False Homosexual arguments
The New Testament Book of Romans speaks of homosexual acts as a “degrading of their bodies with one another” and calls such passions “shameful lusts” that lead to “indecent acts” (Rom. 1:24–27). Whatever moderns say about homosexuality, the Bible clearly identifies this sexual practice as sin.
As Christians, living in a secular society rather than in Israel’s “society under God,” we can take a moral stand on what is right. But probably we will not be able to criminalize homosexuality. As for those outside the Christian community who practice it, their real spiritual need is for Jesus Christ. With them, we need to keep the focus not so much on this sin as on the message of forgiveness for all sins that comes with personal faith in the Saviour.
But those who claim to be Christians and still demand a right to be homosexual must be challenged with a vision of our Holy God, who insists that all who have a relationship with Him depart from their iniquity, to live a holy and godly life.
Because homosexuality is such an issue today, you may want to spend group time discussing it, particularly if any in the group have homosexual relatives, friends, or are unclear on the Bible’s teaching.
Have your group brainstorm a list of “statements people might make about homosexuality.” (This will give everyone an opportunity to raise any questions they may have in a “safe” way.)
Read together and discuss Leviticus 18:22; 20:13; and Romans 1:24–27. Go through and evaluate the listed statements based on these passages.
Then discuss: “How are we to relate to homosexual persons?” After opinions have been expressed, look in 1 Corinthians 5 for guidelines. This passage teaches that immorality outside the church is not to be judged, but that immoral people within the church are to be judged, and if they do not repent are to be expelled from fellowship.
Various responsibilities (Lev. 19). Many of the regulations in this chapter expand on the basic Ten Commandments. Not only is a person not to kill, but also “not do anything that endangers your neighbor’s life” (v. 16). Respect is to be shown for the elderly (v. 32), and aliens who live in the land are to be given the same consideration as those native-born.
But mixed with these regulations which show deep moral responsibility to others are also cultic rules: do not mate different kinds of animals, do not plant two kinds of seed in the same field (v. 19), do not “cut the hair at the sides of your head or clip off the edges of your beard” (v. 27).
In the Old Testament the cultic regulations which were designed simply to mark Israel as different, and the moral regulations which guard the value of every individual, are mixed together. When we move to the New Testament, the cultic is set aside. But the moral obligations that are expressed in Old Testament laws are repeated as life-principles for believers of every day and age. This is where Rudd makes his mistake.
Punishments (Lev. 20). This chapter established the death penalty for a number of different sins, with lesser penalties indicated by “he will be held responsible.” Does the death penalty here suggest a harsher society? No, for that penalty is imposed not for a private kind of criminal act like theft, but only for sins which threaten the whole community.
Sins which would shatter the integrity of the family as the basic unit of society are particularly in view here, as is spiritism, which draws the hearts of the people away from the Lord.
Richards, L., & Richards, L. O. (1987). The teacher’s commentary (pp. 119–120). Wheaton, IL: Victor Books.
