Milo

ANSWER

Jude 1:7 speaks of “Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh” (KJV). In context, Jude is assuring his readers that God has punished sin in the past and, therefore, He will continue to do so in the future. Jude gives a list of incidents as evidence of God’s judgment, and one of the incidents that he cites is the case of Sodom and Gomorrah.

The King James Version and the New American Standard Version are similar in the translation of Jude 1:7, and both use the term strange flesh. “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” (NASB).

The ESV has a more interpretive translation: “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.” The ESV includes an alternate translation, “different flesh,” in a footnote.

The NIV provides the most interpretive translation: “In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.”

The traditional understanding of this passage is that the “strange flesh” refers to homosexual desire similar to what was exhibited in Sodom in Genesis 19. Two angels (appearing as men) visited Sodom. Lot, not knowing that they were angels, asked them to come into his home. The men of the city learned of the visitors and mobbed Lot’s house, saying, “Where are the men who came to you tonight? Bring them out to us so that we can have sex with them” (verse 4).

In recent years, there has been an attempt to legitimize homosexual desire and even to look for ways to make it compatible with biblical teaching. Some have challenged the traditional understanding that the pursuit of “strange flesh” refers to homosexual lust.

Jude 1:7 begins with “in the same way,” which calls our attention to the situation in the previous verse. Verse 6 says, “And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.” This has often been understood as a reference to Genesis 6. The first verses of that chapter highlight the wickedness that precipitated the flood. Many interpret the Genesis passage as referring to angels who in some way had sexual relations with human women. According to some, the logic in Jude 1 runs this way: in verse 6 angels have sexual desire for human beings, and in verse 7 human beings have sexual desire for angels. The conclusion is that the desire for “strange flesh” in Jude 1:7 refers to human-angel relations, not any kind of human-human relations.

This interpretation has several problems. First, it is far from clear that Jude 1:6 is a reference to Genesis 6:2–4. Second, it is far from clear that “the sons of God” in Genesis 6:2–4 refers to angels or that human-angel sexual activity is what is in view. Third, the sin of Sodom and Gomorrah warranted judgment before the angels ever showed up (Genesis 19:20). In fact, pending judgment was the reason the angels went to Sodom in the first place. It is not as though angels were being assaulted on a regular basis in Sodom. And, finally, the men of Sodom had no idea that the “men” visiting Lot’s house were angels, so the issue could not be an unnatural attraction to angels.

The next issue that needs to be addressed is the term translated “strange “ in the phrase “strange flesh.” The word translated “strange” is hetero, which means “different.” The issue is complicated by the fact that we use the term heterosexual to refer to attraction to the opposite gender and homosexual to refer to same-sex attraction. Jude 1:7 says that Sodom and Gomorrah were judged because of hetero attractions. However, the context is clear that hetero in this case does not mean “different gender” but “different from the norm,” as in “strange.” Romans 1:26–27 calls these urges and actions “unnatural”—that is, they are different (hetero) from the God-ordained design.

Finally, some have charged that the sin of Sodom was not homosexuality per se, but violence and attempted homosexual rape. They claim that Genesis 19 has nothing to do with loving, mutual homosexual desire. Certainly, the violence of the men of Sodom adds an additional layer to the problem. It may account for why Jude describes the incident in Sodom as one of “gross immorality,” but it does not explain why Jude says they desired “strange flesh.” Furthermore, it was not for the single incident with Lot that Sodom was judged; rather, that incident simply demonstrated and confirmed the kind of immorality that was rampant in Sodom, Gomorrah, and the surrounding areas.

When all the evidence is considered, the traditional understanding is still the most consistent with the biblical data. Sodom, Gomorrah, and the surrounding areas gave themselves over to all sorts of sexual perversion (rape would be included in this), but homosexual attraction and activity, described as a desire for “strange flesh,” is also included. Jude describes homosexual desire as a desire for hetero flesh because it is “different” from the God-ordained plan for sexuality. Jude says that the men of Sodom were judged for this and stand as an example of God’s willingness and ability to judge such actions in the future.

