Old testament verses about homosexuality
The Bible on Gay Behavior
One way to argue against these passages is to make what I call the “shellfish objection.” Keith Sharpe puts it this way: “Until Christian fundamentalists boycott shellfish restaurants, stop wearing poly-cotton T-shirts, and stone to death their wayward offspring, there is no obligation to hear to their diatribes about homosexuality entity a sin” (The Gay Gospels, 21).
In other words, if we can disregard rules like the ban on eating shellfish in Leviticus , then we should be allowed to disobey other prohibitions from the Old Testament. But this argument confuses the Old Testament’s temporary ceremonial laws with its eternal moral laws.
Here’s an analogy to aid understand this distinction.
I remember two rules my mom gave me when I was young: clutch her hand when I cross the street and don’t drink what’s under the sink. Today, I have to follow only the latter rule, since the former is no longer needed to protect me. In fact, it would now complete me more hurt than good.
Old Testament ritual/ceremonial laws were like mom’s handholding rule. The rea
The Bible and same sex relationships: A review article
Tim Keller,
Vines, Matthew, God and the Gay Christian: The Biblical Case in Support of Same Sex Relationships, Convergent Books,
Wilson, Ken,A Letter to My Congregation, David Crum Media,
The relationship of homosexuality to Christianity is one of the main topics of discussion in our culture today. In the fall of last year I wrote a review of books by Wesley Hill and Sam Allberry that take the historic Christian view, in Hill’s words: “that homosexuality was not God’s original artistic intention for humanity and therefore that homosexual perform goes against God’s show will for all human beings, especially those who trust in Christ.”
There are a number of other books that grab the opposite view, namely that the Bible either allows for or supports same sex relationships. Over the last year or so I (and other pastors at Redeemer) own been regularly asked for responses to their arguments. The two most study volumes taking this position seem to be those by Matthew Vines and Ken Wilson. The review of these
Leviticus
“You shall not myth with a male as with a woman; it is an abomination.”[1] It is not a surprise that this verse seems to say that male lover male sex is forbidden in the eyes of God. The dominant view of western Christianity forbids same-sex relations. This verse is one of the clobber passages that people cite from the Bible to condemn homosexuality. This essay first looks at the various ways the verse is translated into the English Bible and then explores some of the strategies used to create an affirming meaning of what this corridor means for the LGBTQ community. More specifically, it presents the interpretation of K. Renato Lings in which Lev. refers to male-on-male incest.
While Lev. is used to condemn homosexuality, we must realize that the term “homosexuality” was only recently coined in the English language. So did this term be in ancient Israel? Charles D. Myers, Jr. confirms that none of the prophets in the Hebrew Bible mention homosexuality.[2] He also contends that in ancient Israel same-sex relations were viewed as an ancient Near East challenge. The anc
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Toward the conclusion of the Mesopotamian Epic of Gilgamesh King Gilgamesh laments the untimely death of his comrade Enkidu, "my friend whom I loved dearly." Similarly in the Bible, David mourns his companion, Jonathan, whose "love to me was wonderful, greater than the love of women." These passages, along with other ambiguous erotic and sexual language found in the Gilgamesh epic and the biblical David story, have grow the object of numerous and competing scholarly inquiries into the sexual nature of the heroes' relationships. Susan Ackerman's innovative operate carefully examines the stories' sexual and homoerotic language and suggests that its ambiguity provides fresh ways of understanding ideas of gender and sexuality in the ancient Near East and its literature. In exploring the stories of Gilgamesh and Enkidu and David and Jonathan, Ackerman cautions against applying modern conceptions of homosexuality to these relationships. Drawing on historical and literary criticism, Ackerman's close readings analyze the sto