September 13, 2016

Shining through by Gary Rose

The United States of America: A nation founded by religious men. History declares it, even though some have tried to rewrite reality through lies and political correctness. And this nation will be great again, not through power, war or wealth, but rather through the strength of its people- Christian people.
There is an undeniable greatness of the teaching of Jesus Christ and the lives of his followers. Christians stand out from a world dedicated to sin and the glorification of self!! 
I was this flag this morning and realized how great an effect those who live for Christ can have. And then I though of Matthew 5:14 and three translations that emphasize the truth of the original language by translating the commonly used "hill" for "mount"or "mountain". Accordingly, I have underlined them below...
Matthew, Chapter 5 (Young's Literal Translation)
 14 `Ye are the light of the world, a city set upon a mount is not able to be hid;  15 nor do they light a lamp, and put it under the measure, but on the lamp-stand, and it shineth to all those in the house;  16 so let your light shine before men, that they may see your good works, and may glorify your Father who is in the heavens.
Matthew, Chapter 5 (Emphasized Bible)
14 Ye, are the light of the world: it is impossible for a city to be hid, on the top of a mountain, lying.  15 Neither light they a lamp, and place it under the measure; but upon the lampstand, and it giveth light to all that are in the house.  16 In like manner, let your light shine before men,—that they may see your good works,—and glorify your Father who is in the heavens. 
Matthew, Chapter 5 (Darby's Translation)
14 *Ye* are the light of the world: a city situated on the top of a mountain cannot be hid.  15 Nor do men light a lamp and put it under the bushel, but upon the lamp-stand, and it shines for all who are in the house.  16 Let your light thus shine before men, so that they may see your upright works, and glorify your Father who is in the heavens. 
To some, this may sound like a small thing; but to me it magnifies and illuminates the magnificence of the teaching of Jesus. It also places a challenge before us- We are on display for all the world to see- Shining though, as it were!!!
If Christians will really heed the words of Jesus, this nation will in fact be great again- from the inside out!!! I wonder; is anyone really, really listening???? 

Bible Reading September 13 by Gary Rose

Bible Reading September 13  (WEB)

Sept. 13
Psalms 64-67

Psa 64:1 Hear my voice, God, in my complaint. Preserve my life from fear of the enemy.
Psa 64:2 Hide me from the conspiracy of the wicked, from the noisy crowd of the ones doing evil;
Psa 64:3 who sharpen their tongue like a sword, and aim their arrows, deadly words,
Psa 64:4 to shoot innocent men from ambushes. They shoot at him suddenly and fearlessly.
Psa 64:5 They encourage themselves in evil plans. They talk about laying snares secretly. They say, "Who will see them?"
Psa 64:6 They plot injustice, saying, "We have made a perfect plan!" Surely man's mind and heart are cunning.
Psa 64:7 But God will shoot at them. They will be suddenly struck down with an arrow.
Psa 64:8 Their own tongues shall ruin them. All who see them will shake their heads.
Psa 64:9 All mankind shall be afraid. They shall declare the work of God, and shall wisely ponder what he has done.
Psa 64:10 The righteous shall be glad in Yahweh, and shall take refuge in him. All the upright in heart shall praise him!

Psa 65:1 Praise waits for you, God, in Zion. To you shall vows be performed.
Psa 65:2 You who hear prayer, to you all men will come.
Psa 65:3 Sins overwhelmed me, but you atoned for our transgressions.
Psa 65:4 Blessed is one whom you choose, and cause to come near, that he may live in your courts. We will be filled with the goodness of your house, your holy temple.
Psa 65:5 By awesome deeds of righteousness, you answer us, God of our salvation. You who are the hope of all the ends of the earth, of those who are far away on the sea;
Psa 65:6 Who by his power forms the mountains, having armed yourself with strength;
Psa 65:7 who stills the roaring of the seas, the roaring of their waves, and the turmoil of the nations.
Psa 65:8 They also who dwell in faraway places are afraid at your wonders. You call the morning's dawn and the evening with songs of joy.
Psa 65:9 You visit the earth, and water it. You greatly enrich it. The river of God is full of water. You provide them grain, for so you have ordained it.
Psa 65:10 You drench its furrows. You level its ridges. You soften it with showers. You bless it with a crop.
Psa 65:11 You crown the year with your bounty. Your carts overflow with abundance.
Psa 65:12 The wilderness grasslands overflow. The hills are clothed with gladness.
Psa 65:13 The pastures are covered with flocks. The valleys also are clothed with grain. They shout for joy! They also sing.

Psa 66:1 Make a joyful shout to God, all the earth!
Psa 66:2 Sing to the glory of his name! Offer glory and praise!
Psa 66:3 Tell God, "How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
Psa 66:4 All the earth will worship you, and will sing to you; they will sing to your name." Selah.
Psa 66:5 Come, and see God's deeds-- awesome work on behalf of the children of men.
Psa 66:6 He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him.
Psa 66:7 He rules by his might forever. His eyes watch the nations. Don't let the rebellious rise up against him. Selah.
Psa 66:8 Praise our God, you peoples! Make the sound of his praise heard,
Psa 66:9 who preserves our life among the living, and doesn't allow our feet to be moved.
Psa 66:10 For you, God, have tested us. You have refined us, as silver is refined.
Psa 66:11 You brought us into prison. You laid a burden on our backs.
Psa 66:12 You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.
Psa 66:13 I will come into your temple with burnt offerings. I will pay my vows to you,
Psa 66:14 which my lips promised, and my mouth spoke, when I was in distress.
Psa 66:15 I will offer to you burnt offerings of fat animals, with the offering of rams, I will offer bulls with goats. Selah.
Psa 66:16 Come, and hear, all you who fear God. I will declare what he has done for my soul.
Psa 66:17 I cried to him with my mouth. He was extolled with my tongue.
Psa 66:18 If I cherished sin in my heart, the Lord wouldn't have listened.
Psa 66:19 But most certainly, God has listened. He has heard the voice of my prayer.
Psa 66:20 Blessed be God, who has not turned away my prayer, nor his loving kindness from me.

Psa 67:1 May God be merciful to us, bless us, and cause his face to shine on us. Selah.
Psa 67:2 That your way may be known on earth, and your salvation among all nations,
Psa 67:3 let the peoples praise you, God. Let all the peoples praise you.
Psa 67:4 Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth. Selah.
Psa 67:5 Let the peoples praise you, God. Let all the peoples praise you.
Psa 67:6 The earth has yielded its increase. God, even our own God, will bless us.
Psa 67:7 God will bless us. All the ends of the earth shall fear him.



