Jude 7

Since the author of this epistle was the brother of James, this would make him the half brother of our Lord Jesus Christ (see Mark 6:3). Our Lord’s brothers in the flesh did not believe in Him while He was ministering (John 7:5). But after the resurrection, James was converted (see 1 Cor. 15:7), and we have every reason to believe that Jude was also saved at that time. Acts 1: informs us that “his brethren” were part of the praying group that was awaiting the Holy Spirit; 1 Corinthians 9: states that “the brethren of the Lord” were known in the early church.

So much for the identification of the author. Why did Jude write this letter? To warn his readers that the apostates were already on the scene! Peter had prophesied that they would come (2 Peter 2:1–3; 3:3ff.), and his prophecy had been fulfilled. Apparently Jude wrote to the same believers who had received Peter’s letters, intending to stir them up and remind them to take Peter’s warnings to heart. You will discover a number of parallels between Jude and 2 Peter as you study this fascinating but neglected letter.

He wrote to “exhort” them (Jude 3). In the Greek language, this word was used to describe a general giving orders to the army; hence the atmosphere of this letter is “military.” Jude had started to write a quiet devotional letter about salvation, but the Spirit led him to put down his harp and sound the trumpet! The epistle of Jude is a call to arms.

Like the apostle Peter, Jude reached back into Old Testament history and gave three examples of God’s victory over those who had resisted his authority and turned from the truth. Peter referred to the fallen angels, Noah, and Lot (2 Peter 2:4–9) and followed the historical order. He also emphasized God’s deliverance of the righteous as well as His judgment of the ungodly. Jude, however, did not mention Noah and the flood, but instead used the nation Israel as his example.

The point Jude was making is that God judges apostates. Therefore, the false teachers who had crept into the church would also one day be judged. Their seeming success would not last; God would have the last word.

Israel (v. 5). Both Paul (1 Cor. 10) and the author of Hebrews (Heb. 3–4) used the experiences of Israel to illustrate important spiritual truths. The nation was delivered from Egypt by the power of God and brought to the border of the Promised Land. But the people were afraid and did not have the faith to enter in and possess the land (see Num. 13–14). Moses, Joshua, and Caleb tried to encourage the people to obey God by faith, but the people refused. In fact, the leaders of the tribes even wanted to organize and go back to Egypt, the place of bondage!

This was rebellion against the will and the Word of God, and God cannot tolerate rebellion. As a result, everybody in the camp twenty years and older was destined to die at some time in the next forty years. Their unbelief led to their extermination.

Keep in mind that Jude was using a historical event as an illustration, and we must not press every detail. The entire nation was delivered from Egypt, but that does not mean that each individual was personally saved through faith in the Lord. The main point of the account is that privileges bring responsibilities, and God cannot lightly pass over the sins of His people. If any of Jude’s readers dared to follow the false teachers, they too would face the discipline of God. “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12).

The fallen angels (v. 6). We studied this illustration in 2 Peter 2:4, but Jude seems to add a new dimension to it by associating the fall of the angels with the destruction of Sodom and Gomorrah (Jude 7, “even as … in like manner”). Some Bible students believe that Jude was teaching not only a revolt of the angels against God, but also an invasion of earth by these fallen angels. They point to Genesis 6:1–4 and claim that “the sons of God” were fallen angels who assumed human bodies, cohabited with the daughters of men, and produced a race of giants on the earth. This was one reason that God sent the flood.

As attractive and popular as this view is, I must confess that I have a difficult time accepting it. It is true that “the sons of God” is a title for angels (Job 1:6; 2:1; 38:7), but always for unfallen angels. Would the Holy Spirit, writing through Moses, call rebellious angels “the sons of God”? I doubt it.

My second problem is that angels are spirits and do not have bodies. In the Old Testament record, we do read of angels who appeared in human form, but this was not incarnation. How could a spirit being have a physical relationship with a woman, even if that being assumed a temporary body of some kind? Our Lord taught that the angels were sexless (Matt. 22:30).

Third, it appears that God sent the flood because of what man did, not what angels did. “My Spirit shall not always strive with man… And God saw that the wickedness of man was great in the earth… And it repented [grieved] the Lord that he had made man on the earth” (Gen. 6:3, 5–6, italics mine). If this “fallen angel” view is correct. God should have repented that He created the angels!

Fourth, the phrases “even as” and “in like manner” in Genesis 6: need not be interpreted to say that the angels did what the Sodomites did, namely, “going after strange flesh.” Notice the grammatical connections in the verse, and you will get the message: “Even as Sodom and Gomorrah… in like manner… are set forth for an example.” The angels are an example of God’s judgment and so are Sodom and Gomorrah.

