Changes

The prior homosexual argument relates to one that posits that some men are born homosexual, and thus marriage must be allowed for them.<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref> The premise for this is both unproven,<ref>Homosexuality By Stanton L. Jones, Mark A. Yarhouse</ref> and it's logic is untenable. No sound evidence exists to prove that homosexuals were born that way, though this may be possible, and certainly one individual may be more prone to one type of sin that another. However, this is irrelevant as the Biblical fact is that all mankind is born with a proclivity to sin, but this in no way justifies acting it out. (Romans 6, 7; 1John 2:6). Every day men must resist sexual desire if it would be immoral as contrary the Creator's laws, which are good and necessary. (Rm. 7:12) The logical end of the homosexual argument is that all innate proclivity to sin justifies acting it out, but God told Cain that he could resist sin. (Gn. 4:7), and commands us to resist sin and overcome it, and shows us how. (Rm. 8; 12)

The prior homosexual argument relates to one that posits that some men are born homosexual, and thus marriage must be allowed for them.<ref>http://www.robgagnon.net/NicholasKristofGodAndSex.htm</ref> The premise for this is both unproven,<ref>Homosexuality By Stanton L. Jones, Mark A. Yarhouse</ref> and it's logic is untenable. No sound evidence exists to prove that homosexuals were born that way, though this may be possible, and certainly one individual may be more prone to one type of sin that another. However, this is irrelevant as the Biblical fact is that all mankind is born with a proclivity to sin, but this in no way justifies acting it out. (Romans 6, 7; 1John 2:6). Every day men must resist sexual desire if it would be immoral as contrary the Creator's laws, which are good and necessary. (Rm. 7:12) The logical end of the homosexual argument is that all innate proclivity to sin justifies acting it out, but God told Cain that he could resist sin. (Gn. 4:7), and commands us to resist sin and overcome it, and shows us how. (Rm. 8; 12)

In summary, all marriage in Scripture is based upon it's foundation in Genesis, in which God purposely created two different genders to be joined in a uniquely complementary and compatible sexual union, with distinctive positions patterned after the Divine order, for both procreational purposes as well as in sexual and non-sexual ways which transcend this.  In contrast to homosexual attempts at eisegesis (2Pet. 3:16) nowhere is same sex marriage evident or sanctioned, in principal or by precept. Rather, to join Adam (man) with one of his own (or an animal), is manifestly radically contrary to what God has specifically and transcendently ordained, by both design and decree. What therefore God has placed (sexually) asunder, let no man join together.

 

In summary, traditional exegesis evidences that the warranted essential basis for the injunctions against homosex is that it is intrinsically contrary to the union God has established for man. All marriage in Scripture is based upon it's foundation in Genesis, in which God purposely created two different genders to be joined in a uniquely complementary and compatible sexual union, with distinctive positions patterned after the Divine order, for both procreational purposes as well as in sexual and non-sexual ways which transcend this.  In contrast to homosexual attempts at eisegesis (2Pet. 3:16) nowhere is same sex marriage evident or sanctioned, in principal or by precept. Rather, to join Adam (man) with one of his own (or an animal), is manifestly radically contrary to what God has specifically and transcendently ordained, by both design and decree, and is maintained in principle and by precept. What therefore God has placed (sexually) asunder, let no man join together.

== Genesis 19 ==

== Genesis 19 ==

As yâda is often used as a verb to refer to sex narratives, but in forbidding illicit sex, another attempt is made to disallow homosex in Gn. 19 based upon the absence of yâda when the Bible mentions homosexual acts (in Lv. 18:22; 20:13; 23:17)<ref>Julie M. Smith, Sometimes a Cigar is Just a Cigar</ref> However, this argument fails, as it would also disallow yâda from denoting premarital sex, (Gn. 38:26) or forced sex, (Jdg. 19:25) which, like Gn. 19, is described in narratives by using the euphemism yâda, but when proscribed as a sin, it uses the euphemism “lie/lay” (Dt. 22:25-29). None of the laws against illicit sex use yâda.  