Sept. 13
1 Corinthians 9

1Co 9:1 Am I not free? Am I not an apostle? Haven't I seen Jesus Christ, our Lord? Aren't you my work in the Lord?
1Co 9:2 If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord.
1Co 9:3 My defense to those who examine me is this.
1Co 9:4 Have we no right to eat and to drink?
1Co 9:5 Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?
1Co 9:6 Or have only Barnabas and I no right to not work?
1Co 9:7 What soldier ever serves at his own expense? Who plants a vineyard, and doesn't eat of its fruit? Or who feeds a flock, and doesn't drink from the flock's milk?
1Co 9:8 Do I speak these things according to the ways of men? Or doesn't the law also say the same thing?
1Co 9:9 For it is written in the law of Moses, "You shall not muzzle an ox while it treads out the grain." Is it for the oxen that God cares,
1Co 9:10 or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope.
1Co 9:11 If we sowed to you spiritual things, is it a great thing if we reap your fleshly things?
1Co 9:12 If others partake of this right over you, don't we yet more? Nevertheless we did not use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ.
1Co 9:13 Don't you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar?
1Co 9:14 Even so the Lord ordained that those who proclaim the Good News should live from the Good News.
1Co 9:15 But I have used none of these things, and I don't write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void.
1Co 9:16 For if I preach the Good News, I have nothing to boast about; for necessity is laid on me; but woe is to me, if I don't preach the Good News.
1Co 9:17 For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me.
1Co 9:18 What then is my reward? That, when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News.
1Co 9:19 For though I was free from all, I brought myself under bondage to all, that I might gain the more.
1Co 9:20 To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
1Co 9:21 to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
1Co 9:22 To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.
1Co 9:23 Now I do this for the sake of the Good News, that I may be a joint partaker of it.
1Co 9:24 Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win.
1Co 9:25 Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible.
1Co 9:26 I therefore run like that, as not uncertainly. I fight like that, as not beating the air,
1Co 9:27 but I beat my body and bring it into submission, lest by any means, after I have preached to others, I myself should be rejected.

“Be baptized, and wash away your sins” by Roy Davison

http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/arise.html
“Be baptized, and wash away your sins”
These words were spoken to Paul after he had seen the Lord on the road to Damascus and after he had fasted for three days.
Paul, who was originally called Saul, was a prominent leader in the Jewish nation. He did not believe in Jesus. He thought Christians were violating the law of Moses.
“As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison” (Acts 8:3).
But something amazing happened.
“Then Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. And as he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, ‘Saul, Saul, why are you persecuting Me?’ And he said, ‘Who are You, Lord?’ And the Lord said, ‘I am Jesus, whom you are persecuting. It is hard for you to kick against the goads.’ So he, trembling and astonished, said, ‘Lord, what do You want me to do?’ And the Lord said to him, ‘Arise and go into the city, and you will be told what you must do.’ And the men who journeyed with him stood speechless, hearing a voice but seeing no one. Then Saul arose from the ground, and when his eyes were opened he saw no one. But they led him by the hand and brought him into Damascus. And he was three days without sight, and neither ate nor drank” (Acts 9:1-9).
Many years later, Paul recounted what happened next: “Then one, Ananias, a devout man according to the law, having a good testimony with all the Jews who dwelt there, came to me; and he stood and said to me, ‘Brother Saul, receive your sight.’ And at that same hour I looked up at him. Then he said, ‘The God of our fathers has chosen you that you should know His will, and see the Just One, and hear the voice of His mouth. For you will be His witness to all men of what you have seen and heard. And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord’” (Acts 22:12-16).
Let us examine this last verse: “And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16).
Ananias first asked Paul:
“Why are you waiting?”
Paul had seen the Lord. He had fasted. He believed in Jesus and realized that he had been wrong. It was time for action.
Years later, Paul wrote to the Corinthians, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).
Many people who believe in Christ and are sorry for their sins, put off being baptized, even though they know it is a command of the Lord. In the book of Acts, which contains many examples of conversion, people were baptized immediately, as soon as they believed in Jesus. They did this because they knew that baptism is for the forgiveness of sins (Acts 2:38) and to become a member of the body of Christ: “For by one Spirit we were all baptized into one body” (1 Corinthians 12:13). If you believe that Jesus is the Son of God and if you want to dedicate your life to God and be saved, “Why are you waiting?”
“Arise and be baptized!”
The word “baptize” is a transliteration of the Greek word “BAPTIDZO” which means to immerse or dip. Bible baptism is an immersion in water. Churches that sprinkle or pour a little water on people are not following the Bible. What they do is not baptism, it is not immersion. In reality they do not baptize people at all. Someone who has only received “sprinkling” or “pouring” has not obeyed the command to be “baptized”.
Notice also that it says: “Arise.” A valid baptism must result from a personal decision to repent of sin and follow Jesus. Peter told the crowd in Jerusalem on the Day of Pentecost: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38).
To repent means to turn away from sin and dedicate your life to God. A young child has not sinned, so cannot repent. He is innocent. He is not yet lost. How can he be baptized for the remission of sins?
When well-meaning parents have their babies “christened,” and think they are having them baptized, they are being deceived by false traditions that are contrary to the Word of God.
To turn away from sin and dedicate your life to God is something you must do yourself. No one can do this for you.
The Ethiopian eunuch, after hearing the gospel, asked Philip: “‘See, here is water. What hinders me from being baptized?’ Then Philip said, ‘If you believe with all your heart, you may.’ And he answered and said, ‘I believe that Jesus Christ is the Son of God.’ So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him” (Acts 8:36-38).
One may be baptized only if he believes that Jesus is the Christ, the Son of God and if he is willing to confess his faith. “For with the heart one believes to righteousness, and with the mouth confession is made to salvation” (Romans 10:10). “And now why are you waiting? Arise and be baptized.”
“And wash away your sins!”
Even though Paul saw the Lord on the road to Damascus and believed in Him, even though he had fasted for three days, his sins had not yet been washed away. That happens only when we are baptized into the death of Christ.
Paul explains this in Romans 6:3, 4. “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.”
The blood of Christ is the propitiation for our sins (Romans 3:25). Baptism provides access to His blood. By the efficacy of His sacrifice, our sins are washed away at baptism. Baptism, immersion, represents the burial and resurrection of Christ. We are baptized, we are immersed, into His death. Then we rise from the water to walk in newness of life, having been born again by the power of God’s Spirit.
“Arise and be baptized, and wash away your sins.”
“Calling on the name of the Lord.”
The substance, water, has no magic power to wash away sins.
The power is from God. We call on the Lord for salvation by being baptized “in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). “In the name of” means “by the authority of.” To be sanctioned and empowered by God, a baptism must comply with His word.
We appeal to God for salvation when we are baptized. Our parents cannot do this for us.
Baptism is not a cleansing of the body, but a request for a good conscience through the resurrection of Christ. In connection with Noah’s salvation through water, Peter says: “There is also an antitype which now saves us, namely baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ” (1 Peter 3:21).
Baptism is not a meritorious work, but a gift of God that we receive, a “washing of regeneration” that cleanses us and saves us by the blood of Christ: “For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another. But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life” (Titus 3:3-7).
“And now why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord!” Amen.
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982,
Thomas Nelson Inc., Publishers unless indicated otherwise.
Permission for reference use has been granted.

