Letter to a Friend on Romans 14:14

The below is a letter to a friend written in response to a query regarding my understanding of Romans 14, and verse 14 in particular. I have removed situation specific particulars, but this is otherwise a faithful representation of the letter.

Thank you for honoring me with the opportunity to clarify.  Reading what follows will be a significant investment on your part, so I don’t take lightly your willingness to engage in this conversation. As I’m confident you can imagine, being willing to stand apart from the overwhelming majority of our Christian brethren on the matter of what we eat is a result of something not lightly considered, and a result of being convicted through years of study that it is not a light issue, but a major contributor to the inefficacy of our witness and inability to be salt and light to our culture. I venture to explain at this length because I am convinced that you also are equally desirous to serve God faithfully.

Having been convinced of this previously from Scripture, I have been fascinated to see in our lifetime the parallels between increasing sexual perversion and increasing obsession with what God calls unclean. Never before in history have shirts and hats proclaimed their dedication to bacon. Only in the extraordinarily decadent empires of history (and never to the degree we have taken it) has there been such a fascination with eating what has never previously been considered food, and we have likewise now surpassed even Rome in the depths of our sexual depravity. I have recognized over time that these things are not incidentally related.

Because it pains me to think “I’m right” in the face of so many legitimately godly people who disagree with me (my father and both grandfathers included, for whom I have enormous respect), and because it would otherwise unnecessarily differentiate my children from their friends (with both present and future consequences), I have on three occasions now gone back to reconsider from the ground up, whether the typical Christian perspective on this issue is correct. No one is entirely objective, but I have been diligent to presume the typical interpretation accurate, so as to read that perspective fairly. Of course, I also originally set out to disprove the conviction I now hold. On each occasion I have finally and reluctantly concluded that if one is willing to do the historical and exegetical work with an open mind to reading the Scriptures on their terms, there really is no other possible conclusion. I am fully cognizant, however, that most people do not have ready access to the details I will share below.

I spoke of two rules of hermeneutics. The first and easiest is to seek the controlling phrase, which establishes the context of a pericope, and is often found in the opening verse; as is the case, for example, in Mark 7 (the ritual washing of hands), Acts 15 (justification by circumcision/law keeping/ethnic conversion), and in Romans 14 (matters of opinion). This rule is often less helpful in prophetic passages, which can range all over the place, even sometimes within the same verse. Prophetic passages excepting, however, it is generally true that we need to seek the controlling phrase.

The second is much more difficult to wrestle with, but bears up under contemplation and investigation. The professor from whom I learned it said, “Hermeneutical principle number one is this: what the text could not have possibly meant to the original inspired biblical author, it cannot possibly mean today.”

My position on contradiction and change is something different from these two rules of hermeneutics.  First, God is immutable; his character never changes (Ps. 102:27; Mal. 3:6; James 1:17, etc.), and second, God (and therefore Scripture) never contradicts Himself (or itself). This does not mean that God doesn’t change instructions to mankind, but what we find is that case laws (specific applications of unchanging principles) are changed, and never moral laws, which are eternal because they reflect God’s character, which is eternal and unchanging. (This is inherent in the meaning of the word moral, which comes from the Latin mores, “customs or manners,” which change with society, but in the case of God are unchanging because He is immutable, i.e., God’s morals are ethical.)

In other words, adultery is not wrong because God flipped a coin and decided it would be so, but it could have been permissible had He decided otherwise. No, it is wrong because God cannot steal and cannot break his word; it would violate His character. Adultery has never been and will never be permissible; this is a moral law that cannot change. In the same manner, anything described by Scripture as “detestable” or an “abomination” is offensive to God’s nature and cannot change. Should a prophet/apostle have suggested that God changed his mind on one of these matters, he would have been rejected as a false prophet, on the basis of Deuteronomy 12:1-13:18, and very specifically of 12:32-13:5.

