Reinterpreting Scripture: Marriage, Divorce, and LGBTQ+ Perspectives

Devotional

Day 1: Upholding the Sanctity of Marriage

Marriage, as taught by Jesus, is a permanent covenant that should be upheld regardless of the sexual orientation of the couple. It is a sacred bond that should not be broken except in cases of unchastity. This understanding of marriage emphasizes its sanctity and permanence, challenging us to honor and respect it in all its forms. [49:33]

Matthew 19:6 - "So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate."

Reflection: Reflect on your understanding of marriage. How can you uphold and respect the sanctity of marriage in your daily interactions and conversations?

Day 2: Understanding Biblical Texts in Context

The stories of Genesis 19 and Judges 19 are often misinterpreted as indictments against same-sex relationships. However, these stories are about anticipated gang rape by heterosexual men, not about same-sex relationships. This calls for a more nuanced understanding of biblical texts, taking into account the context and the original intent of the authors. [49:33]

2 Timothy 2:15 - "Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth."

Reflection: How can you ensure that you are interpreting biblical texts in their proper context? What steps can you take to deepen your understanding of the Bible?

Day 3: Applying Biblical Laws Consistently

Christians often selectively apply certain Old Testament laws, especially when it comes to same-sex relations. However, not all laws should be accepted, especially those that require genocidal violence or collective punishment. This calls for a more thoughtful and consistent approach to interpreting and applying biblical laws. [20:46]

Ezekiel 18:20 - "The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them."

Reflection: Reflect on your understanding of Old Testament laws. How can you apply these laws more consistently in your life?

Day 4: Correcting Misinterpretations of Biblical Passages

The word translated as "sexual perverts" or "homosexual offenders" in certain biblical passages actually refers to acts such as man-boy sexual abuse, prostitution, rape, and the abuse of slaves. This suggests that the negative treatment of the LGBT community is based on a misinterpretation and misrepresentation of biblical passages. [31:20]

1 Corinthians 6:9-10 - "Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God."

Reflection: How can you ensure that you are interpreting biblical passages correctly? How can you contribute to a more accurate understanding of these passages in your community?

Day 5: Acknowledging the Cultural Context of Biblical Texts

The New Testament writers were products of their time, and their writings reflect the cultural and historical context in which they were written. This understanding calls for a more nuanced interpretation of biblical texts, taking into account the cultural and historical context in which they were written. [0:00]

1 Corinthians 9:19-23 - "Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law."

Reflection: How can you take into account the cultural and historical context of biblical texts in your interpretation? How can this understanding influence your application of biblical teachings in your daily life?

Sermon Summary

The sermon begins with a discussion on Jesus' teachings on marriage and divorce, emphasizing the permanence of marriage and warning against divorce except in cases of unchastity. The speaker then transitions to discussing Romans 1, which is often cited in the LGBT debate, and acknowledges the complexity of interpreting this passage within the context of the New Covenant. The speaker suggests that Paul's writing in Romans 1 can be seen as an indictment against the depravity of the Roman court, rather than a condemnation of loving covenantal relationships between gay Christians. The speaker then discusses the story of Genesis 19 and its connection to Judges 19, arguing that these stories should not be taken as an indictment against gay people in sexual relationships. The speaker emphasizes that these stories are about anticipated gang rape by heterosexual men, not about same-sex relationships.

The speaker then addresses the selective use of certain Old Testament laws by Christians when it comes to same-sex relations. They argue against the idea of accepting all the laws, pointing out that Christians do not accept laws that require genocidal violence or collective punishment. The speaker raises the question of whether same-sex relationships violate the character of a holy God, highlighting that not all heterosexual relationships align with God's character either. The speaker then addresses the misinterpretation and misrepresentation of certain biblical passages that have contributed to the negative treatment of the LGBT community. They argue that the word translated as "sexual perverts" or "homosexual offenders" actually refers to acts such as man-boy sexual abuse, prostitution, rape, and the abuse of slaves.

The speaker then discusses the biblical reference to Sodom and Gomorrah and its connection to same-sex behavior. They argue that the reference to "other flesh" in the original Greek text may actually refer to sex with angelic visitors, rather than same-sex behavior. The speaker also highlights that the men of Sodom were interested in violent rape and domination, treating men as if they were worthless women. The speaker concludes by stating that linking the story of Sodom with homosexuality has caused significant damage and that it is crucial to recognize that this passage has nothing to do with being gay.

The speaker then addresses the topic of male-female marriage and challenges the audience to consider the corrosive nature of patriarchy both in biblical times and in the present. The speaker emphasizes the importance of acknowledging that the New Testament writers were products of their time and encourages the audience to have the courage to accept this fact. The speaker also expresses gratitude for the progress made in understanding certain issues more clearly.