Published in The Old Paths Archive
(http://www.oldpaths.com)

"He Opened Not His Mouth" by Eric Lyons, M.Min.

http://apologeticspress.org/AllegedDiscrepancies.aspx?article=1437&b=Luke

"He Opened Not His Mouth"

by Eric Lyons, M.Min.

In what many consider to be the most well-known prophecy concerning the coming of the Messiah, the prophet Isaiah foretold of the sufferings that Christ would endure amid His trial and crucifixion, saying (as if it had already happened):
But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.... He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth (53:5,7, emp. added).
According to Isaiah, not only was the Messiah going to suffer cruel punishment on His way to the grave, but He also would do so without opening His mouth. He would be as silent as a sheep is before its shearers.
The problem that some have with this passage is that the gospel writers indicate that Jesus did open His mouth before His accusers, and also later while hanging on the cross. After Jesus was arrested in the Garden of Gethsemane, the high priest questioned Jesus, saying, “Are You the Christ, the Son of the Blessed?” Jesus responded, not with silence, but with two statements that infuriated the Jewish council. He said: “I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven” (Mark 14:61-62). Jesus then was sent to Pilate, where He was asked another question about His identity, “Are You the King of the Jews?” As he had done earlier that night, He did not keep silence, but answered Pilate with these words: “It is as you say” (Mark 15:2). Even while hanging on the cross a few hours later, Jesus made several statements, including, “Father, forgive them, for they do not know what they do” (Luke 23:34), and “My God, My God, why have You forsaken Me?” (Mark 15:34). So how could the suffering servant of Isaiah 53 be referring to Jesus, since He did, in fact, “open His mouth,” both during His trial, and while hanging on the cross?
Obviously, if the phrase, “He opened not His mouth,” meant that the Messiah would never speak one word while being oppressed and afflicted, then Jesus could not have been the prophesied suffering servant, and the inspired writers, preachers, and prophets of the first century who applied this passage to Him were mistaken (cf. Acts 8:32-33). A proper understanding of this phrase, however, reveals that it does not literally mean the accused “did not open his mouth.” First, not even the skeptic would interpret this verse to mean that the suffering servant literally kept his mouth closed—that if he ever separated his lips so as to allow air, water, or food to enter his mouth, then the prophecy would be annulled. Such would be a ridiculous interpretation of the phrase “He opened not His mouth,” because in this passage Isaiah clearly used the word “mouth” to refer to what the mouth does—it aids in speaking—a figure of speech known as metonymy (where one name or word is employed for another). Second, the phrases “open the mouth” and “do not open the mouth” are Hebrew idioms (appearing both in the Old and the New Testaments), which frequently are used to refer more to the length, freedom, and/or kind of speech, rather than whether one or more words actually are (or are not) spoken.
When Jephthah (the ninth judge of Israel listed in the book of Judges) spoke to his daughter following the victory that the Lord had given Israel over the Ammonites, He said: “Alas, my daughter! You have brought me very low! You are among those who trouble me! For I have given my word to the Lord, and I cannot go back on it” (Judges 11:35, emp. added). The phrase “I have given my word to the Lord” in the New King James Version is literally “I have opened my mouth unto the Lord” (NKJV, emp. added; see ASV). Jephthah had earlier made a vow to the Lord, saying, “If You will indeed deliver the people of Ammon into my hands, then it will be that whatever comes out of the doors of my house to meet me, when I return in peace of Ammon, shall surely be the Lord’s and I will offer it up as a burnt offering” (Judges 11:30-31). The reason that Jephthah was so distraught after returning home from war and seeing his daughter was not simply because he “opened his mouth” and prayed to God, but because included in this prayer was a promise to God—one that caused himself and his daughter great sadness (see Miller, 2003). Jephthah could have spoken to God all day without making such a significant and life-changing statement, and it not have been described as a time in which Jephthah “opened his mouth.” The phrase “opened my (thy) mouth” (Judges 11:35-36) meant that something extremely noteworthy was stated; a promise to God was made that could not be broken.
Notice also how the idea of “opening one’s mouth” is used on occasion in the New Testament. Sometime after Philip had spoken with the eunuch from Ethiopia about the passage of Scripture from which he was reading (Isaiah 53 ironically enough—see Acts 8:30-33), the text states: “Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to Him” (Acts 8:35, emp. added). Notice that Philip already had been speaking with the eunuch (8:30), and most likely had made other introductory comments to this stranger that are not recorded by Luke in the book of Acts. However, it was not until Philip began to speak at length to the eunuch, and to preach to him the good news of Jesus, that Philip was described as one who “opened his mouth.”
In chapter ten of the book of Acts, Luke recorded Peter’s visit with a Gentile named Cornelius. After being summoned by the Spirit of God (10:19-20) to travel to the city of Cornelius (i.e., Caesarea), Peter departed on the next day. Upon his arrival, Peter spoke to Cornelius about several things (Acts 10:25-29). He first rebuked Cornelius for worshipping him, saying, “Stand up; I myself am also a man” (10:26). He proceeded to speak with him about other things not specifically mentioned in the text (10:27). And then he revealed to Cornelius and his household that God had shown him (a Jew) that Gentiles should no longer be considered unclean. After several minutes (or perhaps even a few hours) of conversation between Peter and Cornelius (10:24-33), Luke then recorded that “Peter opened his mouth” (10:34) and gave a defense of the Christ and the Christian faith. Had Peter’s mouth been “open” before this time? Yes. Had he already spoken to Cornelius about several things? Certainly. Now Peter really begins to speak. He had already been speaking, but now he “opens his mouth.” Now he preaches the Gospel of Christ.
In writing to the church at Corinth, Paul once made the comment: “Our mouth is open unto you, O Corinthians” (2 Corinthians 6:11, ASV, emp. added). This statement obviously carries more meaning than simply, “Paul spoke to the Corinthians.” Certain modern versions translate this verse using such words as “openly” (NKJV) or “freely” (NIV) to describe how Paul and Timothy spoke to the Corinthians. Rather than suppressing various truths that would be beneficial to the church at Corinth (cf. 2 Corinthians 4:2-3), they spoke openly and without restraint. They unreservedly commended themselves and their ministry to the Corinthians in order that they might accept their message (cf. 2 Corinthians 6:1-2; see Jamieson, et al., 1997). This is how Paul used the phrase “to open the mouth.”
When the prophet Isaiah wrote that the suffering Servant “opened not His mouth” while being oppressed and afflicted (Isaiah 53:7), he did not mean that Jesus never uttered a word from the time He was arrested in the garden until His death on the cross. The thought behind this phrase is that the Jesus would not speak freely and unreservedly in defense of Himself. Whereas Jesus could have responded to His accusers with “an open mouth” and given a strong, lengthy defense of His innocence (similar to how Philip, Peter, and Paul testified of both Christ and their own ministry with “an open mouth”), Jesus chose to restrain Himself before His accusers and tormentors. Rather than calling twelve legions of angels to fight this battle for Him (cf. Matthew 26:53), Jesus humbly submitted to His enemies. Rather than performing some notable miracle before Herod so as to gain His freedom (cf. Luke 23:8), and instead of striking the high priest with blindness in an attempt to convince the Sanhedrin that He truly was the Son of God, Jesus suppressed His powers. Less than twenty-four hours earlier, Jesus had healed Malchus’ severed ear, yet Jesus did nothing to lighten His own affliction during His trial and crucifixion—not even mentioning this miracle so as to defend His deity. In light of what Christ could have done to His accusers and what oral defense He could have given before them on His own behalf, Christ’s passive submission before them is remarkable. Truly, “[w]hen He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:23).
To prophesy that the Suffering Servant “opened not His mouth,” is to use a Hebrew idiom and hyperbolic expression which means that Jesus refrained from giving an exhaustive legal defense on His own behalf. During much of His affliction and oppression He was completely silent (cf. Matthew 26:62-63; 27:12-14). At other times He spoke only a few words—none of which comes close to being the kind of defense He could have offered on His own behalf had He been trying to avoid persecution and crucifixion.
REFERENCES
Jamieson, Robert, et al. (1997), Jamieson, Fausset, Brown Bible Commentary (Electronic Database: Biblesoft).
Miller, Dave (2003), “Jephthah’s Daughter,” [On-line], URL: http://www.apologeticspress.org/articles/2320.

