Thanks for the reply, I overlooked the analysis for this verse in another reading (I didn't think that would merit a negative rep, but apparently you did) The verse above comes from the NIV, which I believe most here have a strong aversion to, why I'm not exactly sure. Anyway, most other editions, such as the NASB (noted for its accuracy in translation, as opposed to the NIV) translate Jude 1:5-7 as:
In the original Greek language, the words for “strange flesh” are hetero sarkos, meaning “different flesh”. (Ironically, the word “heterosexual” is derived from this.) So, hetero means “different”, and sarkos means “flesh.” This has nothing to do with sex, much less homosexuality. In fact, sarkos is never used in the NT as a word for sex. Many scholars interpret this as meaning foreign idols or people, particularly the angels (having non-human flesh) because it is more of leap to say it’s anything else.
A condemnation of homosexual sex/rape cannot be forced into a condemnation of homosexuality in general. If so then we might as well condemn heterosexuality for the condemnation of heterosexual rape in Judges 19:22-25 (which is nearly identical to Genesis 19). Judges is an account of the same circumstances that Lot faced in Sodom. Only it’s a Levite in the land of Gibeah. Like the Sodom story, there’s a mob of men wanting the Levite’s male guest to come out so that they can know him. Like Lot, the Levite offers his daughter and a concubine (secondary wife) to the mob. Unlike the Sodomites, the mob eventually settles for the concubine and they spend the night raping and abusing her.
There are no records showing that Jewish scholars, before the time of Christ, took either one of these stories as having any connection with homosexuality or sexual orientation. Instead they equate it with inhospitality and debauchery. If you have a source, please share with us.