As yâda is often used as a verb to refer to sex narratives, but in forbidding illicit sex, another attempt is made to disallow homosex in Gn. 19 based upon the absence of yâda when the Bible mentions homosexual acts (in Lv. 18:22; 20:13; 23:17)<ref>Julie M. Smith, Sometimes a Cigar is Just a Cigar</ref> However, this argument fails, as it would also disallow yâda from denoting premarital sex, (Gn. 38:26) or forced sex, (Jdg. 19:25) which, like Gn. 19, is described in narratives by using the euphemism yâda, but when proscribed as a sin, it uses the euphemism “lie/lay” (Dt. 22:25-29). None of the laws against illicit sex use yâda.  

===Judges 19===  

===Judges 19===  

Finally, that the sin of Sodom was attempted homosexual rape hardly needs any of the above for confirmation, as Jude 7 (see below) clearly tells us that not only was Sodom and company given to fornication, but that this included a perverse kind.

Finally, that the sin of Sodom was attempted homosexual rape hardly needs any of the above for confirmation, as Jude 7 (see below) clearly tells us that not only was Sodom and company given to fornication, but that this included a perverse kind.

==The book of Jude==

===The book of Jude===

Jude is a book dealing with the manifestations and consequences of spiritual and moral declension, in contrast to the purity and power of the holy love of God. Verse 7 come after examples of men and angels who went backwards in rebellion against God, and suffered certain judgment, and which then declares, "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." (KJV)   

Jude is a book dealing with the manifestations and consequences of spiritual and moral declension, in contrast to the purity and power of the holy love of God. Verse 7 come after examples of men and angels who went backwards in rebellion against God, and suffered certain judgment, and which then declares, "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire." (KJV)   

Some assert that Jude is referring to the Sodomites seeking sex with angels,<ref>W. Countryman</ref> but that is further militated against by the fact that the fornication was an ongoing and regional issue, not simply isolated to Sodom, and in Gn. 19 it is highly unlikely that the Sodomites knew that the men were angels. The angels appearance as men was in order to find out whether the cry of Sodomy was true, and it is certain that this cry was not that of seeking sex with angels. Gagnon contends, "Not only is it not required by the wording of the Greek text that ekporneusasai (“having committed sexual immorality”) refer exclusively to copulation with angels, there are also at least six indications that ekporneusasai alludes, at least in part, to attempted male-male intercourse.<ref>[http://www.robgagnon.net/RevCountryman.htm RESPONSE TO PROF. L. WILLIAM COUNTRYMAN’S REVIEW IN ANGLICAN THEOLOGICAL REVIEW; On Careless Exegesis and Jude 7]</ref> Taken together, it is unreasonable to hold that that the particular primary physical sin of Sodom, leading to their destruction, was not sexual, while the most warranted understanding is that it was widespread regional fornication, including that of a most perverse manner, that of men seeking to sexually “know” men, albeit unknowingly it was with angels, and but which attempt positively confirmed the investigation of their grievous sin.

Some assert that Jude is referring to the Sodomites seeking sex with angels,<ref>W. Countryman</ref> but that is further militated against by the fact that the fornication was an ongoing and regional issue, not simply isolated to Sodom, and in Gn. 19 it is highly unlikely that the Sodomites knew that the men were angels. The angels appearance as men was in order to find out whether the cry of Sodomy was true, and it is certain that this cry was not that of seeking sex with angels. Gagnon contends, "Not only is it not required by the wording of the Greek text that ekporneusasai (“having committed sexual immorality”) refer exclusively to copulation with angels, there are also at least six indications that ekporneusasai alludes, at least in part, to attempted male-male intercourse.<ref>[http://www.robgagnon.net/RevCountryman.htm RESPONSE TO PROF. L. WILLIAM COUNTRYMAN’S REVIEW IN ANGLICAN THEOLOGICAL REVIEW; On Careless Exegesis and Jude 7]</ref> Taken together, it is unreasonable to hold that that the particular primary physical sin of Sodom, leading to their destruction, was not sexual, while the most warranted understanding is that it was widespread regional fornication, including that of a most perverse manner, that of men seeking to sexually “know” men, albeit unknowingly it was with angels, and but which attempt positively confirmed the investigation of their grievous sin.