Deuteronomy 12-13 is an excellent place to practice discerning the case-specific from the enduring principle. I won’t do so here, but note that we find there instructions that guide our worship today, identify false prophets, and establish the second principle for recognition of Scripture (i.e., all subsequent potential scripture must agree with preceding Scripture or it is to be rejected).

So, God’s character does not change, though He may “change his mind,” (this, however, is an anthropomorphism, where something God does is explained in a manner that makes sense to mankind, while God knew from eternity what, for example, Moses and Abraham would say and what He would do as a result). Secondly, God does not contradict himself and Scripture does not contradict itself. This is not to deny that God makes changes in his instructions to mankind, and many examples could be given (e.g., where one is permitted to sacrifice), but these changes are always found to be modifications in application rather than revocations of principle.

So, if we were to take Genesis 9:3 or Romans 14:14 we are going to find something consistent with the meta-narrative of Scripture. Sometimes recognizing this is easy (e.g., Rom 14:14) and sometimes it is somewhat more difficult (e.g., Gen 9:3), but we can ferret out the intended meaning without doubt, if we are willing to submit to whatever Scripture actually says, regardless of what it might do to our present understanding or preferred system of interpretation. So let’s go there, and along the way we’ll hit Acts 10:9-29, and 1 Timothy 4:3-4.

There is no discussion in Romans 14 about whether it is okay to eat unclean meat, nor about whether we ought to keep the Sabbath. The context of the entire passage rules out the possibility of these two items being under discussion. For Paul and for his intended audience these are not matters of opinion; they are incontrovertibly declared by Scripture. And the rule of interpretation helpfully reminds us, “what it could not have meant to them, it cannot mean to us.”

I realize they are matters of opinion today, but we don’t interpret Scripture by contemporary opinion, but by exegesis of the text within its historical and scriptural context.

So let’s do that with Acts 10, because starting there becomes the key to instantly understanding Romans 14:14 (and the rest of the passage). Before we go there, recall that none of the passages which are now taken to suggest God changed his mind about clean/unclean meat (and the Sabbath) had even been written at the time Paul wrote the letter to the Romans. No one held what is today’s popular opinion regarding clean/unclean meat at the time. So the situation is analogous to the following: I am preparing to write you a letter in which I will reveal that God has changed His mind about whether homosexuality is permissible… do you think I will treat that revelation as an aside, as a “matter of opinion,” or will that be a major focus of my letter? How will your opinion of my legitimacy as a prophet from God be affected by that letter? Will you canonize my letter or reject it?

I wrote an actual letter on Acts 10 some years ago to another friend, so I will attach that here. As you ponder the explanation of Acts 10, keep in mind that in Romans 14:14, the word rendered “unclean” is κοινὸν (koinon), which does not mean “unclean,” but “common” or “profane.” This is one of only two places in the KJV New Testament where κοινὸν is rendered “unclean,” and the other occasion (Hebrews 9:13) incontrovertibly confirms my claim, for it should also not be rendered “unclean” but “common, profane, or impure,” as it refers specifically to ceremonial impurity (as opposed to akathartos, which describes morally unclean).  Read on as κοινὸν will feature significantly in Acts 10… (transition to attached pdf).

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Okay… (assuming you have digested the thoughts on Acts 10), we now see that the issue of whether something (or someone) was considered κοινὸν/common, is a matter of tradition… or “opinions”, above and beyond the Scripture’s requirement, which actually accords with the controlling context of Romans 14, “As for the one who is weak in faith, welcome him, but not to quarrel over opinions.” So rather than having a verse which overturns (at that time) 3000 years of accepted Scriptural authority in a passing comment, what we actually have is Paul saying—in agreement with the surrounding context— that while nothing is common in and of itself, if someone considers it to be common then for that person it is… therefore do not offend their conscience. Please note, furthermore, that the entire pericope is not talking about relaxing Scriptural injunctions (in that case Matthew 5:17-20 would apply and invalidate Paul’s comment), but about issues where an individual goes further than Scripture requires.

