Bible, misrepresented as favoring homosexuality


 G.Bibu, a lawyer, examines the following four points in his in depth article on homosexuality :1. The Bible on the offense of homosexuality. 2. Passages in the Bible, misrepresented as favoring homosexuality 3. Christinity, it's Contribution to the Society, in dealing with homosexuality 4. The Bible as the only source of reformation for those practicing homosexuality. This is the second part of a four part series.

II.  PASSAGES IN THE BIBLE, MISREPRESENTED AS FAVORING SODOMY:

As a solution to the second difficulty, we will make reference to a couple of passages from the Bible, which are often twisted by the sodomites, to justify their wickedness, as if they could force in to the mouth of God, words which He had never spoken, and that on the face of clear light from His Word we see His detestation of their damnable deeds.

1.  "I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women" (2 Samuel 1:26).

This verse in the Bible is a part of a heartrending elegy, sung by king David on the pathetic demise of Jonathan, his dearest and most loved friend.  Since Jonathan's love for David is here expressed as passing the love of women, the sodomites who profess to be Christians, falsely infer a homosexual relationship between David and Jonathan, and then apply it as a precedence in favor of their wickedness, as if they could obtain impunity by imputing their wickedness upon men who have a pious record in the Bible.  Even if there should be found any truth in the charge they thus make against David and Jonathan (God forbid), such a line of defence would be no less ridiculous than to argue, that there is no sin in adultery since David committed adultery, that lying is not a sin any more, since Abraham lied, and that we may freely disobey God, since Moses himself disobeyed.  Those who would want a cloak for covering their conscience are most likely to find it in the misconduct of one or the other saint in the Bible because all saints are but flesh and blood.  Be that as it may, it shall now be our task to not only vindicate the purity of David's relationship with Jonathan, but also to pull out the rug from beneath the Sodomite's feet, upon which he stands with such a deceptive sense of impunity.

A.  The last phrase in the verse in question must be interpreted without alienating it from the verse.  David refers to Jonathan as "my brother", at the beginning of the verse, and hence it indicates a filial relationship rather than an erotic love.

B.  Erotic love is not the only kind of love that subsists between a man and a woman.  It is ridiculous to so suppose.  Even without the additional bond contributed by sex, the love between a husband and a wife is stronger than any other bond of love.  Hence the measuring rod chosen by David to express Jonathan's love for him is very apt.  All he meant was that his bond  of love with Jonathan was greater than what in general is considered to be the greatest bond of love.

C.  "My brother Jonathan" is the phrase in the verse that defines the nature of love between David and Jonathan.  The Phrase "passing the love of women" only serves to explain the degree of that love.  The latter phrase is clearly in a comparative usage and not in a descriptive form, as foolishly supposed by the sodomites.

D.  The word of God itself testifies concerning David's integrity, and says: "David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite" (1 Kings 15:5).  Had there been a homosexual relationship between David and Jonathan, God would have added to the verse quoted above saying, "save only in the matter of Uriah the Hittite, and in the matter of Jonathan the Benjamite", since the God of the Bible detests sodomy, as already established in the first part of this article.

2.  "David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded"  (1 Samuel 20:41).

This verse is once again speaking of David and Jonathan.  The only act in the above verse that might have invited the attention of the Sodomites is the "kiss".  The best way to deal with this supposition is to ask them how homosexuality and kiss can be synonymous.  Is there no place for kiss except in a sexual relationship?  It would be useful to point out here, that there are several kinds of kisses that the Bible recognizes.  A prophetic kiss (1 Samuel 10:1), a fatherly kiss, (2 Samuel 14:33), A kiss unto salvation (Psalms 2:12), A theological kiss (Psalms 85:10),  a kiss of commendation (Proverbs 24:26), A holy kiss (1 Corinthians 16:20),  etc, are some forms of kissing which the Bible speaks of in approbation.  By way of contrast, we are warned of an idolatrous kiss (1 Kings 29:18), a seductive kiss (Proverbs 7:13), a deceitful kiss (Proverbs 27:6), etc.  Since the nature of relationship between David and Jonathan was already confirmed in the previous instance, we know with certainty that it was a filial and a holy kiss with which they greeted each other, as they were about to part.  But a sodomite can see sodomy in every act, like the man with jaundice sees the whole world yellow.

3.  "And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me" (Ruth 1:16-17).

These words were spoken by Ruth to Naomi.  Ruth was Naomi's daughter-in-law, and on the demise of Ruth's husband, Naomi insisted that Ruth should return to her mother's house, and be remarried.  But Ruth was inclined to go with her mother-in-law, rather than to concede to her proposal.  Therefore the sodomites infer from hence, that Ruth and Naomi were lesbians.  But it would so appear only to the sodomites.  Others can clearly see that Ruth's heart infact was inclined towards the God of Naomi, for she expressly said: "Thy God shall be my God".  No one can  own the God of Israel, without submitting to His holy law, which among other things, forbids and curses sodomy.  Hence this is yet another calculated attempt by the sodomites to implicate perversion in to a pure relationship, and thereby to harden themselves in their own corruption.

There may be many more passages in the Bible which are twisted by the sodomites to their own advantage, but enough has been cited to demonstrate how they maliciously handle the word of God.  However, if there be any passage with which any of our readers would struggle along these lines, they may freely correspond with us thereon,

and we shall be more than willing to clarify the right interpretation thereof, since we are persuaded that there is no instance whatsoever in the Bible, that is in favor of Sodomy, nor is there any saint in the Bible, who after his conversion, had ever committed this offense.

In closing this section,  we would like to remind our readers this solemn truth. He that made man at the beginning, made him male and female, and ordained the use of sex between their marital bond.  When ever the use of sex exceeded its ordained confinement, God reacted severely against it.  And remember that He is the same yesterday, today, and for evermore.  Remember that He ordained sex between Adam and Eve, and not between Adam and Steve, or between a madam and Eve.

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  1. To be a lawyer your research and explanations leave so very much to be craved.

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