An Investigation of the Biblical Evidence Against Homosexuality by Dave Miller, Ph.D. Brad Harrub, Ph.D.

http://apologeticspress.org/APContent.aspx?category=7&article=1401

An Investigation of the Biblical Evidence Against Homosexuality

by  Dave Miller, Ph.D.
Brad Harrub, Ph.D.

[EDITOR’S NOTE: This is the second of a two-part series that we authored on the issue of homosexuality. The first part (“ ‘This is the Way God Made Me’—A Scientific Examination of Homosexuality and the ‘Gay Gene’ ”) appeared in the August 2004 issue of Reason & Revelation.]
Nothing less than “complete and total acceptance!” This often is the answer given when homosexual activists are asked what they are seeking from the public in general. Such activists equate acceptance with civil liberties and equality. They believe that those individuals who do not accept the homosexual “lifestyle” are committing the unpardonable sin—the sin of intolerance (see Bloom, 1987, p. 25). In fact, certain school systems today actively teach youngsters the idea that we must embrace every concept that society popularizes, else we will be unloving and intolerant. Thus, many children are quietly convinced from a very young age that if they do not give everyone “complete and total acceptance,” then they are bigoted and mean spirited.
Using books like Heather Has Two Mommies or Daddy’s Roommate, teachers have begun instructing that there are essentially no right or wrong actions when it comes to relationships and families. Anything goes, as long as “love” is the ultimate motivation. Consider the message that children receive when they sit in classrooms filled with pictures of family units composed of two female “parents” or two male “parents,” alongside a picture of a husband and wife. [James Dobson, of Focus on the Family, has suggested: “The number one issue for the family today is the homosexual activist agenda“ (as quoted in Floyd, 2004, p. 49).] Homosexual activists argue that some homosexual couples show more love than heterosexual couples, so where is the harm? By focusing attention on love and acceptance, homosexual activists have successfully taken the spotlight off of their immoral behavior and abnormal acts. Students are told that homosexual parents are “normal,” and that they should be “accepted.” If a student rejects that tact, then he or she is labeled as (gulp!) “intolerant.”
Those who actually graduate from the halls of academia, and yet still object to homosexuality, are castigated as “homophobes,” “hatemongers,” “bigots,” “sexists,” “puritanical fanatics,” “religious fundamentalists,” etc. Homosexuality no longer is referred to as sodomy (the longtime historical term for same-sex relations), but rather as an “alternative lifestyle.” The media do not view homosexuality as sin, but rather as a valuable contribution to “diversity.” Individuals (or organizations) who dare to speak out against homosexuality in order to expose it as an immoral practice, often are confronted by militant activists who work diligently to spin the issue back into a “civil rights” matter.
Unfortunately, the success of the homosexual movement in this area has resulted in numerous Christians remaining silent, for fear of being labeled as hatemongers—or worse. Some Christians seem to have forgotten the words of the Savior:
Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake (Matthew 5:10-11).
Yet, the homosexual’s quest for “complete and total acceptance” often goes unchallenged because the Scriptures have been twisted and perverted to accept “alternative lifestyles,” while believers in Bible morality have been effectively silenced. That silence has allowed the social engineers of “political correctness” to achieve significant success in reversing the historically universal rejection by American civilization of the legality, political legitimacy, and social propriety of homosexuality, with the most recent being “gay marriages.”
Monday, May 17, 2004, was a day that will live in moral and spiritual infamy. Homosexual and lesbian couples were granted by the state of Massachusetts the right to marry—the first state in U.S. history to do so. On November 18, 2003, four activist justices of the Massachusetts Supreme Court paved the way for this occurrence by ruling that the Commonwealth must recognize the right of homosexual couples to marry (“Is Homosexual Marriage...?,” 2003). Perhaps this should not be surprising, since only five months earlier, the U.S. Supreme Court issued its historically and constitutionally unprecedented elimination of state sodomy laws (“Lawrence...,” 2003)—a reversal of the high court’s own 1986 decision that upheld state sodomy laws and reinforced the historic stance that homosexuality is not a constitutional right (“Bowers...,” 1986).
In the midst of this reshaping of societal sensibilities, some who wish to retain their affiliation with the Bible, but also maintain political correctness, insist that the Bible itself teaches that same-sex relations are not inherently sinful. They argue that the Bible, in fact, condones homosexuality in the same way, and to the same extent, that it approves of heterosexuality.