Romans 14:14 is typically read as if Paul was suddenly—in the middle of a passage about people who are stricter than Scripture itself—relaxing one of God’s major prohibitions—contra Jesus who specifically prohibited such a thing, and yet we believe that this is something Jesus taught Paul in Antioch or in Arabia. This makes absolutely no sense—and yet we do it. It may be the most common and most egregious instance of eisegesis vs. exegesis ever seen. The preconditioning required speaks volumes about the capacity of human nature to read through selective lenses—and we all do it; I am as guilty as another. I have been repeatedly struck by the grace of God to open our eyes only to that which we are ready to see. O how we depend upon the truth that, “There is therefore now no condemnation to them which are in Christ Jesus!”  Would that we would come to understand what it means to, “walk not after the flesh, but after the Spirit!” “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be…But ye are not in the flesh, but in the Spirit”… and therefore are subject to the law of God, which is, “fulfilled in us, who walk not after the flesh, but after the Spirit.”

So…

  1. Romans 14:14 does not say, “there is nothing unclean of itself”
  2. it would violate the logic of the passage, if it did say that
  3. it would have been rejected by the hearers and caused Paul to be rejected as a legitimate apostle if he had said that.

To go back to something you said, is it possible to imagine that someone could engage in homosexuality “to the Lord”? The idea is first unthinkable, but secondly directly contradicts the flow of logic in Romans 14, as I’ve explained above. And this is the scenario Paul’s readers found themselves in—as we feel/think about homosexuality, so they thought about eating unclean meat. And now the legitimacy of the interpretive maxim is revealed: what the text could not have possibly meant to the original inspired biblical author, it cannot possibly mean today.

Finally, and this will take us to Genesis 9:3 and 1 Timothy 4:3-4. Notice how Paul uses “Nothing” in Romans 14:14. It is a universal indicative that is not truly universal: it presumes first the statements of God and is inclusive of “all” but the previously precluded. We find this often throughout Scripture. Thou shalt not work on the Sabbath, period…but the priests are specifically instructed to do so in the Tabernacle/Temple. “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die” (Lev 16:2) …except for the specific time and manner about which I will now instruct him.

Similarly, when God says, “Every moving thing…” we are expected to understand that this doesn’t include the blowfish, which is poisonous, nor the unclean animals which if you were to eat one of the single pair available would eradicate the species. Notice the next word, “even as the green herb” which were also “all” given, except of course those that were poisonous, and except of course, from the Tree of Life.  So, when we read “everything created” in 1 Timothy 4:3-4, we have to read it in the context of the surrounding verses, and in the context of the entire Scripture, knowing that nothing Paul says will contradict what God has already established.

It should be obvious from the surrounding verses what Paul has in mind here; for once again, he is describing extra-biblical strictures, “forbidding to marry and abstaining from food.” So, as you said earlier, is it possible to eat that which God has forbidden “to the Lord” or “if it be received with thanksgiving?”

Let’s apply the logic that is often used to read this passage in another context and see how well it works.

“For every woman God created is good, and no women is to be refused, if she be received with thanksgiving: For she is sanctified by the word of God and prayer.”

True, every woman God created is good (Gen 1:31), but this doesn’t mean all women may be received with thanksgiving, for that would violate God’s prohibition.

I hope this has been helpful in revealing the logic I was using, and explains a bit more about how we approach Scripture and life. Even more, I hope it was convincing, and if it was not, I would love to hear why not.

Warm regards,

 

Nathan

Understanding Acts 10

Hi, Nathan.

I was wondering if I might dialogue with you about biblical ideas or concepts I am trying to work out from time to time. In short, since completing Called to Obedience and reading Crazy Love a few years ago, I am reading the Bible with “fresh eyes”. There are things in the Bible I read now, which in the past I would have skimmed over or dismissed as irrelevant in our day and age. But now, I struggle with them. For instance Acts 10, Acts 15:29, or 1 Timothy 2:12 (or 1 Cor. 14:34). I value your opinion as someone who thinks hard on such matters, and tries to not let our culture and norms influence Biblical interpretation and application.

