Jude 7, Sodom, and Eternal Fire

Some annihilationists see Jude 7's comment about Sodom and eternal fire as lending support to their view that the fire of the final judgment may be eternal, without the punishment lasting forever.

Jude 5-7 (KJV/NA28)

(5) I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. (6) And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (7) Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

(5)Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς ἅπαξ πάντα ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, (6)ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλ’ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν, 7ὡς Σόδομα καὶ Γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.

The typical annihilationist argument is that the Sodom was completely consumed by the fire, and its punishment quickly ended, therefore "eternal fire" can just mean "fire from God, the Eternal."  Here a few rejoinders:

1) Even assuming that "eternal fire" just means "fire from God, the Eternal" in this passage would not imply a general rule that it always means that.

2) The same concept can be applied to fire, both that it is from God, the Eternal, and that duration of the fire will be long.  We see an example of that in Baruch 4:35 ("For fire shall come upon her from the Everlasting, long to endure; and she shall be inhabited of devils for a great time.") 

3) In context, the more natural understanding of "eternal" (αἰωνίου) is as conceptually parallel to "everlasting" (ἀϊδίοις).  In other words, just as the chains are everlasting so the fire is also eternal.

4) Jude's comments regarding "eternal fire" and "everlasting chains" as well as the reference to Sodom need to be understood within their historical context, namely the way that they would have been meant by Jude and understood by his initial audience.  

We know that Jude was familiar with intertestamental literature.  For example, Jude 14 quotes from 1 Enoch 1:9.  Furthermore, Jude 7 is quite similar to 3 Maccabees 2:5 ("You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward.")

In those intertestamental works, there is a clear link between chains and fire.  For example, 1 Enoch 10:11-15:

And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. 

Notice the idea that of being chained down in the abyss of fire, being tormented in prison for ever.  One may be tempted to look at "to the end of all generations" as suggesting a final terminus of the destruction, but "to all generations" is essentially a Hebraism that means forever.  

Similarly, 1 Enoch 54:1-5:

And I looked and turned to another part of the earth, and saw there a deep valley with burning fire. And they brought the kings and the mighty, and began to cast them into this deep valley. And there mine eyes saw how they made these their instruments, iron chains of immeasurable weight. And I asked the angel of peace who went with me, saying: ' For whom are these chains being prepared ' And he said unto me: ' These are being prepared for the hosts of Azazel, so that they may take them and cast them into the abyss of complete condemnation, and they shall cover their jaws with rough stones as the Lord of Spirits commanded.

This is a picture of hell.

The author of 1 Enoch is not alone in picturing eternal conscious torment in the intertestamental period:

Judith 16:17 Woe to the nations that rise up against my kindred! the Lord Almighty will take vengeance of them in the day of judgment, in putting fire and worms in their flesh; and they shall feel them, and weep for ever.

(Compare Ecclesiasticus 7:17 Humble thyself greatly: for the vengeance of the ungodly is fire and worms.) All this is great, but what about the connection to Sodom?  As we mentioned above, the author of 3 Maccabees uses Sodom in a similar way as an example, namely a learning example.

The author of 2 Esdras has a similar use for Sodom, 2 Esdras 2:8-9

Woe be unto thee, Assur, thou that hidest the unrighteous in thee! O thou wicked people, remember what I did unto Sodom and Gomorrha; Whose land lieth in clods of pitch and heaps of ashes: even so also will I do unto them that hear me not, saith the Almighty Lord. 

The author of the Wisdom of Solomon, has a similar testimonial take, Wisdom 10:6-7

When the ungodly perished, she delivered the righteous man, who fled from the fire which fell down upon the five cities. Of whose wickedness even to this day the waste land that smoketh is a testimony, and plants bearing fruit that never come to ripeness: and a standing pillar of salt is a monument of an unbelieving soul.

The "she" there is Wisdom.  

Notice, however, that the author of Wisdom understands the fire at Sodom to still be burning.  It is not the land that "smoked" but the land that smokes.  The NETS version has: "a smoking waste still remains," which conveys the same point.  

It is not clear whether Jude had the concept of Sodom from the non-canonical book of Wisdom in mind or not.  What is clear, though, is that Jude likewise speaks of Sodom's burning as though it is ongoing: "are set forth for an example, suffering the vengeance of eternal fire," not merely "were set forth as an example," nor "are set forth ... having suffered ...." 

