Michael Boling – Ethical Position Paper on Homosexuality

The issue of whether scripture denounces the practice of homosexuality or whether such prohibitions are merely the concoction of fundamentalist sympathizers is increasingly a central point of discussion in today’s society. The question of biblical doctrine and ethical behavior in relation to the permissiveness of homosexuality within the church is at a crossroads. Many denominations are increasingly allowing openly homosexual church members to attain positions of leadership with little or no condemnation. It is evident there is a dilemma on how to approach this divisive and controversial issue from both a theological and ethical perspective. This paper will examine the efforts by the homosexual community to reframe the discussion away from its traditional biblical and societal moorings while demonstrating the clear biblical design for proper sexual relationships found in both the Old and New Testaments. It will be clearly shown Scripture teaches homosexual behavior violates God’s original design for love and sexuality while bringing to the fore the biblical doctrine that sexual conduct should be confined strictly within the boundaries of a covenant marriage relationship between a man and woman.

As noted by Professor Alex Montoya, “Much of the debate which has arisen over the issue of homosexuality comes from the approaches homosexual advocates have used in interpreting the Scriptures.” Supporters of the homosexual agenda, to include active homosexuals as well as clergy and increasingly denominational councils, have taken the position that homosexuality is not explicitly condemned in Scripture and thus should be tolerated. This attitude has resulted in not just the acceptance of the homosexual lifestyle but also the ordination of homosexuals to positions of leadership in the church. Numerous scriptures have been utilized in the Old Testament to challenge the traditional orthodox position that homosexuality is defined in Scripture as sexual perversion. While not exhaustive, the following discussion outlines the major passages in the Old Testament appealed to by homosexual advocates as indicative of either Scripture’s ambivalence towards homosexual behavior or at a minimum, the cultural limitations of any laws in Scripture that may be viewed as denouncing homosexuality. Continue reading “Michael Boling – Ethical Position Paper on Homosexuality”

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Michael Boling – The Feasts of the Lord: The Feast of Shavuot (Pentecost) (Part 2)


The Feast of Shavuot (The Later First Fruits/Weeks/Pentecost) Part 2

“and the Feast of Harvest, the firstfruits of your labors which you have sown in the field;” (Exodus 23:16)

“And you shall observe the Feast of Weeks, of the firstfruits of wheat harvest,” (Exodus 34:22)

15 ‘And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. 16 Count fifty days to the day after the seventh Sabbath; then you shall offer a new grain offering to the LORD. 17 You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the LORD. 18 And you shall offer with the bread seven lambs of the first year, without blemish, one young bull, and two rams. They shall be as a burnt offering to the LORD, with their grain offering and their drink offerings, an offering made by fire for a sweet aroma to the LORD. 19 Then you shall sacrifice one kid of the goats as a sin offering, and two male lambs of the first year as a sacrifice of a peace offering. 20 The priest shall wave them with the bread of the firstfruits as a wave offering before the LORD, with the two lambs. They shall be holy to the LORD for the priest. 21 And you shall proclaim on the same day that it is a holy convocation to you. You shall do no customary work on it. It shall be a statute forever in all your dwellings throughout your generations. (Leviticus 23:15-21)

26 ‘Also on the day of the firstfruits, when you bring a new grain offering to the LORD at your Feast of Weeks, you shall have a holy convocation. You shall do no customary work. 27 You shall present a burnt offering as a sweet aroma to the LORD: two young bulls, one ram, and seven lambs in their first year, 28 with their grain offering of fine flour mixed with oil: three-tenths of an ephah for each bull, two-tenths for the one ram, 29 and one-tenth for each of the seven lambs; 30 also one kid of the goats, to make atonement for you. 31 Be sure they are without blemish. You shall present them with their drink offerings, besides the regular burnt offering with its grain offering. (Numbers 28:26-31)

9 “You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain. 10 Then you shall keep the Feast of Weeks to the LORD your God with the tribute of a freewill offering from your hand, which you shall give as the LORD your God blesses you. 11 You shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the LORD your God chooses to make His name abide. 12 And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes. (Deuteronomy 16:9-12)

In the previous post, we explored the ceremonial aspects of the Feast of Shavuot specifically focusing on the agricultural and betrothal elements found in this important holiday. As promised, in this post we will focus on the rather significant aspect of the Feast of Shavuot, namely the remembrance and celebration of the giving of the Torah at Mt. Sinai.

The counting of the omer up to the beginning of Shavuot represented the time from the crossing by Israel of the Red Sea to the day when Israel received the commands of God at Mt. Sinai. Thus, Shavuot “is called the season of the giving of the Torah (Z’man Matan Toraseinu) in Hebrew because this is the literal day that God revealed Himself to the people of Israel as they stood at base of Mt. Sinai.”[1] One may argue that Scripture does not specifically state this was the exact day God revealed the Torah to Israel, however, the significance of this event in the course of Israel and for that matter, all believers, cannot be overlooked. As such, the great Jewish philosopher Maimonides noted, “just as one who is expecting the most faithful of his friends is wont to count the days and hours to his arrival, so we also count from the omer of the day of our Exodus from Egypt to that of the giving of the law, which was the object of our Exodus, as it is said: ‘I bare you on eagle’s wings, and brought you unto Myself.” And because this great manifestation did not last more than one day, therefore we annually commemorate it only one day.” [2] But wait, there’s more!

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