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An early and ongoing attempt<ref>such as by David Bartlett, professor at Yale Divinity School</ref> to negate the Levitical condemnation of homosexual relations is based upon the texts which invoke the surrounding pagan culture as examples of behavior which is forbidden to Israel. (Lv. 18:3,27,28) It then concludes that the Holiness Code was not about personal morality,  but about forming community definition. In response it is evidenced that the whole of Scripture reveals unbelievers are often used, in both Testaments, as behavioral examples who are contrary to the laws on heart attitude and actions which God is instituting.  (Exo. 20:2; 23:24;  Lev. 20:23; Dt. 12:4; 12:30-31; Jer. 10:2-3; Acts 17:30; Rm. 1:20-32; 1Cor. 6:11; Eph. 2:2-3; 4:17-19; 1Thes. 4:5; Titus 3:3; 1Pet. 1:14; 3:4,5) and that, considering their nature, (Psa. 106:35-38, being often given  in the immediate context of moral laws, but not ceremonial), and the reiteration of such in the New Testament, in particular those against fornications,<ref>Mat. 5:32; 15:19; 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; 15:29; 21:25; Rom. 1:29; 1Co_5:1; 1Co. 6:9,13, 18; 7:2; 2Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Ths. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3; Rev. 9:21; 14:8, 17:2, 4; 18:3; 19:2</ref>  to relegate such laws, and in particular those against illicit sexual partners, to being for purposes of establishing cultural distinction is held to be untenable.  

An early and ongoing attempt<ref>such as by David Bartlett, professor at Yale Divinity School</ref> to negate the Levitical condemnation of homosexual relations is based upon the texts which invoke the surrounding pagan culture as examples of behavior which is forbidden to Israel. (Lv. 18:3,27,28) It then concludes that the Holiness Code was not about personal morality,  but about forming community definition. In response it is evidenced that the whole of Scripture reveals unbelievers are often used, in both Testaments, as behavioral examples who are contrary to the laws on heart attitude and actions which God is instituting.  (Exo. 20:2; 23:24;  Lev. 20:23; Dt. 12:4; 12:30-31; Jer. 10:2-3; Acts 17:30; Rm. 1:20-32; 1Cor. 6:11; Eph. 2:2-3; 4:17-19; 1Thes. 4:5; Titus 3:3; 1Pet. 1:14; 3:4,5) and that, considering their nature, (Psa. 106:35-38, being often given  in the immediate context of moral laws, but not ceremonial), and the reiteration of such in the New Testament, in particular those against fornications,<ref>Mat. 5:32; 15:19; 19:9; Mk. 7:21; Jn. 8:41; Acts 15:20; 15:29; 21:25; Rom. 1:29; 1Co_5:1; 1Co. 6:9,13, 18; 7:2; 2Co. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1Ths. 4:3; Heb. 12:16; 13:4; 1Pet. 4:3; Rev. 9:21; 14:8, 17:2, 4; 18:3; 19:2</ref>  to relegate such laws, and in particular those against illicit sexual partners, to being for purposes of establishing cultural distinction is held to be untenable.  

Another argument by pro-homosexual proponents is to assign a radical significance to (what is stated to be) only one prescription in the Old Testament for the death penalty for homosexual relations, in contrast to most of the other sins of Lv. 20 being repeated elsewhere, mainly in Dt. 27:15-26. Upon which basis they restrict Lv. 18:22 to only prohibiting male homosexual temple prostitutes.<ref>A Defense Theory, by Royce Buehler</ref>(Dt. 23:17)<ref>

Another argument by pro-homosexual proponents is to assign a radical significance to (what is stated to be) only one prescription in the Old Testament for the death penalty for homosexual relations, in contrast to most of the other sins of Lv. 20 being repeated elsewhere, mainly in Dt. 27:15-26. Upon which basis they restrict Lv. 18:22 to only prohibiting male homosexual temple prostitutes.<ref>A Defense Theory, by Royce Buehler</ref> (Dt. 23:17)  