5) Of course, we must not overlook the parallel context in 2 Peter 2:4-9 (KJV / NA28)

(4) For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; (5) And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; (6) And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; (7) And delivered just Lot, vexed with the filthy conversation of the wicked: (8) (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) (9) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

 (4)Εἰ γὰρ ὁ θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους (5)καὶ ἀρχαίου κόσμου οὐκ ἐφείσατο ἀλλ’ ὄγδοον Νῶε δικαιοσύνης κήρυκα ἐφύλαξεν κατακλυσμὸν κόσμῳ ἀσεβῶν ἐπάξας (6)καὶ πόλεις Σοδόμων καὶ Γομόρρας τεφρώσας καταστροφῇ κατέκρινεν ὑπόδειγμα μελλόντων ἀσεβεῖν τεθεικὼς (7)καὶ δίκαιον Λὼτ καταπονούμενον ὑπὸ τῆς τῶν ἀθέσμων ἐν ἀσελγείᾳ ἀναστροφῆς ἐρρύσατο· (8)βλέμματι γὰρ καὶ ἀκοῇ ὁ δίκαιος ἐγκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν· (9)οἶδεν κύριος εὐσεβεῖς ἐκ πειρασμοῦ ῥύεσθαι, ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν,

The phrase "turning into ashes" is a single verb in Greek, apparently deriving from the noun "ash."  We might approximate it in English by "ash-ify" or or incinerate.  This is the only time the word is used in Scripture (even including the LXX), and there does not seem to be an abundance of Greek usage.  Cassius Dio (c. A.D. 155-235) uses it in Roman History 66:21 to describe the interior of the still-active crater of Mt. Vesuvius.  Obviously, 2 Peter was written well before that work.  I mention it merely as an example of ancient usage.

Whether it means that Sodom was burned down, covered in ash, etc. the interesting thing for our purposes is that Peter does not explicitly refer to fire, yet nevertheless similarly sees Sodom and Gomorrha as an example for those who come after (like Jude and the author of 3 Maccabees). 

In Peter's usage, the participle is an aorist participle, rather than a present participle. I think the translators used an English present participle because the time is understood from "condemned" in the main verb of the phrase.  So, Peter is focused on the past action, as distinct from Jude who mentions an ongoing situation.

There are other contrasts between Peter and Jude.  Peter mentions the fallen angels, the world in Noah's day, and the destruction of Sodom, whereas Jude mentions the Exodus, the fallen angels, and the destruction of Sodom.  Peter brings out the difference between the Lord's salvation of the righteous and Lord's destruction of the wicked.  Jude is more focused on the destruction of those once favored by God.  Thus, Jude does not mention Lot, while Peter spends several verses on him.

6) Internal parallel considerations are perhaps the final point to consider.  As noted above, there is a parallel between the chained angels and the men of Sodom.  In this context, the "eternal fire" may refer to the fire presently tormenting the men of Sodom in hell.  

Matthew, quoting Jesus, uses everlasting fire (Matthew 18:8 and 25:41) in a way that unambiguously refers to punishments received after death.  Moreover, these are the only other two scriptural uses of the phrase in the New Testament.  Given the parallel to the bound fallen angels, the "eternal fire" reference may be to the present day suffering of Sodom.

In favor of this interpretation is the fact that although Peter does not specifically mention it in 2 Peter, Peter had previously pointed out that those who died in the flood were presently in Tartarus (1 Peter 3:19).  Thus, Peter's mention of the ash-ify-ing of Sodom may be understood as the way that its residents were moved on to the afterlife, just as bringing in the flood did for those of Noah's day, and the casting down of the fallen angels did to them.  By contrast, Jude does not mention the angels being cast down, just that they left their habitation, with the focus being on their current state.  Likewise, Jude focuses on the fact that the Israelites were destroyed, without dwelling on the various means by which God accomplished that.

7) In conclusion, the easiest harmony that combines the above is that Sodom was (at least literarily, if not literally) smoking in Jude's day, but that Jude probably had in mind more than just the literal ongoing fires in the tar pits in the valley of Siddim (assuming there were such fires), but their ongoing eternal punishment in hell.

"Twice Dead" in Jude 12

What does the expression, "twice dead," in Jude 12[fn1] mean? According to a friend of mine, some non-Calvinists have tried to argue that it refers to folks who were once saved, but are saved no longer. That explanation misses the point, because it is attempting to force a view onto the verse that the verse does not intend.

