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JUDE Arlen L. Chitwood
Chapter Six And Also After That
As Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire. (Jude 7).
The world during Noah’s day experienced destruction as a direct result of angelic intervention in the affairs of the human race; four cities on the Jordan plain were destroyed during the days of Abraham, once again, for this same reason; and the Israelites under Moses were told to go into the land of Canaan and slay every inhabitant in the land, once again, for this same reason.
Angels in the kingdom of Satan took upon themselves the form of man, left their positions of power in the heavens, came to earth, and cohabited with members of the human race. Before the Flood, insofar as the record is concerned, this cohabitation was only between angels and female members of the human race — a heterosexual union. After the Flood, however, Scripture reveals both heterosexual and homosexual relationships of this nature.
Before the Flood, this union involved the families of the earth. After the Flood, this union appears to have been confined more particularly to the inhabitants of the land in the Abrahamic covenant. The cohabitation of angels in the kingdom of Satan with members of the human race in days before the Flood and again in days following the Flood occurred with the same objective in view: Satan must, at all costs, continue to hold the governmental reins of the earth.
Man in his present state cannot exercise power over the earth. This is graphically illustrated by comparing the command given to Adam and Eve before the fall with the similar command given to Noah and his sons following the Flood. These commands, to a point, were identical. One was given at the beginning of an unfallen human race (Genesis 1:28), and the other was given at the new beginning of a fallen human race (Genesis 9:1).
However, one part of the command given to Adam and Eve was not repeated in the command given to Noah and his sons. Adam and Eve were told to “subdue it [the earth]” and have “dominion [‘rule’] over every living thing that moves on the earth…” (Genesis 1:28); but this was not — for it could not be — repeated in the command given to Noah and his sons. Fallen man must await the time of the “revealing of the sons of God” (Romans 8:18-23) — which includes 1) a separate and distinct creation, 2) redemption, and 3) adoption — for man can rule nothing within the sphere of governmental control “before the time” (1 Corinthians 4:5).
The nation of Israel was placed in a position to rule following the Exodus under Moses, but this nation consisted of a special creation in Jacob, a redeemed people, and an adopted people. Israel was God’s firstborn son. Israel had been created in Jacob (Isaiah 43:1), allowing the nation to occupy the position of “God’s son”; then God adopted Israel into a firstborn status.
Christians today have been redeemed and are new creations in Christ. They are “sons of God” in that respect (e.g., Romans 8:14; Galatians 3:26; 4:6, 7; Hebrews 12:5-8). But Christians, unlike Israel, have yet to be adopted into a firstborn status. Thus, Christians are presently in no position to rule, for it is not just “Sons” who will rule in the coming age, but God’s firstborn Sons.
Nor is Israel presently in a position to rule. Even though the nation retains its status of being a special creation in Jacob and an adopted nation — God’s firstborn son — Israel today resides on the earth in unbelief. In conjunction with this unbelief, the nation has been set aside while God takes out from the Gentiles “a people for His name.” The time when both Israel and the Church will be in positions to rule is yet future.
Before the Flood, Satan’s strategy consisted of an attempt to corrupt the lineages of the families of the earth in order to prevent the appearance of the Seed of the Woman, Who would not only be man’s Redeemer but would ultimately crush Satan’s head. After the Flood, Satan changed his strategy somewhat and concentrated his efforts on corrupting the nations dwelling in the land covenanted to Abraham, Isaac, and Jacob. This task was accomplished prior to the establishment of Israel as a nation and the subsequent Exodus from Egypt under Moses.
Satan knew that the land between the Nile and the Euphrates Rivers belonged to Abraham and his seed, he knew that the families of the earth were to be blessed through the nation emanating from Abraham, and he knew that the Redeemer was to come through the lineage of Abraham (cf. Genesis 12:1-3; 14:19; 15:18-21; 17:7, 8; 22:1-18). Thus, Satan moved his forces into the land ahead of Israel, not only to contest their right to enter the land in a ruling capacity but also to continue his efforts to prevent the appearance of man’s Redeemer.