Jesus, in response to the Pharisees’ question “Who do you think you are?” said, “‘Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.’ ‘You are not yet fifty years old,’ the Jews said to him, ‘and you have seen Abraham!’ ‘I tell you the truth,’ Jesus answered, ‘before Abraham was born, I am!’ At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple grounds” (John 8:56–59). The violent response of the Jews to Jesus’ “I AM” statement indicates they clearly understood what He was declaring—that He was the eternal God incarnate. Jesus was equating Himself with the “I AM” title God gave Himself in Exodus 3:14.

If Jesus had merely wanted to say He existed before Abraham’s time, He would have said, “Before Abraham, I was.” The Greek words translated “was,” in the case of Abraham, and “am,” in the case of Jesus, are quite different. The words chosen by the Spirit make it clear that Abraham was “brought into being,” but Jesus existed eternally (see John 1:1). There is no doubt that the Jews understood what He was saying because they took up stones to kill Him for making Himself equal with God (John 5:18). Such a statement, if not true, was blasphemy and the punishment prescribed by the Mosaic Law was death (Leviticus 24:11–14). But Jesus committed no blasphemy; He was and is God, the second Person of the Godhead, equal to the Father in every way.

Jesus used the same phrase “I AM” in seven declarations about Himself. In all seven, He combines I AM with tremendous metaphors which express His saving relationship toward the world. All appear in the book of John. They are I AM the Bread of Life (John 6:35, 41, 48, 51); I AM the Light of the World (John 8:12); I AM the Door of the Sheep (John 10:7, 9); I AM the Good Shepherd (John 10:11,14); I AM the Resurrection and the Life (John 11:25); I AM the Way, the Truth and the Life (John 14:6); and I AM the True Vine (John 15:1, 5).

ANSWER

God’s being “all in all” is rooted in the truth of Jesus’ resurrection and the resultant future, when Christ returns and “the Son himself will be made subject to him who put everything under him, so that God may be all in all” (1 Corinthians 15:28).

Paul begins 1 Corinthians 15 by discussing the gospel message, namely, that Jesus died, was buried, rose from the dead, and appeared to many witnesses (1 Corinthians 15:1–11). Some of the Corinthians had been claiming the resurrection was a false doctrine (1 Corinthians 15:12). Paul counters that the resurrection of Jesus and of those who believe in the gospel is crucial for the present process of becoming holy and the Christian’s future glorification. As Paul states in 1 Corinthians 15:17–19, if the resurrection of Jesus is a false reality, the Christian’s future resurrection is not a reality. Without the resurrection of Christ, the Christian is “of all men most to be pitied.”

Paul makes a clear defense of the resurrection of Christ beginning in 1 Corinthians 15:20. This resurrection will lead to a future resurrection for all those who have life through faith in Him. Jesus was the first person to be raised from the dead, never to die again. His is an eternal resurrection. As Jesus has led the way, other events will follow: believers who have died before Jesus’ second coming will be resurrected when He comes (1 Corinthians 15:23), and those still living will be made incorruptible (1 Corinthians 15:50–58; cf. 1 Thessalonians 4:13–17).

After Jesus comes again, He will bind Satan, set up an earthly kingdom, and physically rule for 1,000 years (Revelation 20:1–6). At the end of that time, Satan will be released from imprisonment, and Satan and his followers will rebel and be destroyed (Revelation 20:5–10). Jesus will then give authority back to the Father, and He Himself will be in subjection to the Father. It’s based on these truths that Paul claims, “God may be all in all.” Ultimately, all in all is an expression of the rightful authority that God possesses. In the future, when evil has been eradicated forever, God will reign as the unchallenged Supreme over all the universe. He will be the one and only Ruler of all hearts and lives and the only desire of His creatures. When God is all in all, our redemption will be fully accomplished, and God’s glory will fill all creation (cf. Psalm 72:19).