CONFUSION EVEN WITHIN RELIGIOUS ORGANIZATIONS

As the militant pressures of homosexual activists penetrate various realms of society, homosexuality slowly but methodically has begun to spread into various denominations. Homosexual theologians and individuals with a specific agenda have been effective at obscuring the true issues. For instance, Peter J. Gomes, a self-confessed homosexual—and a Baptist minister—alleges that the use of the Bible to condemn homosexuality is the end result of simplistic interpretative methods that reflect a failure to comprehend the context in which the Scriptures were written. Such proceduralism he calls “textual harassment.” These attacks flow easily, of course, from those who reject the plain testimony of God’s Word in the interest of their own personal agenda. For example, Gomes tries to create an artificial distinction in types of homosexual relationships. At first, he contends that Paul, in his various letters, merely was condemning the “debauched pagan expression” of homosexuality; later, he alleges that the apostle hardly can be faulted for his ignorance, since he knew nothing of “the concept of a homosexual nature” (1996, p. 158). He also suggests (p. 25) that there was a homosexual relationship between David and Jonathan—a notion not even remotely reflected in the Old Testament narrative regarding these great men. Gomes obviously is desperate to find some semblance of support for his aberrant lifestyle.
On March 7, 2004, V. Gene Robinson—an open homosexual who has lived with his “partner” Mark Andrew—became the ninth bishop of New Hampshire for the Episcopal Church. During his investiture, he remarked: “Journeys of faith, you know, are a risky business. God is always calling us out of our comfort zone” (see Diocese of New Hampshire, 2004). At the conclusion of that service, Robinson disclosed: “I’m just having the best time being your bishop. The rest of the world is watching us. This is going to be a great adventure.” Adventure indeed! Currently Michael W. Hopkins and Susan N. Blue, two priests who favor same-sex blessings, are leading an Episcopal diocesan task force to develop a same-sex “blessing ceremony” (Benson, 2004, p. 19). The Episcopal Church is struggling to prevent a major split in that denomination between those who disagree with Robinson’s appointment as bishop, and the new direction that the Episcopal Church is going. As Ronnie Floyd put it in his book, The Gay Agenda, when the decision to accept Robinson as a church bishop was made, “both rejoicing and lamentation broke out in that denomination as never before” (2004, p. 14).
This major news story fell on the heels of other denominations that already have begun to accept homosexual preachers or priests. In America, five of the major denominations openly “ordain” homosexuals as ministers, and recognize same-sex marriages (Floyd, p. 46). In Australia, the Uniting Church—the third largest church in the country—has become that country’s first mainstream denomination to accept homosexual priests (Little, 2003). The president of Australia’s Uniting church, Dean Drayton, said that the church had been living in what he referred to as “the messy middle” for six years, and thus has voted to formalize the unofficial tolerance and allow the ordination of openly gay ministers (Little, 2003).
The United Methodist Church (UMC) also is trying to maintain some sense of direction, having “been in turmoil over the issue for decades” (Floyd, p. 48). In fact, in early 2004, the UMC carried out an ecclesiastical trial (and subsequent exoneration!) of self-professed lesbian “minister” Karen Dammann. The Methodist Book of Discipline contains a number of clauses relating to homosexuality, such as, “Since the practice of homosexuality is incompatible with Christian teaching, self-avowed practicing homosexuals* are not to be accepted as candidates, ordained as ministers or appointed to serve in The United Methodist Church.” The asterisk (*) by the word “homosexuals” refers to a footnote at the bottom of the page, which reads as follows: “ ‘Self-avowed practicing homosexual’ is understood to mean that a person openly acknowledges to a bishop, district superintendent, district committee of ordained ministry, board of ordained ministry or clergy session that the person is a practicing homosexual” (Par. 304.3). And yet, 13 ministers from Dammann’s own conference did not uphold these basic tenets. Her defense counsel, Robert Ward, observed that the Church should not elevate “a few, select paragraphs” of the Discipline above another passage that spoke in vague terms of “inclusiveness” (Vitagliano, 2004). Georgia Methodist bishops Michael Watson and Lindsey Davis protested vociferously:
[I]t is a clear sign of rebellion when a group chooses to flagrantly ignore [The Book of Discipline], substituting their own perspective for the corporate wisdom [of the church] (Vitagliano).
In many instances, the Bible has been completely discarded, as many denominations not only overlook the sin of homosexuality, but even embrace it. Groups such as “More Light” (a Presbyterian organization that is “seeking the full participation of lesbian, gay, bisexual and transgender people of faith in the life, ministry and witness of the Presbyterian Church”) are becoming common within denominations that are trying to bolster their numbers. Church slogans with words like tolerance, inclusiveness, and love are now being touted, and are paraded on banners and in commercials—neglecting any precepts from the Word of God. Thus, religious groups all over the world are scrambling to determine on which side of the homosexual fence they want to be found.

WHAT DOES THE BIBLE SAY?