Aside from the fact that Israel was to be the channel through which the Redeemer would come, this nation was called out of Egypt for a more immediate, specific purpose. Israel was to enter the land of Canaan, conquer the inhabitants of the land, and exercise supremacy within a theocratic rule over the nations of the earth. Israel’s position of supremacy at this point was to result in the nations of the earth being blessed through the seed of Abraham in accordance with Genesis 12:2, 3. Israel was to rule as a kingdom of priests, and the nations of the earth were to be blessed through Israel’s national kingly-priestly position. These were the nations over which Satan and his angels ruled; and a rule by Israel within a theocracy of this nature would, in reality, at least to a degree, be a wrestling of governmental control from Satan and his angels.
Not only was Israel to occupy this position of governmental power and control among the nations here on earth, but Israel was also in possession of heavenly promises and blessings. This would necessitate the nation one day controlling, with at least a segment of the nation occupying, the very heavenly places from which Satan exercised power over the nations (continuing to exercise this same power today). The seed of Abraham — both earthly and heavenly — MUST ultimately “possess the gate of [exercise governmental control over] his enemies” (Genesis 22:17, 18). Thus, Satan, as the incumbent ruler over the Gentile nations from this heavenly realm, must not only prevent the appearance of man’s Redeemer, but he must also destroy the nation of Israel itself to assure his continuance on the throne in the heavenly realm.
Satan tried to accomplish this task in Egypt before the Exodus through the afflictions in the brickyards and the death of the male Hebrew children at birth. He continued trying to accomplish this task at the time of and following the Exodus under Moses through the armies of Pharaoh pursuing Israel to the Red Sea, the Amalekites attacking Israel in the wilderness, and the corrupted nations awaiting Israel in the land of Canaan itself. He has tried to destroy Israel in many instances since (e.g. in modern times, the destruction of six million Jews under Hitler during the years of the Third Reich in Europe [1933-1945]), he will try in the immediate future through Russia and her allies, and he will try a few years beyond that through the nations of the earth under Antichrist.
His attempts in the past have been for naught, as will be his attempts in the future. Not only has Israel brought forth the Redeemer, but Israel herself remains, as a nation, yet to occupy her God-ordained position as the one through whom the nations of the earth will be blessed.
(Note that Israel, the old creation in Jacob, has forfeited the right to occupy the heavenly sphere of the kingdom [cf. Matthew 12:22-32; 21:43]. This right has been assumed by the Church, the “one new man,” the “new creation” in Christ, called into existence for this purpose [cf. Matthew 16:18; 21:43; I Peter 2:9, 10]. This heavenly realm must be occupied by God’s firstborn son; and Christians, who are “Abraham’s seed, and heirs according to the promise [the heavenly portion of the promise in Genesis 22:17; cf. Genesis 14:19],” will, following the adoption, “possess the gate” of the enemy in the heavenly realm [Ephesians 6:1ff].)
Nephilim and Rephaim
Prior to the Flood, the cohabitation of the sons of God with the daughters of men resulted in offspring called Nephilim. Following the Flood, when this union occurred again, these offspring were known by two names: Nephilim, and Rephaim. The translators of the Septuagint (Greek version of the Old Testament) used the word Gigantes in most instances for both of these words. Gigantes is the Greek word for “giants,” and this is the thought that is carried over into several verses of the King James Version (e.g. Genesis 6:4; 14:5; Numbers 13:33).
However, this meaning may have been only secondary to that which the translators of the Septuagint Version had in mind. Gigantes comes from a root form of a word which, in the secular Greek world, signified “earth-born” rather than gigantic stature. If the use of Gigantes is understood in this respect, the word would, contextually, refer to “earth-born individuals [individuals born on the earth, having heavenly fathers and earthly mothers],” with a secondary thought having to do with “physical stature.”