Key Takeaways

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Bible Study Guide

Observation Questions

What is the primary sin described in the story of Sodom and Gomorrah in Genesis 19? How does the speaker reinterpret this story? [04:36]
According to the sermon, what does the Hebrew word "toiva" (translated as "abomination") encompass in Leviticus 18:22? [12:06]
In Romans 1:26-27, what does Paul describe as "unnatural"? How does the speaker suggest we understand this term in its historical context? [34:43]

Interpretation Questions

How does the speaker argue that the story of Sodom and Gomorrah has been misinterpreted over the centuries? What implications does this have for our understanding of same-sex relationships? [04:36]
What are some of the other actions described as "abominations" in the Old Testament, and how does this challenge the selective use of Leviticus 18:22 against same-sex relationships? [12:49]
How does the speaker suggest we should interpret Paul's use of "natural" and "unnatural" in Romans 1:26-27, especially in light of the cultural practices of the time? [36:05]

Application Questions

Reflecting on the reinterpretation of the story of Sodom and Gomorrah, how can we ensure that our understanding of biblical texts is both accurate and compassionate? [04:36]
Considering the various actions labeled as "abominations" in the Old Testament, how can we develop a more consistent and thoughtful approach to interpreting and applying biblical laws in our lives? [12:49]
How can we address the historical and cultural context of biblical passages when discussing them with others, especially those who may have a different interpretation? [36:05]
The speaker emphasizes the importance of recognizing the cultural and historical context in which the New Testament writers lived. How can this awareness impact our reading and application of the Bible today? [09:06]
How can we, as a church community, support and affirm loving, covenantal relationships, regardless of sexual orientation, in a way that aligns with the teachings of Jesus on love and commitment? [49:33]
Reflect on a time when you may have used or heard biblical passages used to justify negative treatment of the LGBT community. How can you approach these conversations differently in the future? [31:20]
How can we challenge and dismantle the remnants of patriarchy in our church and society, as suggested by the speaker? What practical steps can we take to promote equality and justice? [09:06]

Sermon Clips

1. "For too long this story in Genesis 19 was taken as an indictment against gay people in sexual relationships...the story of Sodom is not about same-sex relationships on the contrary Genesis 19 is about an anticipated gang rape by marauding violent no doubt heterosexual men." [06:09]

2. "The sins of Sodom and Gomorrah are never related to sexual matters...they are to do with things such as meaningless offerings, hypocrisy, injustice towards the needy...there is no mention of sexual sin at all." [06:52]

3. "What is the hermeneutical or interpretive principle being used that allows us to select only certain Old Testament laws and not all? Some say we accept the laws but not the death penalty, but the answer to this is no because we don't accept all the laws such as those that require genocidal violence against idolatrous towns." [17:58]

4. "We do not accept the principle of collective responsibility and therefore collective punishment or the principle that perhaps the unclean like menstruating women should be excluded from the community. Some say we may not accept all the laws but we are committed to the belief about the character of God, for example, that God is Holy and God demands Holiness of us. But this does not resolve the question as to whether all same-sex relationships violate the character of a holy God." [18:40]

5. "They would not know the claim of New Testament scholar Dale Martin that of the few uses of arsena coitus in Greek outside of the New Testament it referred to economic exploiters of slaves for sex and not to same-sex Behavior at all how might the history of the treatment of gay men and women have been different if the word translated here as sexual perverts had in fact been translated sex track sex traffickers or sexual exploiters or rapists or sexual predators such translations are equally plausible instead most translations simply read as if every gay person was being condemned to an eternity without God if they are in a sexual relationship." #!!29:09!!#

6. "Yet in some ways they have also shaped our negative response to the LGBT community. Christian tradition has often taken these texts and excluded those who they argue are unable to fulfill the intention of these verses because of their sexual orientation. But increasingly today it is noted that the core aspects referred to in Genesis 1 and 2 including the mutual care of children, loving companionship, and total self-giving can and do occur amongst covenanted gay and lesbian couples." #!!30:35!!#

7. "The men of Sodom were interested in violent rape and in wanting to rape men in a patriarchal society where women were of such little worth that Lot would even offer his own young daughters to protect his male visitors. This is a sign of domination and humiliation, in fact, its power as an act of domination is precisely because they were treating the men as if they were merely worthless women." #!!08:22!!#

8. "These texts have nothing to do with the morality of loving covenantal same-sex relationships just as they have nothing to do with the morality of loving covenantal opposite-sex relationships." #!!09:50!!#

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