Homosexuality in the Patriarchal Period

What, precisely, is God’s will concerning human sexuality? That will was demonstrated originally in the creation of the first human beings: “Male and female created He them” (Genesis 1:27). God’s decision to create a female counterpart to the male was not coincidental. The female uniquely met three essential criteria: (1) “It is not good for man to be alone” (Genesis 2:18); (2) a helper, suitable to him, was needed (Genesis 2:18,20); and (3) the human race was to be perpetuated through sexual union (Genesis 1:28). Both Jesus and Paul reiterated this same understanding (Matthew 19:4-6; 1 Corinthians 7:2). So the woman was: (a) the divine antidote to Adam’s loneliness; (b) a helper fit for him; and (c) the means of the propagation of the human race. Here, we see the divine arrangement for the human species.
Not long after God set into motion the created order—which He had pronounced as “very good” (Genesis 1:31)—man began to tamper with the divine will, and altered God’s original intentions concerning human sexuality. Lamech—not God—introduced polygamy into the world (Genesis 4:19). God could have created two women for Adam, but He did not. Rather, He made one man for one woman for life. That is the divine will—“male and female He created them” (Genesis 1:27; cf. Matthew 19:1-9). Genesis 19:1-11 now comes into view.
Now before they lay down, the men of the city, the men of Sodom, both young and old, all the people from every quarter, surrounded the house. And they called to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us that we may know them carnally.” So Lot went out to them through the doorway, shut the door behind him, and said, “Please, my brethren, do not do so wickedly! See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof.” And they said, “Stand back!” Then they said, “This one came in to sojourn, and he keeps acting as a judge; now we will deal worse with you than with them.” So they pressed hard against the man Lot, and came near to break down the door. But the men reached out their hands and pulled Lot into the house with them, and shut the door. And they struck the men who were at the doorway of the house with blindness, both small and great, so that they became weary trying to find the door (vss. 4-11).
Defenders of homosexuality who seek justification for their viewpoint from the Bible have pursued a revisionist interpretation of the account of the destruction of the cities of Sodom and Gomorrah (along with Admah and Zeboiim, Deuteronomy 29:23). This passage has traditionally been understood to be a denunciation of homosexuality. This understanding has been so universal that the word “sodomy” was incorporated into English vernacular as referring to “any of various forms of sexual intercourse held to be unnatural or abnormal, especially anal intercourse or bestiality” (American Heritage Dictionary of the English Language, 2000, p. 1651). How may the account of Sodom be reinterpreted to place same-sex relationships in a favorable light? Two explanations have been offered in an effort to promote the biblical legitimacy of homosexuality.
(1) Inhospitality or Homosexuality?
The first claim maintains that the men of Sodom simply were guilty of inhospitality. The text says that the men of Sodom insisted on Lot bringing the angelic visitors out to them, “that we may know them” (Genesis 19:5). It thus is argued that “know” refers to their intention to meet, greet, get to know, or become acquainted with the visitors. However, contextual indicators exclude the feasibility of this interpretation.
First, while the Hebrew verb translated “know” (yada) has a wide range of meanings, including “to get to know” or “to become acquainted” (for the most part, the nuances of the Hebrew verb parallel the corresponding English verb), Hebrew, in common with other ancient languages, also used “know” as a euphemism for sexual intercourse (Genesis 4:1; 19:8). Other Semitic euphemisms similarly used include “lie with” (2 Samuel 11:4), “uncover the nakedness of ” (Leviticus 18), “go in unto” (Genesis 16:2; 38:2), and “touch” (Genesis 20:6; Proverbs 6:29; 1 Corinthians 7:1). Ancient languages that shared this figurative use of “know” included Egyptian, Akkadian, and Ugaritic (Botterweck, 1986, pp. 455-456,460), as well as Syriac, Arabic, Ethiopic, and Greek (Gesenius, 1979, p. 334). When Hebrew scholars define “know,” as used in Genesis 19:5, they use terminology like “sexual perversion” (Harris, et al., 1980, 1:366), “homosexual intercourse” (Botterweck, 1986, 5:464), and “crimes against nature” (Gesenius, p. 334).
Second, if “know” simply means “to get acquainted,” why did the Bible writers repeatedly use forms of the word “wicked” to refer to the actions of the Sodomites? Lot pleaded, “Do not do so wickedly!” (Genesis 19:7). Moses, by inspiration, already had given God’s assessment in the words, “But the men of Sodom were exceedingly wicked and sinful against the Lord” (Genesis 13:13); “their sin is very grievous” (Genesis 18:20). Peter referred to the “filthy conduct of the wicked” sodomites and their “lawless deeds” (2 Peter 2:7-8). But “getting acquainted” is not “wicked”! In fact, if the men of Sodom were nothing more than a group of friendly, civic-minded neighbors who sought to make the visitors welcome to their city, God surely would have commended them—not condemned them!
Third, if “know” simply means “to get to know,” then why did Lot offer his virgin daughters to the men? He would not have offered his daughters for the purpose of the men “getting to know” or “becoming acquainted” with them. The daughters were already residents of Sodom, and would have been known to the men. Lot was offering his daughters to the men as sexual alternatives. Lot specifically said: “I have two daughters who have not known a man” (Genesis 19:8, emp. added). “Known” is another reference to sexual intercourse. Lot referred to their sexual status for the very reason that these men were interested in sexual impropriety. As astonishing and objectionable to us as it may seem for a father to sacrifice his own daughters in such a fashion, it verifies the fact that the unnatural lust of homosexuality was considered far more repugnant than even illicit heterosexuality. Scholars have further noted that in antiquity, a host was to protect his guests at the cost of his own life (Whitelaw, 1950, 1:253).
Fourth, the men of Sodom threatened Lot with the words, “we will deal worse with you than with them” (Genesis 19:9). If their intention was simply to “get to know” the male visitors, what would “dealing worse” with Lot entail? Perhaps it would have entailed their becoming so thoroughly “acquainted” with Lot that they would perpetually remain in his presence and make a pest of themselves? Maybe they intended to impose on Lot’s hospitality to the point that they would monopolize his living room couch, consume all of his snack foods, and refuse to vacate his home at a courteous hour?
In a further effort to achieve sanction for homosexuality, attention has been directed to the words of Jesus in His commissioning of the Seventy. He instructed them, in their evangelistic travels, to enter into those cities that would receive them and to feel free to partake of their hospitality (Luke 10:7-8). However, should a city fail to receive them, they were to shake the dust off their feet against the city (Luke 10:10-11). Jesus then declared: “It will be more tolerable in that day for Sodom than for that city” (Luke 10:12). Defenders and practitioners of same-sex relations claim that Jesus was drawing a comparison between the inhospitality of Sodom and the cities that the disciples would encounter. They claim that the inhospitality of a city that would reject Christ’s emissaries would be a greater evil than Sodom’s inhospitable treatment of the angelic visitors.
However, if “hospitality” was the issue at stake in Sodom, the Sodomites should have been commended, since they only wanted to “get to know” and be hospitable to the visitors. In fact, Lot should have been the one condemned, since he attempted to deter the hospitable overtures of the “Welcome Wagon.” In reality, the words of Jesus in Luke 10 were not directed against the cities’ refusal to be hospitable toward the disciples. Rather, He condemned them for their refusal to accept the teaching of the disciples. Jesus pinpointed their task when He warned: “He who hears you hears Me, he who rejects you rejects Me” (Luke 10:16). Jesus placed Sodom at the top of the list of the most notoriously wicked cities of antiquity. He stressed the fact that to reject Christ and the Gospel would be a far greater offense than what the most wicked city in human history ever did. What the inhabitants of Sodom did was repulsive, repugnant, disgusting, and incredibly depraved. But to reject the antidote to sin is the ultimate insult and the final infraction against God!
Yet another argument marshaled in an effort to justify homosexuality concerns the allusions in the prophets to Sodom. Isaiah (3:9), Jeremiah (23:14), and Ezekiel (16:49) all refer to the sinfulness of Sodom, but none explicitly mentioned homosexuality as the problem. In fact, Ezekiel pinpointed the specific sins of “pride, fullness of food, and abundance of idleness,” as well as her unwillingness to aid the poor and needy. In response, we should not be surprised that a city that was guilty of sexual perversion also would be guilty of additional violations of God’s will.
Isaiah, in his discussion of Sodom, did not specify a particular sin, but merely noted how brazen and open the Sodomites were with their sin: “The look on their countenance witnesses against them, and they declare their sin as Sodom; they do not hide it.” Interestingly, this depiction is very apropos of the “in-your-face” attitude of those who seek to advance the homosexual agenda in our day. Jeremiah made essentially the same point in his comparison between Judah and Sodom when he wrote that “no one turns back from his wickedness.” He, too, was noting the sodomites’ blatant, unbending, determined intention to proceed with their sin. Ezekiel, though mentioning the additional sins that we have listed above, nevertheless referred repeatedly to Sodom’s “abomination” (16:50; cf., vs. 43,47,51,52,58). Moses also linked “abomination” with homosexual activity (Leviticus 18:22).
(2) Homosexual Rape?
The second explanation offered to justify homosexual relations is that the men of Sodom were not condemned for their homosexuality, but for their inhospitable intention to engage in homosexual rape. Rape, some suggest (whether homosexual or heterosexual), being nonconsensual, is wrong, and is worthy of condemnation. However, this extension of the inhospitality quibble is likewise contextually indefensible. First, if gang rape was the issue, why did Lot offer his daughters in exchange for the visitors? Rape would have been at issue in both cases. Lot’s offer of his daughters indicated his clear concern over gender and same-sex relations. Second, the men of Sodom were declared wicked and guilty of “very grievous” sin before the visitors ever came to town (Genesis 18:20).
Third, Jude cinched the matter in his discussion of the sin of Sodom. He wrote that Sodom and her sister cities had “given themselves over to sexual immorality and gone after strange flesh” (Jude 7). “Given themselves over to sexual immorality” is a translation of the compound word ekporneusasai, which combines the verb porneuo (to commit illicit sexual intercourse) with the preposition ek (out of). The attachment of the prepositional prefix indicates intensification, i.e., that the men of Sodom possessed “a lust that gluts itself” (Thayer, 1977, p. 199). Their sexual appetites took them beyond the range of normal sexual activity. The idea of force or coercion is not in the meaning of the word. “Strange” refers to “one not of the same nature, form, class, kind” (Thayer, p. 254), and so pertains to the indulgence of passions that are “contrary to nature” (Barnes, 1949, p. 392)—“a departure from the laws of nature in the impurities practiced” (Salmond, 1950, 22:7). The frequent allusion to “nature” by scholars is interesting, in view of the fact that Scripture elsewhere links same-sex relations with that which is “against nature” (Romans 1:26-27) or unnatural, i.e., out of harmony with God’s original arrangement of nature (e.g., Genesis 1:27; 2:22; Matthew 19:4-6). Summarizing, Jude asserted that the sin of Sodom was homosexual relations—not homosexual rape.
Fourth, homosexuality itself is specifically condemned in Scripture. Under the Law of Moses, God made homosexuality a capital crime, and stipulated that both participants in the illicit sexual activity were to be put to death (Leviticus 20:13). God would not have required the innocent victim of homosexual rape to be executed along with the rapist.
American culture may well reach the point where the majority approves of homosexuality as acceptable behavior. And those who disapprove may well be accused of being “politically incorrect,” intolerant, and “homophobic.” It surely is reminiscent of our day to observe that when Lot urged the sodomites not to do “so wickedly,” the men accused Lot of being judgmental (Genesis 19:9; cf. Deuteronomy 23:17-18). Nevertheless, the objective, unbiased reader of the Bible is forced to conclude that God destroyed the men of Sodom on account of their sinful practice of homosexuality.

