introduced harlots and tax collectors into the kingdom (Matt. 21:31). Since it was thus necessary that the discourse should promise, he himself omitted it, for the reason we have mentioned.
Or also speaking in a similar manner with blessed Peter, when he said: "For if God did not spare the angels who sinned," etc. (2 Peter 2:4) And indeed it has been said of these things.
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SUMMARY
Jude 1:7 presents the catastrophic judgment of Sodom and Gomorrah, along with surrounding cities, as a stark and enduring warning against egregious sexual immorality and rebellion against God's created order. Their historical destruction by fire serves as a vivid illustration of divine justice, foreshadowing the eternal consequences awaiting those who persist in unrepentant sin, thereby underscoring the severity of God's wrath against ungodliness and perversion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jude 1:7 employs several powerful literary devices to convey its urgent message. The primary device is Analogy or Comparison, as Jude explicitly links the fate of Sodom and Gomorrah to the judgment awaiting the false teachers. This creates a strong rhetorical effect, leveraging a well-known historical event to underscore the certainty and severity of future divine wrath. Symbolism is evident in the "eternal fire," which, while rooted in the literal destruction of the cities by fire, transcends a mere physical event to symbolize unending divine judgment and punishment. This fire is not just a destructive force but a representation of God's consuming holiness and righteous anger against sin. Furthermore, the verse uses Foreshadowing, as the temporal destruction of Sodom and Gomorrah serves as a prefigurement of the ultimate, eternal judgment that awaits the ungodly. The historical event becomes a prophetic type, pointing to a future spiritual reality. The language used, particularly "giving themselves over" and "strange flesh," also employs Emotive Language to evoke a sense of moral revulsion and highlight the extreme nature of their sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jude 1:7 serves as a profound theological anchor, reinforcing the unchangeable reality of God's holy character and His unwavering justice. It underscores that God is not merely a loving Father but also a righteous Judge who will not tolerate persistent and egregious rebellion, particularly when it involves a perversion of His created order. The specific mention of "strange flesh" highlights the biblical emphasis on the sanctity of human sexuality as designed by God, revealing His abhorrence for deviations from this design. The "eternal fire" points to the terrifying reality of eschatological judgment, reminding humanity that the consequences of unrepentant sin extend beyond this temporal life into an eternal state of divine retribution. This verse thus stands as a stark warning, calling all to repentance and adherence to God's moral standards, lest they face a similar, but eternal, fate.
REFLECTION AND APPLICATION
Jude 1:7 is a sobering reminder that God's justice is not an abstract concept but a terrifying reality for those who defiantly reject His ways. For believers, this verse serves as a powerful call to holiness and discernment. In a world increasingly normalizing sexual immorality and redefining moral boundaries, the example of Sodom and Gomorrah compels us to stand firm on biblical truth, to pursue purity in our own lives, and to guard against the subtle influences of apostasy and perversion within the church. It reminds us that God's standards are immutable, and His judgment is certain. Furthermore, this passage should ignite within us a deep compassion for the lost, compelling us to share the Gospel with urgency, knowing that the "vengeance of eternal fire" is a real and terrifying prospect for those who do not find refuge in Christ. It challenges us to examine our own lives, ensuring that we are not "giving ourselves over" to any form of sin, but rather living lives that honor God and reflect His righteousness.
Questions for Reflection
FAQ
What does "strange flesh" specifically refer to in Jude 1:7?
Answer: In Jude 1:7, "strange flesh" (Greek: héteros sárx) refers specifically to sexual desires and acts that are unnatural and contrary to God's created design for human sexuality. While "fornication" is a broader term for illicit sexual activity, "strange flesh" points to a distinct kind of sexual perversion. In the context of the Sodom and Gomorrah narrative in Genesis 19, it clearly refers to homosexual acts, as the men of Sodom sought to engage in sexual relations with Lot's male angelic visitors. This phrase emphasizes that their sin was not merely illicit but profoundly abnormal and a violation of the natural order established by God for sexual relations between male and female within marriage.
CHRIST-CENTERED FULFILLMENT
While Jude 1:7 starkly portrays God's judgment against sin, particularly sexual perversion and rebellion, its ultimate fulfillment and resolution are found in Jesus Christ. The "vengeance of eternal fire" that Sodom and Gomorrah suffered foreshadows the final, eternal judgment that awaits all who reject God's authority and persist in unrepentant sin. However, Christ Himself is the one who bears this judgment on behalf of humanity. On the cross, Jesus became the ultimate sacrifice, enduring the wrath and "vengeance" of God that we deserved for our own sins, including sexual immorality and rebellion (Romans 5:8). He is the Lamb of God who takes away the sin of the world (John 1:29), offering an escape from the "eternal fire" through faith in His atoning work. For those who turn from their "strange flesh" and "fornication" and embrace Christ, there is no condemnation (Romans 8:1). Instead, they receive forgiveness, new life, and the promise of eternal life, not eternal fire. Thus, the terrifying warning of Sodom and Gomorrah serves to magnify the glorious grace and salvation offered uniquely through Jesus, who delivers us from the coming wrath (1 Thessalonians 1:10).