SEV Biblia, Chapter 1:7
como Sodoma y Gomorra, y las ciudades vecinas, las cuales de la misma manera que ellos habían fornicado, y habían seguido desenfrenadamente la carne extraa, fueron puestas por ejemplo, habiendo recibido el juicio del fuego eterno.
Clarke's Bible Commentary - Jude 1:7
Verse 7. Even as Sodom and Gomorrha] What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down Jude 4. Are set forth for an example] Both of what God will do to such transgressors, and of the position laid down in Jude 4, viz., that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes.
Suffering the vengeance of eternal fire.] Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were totally and eternally destroyed; for as to their being rebuilt, that is impossible, seeing the very ground on which they stood is burned up, and the whole plain is now the immense lake Asphaltites. See my notes on Genesis 19.
The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word pur aiwnion signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, &c.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. ln either of these senses the word aiwniov, eternal, has its grammatical and proper meaning.
John Gill's Bible Commentary
Ver. 7. Even as Sodom and Gomorrha, and the cities about them , etc.] Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinners; and which, like that of the Israelites, and of the angels, was after great favours had been enjoyed: these places were delightfully situated, and very fruitful, as the garden of God; they were under a form of government, had kings over them, and had lately had a very great deliverance from the kings that carried them captive, being rescued by Abraham; they had a righteous Lot among them, who was a reprover in the gate, and Abraham made intercession for them with God.
But they in like manner giving themselves over to fornication ; not as the angels, who are not capable of sinning in such a manner; though the Jews make this to be a sin of theirs, and so interpret ( Genesis 6:2,4) f8 , but rather the Israelites, among whom this sin prevailed, ( 1 Corinthians 10:8); though it seems best of all to refer it to the false teachers that turned the grace of God into lasciviousness, and were very criminal this way; and then the sense is, that in like manner as they, the inhabitants of Sodom and Gomorrah, gave themselves over to the sin of fornication; wherefore these men might expect the same judgments that fell upon them, since their sin was alike; which sin is a work of the flesh, contrary to the law of God, is against the body, and attended with many evils; exposes to judgment here and hereafter, and unfits for the communion of the saints, and for the kingdom of heaven: and going after strange flesh ; or other flesh; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, as among the Papists and Mahometans; and arose from idleness and fulness of bread in Sodom, and was committed in the sight of God, with great impudence: their punishment follows, are set forth for an example ; being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh: suffering the vengeance of eternal fire ; which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say f10 , that the men of Sodom have no part or portion in the world to come, and shall not see the world to come.
And says R. Isaac, Sodom is judged nhygd anydb , with the judgment of hell f11 .
Matthew Henry Commentary
Verses 5-7 - Outward privileges, profession, and apparent conversion, could no secure those from the vengeance of God, who turned aside in unbelie and disobedience. The destruction of the unbelieving Israelites in the wilderness, shows that none ought to presume on their privileges. The had miracles as their daily bread; yet even they perished in unbelief A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the grea day; and shall fallen men escape it? Surely not. Consider this in du time. The destruction of Sodom is a loud warning to all, to take hee of, and flee from fleshly lusts that war against the soul, 1Pe 2:11 God is the same holy, just, pure Being now, as then. Stand in awe therefore, and sin not, Ps 4:4. Let us not rest in anything that doe not make the soul subject to the obedience of Christ; for nothing but the renewal of our souls to the Divine image by the Holy Spirit, can keep us from being destroyed among the enemies of God. Consider thi instance of the angels, and see that no dignity or worth of the creature is of avail. How then should man tremble, who drinket iniquity like water! Job 15:16.
Greek Textus Receptus
ως 5613 σοδομα 4670 και 2532 γομορρα 1116 και 2532 αι 3588 περι 4012 αυτας 846 πολεις 4172 τον 3588 ομοιον 3664 τουτοις 5125 τροπον 5158 εκπορνευσασαι 1608 5660 και 2532 απελθουσαι 565 5631 οπισω 3694 σαρκος 4561 ετερας 2087 προκεινται 4295 5736 δειγμα 1164 πυρος 4442 αιωνιου 166 δικην 1349 υπεχουσαι 5254 5723
Vincent's NT Word Studies
7. The cities about them. Admah and Zeboim. Deut. xxix. 23; Hos. xi. 8.
Giving themselves over to fornication (ekporeusasai). Rev., more strictly, having given, etc. Only here in New Testament. The force of ejk is out and out; giving themselves up utterly. See on followed, 2 Pet. i. 16. Going after (apelqousai opisw). The aorist participle. Rev., having gone. The phrase occurs Mark i. 20; James and John leaving their father and going after Jesus. "The world is gone after him" (John xii. 19). Here metaphorical. The force of ajpo is away; turning away from purity, and going after strange flesh.
Strange flesh. Compare 2 Pet. ii. 10; and see Rom. i. 27; Leviticus xviii. 22, 23. Also Jowett's introduction to Plato's "Symposium;" Plato's "Laws," viii., 836, 841; Dollinger, "The Gentile and the Jew," Darnell's trans., ii., 238 sq.
Are set forth (prokeintai). The verb means, literally, to lie exposed. 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 (deigma). Only here in New Testament. From deiknumai, to display or exhibit; something, therefore, which is held up to view as a warning.
Suffering the vengeance of eternal fire (purov aiwniou dikhn upecousai). Rev., rightly, substitutes punishment for vengeance, since dikh carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "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). Suffering (upecousai). Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.
