Jude 1:7 just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire: hos Sodoma kai Gomorrha kai ai peri autas poleis ton homoion tropon toutois ekporneusasai (AAPFPN) kai apelthousai (AAPFPN) opiso sarkos heteras prokeintai (3PPMI) deigma puros aioniou diken hupechousai (PAPFPN) just as = Ge 13:13; 18:20; 19:24-26; Dt 29:23; Isa 1:9; 13:19; Jer 20:16; 50:40; La 4:6; Ezek 16:49,50; Hos 11:8; Amos 4:11; Luke 17:29 strange = Ge 19:5; Ro 1:26,27; 1Co 6:9 are = Mt 11:24; 2Pe 2:6 eternal = Dt 29:23; Isa 33:14; Mt 25:41; Mk 9:43, 44, 45, 46, 47, 48, 49 Barclay - Just so Sodom and Gomorrah and the surrounding cities, who in the same way as these took their fill of sexual sin and strayed after perverted sexual immorality, are a warning by the way in which they paid the penalty of eternal fire. Wuest - Just as Sodom and Gomorrah and the cities about them, in like manner to these, having given themselves out and out to fornication and having gone off to a different kind of flesh, are set forth as an exhibit, undergoing the punishment of everlasting fire. 2Peter 2:6-10 (note) - and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter; and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men (for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, and especially those who indulge the flesh in its corrupt desires and despise authority. Daring, self-willed, they do not tremble when they revile angelic majesties, Just as (Even as) (hos) denotes a close comparison with the angels in Jude 1:5-6. "Like the angels before them, they gave themselves over to immorality. Like the angels before them, they too went after strange flesh." (Tony Garland - Jude 1:5-8 - Departing from God's Design) Sodom and Gomorrah (Ge 13:10, 18:20,19:1, 4-5, 29, Lv 18:22, 20:13) - The destruction of these cities at the SE corner of the Dead Sea is used over 20x as an illustration of God’s judgment during the days of Abraham and Lot (cf. Ge 18:22–19:29). This destruction was in view of their apostasy, since it occurred about 450 yrs after the Flood, when at least one of Noah’s sons, Shem (Ge 11:10,11) was still living. Since this was only 100 years after Noah’s death (Ge 9:28), people would have known about the message of righteousness and judgment from God which Noah preached, and which they rejected. "The names of “Sodom and Gomorrah” (are) proverbial for gross immorality. This is illustrated by the fact that some Jew or Christian “some time before the eruption of A.D. 79, scribbled on a wall in Pompeii ‘SODOMA GOMORRA.’" (Hiebert) Sodom - 49x in 48v in Old and New Testaments - Ge 10:19; 13:10, 12-13; 14:2, 8, 10-12, 17, 22" class="scriptRef">21-22; 18:16, 20, 22, 26; 19:1, 4, 24, 28; Dt 29:23; 32:32; 1Kgs 22:46; Isa 1:9-10; 3:9; 13:19; Jer 23:14; 49:18; 50:40; Lam 4:6; Ezek 16:46, 48f, 53, 55-56; Amos 4:11; Zeph 2:9; Mt 10:15; 11:23-24; Luke 10:12; 17:29; Ro 9:29; 2Pe 2:6; Jude 1:7; Rev 11:8 Gomorrah - 23x in 23v in Old and New Testaments - Ge 10:19; 13:10; 14:2, 8, 10f; 18:20; 19:24, 28; Dt 29:23; 32:32; Isa 1:9f; 13:19; Jer 23:14; 49:18; 50:40; Amos 4:11; Zeph 2:9; Mt 10:15; Ro 9:29; 2Pet 2:6; Jude 1:7 And the cities around them (See Dt 29:23; 8" class="scriptRef">Hos 11:8; Ge 14:2, 8, 19:19–22) - There were apparently a total of 5 cities which stresses the universality of the debauchery in this region. = Admah, Zeboiim, and Zoar, the latter being spared the disaster. Related Resource - What was the sin of Sodom and Gomorrah? Barclay - Sir George Adam Smith in The Historical Geography of the Holy Land points out that no incident in history ever made such an impression on the Jewish people, and that Sodom and Gomorrah are time and time again used in Scripture as the examples par excellence of the sin of man and the judgment of God; they are so used even by Jesus himself (Deuteronomy 29:23; Deuteronomy 32:32; Amos 4:11; Isaiah 1:9; Isaiah 3:9; Isaiah 13:19; Jeremiah 23:14; Jeremiah 49:18; Jeremiah 50:40; Zephaniah 2:9; Lamentations 4:6; Ezekiel 16:46; Ezekiel 16:49; Ezekiel 16:53; Ezekiel 16:55; Matthew 10:15; Matthew 11:24; Luke 10:12; Luke 17:29; Romans 9:29; 2 Peter 2:6; Revelation 11:8). "The glare of Sodom and Gomorrah is flung down the whole length of Scripture history."