God’s being “all in all” is expressed in the NLT as being “utterly supreme over everything, everywhere.” The full context: “All who belong to Christ will be raised when he comes back. After that the end will come, when he will turn the Kingdom over to God the Father, having destroyed every ruler and authority and power. For Christ must reign until he humbles all his enemies beneath his feet. And the last enemy to be destroyed is death. For the Scriptures say, ‘God has put all things under his authority.’ . . . Then, when all things are under his authority, the Son will put himself under God’s authority, so that God, who gave his Son authority over all things, will be utterly supreme over everything everywhere” (1 Corinthians 15:23–28, NLT). The AMP depicts God as “manifesting His glory without any opposition, the supreme indwelling and controlling factor of life.”

It’s important to note that, in reality, God has always had complete authority over His creation, although, in this present world, His rule is not as evident due to the presence of His enemies. One day, all God’s enemies will be vanquished. Not even death can last (1 Corinthians 15:26).

According to 1 Corinthians 15:28, Jesus will practically continue in an eternal submission to God the Father. Ontologically, Jesus is equal with God as the Second Person of the Trinity (John 8:58). Just as God has absolute authority as Creator, Jesus has absolute authority as Creator (see Colossians 1:15–16; 3:11).

As Paul continues in 1 Corinthians 15, he shows the implications of God’s being all in all. Those who are to be resurrected need to lead holy lives, fulfilling the purpose of bringing God glory. For if the resurrection isn’t true, why not “eat and drink, for tomorrow we die” (1 Corinthians 15:32)? However, the resurrection is true—all of humanity will be resurrected by God, so “do not be misled . . . and stop sinning” (1 Corinthians 15:34).

Jesus died, was buried, and rose from the dead. He will gather His elect to Himself in the future, reign on earth, and abolish Satan and death. Upon completing these events, all enemies will be defeated. All things will be subject to God, giving all authority to God, and He will be “all in all.” In light of this future, let us obey Jesus, stop sinning, and enjoy the grace of God.

In the beginning God created the heavens and the earth, and He pronounced that everything was very good (Genesis 1:31). Yet mankind sinned, marring God’s creation. The world was “good” no longer. From Genesis 3 through Revelation 20, the earth and everyone in it experiences sin and death (Romans 5:12). Yet something will change after the great white throne judgment. After sin is eternally judged, God promises a new heaven and a new earth where suffering, pain, sin, and death cease for all eternity. This future creation gives believers hope and affects our lives on earth as we eagerly await for this promise to be fulfilled: “Behold I make all things new” (Revelation 21:5, NKJV).

In Revelation 21, John recounts seeing the new heaven and new earth. He sees a magnificent Holy City, where God dwells among His people. It is here that God promises to wipe every tear from His people’s eyes. There will be no more death, mourning, crying, or pain. Finally, all creation will be free from the reign and effects of sin. After observing all this, John sees Jesus seated on the throne declaring, “Behold I make all things new.” This new heaven and earth is what believers long for, along with all creation (see Romans 8:19).

When someone trusts in God for salvation, the Holy Spirit indwells him, and he becomes a new creation. “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17). The believer is no longer bound by sin; we become new creations, able to please God and live in His ways. Galatians 2:20 sums up our newness well: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” No longer do we live for ourselves, but we live for the One who is life (John 1:3–4). A transformation occurs in those who surrender to God, and of them it can also be said, “Behold I make all things new.”

Becoming a new creation affects the way we live. God’s Word reminds us to put off our former, sinful ways of life (Ephesians 4:22–24, Colossians 3:9). Instead of living in sin and for ourselves, we are called to “put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:10, ESV). Regeneration happens at the moment of salvation, but sanctification continues as we grow in faith and in His likeness (2 Corinthians 3:18). Some ways we grow are through studying God’s Word, praying, having fellowship with other believers, and suffering. “Behold I make all things new” is a statement that affects the way we live when we trust Christ for salvation.