Nephilim is simply the plural form of a Hebrew word meaning “to fall,” and Rephaim is the plural form of another Hebrew word meaning “to heal.” A cognate form for Rephaim though would carry the thought of “casting down,” or “falling down.” Understanding the word in this latter sense would appear to be more in keeping with the fact that Rephaim is simply another name for the Nephilim, referring to this same group of individuals — “fallen ones.”
The word Nephilim is used only three times in the Old Testament in passages referring to offspring resulting from the cohabitation of the sons of God with the daughters of men (Genesis 6:4; Numbers 13:33). But the word Rephaim is used numerous times referring to these individuals (Genesis 14:15; 15:20; Deuteronomy 2:11, 20; 3:11, 13; Joshua 12:4; 13:12; 15:8; 17:15; 18:16; 2 Samuel 5:18, 22; 23:13; 1 Chronicles 11:15; 14:9; 20:4, 6, 8; Job 26:5; Psalms 88:10; Proverbs 2:18; 9:18; 21:16; Isaiah 14:9; 17:5; 26:14, 19).
English versions of the Old Testament handle the Hebrew words Nephilim and Rephaim in different ways. The words are many times transliterated rather than translated. Other times translations are attempted (e.g. “giants,” “departed spirits,” “spirits of the dead,” “deceased,” “death,” “dead” [ref. KJV, ASV, NASB, NIV]). All that can be known about the Nephilim and Rephaim must be derived from these passages, in conjunction with related Scripture.
During the days of Abraham, the Rephaim could be found among the inhabitants of five cities in the Jordan plain (Genesis 14:1-5). Four of these cities — Sodom, Gomorrah, Admah, and Zeboim — were destroyed by brimstone and fire from heaven (Genesis 19:23-29; Deuteronomy 29:23). Zoar, the fifth city associated with the Rephaim, was spared to serve as a refuge for Lot and his two daughters when the Lord destroyed the other cities of the plain.
It is evident from Genesis 14:1-5 that the Nephilim and Rephaim were in the land of Canaan preceding Abraham’s entrance into the land. Note that the very first statement of Scripture following Abraham’s journey from Ur of the Chaldees to the land of Canaan concerned the inhabitants of the land: “And the Canaanites were then in the land” (Genesis 12:6b). Since the Nephilim and Rephaim were associated with the nations of Canaan, this verse could very well be a reference to these individuals. In this respect, the reference would call attention to a fact of primary importance concerning Abraham’s entrance into the land: Satan had already established his forces in the land in order to oppose God’s purpose surrounding the call of Abraham.
There are two entrances of the people of God into the land of Canaan under the call of God with the forces of Satan — the Nephilim and Rephaim — being marshaled in the land first. Abraham’s entrance, following his departure from Ur, constitutes the first; and Israel’s entrance, following the Exodus from Egypt, constitutes the second.
The Nephilim and Rephaim were individuals of gigantic stature and great strength. Their gigantic stature can be seen in the report of the ten faithless spies at Kadesh-Barnea (Numbers 13:33), the apparent size of Og, king of Bashan (Deuteronomy 3:11), and the size of Goliath, who appeared later in Jewish history (1 Samuel 17:4; cf. 2 Samuel 21:18-22). Their great strength can be seen in the fact that they were “mighty men [the Hebrew word pertains to ‘strength’]” (Genesis 6:4), the fact that they were the ones who built the sixty “great cities” of Bashan (Deuteronomy 3:4, 5; 1 Kings 4:13), and the position of Goliath as a “champion” in the army of the Philistines (1 Samuel 17:1ff).
The first time that the Nephilim and Rephaim appeared (called Nephilim only in antediluvian days), God destroyed them by the waters of a Flood. The second time that these individuals appeared, God destroyed a segment of them in the destruction of the cities of the plain; and God later commanded His people, the nation of Israel, to go into the land covenanted to Abraham, Isaac, and Jacob and destroy all that were in the land.
By this time the Nephilim and Rephaim had so infiltrated the nations in the land of Canaan that God commanded total destruction of these nations (Deuteronomy 7:1, 2). However, the failure of the Israelites to carry out the command of God completely when the nation entered the land under Joshua resulted in the Nephilim and Rephaim persisting in Jewish history as the bitter enemies of the people of God for hundreds of years beyond that time.
