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INTRODUCTION

One cannot ignore the fact that Jude 7 and 2 Peter 2:6-7 have always shined a negative light on the homoerotic nature of the Sodom account.  The negative interpretation of the Sodom account by these two New Testament texts shows that the pro-LGBTQ faction is wrong to discard Leviticus 18:22 and Leviticus 20:13 from the Bible for the 21st Century.

JUDE 7 CONDEMNS HOMOSEXUAL PRACTICE

Early on in his letter, Jude warned his audience about certain ungodly people who were in their midst per Jude 3–4 (ESV), which reads:

3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4 For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.

Note that verse 4 describes the sensual nature of these people:

… who pervert the grace of our God into sensuality …

The ESV translates the Greek verb metatithentes as “who pervert” and it means “to cause a change of state, with emphasis upon the difference in the resulting state—‘to change to, to turn into, to cause to be different from, to transform’.”  See Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 155). New York: United Bible Societies.  It appears that the persons “who pervert” were still active when Jude wrote his letter. 

The ESV translates the Greek noun aselgeia as “sensuality” and it means behavior completely lacking in moral restraint, usually with the implication of sexual licentiousness—‘licentious behavior, extreme immorality.  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 770).   Another lexicon (Arndt et al. (3rd ed., p. 141) ) reads:

lack of self-constraint which involves one in conduct that violates all bounds of what is socially acceptable, self-abandonment.

Still another language resource (Mounce’s Complete Expository Dictionary of Old & New Testament Words (2006) Abingdon Press, Nashville, Tennessee) reads at p. 161:

aselgeia means “debauchery, lewdness, sensuality.”  It occurs most often in vice lists where it is connected to other sexual overindulgences …According to Peter aselgeia was one of the chief sins of Sodom and Gomorrah (2 Peter 2:7), …

There is no doubt that the “ungodly people” who came into the midst of Jude’s audience used grace as an excuse to practice sexual immorality.  This context is consistent with what Jude wrote in verse 6 and 7 (ESV) (boldfacing added):

6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day— 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.

Looking at verse 6, according to one commentator (Doskocil, B. (2010). The Epistle of Jude. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (pp. 1241–1242). Denton, TX: Grace Evangelical Society), verse 6 describes the situation of fallen angels (boldfacing added):

V 6. The second example of God’s temporal judgment on rebellion is the fallen angels of Genesis 6. Leaving their dwelling places in the heavens, they cohabitated with women (cf. Gen 6:1–6; 1 Pet 3:19–20; 2 Pet 2:4). This unnatural and perverted sexual union (Jude 7) produced a mixed race (angelic fathers and human mothers), who were called Nephilim, (“fallen ones,” Gen 6:4). This attempt to corrupt the purity of the human race, if successful, could have precluded the coming of Christ as the promised seed of the woman (Gen 3:15). These fallen angels are imprisoned in a place called Tartarus (2 Pet 2:4), held under darkness awaiting their final judgment in the lake of fire (Matt 25:41).

Another commentator (Schreiner, T. R. (2003). 1, 2 Peter, Jude (Vol. 37, pp. 447–448). Nashville: Broadman & Holman Publishers ) comments on verse 6:

We can be almost certain that Jude referred here to the sin of the angels in Gen 6:1–4. The sin the angels committed, according to the Jewish tradition, was sexual intercourse with the daughters of men. Apparently Jude also understood Gen 6:1–4 in the same way

After Jude wrote about the sexual sins of the fallen angels, in verse 7, he described the sexual misconduct, i.e. homosexual behavior, by those in Sodom and Gomorrah by the phrase:

… likewise indulged in sexual immorality and pursued unnatural desire, …

The ESV translates the Greek verb ekporneuō as “indulged in sexual immorality”and it means to engage in sexual immorality of any kind, often with the implication of prostitution—‘to engage in illicit sex, to commit fornication, sexual immorality, fornication, prostitution.’  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 770).  The ESV translates the Greek adjective heteros as “unnatural” and it is an idiom that means literally “to go after strange flesh.”  It also means to engage in unnatural sexual intercourse—‘to have homosexual intercourse.  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 771).

It is unmistakable that verse 7 refers to the homosexual sex of Sodom and Gomorrah.  This is in agreement with one commentator (Davids, P. H. (2006). The letters of 2 Peter and Jude (p. 52). Grand Rapids, MI: William B. Eerdmans Pub. Co.) who writes (boldfacing added):

Jude connects his charge to the previous discussion of the angels with the phrase “in a similar way” (ton homoion tropon toutois), indicating that the sin of the angels and the sin of these cities are similar. What Sodom and Gomorrah are charged with is giving themselves up to sexual immorality and perversion. The term for sexual immorality (ekporneuō) is a general term indicating any type of sexual intercourse outside of marriage. This is made specific by the following phrase that, more literally translated, reads, “departed after a different type of flesh.” Virtually all commentators agree that this refers to the incident in Gen 19:4–11, and most believe that this means the attempt at homosexual relations, that is, as Neyrey puts it, a violation of the laws of purity, which prohibited the mixing of things, even between the sexes (Deut 22:5, 9–11). Thus seeking sexual intercourse with a person of the same sex would be seeking a different type of flesh than that which one was supposed to seek.

Jude described the eternal damnation that results from the practice of homosexual sex when he wrote;

… serve as an example by undergoing a punishment of eternal fire.

The New Testament commentary in Jude 7 about the account of Sodom and Gomorrah in Genesis 19 condemns homosexual sex.

2 PETER 2:6-7 CONDEMNS HOMOSEXUAL SEX

The other New Testament commentary about the account of Sodom and Gomorrah is 2 Peter 2:6–8 (ESV), which reads:

6 if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; 7 and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked 8 (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard);

In the context of homosexual practice in Sodom and Gomorrah, Peter described the people in Sodom and Gomorrah in three ways.  First, he described them as “ungodly.”  The ESV translates the Greek adjective asebēs as “to the ungodly” and it means pertaining to living without regard for religious belief or practice—‘ungodly.  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 532).  

Second, he described them as engaging in sensual conduct of the wicked.  The ESV translates the Greek expression en aselgeia and “sensual” and it means, in the case of behavior, actions that are completely lacking in moral restraint, usually with the implication of sexual licentiousness—‘licentious behavior, extreme immorality.  See Louw et al. (electronic ed. of the 2nd edition, Vol. 1, p. 770).   The ESV translates the Greek noun anastrophē as “conduct” and it means to conduct oneself, with apparent focus upon overt daily behavior—‘to live, to conduct oneself, to behave, behavior, conduct.  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 503).  

Third, Peter described those practicing homosexual sex in Sodom and Gomorrah as carrying out lawless deeds.  The ESV translates anomos as “lawless” and it means to live lawlessly,’ pertaining to living without regard to law, in the sense of refusing to obey laws.  See Louw et al. (electronic ed. of the 2nd edition., Vol. 1, p. 757).

While any one of these descriptions is bad, Peter’s use of the combination reveals the level of moral lawlessness to which the people of Sodom and Gomorrah had sunk through their homosexual practice.  It is very apparent that the New Testament commentary in 2 Peter 2:6-7 on the account of Sodom and Gomorrah in Genesis 19 condemns the practice of homosexual sex.

CONCLUSION

The New Testament commentaries in Jude 7 and 2 Peter 2:6-8 about the account of Sodom and Gomorrah in Genesis 19 condemn homosexual practice.  This is one reason why the pro-LGBTQ faction is wrong to discard Leviticus 18:22 and Leviticus 20:13 from the Bible for the 21st Century.

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