Homosexuality in the Mosaic Period

In addition to the pre-Mosaic, Patriarchal Period of history, God made clear His will on this matter when He handed down the Law of Moses to the Israelite nation. In a chapter dealing almost exclusively with sexual regulations, His words are explicit and unmistakable.
You shall not lie with a male as with a woman. It is an abomination.... Do not defile yourselves with any of these things,...lest the land vomit you out also when you defile it, as it vomited out the nations that were before you (Leviticus 18:22-30).
If a man lies with a male as he lies with a woman, both of them have committed an abomination. They shall surely be put to death. Their blood shall be upon them (Leviticus 20:13).
We suggest that a reader would need help to misunderstand these injunctions.
Another graphic account is presented during the period of the judges, which was a time of spiritual and moral depravity and decay—the “Dark Ages” of Jewish history. Judges 19 records that “sons of Belial” (i.e., wicked scoundrels) surrounded a house where travelers had taken refuge for the night. As in Sodom, they desired to “know” the male guests (vs. 22). The host, like Lot, knew exactly what they meant, as is evident from the fact that, like Lot, he offered them a sexual alternative (which, of course, God did not approve). Their sexual desire was labeled as “wickedness,” “outrage,” “vileness,” “lewdness,” and “evil” (Judges 19:23-24; 20:3,6,10,12,13). The rest of the Old Testament corroborates this judgment of same-sex relations. For example, during the period of the kings, Josiah instituted sweeping moral and religious reforms, including tearing down the homes of the Sodomites (2 Kings 23:7).

Homosexuality in the New Testament Period

The New Testament is equally definitive in its uncompromising and unquestioned condemnation of illicit sexual activity. Paul summarized the “unrighteous” and “ungodly” behavior of the Gentile nations, and declared:
For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due. And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting. ...who, knowing the righteous judgment of God, that those who practice such things are worthy of death, not only do the same but also approve of those who practice them (Romans 1:26-32, emp. added).
Observe that “God gave them up” to “vile passions.” Other renderings include “lusts of dishonor” (Bengel, 1971, 2:26), “passions of dishonor” (Lenski, 1951, p. 113), and “passions which bring dishonour” (Cranfield, 1985, p. 125). The passions to which the heathen nations were given are declared to be vile and debased. Barrett observed: “No feature of pagan society filled the Jew with greater loathing than the toleration, or rather admiration, of homosexual practices” (1967, p. 39). In fact, Melina noted that homosexuality is the sin that lies at the heart of idolatry. Therefore the Jews despised this practice that defiled both the soul as well as the body (1998, 25:57-68). The “women” and “men” (i.e., the “females” and “males” of verse 26) had descended “to the brutish level of being nothing but creatures of sex” (Lenski, p. 113; Bengel, 2:26).
The contrast between the “natural” and the “unnatural” shows that the Gentiles had “left aside and thus discarded” the natural form of intercourse between a man and his wife (Lenski, p. 113). The fact that this exchange involved sexual intercourse is well established (Bauer, 1979, p. 886; Cranfield, p. 125). And Lenski adds, “It was bad enough to sin with males, vastly worse and the very limit of vice to sin as they did” (p. 114). Kent Hughes observed that Paul singled out homosexuality “because it is obviously unnatural and therefore underlines the extent to which sin takes mankind” (1991, p. 43). Indeed, same-sex relations were “quite prevalent in the Greco-Roman society in which he [Paul] lived” (Fitzmyer, 1993, p. 275).
Paul’s observation that homosexual activity goes “against nature” harks back to the Creation model when God created the first human beings (Genesis 1:26). Homosexual practices go against the natural pattern established by God when He created “male and female” (Deyoung, 1988, pp. 429-441). Such behavior is “contrary to the intention of the Creator” (Cranfield, p. 123). Therefore, homosexuality goes against the natural order of marriage, not of Jews or Gentiles; the marriage bed should be undefiled in all nationalities and cultures.
The males mentioned in verse 27 are equally as debased as their previously discussed female counterparts. Being “set on fire” with lust for each other, one must realize that “[t]he moment God is taken out of the control in men’s life, the stench of sex aberration is bound to arise. It is so in the world to this day. Without God sex runs wild” (Lenski, p. 115). One of the consequences that follows for those who engage in homosexual relations is that they receive “in themselves the penalty of their error which was due”—“the vicious effect of the unnatural sexual vices upon men’s own bodies and their minds, corruption, destroying, disintegrating” (p. 116).
Such forthright words—“set on fire”—from an inspired apostle are set against a specific social and cultural milieu. In his survey of homosexuality in Western Europe from the beginning of the Christian era to the 14th century, John Boswell depicted how Rome had a severe problem with homosexuality, contributing significantly to the glorification and proliferation of homosexual activity. He noted that 14 out of the first 15 Roman emperors were homosexuals, and spent 25 pages detailing facts that prove Rome to have been a hotbed of homosexual activity. For example, during the Augustan reign, the government not only allowed male homosexual prostitutes to operate on her streets, but also taxed them and gave them a national day off work (1980, p. 70). The Emperor Hadrian, called by some “the most outstanding of the ‘five good emperors,’ ” according to Boswell, “appears to have been exclusively gay” (p. 84). Dupont adds that “it was said of Caesar that he was the ‘husband of all women and the wife of all husbands,’ ” identifying his bisexual nature (1993, p. 117). One needs only peruse any reputable historical account of the life and times of the average Roman citizen to see that homosexual activity played a major role in the politics, recreations, and commerce of the first century. It is no surprise then that the apostle Paul spoke so stringently on such practices.
Those who attempt to soften or contradict the clear teaching of Paul in Romans 1 regarding the sinfulness of homosexuality sometimes attempt to sidestep the clear import of the passage by insisting that it applied only to its original recipients. Boswell claimed that the idea of the passage is not to “stigmatize sexual behavior but to condemn Gentiles for their general infidelity” (p. 108). Martin has suggested that Paul referred to the Gentile culture, not the “universal human condition” (1995, p. 338). But is Romans 1:26-27 a “cultural chastisement,” or a universal condemnation? The immediate context (1:18-3:20) consists of God’s pronouncement that all humans in every culture and nation are under sin—“all the world” (3:19). In fact, the entire book of Romans is the New Testament’s flagship declaration of the means of justification for all persons—“everyone” (Romans 1:16). Hence, the condemnation of homosexuality in Romans 1 is parallel to its like condemnation of murder, deceit, covetousness, and all the other sins itemized by Paul.
One final observation regarding Romans 1 is noteworthy. Not only is God displeased with those who participate in homosexual behavior, but Paul indicates that He is equally displeased with those who are supportive of such conduct—even if they do not engage in the activity themselves. The wording is: “[T]hose who practice such things are worthy of death, not only do the same but also approve of those who practice them” (vs. 32). On this count alone, many have earned the disapproval of God.
Compare Paul’s remarks to the church at Rome with the question he posed to the Corinthian church:
Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, will inherit the kingdom of God. And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God (1 Corinthians 6:9-11, emp. added).
The Greek word translated “homosexual” in this passage is a metaphorical use of a term that literally means “soft,” and when referring to people, refers to males allowing themselves to be used sexually by other males. Again, lexicographers apply the term to the person who is a “catamite,” i.e., a male who submits his body to another male for unnatural lewdness—i.e., homosexually (Thayer, p. 387; Arndt and Gingrich, 1957, p. 489).
“Sodomites” (“abusers of themselves with mankind” in the KJV) is a translation of the term arsenokoitai. It derives from two words: arsein (a male) and koitei (a bed), and refers to one who engages in sex with a male as with a female (Thayer, p. 75). Paul used the same term when he wrote to Timothy to discuss certain behaviors that are both “contrary to sound doctrine” and characteristic of the one who is not “a righteous man” (1 Timothy 1:9-10).
As D. Gene West correctly observed regarding Paul’s letter to Timothy:
We can see from the context that homosexual activities are classed with such sins as patricide, matricide, homicide, kidnapping, and perjury. If we accept that any of these things are sins, we must accept that all are sins. If it is a sin to be a whoremonger, to pursue a lascivious life with prostitutes, then it is likewise a sin to engage in homosexual acts. There is no way to escape that conclusion. If it is a sin to murder one’s father, or mother, or some other human being, then it is a sin for both males and females to “cohabitate” (2004).
When Paul said to the Christians at Corinth, “such were some of you,” he proved not only that homosexuals may be forgiven, but that they can cease such sinful activity. Here we have a clear biblical indication that someone can change their sexual orientation, and can be forgiven of a past immoral lifestyle. We are forced to conclude that sexual activity between persons of the same sex is not a matter of genetics; but is a behavioral phenomenon associated largely with environmental factors (see the August 2004 issue of Reason and Revelation).