The Cities of the Plain
Scripture in several places singles out angelic activity involving sexual perversions in the cities of the plain during the days of Abraham. Jude 7 specifically states that individuals living in the cities of the Jordan plain committed illicit sexual acts with angels. The words, “in like manner,” should literally read, “in like manner to these.” The words “to these” refer to the angels in verse six. The inhabitants of “Sodom and Gomorrah, and the cities around them” had given themselves over to “sexual immorality” and had gone after “strange flesh” in the same manner as the angels.
The word “strange” is heteros in the Greek text, referring to “a different kind” of flesh. The angels in the kingdom of Satan who came to earth, took upon themselves the form of man, and cohabited with members of the human race did not possess the same type of flesh as man. There was an unrevealed difference, which is set forth by the Greek word heteros. Angels went after “strange flesh [a different kind of flesh]” by cohabiting with the inhabitants in the cities of the plain, and the inhabitants of these cities went after “strange flesh [a different kind of flesh]” by cohabiting with angels.
Jude 7 is usually taken to refer only to homosexuality, in accord with Genesis 19:1-11. This interpretation, however, is too limited. Rephaim were associated with the cities of the plain (Genesis 14:1-5), necessitating past sexual relations between angels and female members of the human race as well. Jude 7 and the parallel section in 2 Peter 2:6 actually have to do with acts of both homosexuality and heterosexuality, and the Genesis account points to widespread perversions in both of these realms.
1) Degeneracy of the Sodomites
The account in Genesis 19:1-11, showing the utter degeneracy of the inhabitants in the cities of the plain, has to do with men and homosexuality; but the scriptures in 2 Peter and Jude, alluding to both homosexual and heterosexual acts between angels and members of the human race, place both types of sexual perversions occurring in these cities on the same basic level. And, in this respect, the apparent utter degeneracy of the entire populace — both male and female — can be seen by what is revealed in the Genesis account.
The night preceding the destruction of the cities of the plain, Lot had given two angels, sent to Sodom by the Lord, lodging inside the safety of his home. After Lot, his family, and the two angels had eaten, the men of Sodom began to gather outside Lot’s house. These men are described as “both old and young, all the people from every quarter,” and they had come for one sole purpose: they wanted the two angels under Lot’s roof to be brought forth in order that they might “know them,” i.e., have homosexual relations with them.
Lot came outside, shut the door behind him, and offered his two virgin daughters to these men in order to protect the two angels under his roof. But the men of Sodom showed no interest in his daughters. Their only apparent interest lay in having illicit, carnal relations with the two angels. The intensity of their interest is shown in verse nine: “And they said [to Lot], ‘Stand back’…And they pressed sore upon the man, even Lot, and came near to break the door.” But the two angels intervened. They pulled Lot inside the house and smote the men who were at the door with “blindness.” The angels then revealed Sodom’s impending destruction to Lot.
2) Evident Past History of Sodom
There is far more to Genesis chapter nineteen than Lot just being very insistent that two unknown strangers spend the night inside the safety of his house, and the men of Sodom just wanting two strangers turned over to them. Why was Lot so insistent that these two men not remain in the streets during the night? Why, in seeking to protect these two men, did Lot go to the point of even offering his two virgin daughters to the men of Sodom?
Then there is the attitude and actions of the men in Sodom. These men, “both old and young, all the people from every quarter,” wanted these two men so badly that they were going to break down the door of Lot’s house. They were not interested in Lot’s daughters; nor were they interested in having illicit, carnal relations with one another. Their interest lay solely in obtaining the two strangers inside Lot’s house.
The inference from the record appears to clearly indicate that both Lot and the men of Sodom knew that these two strangers were angels. Lot went to great lengths to protect them from the Sodomites, because he knew what had been happening in Sodom (2 Peter. 2:7, 8). The men of Sodom, on the other hand, went to great lengths to obtain these two individuals, for they had evidently been brought into this depraved frame of mind through their past ungodly manner of living.