“Behold I make all things new” is a truth anticipated from the beginning. When Adam and Eve sinned, God gave glimpses of this promise as He meted out judgment on sin and promised the Messiah (Genesis 3). The prophet Isaiah declares that salvation is found in God alone and that He will certainly judge sin, and he prophesies of the new heaven and new earth: “See, I will create new heavens and a new earth. The former things will not be remembered” (Isaiah 65:17). This sinful, depraved world is not God’s ultimate destiny for those who trust in Him, and we, like Paul, long for the time when God will “bring unity to all things in heaven and on earth under Christ” (Ephesians 1:10).

Decay, destruction, death, and evil are all part of our lives on this earth. Even nature groans to be delivered from the curse (Romans 8:22). Yet Jesus’ declaration, “Behold I make all things new,” affords the hope that one day we will be free from the consequences and effects of sin and will live with Him in a new heaven and earth. This truth makes us live with eager expectation, seeking to know Him more, become more like Him, and make Him known. Our hopeful future is what changes how we live as we await Jesus’ making all things new.

when it says God will rule with an iron rod and smash the nations? Is it speaking about believers or unbelievers?
In Revelation 2 we read this:
Rev. 2:27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father;

This passage is a quote from Psalm 2:9. To understand the meaning of this quote, we must visit the context of the entire passage in the Old Testament:
Psa. 2:1 Why are the nations in an uproar
And the peoples devising a vain thing?
Psa. 2:2 The kings of the earth take their stand
And the rulers take counsel together
Against the Lord and against His Anointed, saying,
Psa. 2:3 “Let us tear their fetters apart
And cast away their cords from us!”
Psa. 2:4 He who sits in the heavens laughs,
The Lord scoffs at them.
Psa. 2:5 Then He will speak to them in His anger
And terrify them in His fury, saying,
Psa. 2:6 “But as for Me, I have installed My King
Upon Zion, My holy mountain.”
Psa. 2:7 “I will surely tell of the decree of the Lord:
He said to Me, ‘You are My Son,
Today I have begotten You.
Psa. 2:8 ‘Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
Psa. 2:9 ‘You shall break them with a rod of iron,
You shall shatter them like earthenware.’”

From this context, we can find numerous details that reveal the time and circumstances the Psalmist is describing. First, all the nations of the Earth are in an “uproar.” They are conspiring in vanity to challenge the authority of God Himself. The kings of the earth are working together against the Messiah, the Anointed of God. They desire to rob Him of His power to rule over them.
Obviously, these are not believers. They are set against the Lord’s authority, and their prideful, sinful hearts are seeking to rebel. Meanwhile, the Lord is scoffing at their pathetic plans to defeat His power on earth. The Lord promises to speak to them in anger and in fury, denying them a victory and installing the Messiah as King of the Earth in Jerusalem on His holy mountain.
The Lord promises to make His Son the King and grant to Him an inheritance to the ends of the earth. All the Earth will become Christ’s possession, which He will rule with absolute authority. He will break rebellion and shatter the strength of those sinful nations wishing to challenge His authority. We know these things are fulfilled in the Second Coming of the Lord, when He sets up His Kingdom on earth.
Therefore, the phrase quoted in Revelation 2 from Psalm 2 is a reference to Christ ruling over the nations of the earth during the Millennial Kingdom. That rule will be over all natural men living in the Kingdom, both unbelievers and believers. On the other hand, it does not apply to the glorified saints who have received new, eternal bodies at the resurrection.
Turning back to Revelation 2, we see how Jesus applied this truth from Psalm 2 to the church:
Rev. 2:26 ‘He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations;
Rev. 2:27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father;
Rev. 2:28 and I will give him the morning star.

Jesus promises that to the one who overcomes (i.e., who comes to saving faith in Jesus…see 1John 5:4), Jesus will grant authority over the nations of the Kingdom. Once again, these are the nations of the world who populate the Kingdom on earth. These nations will include natural men, both believers and unbelievers, who requiring ruling because they occupy fallen bodies still prone to sin. As Jesus rules with authority over the nations, He grants resurrected saints the opportunity to rule over the nations with Him according to Revelation 20:4.