CONCLUSION

Homosexuality is only one of many departures from God’s will for human morality and sexuality that society is facing. The Greek term for fornication, porneia, is a broad term that covers every form of illicit sexual intercourse, including adultery, incest, bestiality, bigamy, polygamy, bisexuality, homosexuality, pedophilia, necrophilia, and more. Our sex-crazed society is so promiscuous, and so estranged from God’s view of human sexuality, that our public schools consider it appropriate to teach children to simply “take precautions” when they engage in sexual escapades outside of marriage. But God never encouraged people to practice that kind of “safe sex.” The Bible definition of “safe sex” is sex that is confined to a divinely authorized, scriptural marriage (1 Corinthians 7:2-5). God insists that people can, and must, exercise self-control, self-discipline, and moral responsibility. The Bible teaches that we are not to be self-indulgent. We are to put restraints on ourselves, controlling our sexual urges in accordance with God’s teachings.
Encouraging young people simply to “take precautions” only encourages additional illicit behavior. It encourages more promiscuity. It contributes to an increase—not a decrease—in the number of pregnancies and sexually transmitted diseases. Despite several decades of having inundated our schools with sex education and the promotion of so-called “safe sex,” the statisticians inform us that in the next thirty days alone, 83,850 unwed girls will become pregnant in this country (“Teens in Crisis,” 2001, p. 1). The liberals’ “solution” has not worked. In fact, the problem has greatly worsened.
The depths to which our country has slumped morally is evinced by the legality of the distribution birth control devices to students, and the illegality to distribute Bibles or to teach Bible principles. The time has come for our nation to wake up, and for all citizens to understand that freedom requires restraint. Rights require personal responsibility. People must take responsibility for their personal choices, and accept the consequences of their own actions. Paul declared: “flee fornication” (1 Corinthians 6:18). He did not write, “engage in ‘safe’ fornication”! There is no such thing as “safe” sin or “safe” immorality, because all sin is damning (James 1:15). God said a person must run away from it, resist it, and reject it (2 Corinthians 6:18). To a youth, Paul said: “Keep yourself pure” (1 Timothy 5:22). The writer of Hebrews insisted that the marriage bed is to be kept “undefiled.” “[F]ornicators and adulterers God will judge” (Hebrews 13:4). There should not be so much as a hint of sexual immorality among Christians (Ephesians 5:3).
Please understand: God loves all sinners—regardless of the specific sins they have committed. But it is imperative that we be about the business of alerting those who are engaged in sexual sin regarding God’s will, in an effort to “snatch them out of the fire” (Jude 23), and to “save a soul from death and cover a multitude of sins” (James 5:20). One day it will be too late for both those who “not only do the same but also approve of those who practice them” (Romans 1:32). Indeed, the “sexually immoral...shall have their part in the lake which burns with fire and brimstone” (Revelation 21:8).
Sexual sin undoubtedly will go down in history as one of the major contributors to the moral and spiritual deterioration, decline, and downfall of American society. Homosexuality is one more glaring proof of the sexual anarchy that prevails in American civilization. One wonders how much longer such widespread unchastity can continue in our land before God will “visit the punishment of its iniquity upon it, and the land vomits out its inhabitants” (Leviticus 18:25). We know today that homosexuality is not caused by genetics (see Harrub, et al., 2004). It is not “nature,” but “nurture” that is responsible. It is not a life “style,” but rather a life “choice.” And it is wrong.
Every society in human history that has followed a course of moral and spiritual depravity has either been destroyed by God or has imploded from within. Like these previous civilized nations, our society will not be permitted to survive indefinitely into the future—unless, of course, God is prepared to apologize to Sodom and Gomorrah.

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