By comparing Genesis 19:4-11; 2 Peter 2:4-8; Jude 6, 7, it appears clear that the men of Sodom, as well as the men in the other cities of the plain, had been having homosexual relations with angels. It cannot be determined how long illicit, carnal relations of this nature had been occurring; but according to the record, immediately before the destruction of the cities of the plain, the men of Sodom had become so sex-crazed that their only apparent real interest lay in having homosexual relations with angels. Thus, because of the widespread prevalence of this gross sexual perversion, God rained brimstone and fire from heaven upon these cities following the removal of Lot, his wife, and his two virgin daughters from Sodom.
Angels, Nephilim, and Rephaim in Tartarus
The angels who sinned both before and following the Flood by leaving their positions of power in the heavens, and coming to earth, and taking upon themselves the form of man for the specific purpose of cohabiting with members of the human race are today confined with chains in Tartarus. Not only are they confined in this place, but it would appear that their progeny, the Nephilim and Rephaim are also there. Tartarus is located in a particular section of Sheol reserved specifically for these individuals.
Sheol (Greek: Hades) is the place into which the souls of individuals go at the time of death. Scripture has very little to say about this place. Scripture doesn’t concern itself to any extent with man’s existence between death and resurrection, particularly unsaved man. And the account of the rich man and Lazarus in Luke 16:19-31 leaves many unanswered questions if one follows the interpretation normally ascribed to the passage. Suffice it to say, in the Old Testament, Sheol was always spoken of as being down, below the surface of the earth. And at the time Christ died, His soul went down into Hades (Sheol) and remained in this place until the time of His resurrection (Acts 2:30, 31).
Today, the matter would be different for Christians. They, as Christ, would go into Sheol (or Hades) at the time of death; but the location of Sheol is different today for the saved. Today, for Christians, the place of the dead (which is what Sheol [or Hades] refers to) is located in the heavens (reference comments under the heading “Reserved unto Judgment” in Chapter 5 of this book).
Sheol in the Old Testament was located beneath the surface of the earth, and, as previously stated, directionally, it was always spoken of as being “down” (cf. Numbers 16:32, 33; Isaiah 14:9; Jonah 2:2, 6). This is where the thought from the so-called “Apostles Creed” concerning Christ descending “into hell [Sheol]” is derived. Christ descended into Sheol/Hades simply because that place, located beneath the surface of the earth only at that time, was where the soul of every person during those days went at the time of death. When Christ died, His “spirit” went into the presence of the Father in heaven, His “soul” went into Sheol, and his “body” was later taken down from the Cross and placed in Joseph of Arimathea’s tomb (cf. Luke 23:46-53; Ecclesiastes 12:7; Psalms 16:10).
However, when Christ descended into Sheol following the events of Calvary He did not then, as many Bible students believe, go to Tartarus and deliver a proclamation to the angels imprisoned in this place. His presence in Sheol between His death and resurrection was not in any way connected with this announcement, for the announcement could not be delivered at this time. Although He had paid redemption’s price — His Own shed blood — the victory was not yet complete. He must first be victorious over death itself, which awaited His resurrection. It was only following His resurrection, in accord with 1 Peter 3:18-20 — when body, soul, and spirit were reunited — that Christ went to Tartarus and delivered His proclamation to these imprisoned angels.
Although the angels who had sinned both before and after the Flood were in Tartarus at this time (2 Peter 2:4-6), only the angels who had sinned before the Flood are mentioned in 1 Peter 3:20 as being recipients of Christ’s proclamation. Their sin was limited to a direct attack against the Seed of the woman, and the folly of what they had attempted could now be demonstrated. The resurrected Christ, the Seed of the woman, stood in their presence. He had paid the price for man’s redemption, and He had been victorious over death itself. He was now man’s resurrected Redeemer who held the “keys of hell [Hades] and of death” (Revelation 1:18).