The errors of this argument and those related, are seen as multiple, in that,  

The errors of this argument and those related, are seen as multiple, in that,  

*3. The number of repetitions of the death penalty for a sin is not a consistent criteria by which its severity is determined. According to the principal behind Gal. 3:19, the greater the need  (when the law was being given), for Israel to be deterred by a law and its capital offenses, then the more likely it should be expected to be reiterated in the recorded Mosaic code. Cannibalism is not even specifically outlawed, but like homosexual relations, and perhaps even less unconditionally wrong, it is contrary to foundational law. (Gn. 9:2,3) Likewise, Gagnon notes, "The only form of consensual sexual behavior that was regarded by ancient Israel, early Judaism, and early Christianity as more egregious than same-sex intercourse was bestiality. It is no accident that bestiality receives even less attention in the Bible than same-sex intercourse—it is mentioned only in Exod 22:19; Lev 18:23 and 20:15-16; and Deut 27:21<ref> Gagnon, Zenit Interview http://www.robgagnon.net/ZenitInterview.htm</ref>  

*3. The number of repetitions of the death penalty for a sin is not a consistent criteria by which its severity is determined. According to the principal behind Gal. 3:19, the greater the need  (when the law was being given), for Israel to be deterred by a law and its capital offenses, then the more likely it should be expected to be reiterated in the recorded Mosaic code. Cannibalism is not even specifically outlawed, but like homosexual relations, and perhaps even less unconditionally wrong, it is contrary to foundational law. (Gn. 9:2,3) Likewise, Gagnon notes, "The only form of consensual sexual behavior that was regarded by ancient Israel, early Judaism, and early Christianity as more egregious than same-sex intercourse was bestiality. It is no accident that bestiality receives even less attention in the Bible than same-sex intercourse—it is mentioned only in Exod 22:19; Lev 18:23 and 20:15-16; and Deut 27:21<ref> Gagnon, Zenit Interview http://www.robgagnon.net/ZenitInterview.htm</ref>  

*4. The phrase, ''put to death'' or similar explicit phrase is used for manifestly moral sins,<ref>Ex. 21:29; Lev.20:2,6,9,10,11,12,13,14,15,27; 24:16,17; Dt. 17:6; 13:5,9; 17:12; 21:21</ref>  sometimes in combination with ''cut off'' (Lv. 18:29; 20:17), and only for the most serious ceremonial sins (Ex. 35:2; Num. 1:51), while "cut off" is used by itself for most of the ceremonial sins Exo 12:15; 30:33; Lev 7:20,21,25,27; 17:3-4; 19:8,13; 20:18; 22:3; 23:29; Num 9:13; 15:30-31)[http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html The Death Penalty in the  

*4. The phrase, ''put to death'' or similar explicit phrase is used for manifestly moral sins,<ref>Ex. 21:29; Lev.20:2,6,9,10,11,12,13,14,15,27; 24:16,17; Dt. 17:6; 13:5,9; 17:12; 21:21</ref>  sometimes in combination with ''cut off'' (Lv. 18:29; 20:17), and only for the most serious ceremonial sins (Ex. 35:2; Num. 1:51), while "cut off" is used by itself for most of the ceremonial sins Exo 12:15; 30:33; Lev 7:20,21,25,27; 17:3-4; 19:8,13; 20:18; 22:3; 23:29; Num 9:13; 15:30-31)<ref>[http://peacebyjesus.witnesstoday.org/TheDeathPenalty.html The Death Penalty in the Old Testament]</ref>

Old Testament]</ref>

*5. Homosexual relations is not only included with other capital sins, but is seen as distinguished as a first-tier sexual offense in Lev 20:10-16, along with adultery, incest with one's stepmother or daughter-in-law, and bestiality. As such, it is distinguished from lesser capital sexual offenses in 20:17-21.<ref>[http://www.robgagnon.net/NicholasKristofGodAndSex.htm Gagnon, "God and Sex" or "Pants on Fire"? The "Irrelevance of Levitical Prohibitions" Argument]</ref>

*5. Homosexual relations is not only included with other capital sins, but is seen as distinguished as a first-tier sexual offense in Lev 20:10-16, along with adultery, incest with one's stepmother or daughter-in-law, and bestiality. As such, it is distinguished from lesser capital sexual offenses in 20:17-21.<ref>[http://www.robgagnon.net/NicholasKristofGodAndSex.htm Gagnon, "God and Sex" or "Pants on Fire"? The "Irrelevance of Levitical Prohibitions" Argument]</ref>