JUDE 7-8

In these verses, Jude proceeds to describe the actions of those “ungodly men”mentioned in v. 4. He compares their immorality, unnatural lusts, and lack of respect for spiritual authorities such as angels with the deeds of the inhabitants of Sodom and Gomorrah. Therefore the just fate prepared for them all is everlasting punishment in fire.

Jude 7

The main interpretation issue in this verse concerns the exact nature of the “unnatural lust” (“going after alien flesh” in KJV) exhibited by both the Sodomites and Jude's enemies. Translators are by no means in agreement, as you can see by the following statements:

    The notes in the Jerusalem Bible point to the fact that in v. 8 these men these men are said to “disregard authority.” “Thus, the unnatural fornication of Sodom was lusting after angels instead of humans – not a reference to homosexuality.”

    In stark contrast, The Living Bible reads, “And don't forget the cities of Sodom and Gomorrah and their neighboring towns, all full of lust of every kind including lust of men for other men.”

    The JB Phillips paraphrase reads, “gave themselves up to sexual immorality and perversion.”

The opinions of commentators similarly disagree with one another:

    “Went after strange flesh...may be linked with the reference in v. 6 to Gn. 6, because the sin of the men of Sodom (Gn. 18:20) reached its peak when they sought intercourse with the two angels sent to Lot (Gn. 19:5).” (Wheaton)

    Shogren states that “among the later New Testament writings, the interpretation of Jude 7 (cf. 2 Pet. 2:6) is much contested...The reference is clearly to Genesis 19:1-29, where the Sodomites sought sex with two male angelic visiotrs...Does heteras ('different, strange') mean that the 'flesh' the Sodomites sought was angelic (i.e., nonhuman rather than homosexual)?...the angelic dimension may be a submotif in the Sodomites' same-sex lust, given the charge of 'defilement of the flesh' in Jude 8 (cf. Jude 23).” Thus, he feels that the two major interpretations can be combined somewhat.

    Harvey and Towner cite Countryman, who feels that “Jude is specifically denouncing the false teachers' claims to hold authority over angelic beings precisely by means of having sexual intercourse with them and so humiliating them.” Few commentators have followed his lead in this understanding.

    Davids, on the other hand, states, “The concept of liberty in Christ and the treating of all female believers as sisters could lead to self-justified sexual encounters.” This highly unlikely view of v. 7 appears to totally ignore the immediate context of Jude's words.

Others characterize the main sin of the Sodomites as lack of hospitality, which may be true but hardly covers the seriousness of their intended actions. Personally, attempted rape appears to be a much more likely description of their intent, whether the object of their lust was directed toward other men, angelic beings, or women is not really the root issue.

Recapping the three examples Jude has provided as examples of the false teachers' sins, we have the following comments:

    M.Green: “The same two characteristics of lust and pride are found here, as in the two earlier examples he has given. In addition, the unnaturalness of their conduct is stressed.”

    Harvey and Towner: “While we could wish for more clarity from Jude on the nature of the sin (see Rom. 1:26-27), the dual impact of the two successive sin types and their interconnection ('in the same way') suggests sexual sin of a blatant and outrageous type but whether same-gender sexual relations is envisioned is uncertain.” These commentators are only talking about the relationship between the last two examples. However, the sinning angels in the first example (see v. 6) can similarly be described.

    Pentacost: “These three actions reveal their inner attitudes of physical immorality (cf. Rom. 1:24,26-27; Eph. 4:19), intellectual insubordination, and spiritual irreverance.”

Jude 8

There are a couple of interpretive cruxes in this verse. The first involves the description of the false teachers as “dreamers.” What exactly does that mean?

    “The phrase 'these dreamers' may suggest that these men claimed their actions were justified by certain visions they had received. Cf. Dt. 13:1-5.” (Payne)

    “The intruders apparently claim to experience revelatory dreams.” (Tiller)

    Neyrey says that “here we should understand 'dreamers' as a negative label such as Joseph's brothers used to criticize him (Gen. 37:19). Philo occasionally associates dreams with honor claims and vainglory, which suggests a plausible interpretation that Jude's 'dreamers' claimed honor or knowledge or legitimation because of their access to heavenly secrets.”

    Reicke states that “they are hypnotized or blinded and do not know what they are doing.”

    “The authority for these opponents is their own visionary experiences (Jude 8). Jude's rhetorical statement that they are merely psychikoi (lit. 'soulish'; i.e., functioning at a natural, human level)...is probably countering their claim to prophetic inspiration.” (Shogren)

As another charge against them, Jude says that these men also insult the glorious ones. Here is what some scholars have said regarding this sin:

    Wheaton: “Defile...reject...revile set out the three basic charges against them: they teach and practice immorality, they spurn the authority of God, and they speak evil of angels.”

    Neyrey notes that “flouting authority of the glorious ones” could refer to (1) human authorities, (2) angels, (3) God or (4) Christ. He feels they insult angels by “espousing an overly realized eschatology in which all judgment, including a role for the angels, is rejected.”

    “If the 'glories' of Jude 8 are the angels involved with giving the law (as many interpreters assert), the 'insult' of the adversaries is that they do not keep part of the law.” (Sumney)

    Whatever the exact nature of these men's sins, their ultimate fate is not at all in doubt. As Shogren puts it, “Jude 7 contains the threat of 'eternal fire' for the apostates. This was the 'eternal fire' that destroyed Sodom, which fire was thought to burn perpetually. It is not said whether the wicked feel its pain forever.” Those words open up another can of worms concerning eternal punishment. But since I have already dealt with that issue in several posts on “Annihilationism,” I will not review that issue here.

Jude 7-8 (1984)