I might add that Genesis 6: presents a strong argument against the view that fallen angels cohabited with women and produced a race of giants. “There were giants in the earth in those days; and also after that” (italics mine). This would mean that a second invasion of fallen angels had to take place! We have no record of this in Scripture.

Finally, both Peter and Jude state clearly that these rebellious angels are chained in darkness and reserved for judgment. They would have to have invaded the earth prior to being arrested and chained by God. We wonder why God would have permitted them to “run loose” long enough to get the women into sin and help to cause the great flood. The whole explanation, though held by teachers whom I respect, to me seems a bit fantastic. The simplest explanation of Genesis 6 is that the godly line of Seth (“the sons of God”) began to mingle with the ungodly line of Cain, and this broke down the walls of separation, resulting in compromise and eventually degrading sin. But regardless of which interpretation you accept, keep the main lesson in mind: the angels rebelled and were punished for their rebellion.

Sodom and Gomorrah (v. 7). Both Peter and Jude state that God made these cities an example to warn the ungodly that God does indeed judge sin (see 2 Peter 2:6). When you combine their descriptions, you discover that the citizens of Sodom and Gomorrah (and the other cities involved) were: ungodly, filthy, wicked, unlawful, unjust, and given over to fornication. They did not occasionally commit unnatural sexual sins; they indulged in them and gave themselves over to the pursuit of lust. The Greek verb is intensive: “to indulge in excessive immorality.” This was their way of life—and death!

Strange flesh means “different flesh.” The bent of their life was constantly downward, indulging in unnatural acts (see Rom. 1:24–27). Those who hold the “fallen angel” interpretation of Genesis 6 make the “strange flesh” refer to angels in human form, but when did the angels invade Sodom and Gomorrah? And, if fallen angels are meant, how can their sin and the sin of the Sodomites apply to us today, for we have no fallen angels to tempt or seduce us? Indeed, the men at Lot’s door did want to engage in homosexual activity with his angelic guests, but the Sodomites did not know they were angels. Another possibility is that the Sodomites were guilty not only of unnatural sex with each other, but also with animals, which would be “strange flesh.” Both homosexuality and bestiality are condemned by God (Lev. 18:22–25).

These cities were set forth by God as an example and warning to ungodly people today. The verb set forth means “to expose openly to public view.” (Interestingly enough, the word was used to describe a corpse lying in state!) But the cities of the plain are not today in public view. It is generally agreed among archeologists that Sodom and Gomorrah are buried under the southern end of the Dead Sea. How, then, do they serve as an example? In the pages of the Word of God. No one can read Genesis 18–19 without clearly seeing God’s hatred for sin and, at the same time, His patience and willingness to postpone judgment. This certainly ties in with Peter’s explanation for God’s seeming delay in fulfilling the promise of Christ’s return (2 Peter 3:8ff.).

The sin of Israel was rebellious unbelief (Heb. 3:12). The sin of the angels was rebellion against the throne of God. The sin of Sodom and Gomorrah was indulging in unnatural lust. Unbelief, rebellion against authority, and sensual indulgence were sins characteristic of the false teachers. The conclusion is obvious: the apostates will be judged. But, meanwhile, God’s soldiers must stay on duty and see to it that these false teachers do not creep into the ranks and start to lead people astray. “Take heed unto thyself, and unto the doctrine” (1 Tim. 4:16).

What can we do practically to oppose the enemy and maintain the purity and unity of the church? For one thing, we must know the Word of God and have the courage to defend it. Every local church ought to be a Bible institute, and every Christian ought to be a Bible student. The pulpit needs to declare positive truth as well as denounce error.

Second, we must “watch and pray.” The enemy is already here and we dare not go to sleep! Spiritual leaders in local congregations need to be alert as they interview candidates for baptism and church membership. Committees need to seek the mind of Christ as they appoint Sunday school teachers, youth sponsors, and other church leaders. Congregations must exercise discernment as they select officers.

Third, congregations and members must be careful where they send their money. “Should you help the wicked and love those who hate the Lord?” (see 2 Chron. 19:2).

Finally, we must have the courage to maintain a position of biblical separation from those who deny Christ and the fundamental doctrines of the Word (Rom. 16:17–20; 2 Tim. 2:15ff.; 2 John 6–11). This does not mean that we separate from fellow believers over minor doctrinal differences, or that we practice “guilt by association.” God’s true army needs to stand together in the battle for truth.

Have you heeded the call to arms?