...The sin of Sodom is one of the most horrible stories in history. Ryle has called it a "repulsive incident."...This disaster was localized in the dreadful desert in the region of the Dead Sea, a region which Sir George Adam Smith calls, "This awful hollow, this bit of the infernal regions come to the surface, this hell with the sun shining into it."...Jude is insisting that they should remember that sin and judgment go hand in hand, and that they should repent in time. (Jude - Barclay's Daily Study Bible) Since they in the same way as these - Who is these? In context this has to refer to the rebellious angels in Jude 1:6. In the same way (3668)(homoios from hómoios = like, resembling) means similarly, likewise, of equal degree or manner and denoting perfect agreement. In most of the NT uses homoios conveys the sense of "to do likewise". Hiebert - This connection with the men of Sodom throws additional light on the sin of these angels. Both groups were guilty of lusting after forbidden things and violating the divinely established order to satisfy their lust. The sin of both was sexual in nature; yet, as “in like manner” implies, their sins were not identical. Ward observes, “The sin of the angels was fornication; that of the cities of Sodom and Gomorrah was homosexuality (cf. Ro. 1:27).” Both were guilty of going after “strange flesh” (sarkos heteras). (Second Peter-Jude: An Expositional Commentary by D. Edmond Hiebert) Gross immorality (1608) (ekporneuo from ek = out or from + porneuo = commit fornication or lewdness) means to be to be utterly unchaste. To give self over to fornication and indulge in flagrant immorality. The force of ek is out and out and depicts the Sodomites as giving themselves up utterly to fornication. The inhabitants of these depraved cities have made "an “out and out surrender to” extravagant sexual lust....Ge 19:5–9 clearly portrays the sin of the Sodomites as homosexuality. They were thoroughly committed to its practice." (Hiebert) Ezekiel 16:49-50 explains Sodom's sin was not solely sexual debauchery... Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance (PRIDE), abundant food and careless ease, but she did not help the poor and needy (SELFISHNESS, LACK OF COMPASSION). Thus they were haughty (PRIDE - Heb = gabah = to be high, exalted, speaking of pride) and committed abominations (Hebrew = toebah; Lxx = anomema in plural = iniquities; lawless actions ) before Me. Therefore I removed them when I saw it. Comment: Note that toebah translated abominations refers to something that is morally disgusting and is also used in Lev 18:22 to describe homosexuality. Went (565)(aperchomai from apó = separation + érchomai = come or go) literally means to go away or to depart, but here used in a metaphorical sense. "The force of apo- is away; turning away from purity, and going after strange flesh." (Vincent) Aperchomai is an aorist participle indicating "having gone." Aperchomai is found in combination with opiso (= after, a position behind, back) in Mk 1:20 (James and John leaving their father and going after Jesus) and Jn 12:19 ("The world is gone after him"). "The compound expression “went after” (apechomai opisō) indicates a departure from the established order in nature to follow a practice contrary to nature. Deserting the established male-female relationship, they deliberately pursued a relationship with “strange flesh” (sarkos heteras, literally, “other flesh”); that is, they followed a course of action in conjugal matters other than that prescribed by