The angels, who sinned following the Flood, although still seeking to prevent the appearance of the Seed of the Woman, directed their attack more specifically against Israel, seeking the destruction of God’s national firstborn son to bring about that purpose. And the demonstration of victory pertaining to Israel awaited, and still awaits, a future date. Thus, they are not mentioned in connection with the proclamation of this message.
The angels who sinned following the Flood, directing their attack more specifically against Israel, have counterparts in angels who will commit this same sin at the end of the present age, at the end of man’s 6,000-year day:
As it was in the days of Noah…Likewise also as it was in the days of Lot…Even shall it be in the day when the Son of man is revealed (Luke 17:26-30).
The cohabitation of angels with members of the human race will occur once again, both on heterosexual and homosexual levels. This latter-day angelic attack will be directed mainly against Israel through the Gentile nations, as during the days of Lot, which anticipated events during Moses’ day. And possibly an announcement similar to the one which Christ delivered to the angels who sinned before the Flood awaits not only the angels who sinned following the Flood but also the angels who are about to commit this same sin once again. If so, such an announcement would be forthcoming only after the corresponding sin of the angels at the end of this age and after Israel has subsequently been elevated to her rightful place at the head of the nations.
The man of sin will be of the Rephaim. He will be the actual son of Satan. Note the expression, “your [Satan’s] seed,” in Genesis 3:15. He will also have Rephaim ruling the earth with him during the Tribulation. Rulers who will possess power directly under the man of sin, mentioned in the book of Revelation (cf. chapters 13, 17), are revealed in Old Testament Scriptures to be Rephaim — “men” (cf. Revelation 13:18), but not men as we know them today. Satan will rule the earth through his son during the Tribulation; and high-ranking angels in Satan’s kingdom will also rule the earth, with Satan, through sons begotten by angels — possibly their very own sons.
Isaiah 26:13, 14 reveals that during the Tribulation “masters,” Rephaim, will have dominion over Israel:
O LORD our God, masters besides You Have had dominion over us; but by You only we make mention of Your name.
They are dead, they shall not live; they are deceased [lit. “they are Rephaim”], they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.
These “masters” who will have dominion over Israel during the Tribulation, specifically called Rephaim, will be destroyed before the Messianic Era commences. And this destruction will be so complete that the Rephaim will not even be remembered by Israel.
Isaiah 26:19 reveals the destruction of the Rephaim, and Job 26:5 reveals where they will be consigned following their destruction. The passage in Isaiah states, “…the earth shall cast out the dead [lit., ‘…the Rephaim will be caused to fall on the earth’]”; and the passage in Job states, “Dead things are formed from under the waters, and the inhabitants thereof [lit. ‘Rephaim are put to pain (i.e., to writhe like a woman in travail) deep under the waters, and their inhabitants’].” These Rephaim are further seen imprisoned in a section of Sheol with Satan in Isaiah 14:9-11 (the word translated “dead” in v. 9 is Rephaim in the Hebrew text. Also, note from this text that the “bottomless pit [abyss]” in Revelation 20:1-3 is located in a section of Sheol).
The prison where the Rephaim from the coming Tribulation are to be confined with Satan appears to be in the section of Sheol called Tartarus. Other inhabitants are mentioned, which could not only be the Nephilim and Rephaim from the days before and after the Flood, but also their angelic fathers. This place is located “deep under the waters,” at the bottom of the sea.
The “sea” in Revelation 20:13 is apparently an allusion to this place. The sea giving up “the dead who were in it” cannot refer to those in the human realm, for they are all included in the expression “death and hell [Hades] delivered up the dead who were in them.”
These are two separate groups of individuals. The first group is taken from the sea, and corresponding Scripture locates this place more specifically as being at the bottom of the sea and associated with Nephilim, Rephaim, and angels. The other group is taken from the place more specifically called Hades in this passage and has to do with the unsaved dead throughout Man’s Day from the lineage of Adam. Unsaved descendants of Adam, angels who sinned both before and after the Flood, and the progeny of these angels — Nephilim and Rephaim will one day be removed from their corresponding sections of Sheol/Hades and appear before the Great White Throne to be judged.
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