The sense of the expression is most clear when the expression is read in context:

Jude 11-13

Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

There is a natural structure to this passage:

The first is set of three parallels:

"for they

1. have gone in the way of Cain, and
2. ran greedily after the error of Balaam for reward, and
3. perished in the gainsaying of Core"

There are differences among these three. The first is an apostate from the covenant family. Cain was outwardly a god-fearing man who sacrificed to God. However, he slew his brother. This showed him to be a hypocrite. Balaam was a man who had a prophetic word from God, but nevertheless in his greed to get paid told Israel's enemies how to harm her. Finally, the third example is Korah, who rebelled against Moses' authority and the Earth swallowed him and his family up.

Next, there is a bridging passage: "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear"

The point here is obvious: these men ought to be afraid to feast with believers, and they are a blemish on such feasts. Whether Jude means the Lord's Supper here, or whether he simply means other meals [fn2] does not appear to be central. The point is that these men shamelessly mix in with believers, and this a bad thing.

Finally, there are a series of descriptions of the men:

1. clouds they are without water, carried about of winds;
2. trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
3. raging waves of the sea, foaming out their own shame;
4. wandering stars, to whom is reserved the blackness of darkness for ever

The description here uses a variety of analogies. They are like airy clouds that the wind readily carries about. They lack the good of water, and they are unstable. The second description will address below. The third description is of raging waves - waves that produce foam (I presume the white caps on breaking waves are meant here, as opposed to the sea foam that is sometimes found on beaches). The point is, either way, that the people reveal their shame. The final description is of the wandering stars, heavenly bodies that do not have a fixed relation to the other stars, but move instead like a person walking in the darkness, sometimes one way, sometimes turning back another way.

The second description itself has a series of items:

"trees

1. whose fruit withereth,
2. without fruit,
3. twice dead,
4. plucked up by the roots"

There is a progression here [fn3]. The first description is one of a tree whose fruit has essentially died on the branches, it is sickly. It has little or no edible fruit. The second description is of a tree that has no fruit. It does not bear any fruit at all, being sterile, any even more severe sickness for a tree.

The third description is of a tree [fn4] that is completely dead [fn5]. Those familiar with certain varieties of trees will recognize that if one cuts down a living tree, leaving only a stump, new life can spring from the stump. A tree cut down is not always a tree that has been completely killed. But a tree that is twice dead would be one whose root lacks any reserves, such that it could sprout again. It is completely and thoroughly dead.

The final description takes it a step further. A tree that is plucked up by the roots is absolutely hopeless. No matter how dead a stump may look, and even if there are no sprouts yet, one might hope that while the root is in the ground there is some hope. There is no hope for these, their root is out of the soil - they have been uprooted.

The point of the series of descriptions is the result of the progression. There is no hope for these on whom Jude is pronouncing woe. The blackness of darkness - one of several images of hell - is reserved for them forever, just as the elect have heavenly mansions awaiting them.

Woe indeed!

-TurretinFan

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[1] Yes, I mean "Jude 12" not "Jude 1:12." One should try to avoid using the chapter number for books that have only one chapter. It is easy to forget this rule - I'm sure a careful study of my blog would find me making that error myself.

[2] The Geneva Bible's notes state: The feasts of charity were certain banquets, which the brethren who were members of the Church kept altogether, as Tertullian sets them forth in his apology, chap. 39.

[3] To my shame, it was only in assembling these footnotes, that remembered to check what Manton had already stated this:

We go on with the verse. Trees whose fruit withereth, twice dead, plucked up by the roots. This is the second similitude; here are four properties of evil trees reckoned up by way of gradation.

and again:

Obs. 1. Now, in this description you may observe a gradation:—(1.) ‘Whose fruit withereth;’ (2.) ‘Without fruit;’ (3.) ‘Twice dead.’ First bad fruit, and then leaves, and then rottenness. Note, that deceivers and hypocrites ‘grow worse and worse.’ You have it from the apostle Paul also, 2 Tim. iii. 13, ‘But evil men and seducers shall wax worse and worse, deceiving and being deceived.’ They deceive others, and the devil deceiveth them. The two states are not at a stay; wicked men grow worse and worse, and godly men grow better and better. Observe, then, which way is your progress and growth. The glory of the Lord, in Ezekiel, departed by degrees: first from the holy place, then from the altar of burnt-offering, then the threshold of the house, then the city, then the mountain which is on the east side of the city; it stood hovering there, as loath to be gone. So the Spirit of God doth not all at once depart from men, but by degrees. First men suspect duties, then dispute against them, then shake them off, and then come to beastliness and profaneness. Or, if you will, take the gradation thus:—First, God is cast out of the closet, private intercourses are neglected; then out of the family; then out of the congregation, and public ordinances seem useless things; and then blasphemies and a profane vertiginous spirit ensueth. First, men begin to wrangle, and sceptically to debate matters of religion, and within a while to oppose the truth: ‘The beginning is foolishness, and the latter end is mischievous madness,’ Eccles. x. 13.