God." (Hiebert) Strange flesh (sarx) - Strange is heteros ~ flesh of a different kind. (Cp 2Pe 2:10-note; Ro 1:27-note; Lev 18:22-23) See lengthy explanatory not on strange flesh ("Unnatural desire" = NET) = NET Note #35 on "Strange Flesh" in Jude 1:7. A WARNING TO ALL WHO REJECT CHRIST Are exhibited (4295) (prokeimai from pros = in front of + keimai = lie outstretched) means to be set before one or in front of. To be placed before the eyes so as to expose Here in Jude prokeimai refers to destroyed cities exhibited as an example for all to see. Prokeimai was used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight. As an example (1164)(deigma from deiknumi = to display or exhibit) means something which is held up to view as a warning. Deigma is used only in Jude 1:7 (3Macc 2:5 [mouseover for popup] uses paradeigma = a pattern of the thing to be executed -) where it presents the suffering of Sodom and Gomorrah as an example of the future suffering which is a consequence of God’s judgment (cf. 2Pe 2:6-note). Hiebert - Let it never be forgotten that Genesis 13:10, which describes it as “well watered everywhere,” was once true of this bleak and blasted area. The very character of the region is a timeless warning that evil will not triumph...“Suffering the punishment of eternal fire” points to the lasting retribution for such flagrant sin. The fire that destroyed the cities was a type of the fire of eternal punishment that will befall all rebels. (Second Peter and Jude An Expositional Commentary) In undergoing the punishment of eternal fire (Mt 3:12; 18:8; 25:41; Mk 9:43, 44, 46, 48; Lk 3:17; Rev 19:20; 20:14,15; 21:8) Sodom and Gomorrah illustrate God’s fire of earthly judgment (Rev 16:8,9; 20:9) but it was only a preview of the fire that will never be quenched throughout eternity in hell, the second death (Mk 9:48, Isa 66:24, Rev 20:6-note, Rev 20:14-15-note) for all rebellious hearts who reject Jesus as their Savior. The truth in passages such as Jude 1:7 should make believers overwhelmingly grateful, knowing we are in Jesus and are rescued from the wrath to come (1Th 1:10-note). And it should stimulate a deep compassion for the lost and an undying passion to share Christ with them (2Cor 5:18-21-note). It was said of D. L. Moody (see some of his classic sermons) that he never referred to Hell without tears. The amazing results of Moody's sermons likely would never have occurred had they not been inspired by the Holy Spirit and soaked in old Moody's heartfelt tears. Do you weep for those who stand on the edge of the abyss ever in danger of eternal fire and worst of all eternal separation from their Creator? (2Th 1:8-10) Punishment (KJV = vengeance) (1349) (dike) speaks of punishment on the basis of what is rightly deserved. This makes one recall the immutable divine law of sowing and reaping (Gal 6:7-note). Eternal fire - this exact phrase in NAS - 3x = Jude 1:7, Mt 18:8, Mt 25:41 (read for whom Hell was actually created!) See Jonathan Edwards "sobering" article: To Help Your Conception of What Hell Is Eternal (166)(aionios from aion) means existing at all times, perpetual, pertaining to an unlimited duration of time (Ro 1:20 - God's power, Mt 18:8 - God's place of judgment, Ro 16:26 - God's attribute). And the devil who deceived them was thrown into the Lake of Fire and brimstone, where the beast and the false prophet are also; and they will be tormented (see basanizo) day and night forever and ever. (Rev 20:10-note, see Isa 30:33) "A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Undergoing (KJV = suffering) (5254)(hupecho from hupó = under + écho = have) (Only here in NT) means literally to hold under, and so metaphorically to undergo, endure or experience something. "The participle is present tense, indicating that they are suffering to this day the punishment which came upon them in Lot's time." (Vincent)