Changes

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>   

Jewish Ethics and Halakhah For Our Time  (2002), confirms, “The paradigmatic instance of such aberrant behavior is found in the demand of the men of Sodom to “know” the men visiting Lot, the nephew of Abraham, thus lending their name to the practice of “sodomy” (homosexuality)  (Cf. Genesis Rabbah 50:5, on Gen. 9:22 ff.  More generally see M.Kasher, Torah Shlemah, vol. 3 to Gen 19:5.)<ref> http://www.jonahweb.org/sections.php?secId=183</ref>

Jewish Ethics and Halakhah For Our Time  (2002), confirms, “The paradigmatic instance of such aberrant behavior is found in the demand of the men of Sodom to “know” the men visiting Lot, the nephew of Abraham, thus lending their name to the practice of “sodomy” (homosexuality)  (Cf. Genesis Rabbah 50:5, on Gen. 9:22 ff.  More generally see M.Kasher, Torah Shlemah, vol. 3 to Gen 19:5.)<ref> http://www.jonahweb.org/sections.php?secId=183</ref>

===Extra Biblical historical sources===  

====Extra Biblical historical sources====  

These sources do not have the authority of the Bible, and are of varying historical value, but which. serve to provide historical opinion. These references include historians, extra Biblical books (apocryphal and pseudepigraphical) and Jewish commentary.

These sources do not have the authority of the Bible, and are of varying historical value, but which. serve to provide historical opinion. These references include historians, extra Biblical books (apocryphal and pseudepigraphical) and Jewish commentary.

====Historians====

=====Historians=====

Hellenistic Jewish philosopher Philo (20 BC - 50 AD)  described the inhabitants of Sodom,

Hellenistic Jewish philosopher Philo (20 BC - 50 AD)  described the inhabitants of Sodom,

In summarizing the Genesis 19 account, the Jewish historian Josephus stated: “About this time the Sodomites grew proud, on account of their riches and great wealth; they became unjust towards men, and impious towards God, in so much that they did not call to mind the advantages they received from him: they hated strangers, and abused themselves with Sodomitical practices” “Now when the Sodomites saw the young men to be of beautiful countenances, and this to an extraordinary degree, and that they took up their lodgings with Lot, they resolved themselves to enjoy these beautiful boys by force and violence” (''Antiquities'' 1.11.1 — circa A.D. 96).   

In summarizing the Genesis 19 account, the Jewish historian Josephus stated: “About this time the Sodomites grew proud, on account of their riches and great wealth; they became unjust towards men, and impious towards God, in so much that they did not call to mind the advantages they received from him: they hated strangers, and abused themselves with Sodomitical practices” “Now when the Sodomites saw the young men to be of beautiful countenances, and this to an extraordinary degree, and that they took up their lodgings with Lot, they resolved themselves to enjoy these beautiful boys by force and violence” (''Antiquities'' 1.11.1 — circa A.D. 96).   

====Pseudepigrapha====

=====Pseudepigrapha=====

The apocryphal Testament of Benjamin, part of Books of Twelve Patriarchs (circa 2nd century BC) warned in regard to Sodom,   

The apocryphal Testament of Benjamin, part of Books of Twelve Patriarchs (circa 2nd century BC) warned in regard to Sodom,   

The Old Testament apocrypha, Testament of Isaac. Probably originally from Egyptian Judaism, but shows pronounced Christian elements. "The angel said to me, 'Look at the bottom to observe those whom you see at the lowest depth. They are the ones who have committed the sin of Sodom; truly, they were due a drastic punishment."  (5.27. Ch. I.909; Second century AD) <ref>http://www.ewtn.com/library/SCRIPTUR/SODOMY.TXT</ref>

The Old Testament apocrypha, Testament of Isaac. Probably originally from Egyptian Judaism, but shows pronounced Christian elements. "The angel said to me, 'Look at the bottom to observe those whom you see at the lowest depth. They are the ones who have committed the sin of Sodom; truly, they were due a drastic punishment."  (5.27. Ch. I.909; Second century AD) <ref>http://www.ewtn.com/library/SCRIPTUR/SODOMY.TXT</ref>

==== Mishnah ====

=====Mishnah=====

The "Pirke de Rabbi Eliezer" compilation of the Mishnah, portrays the sin of Sodom as being crass inhospitality, including that of fencing in the top  of trees so that even birds could not eat of their fruit.

The "Pirke de Rabbi Eliezer" compilation of the Mishnah, portrays the sin of Sodom as being crass inhospitality, including that of fencing in the top  of trees so that even birds could not eat of their fruit.