== Ezekiel 16:49 and inhospitality texts ==

===Ezekiel 16:49 and inhospitality texts===

A final attempt by homosexual apologists to disallow the most particular sin of Sodom from being sexual is to assert that other summations of the iniquity of Sodom do not mention sexual sin but shows it to be inhospitality to strangers,<ref>Bailey, Homosexuality and Western Tradition, pp. 1-28; McNeil, Church and the Homosexual, pp. 42-50;  Boswell, Christianity, Social Tolerance, and Homosexuality, pp. 92-97</ref> for which cause they invoke Ezek 16:49: "Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy."  However, widespread promotion of sensuality and homoeroticism in particular, tends to be a product of and concomitant with, pride, abundance of food, idleness, and selfishness. And as will be shown, Sodom is associated more for sexual sins than with inhospitality or any other physical type of sin. But first we should notice that while verse 49 states overall sins, the next verse He states,  "And they [Sodomites] were haughty, and committed abomination before me: therefore I took them away as I saw good."  The word for “abomination” here is  tô‛êbah, and (contrary to many homosexual assertions) it is not the word often used for ritual uncleanness, but is often used for sexual sin (Lv.18:22; 26-27,29,30; 20:13; Dt. 23:18; 24:4 1Ki. 14:24;  Ezek. 22:11; 33:26), including in this chapter (vs. 22, 58). And that the context in this chapter is that of fornication by Israel, and while the Hebrew is sparse in vs. 47-48, contextually the LORD was comparing Israel with Sodom (even calling it “thy sister”), and yet revealing that Israel was different, not in the sense that Sodom's physical sins were different, or those of Samaria, but that the Israelites went beyond them in scope and degree, and by idolatry violated their covenant with God and thus faced certain judgment. Thus Sodom is once again listed in connection with sexual sins.<ref>cf. Straight & Narrow?: Compassion and Clarity in the Homosexuality Debate, Thomas E. Schmidt</ref>   

A final attempt by homosexual apologists to disallow the most particular sin of Sodom from being sexual is to assert that other summations of the iniquity of Sodom do not mention sexual sin but shows it to be inhospitality to strangers,<ref>Bailey, Homosexuality and Western Tradition, pp. 1-28; McNeil, Church and the Homosexual, pp. 42-50;  Boswell, Christianity, Social Tolerance, and Homosexuality, pp. 92-97</ref> for which cause they invoke Ezek 16:49: "Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy."  However, widespread promotion of sensuality and homoeroticism in particular, tends to be a product of and concomitant with, pride, abundance of food, idleness, and selfishness. And as will be shown, Sodom is associated more for sexual sins than with inhospitality or any other physical type of sin. But first we should notice that while verse 49 states overall sins, the next verse He states,  "And they [Sodomites] were haughty, and committed abomination before me: therefore I took them away as I saw good."  The word for “abomination” here is  tô‛êbah, and (contrary to many homosexual assertions) it is not the word often used for ritual uncleanness, but is often used for sexual sin (Lv.18:22; 26-27,29,30; 20:13; Dt. 23:18; 24:4 1Ki. 14:24;  Ezek. 22:11; 33:26), including in this chapter (vs. 22, 58). And that the context in this chapter is that of fornication by Israel, and while the Hebrew is sparse in vs. 47-48, contextually the LORD was comparing Israel with Sodom (even calling it “thy sister”), and yet revealing that Israel was different, not in the sense that Sodom's physical sins were different, or those of Samaria, but that the Israelites went beyond them in scope and degree, and by idolatry violated their covenant with God and thus faced certain judgment. Thus Sodom is once again listed in connection with sexual sins.<ref>cf. Straight & Narrow?: Compassion and Clarity in the Homosexuality Debate, Thomas E. Schmidt</ref>   

Nor is it indicated that "as he lieth with a woman" is making a distinction between an effeminate versus masculine internal disposition of the partner. Rather the simile and euphemism serves to identify the sexual nature (intercourse) of laying down, and would distinguish it from simply sharing the same real estate to lay down on, as with women.

Nor is it indicated that "as he lieth with a woman" is making a distinction between an effeminate versus masculine internal disposition of the partner. Rather the simile and euphemism serves to identify the sexual nature (intercourse) of laying down, and would distinguish it from simply sharing the same real estate to lay down on, as with women.

 

===Dt. 23:17,18: Sodomites===

==Dt. 23:17,18: Sodomites==

"There shall be no whore [qedêshâh] of the daughters of Israel, nor a sodomite [qâdêsh] of the sons of Israel. {18} Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God."

"There shall be no whore [qedêshâh] of the daughters of Israel, nor a sodomite [qâdêsh] of the sons of Israel. {18} Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God."