[4] To this sense of taking the expression as a whole to be about the tree agrees Calvin (whose agreement, I must confess, I discovered only after the fact):

Peter adds the similitude of a dry and empty fountain; but Jude employs other metaphors for the same end, that they were trees fading, as the vigor of trees in autumn disappears. He then calls them trees unfruitful, rooted up, and twice dead; as though he had said, that there was no sap within, though leaves might appear.

Likewise Manton agrees, as can be seen at footnote [3] above.

[5] To this sense of "twice dead" agree:

Matthew Poole:

Twice dead; wholly dead; dead over and over; dead by nature, and dead by that hardness of heart they have contracted, or that reprobate sense to which God hath given them up.

and

John Gill:

Twice dead; that is, entirely, thoroughly, and really dead in trespasses and sins, notwithstanding their pretensions to religion and godliness; or the sense may be, that they were not only liable to a corporeal death, common to them with all mankind, but also to an eternal one, or to the death both of soul and body in hell. Homer calls (d) those διθανεις, "twice dead", that go to hell alive: or rather the sense is this, that they were dead in sin by nature, as all men are, and again having made a profession of religion, were now become dead to that profession; and so were twice dead, once as they were born, and a second time as they had apostatized:

(d) Odyss. l. 12. lin. 22.

and

Thomas Manton:

The next evil property, taken from trees and applied to men, is δὶς ἀποθανόντα, twice dead. If you apply this to the trees, they may be twice dead, either in regard of fruit, as a barren thing is said to be dead, as ‘the deadness of Sarah’s womb.’ Rom. iv. 19; or, in regard of substance, rotten and like doaty trees, growing worse and worse; or ‘twice dead,’ by a Hebraism, ‘very dead,’ as double is put for much. But now, if you look to the reddition of this similitude, these seducers are ‘twice dead,’ both in regard of their natural estate, ‘dead in trespasses and sins,’ and their apostasy, or decay of that life which they seemed to have by the grace of the gospel, wilful defection making their case incurable, Heb. vi. 5, 6, 2 Peter ii. 20.

And again:

Obs. 2. Again, I observe, men that fall off from the profession of the truth are twice dead. To natural they bring on judicial hardness; when they seemed to make some escape from the misery of nature they relapse into it again, and then their chains are doubled; as a prisoner that hath once broken prison, if taken again, is laden with irons. Two ways do natural men come to be twice dead—by custom in sinning, and by a revolt from God after they had given their names to him. By custom in sinning, for by that means they are hardened in their way, and ‘given up to a reprobate mind,’ so as to lose all sense of sin, Rom. i. 26-28; and by revolt from God; those that will, after trial, forsake him, no wonder if God leave them to their own choice, to be held under the power of the devil, by a dark and foolish heart.

(I commend Manton's entire discussion, which may be found here.)

But compare:

Matthew Henry writes:

The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them.

and

Clement of Alexandria:

"Woe unto them!" he says, "for they have gone in the way of Cain." For so also we lie under Adam's sin through similarity of sin. "Clouds," he says, "without water; who do not possess in themselves the divine and fruitful word." Wherefore, he says, "men of this kind are carried about both by winds and violent blasts." "Trees," he says, "of autumn, without fruit,"— unbelievers, that is, who bear no fruit of fidelity. "Twice dead," he says: once, namely, when they sinned by transgressing, and a second time when delivered up to punishment, according to the predestined judgments of God; inasmuch as it is to be reckoned death, even when each one does not immediately deserve the inheritance.

Do Romanists Pray to Saints?

Sometimes we hear claims that Romanists pray to saints. Then we read blog articles like this one (link) and we realize that, no, we were right. They do pray to saints. They even then give glory for answering prayer to the saints to whom they pray. Here's a link to the prayer used, reportedly with such great success (link). Note that, primarily, the prayer to Jude is in fact a prayer that Jude would pray to God.

It's so sad to see folks imagining that a "Novena" is anything more than an innovation of man. It's shocking to see folks giving glory to Jude as though Jude had provided the rescue, even on the hypothesis of the Novena itself. The worship ("devotion" in the words of the Novena) of Jude is something that the historical Jude, who is now in heaven, would not approve of. The supplication of the dead is a practice Jude himself never engaged in, and would never have encouraged others to engage in.

May God alone be given glory for all his deeds in heaven and on earth,

-TurretinFan