Let’s talk about food. What’s in – what’s out? This should be fun, as I know you’ve made dietary choices based upon your understanding of Scripture, and so I’m sure you’ve given it significant study.

In Acts 10, it appears God gives Peter instructions to put away his cultural foibles about clean and unclean food, specifically meat … what say you?

Ted

Well, I like to begin with what is clear and work toward the more difficult, so what better place to begin than 2 Timothy 3:14-17:

“But as for you, continue in what you have learned and firmly believed, knowing those from whom you learned, and that from childhood you have known the sacred Scriptures, which are able to instruct you for salvation through faith in Christ Jesus. All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work.” (HCSB)

…“continue” suggests continuity with what has gone before, especially given the emphasis, “that from childhood you have known the sacred Scriptures.” This is clearly a reference to what we know as the Old Testament, so when Paul goes on to say that “all” Scripture is profitable/useful for “teaching, rebuking, for correcting, and for training in righteousness,” I am struck that I must wrestle with how to apply what we now call the Old Testament, but the original reader would have known as their only Scriptures. Dr. Ben Witherington III writes, “Hermeneutical principle number one is this: what the text could not have possibly meant to the original inspired biblical author, it cannot possibly mean today.” (The Problem with Evangelical Theology: Testing the Exegetical Foundations of Calvinism, Dispensationalism, and Wesleyanism. Kindle Locations 45-46)

Furthermore, I’ve become convinced of this truth, well-articulated by J.I. Packer:

“Keep two truths in view. First, God’s law expresses his character. It reflects his own behavior; it alerts us to what he will love and hate to see in us. It is a recipe for holiness, consecrated conformity to God, which is his true image in man. And as such (this is the second truth) God’s law fits human nature. As cars, being made as they are, only work well with gas in the tank, so we, being made as we are, only find fulfillment in a life of law- keeping. This is what we were both made and redeemed for.”

(Growing in Christ, Originally Published: I Want to Be a Christian. Wheaton, Ill. : Tyndale House Publishers, c1977. Wheaton, Ill.: Crossway Books, 1996, 1994, 232.)

So…now I must wrestle with how to apply the law of God as found throughout Scripture from Genesis to Revelation. This, I can attest, is no easy task, but a lifelong endeavor fully dependent upon grace and mercy!

As it relates to understanding what Acts 10 says or seems to say, I am bound to figure out how it works with and does not contradict the sense in which Leviticus 11 expresses the character of God. To be more specific, Leviticus 11 suggests that the reason we are to separate the tamei (unclean/defiling) from the tahor (clean/pure) is because, “For I am the LORD your God, so you must consecrate yourselves and be holy because I am holy….” (Lev 11:44), suggesting that this issue goes to the core of our identity—God-imitating, holy people.

Further complicating the issue, Lev 11 suggests that consuming these tamei creatures is an abomination (detestable/abhorrent). Why does this further complicate things? Because an abomination is something abhorrent to our very nature, suggesting that the food laws cannot be a ceremonial law! On this point, it is interesting to note Revelation 21:27; speaking of the New Jerusalem, John records: “But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life. “ Suggesting that the categories of clean/unclean, detestable, etc. are still very much in force at the launch of the world to come.

If we make a list of the things God calls abominable it becomes very clear that something which is detestable cannot change: child sacrifice, bestiality, necromancy, hands that shed innocent blood, a lying tongue, homosexuality, sowing discord among brothers, the wages of a prostitute, money earned by betting on dog fighting, etc. We find it impossible to imagine that a single other thing categorized in Scripture as an abomination could change to suddenly being okay. And this is appropriate, for anyone who suggested such a thing would have to be rejected as a false prophet (see Deut. 12-13) and remember Dr. Witherington’s first rule of interpretation). Which leads us to quite a problem because several passages in the New Testament, including Acts 10, seem to clearly indicate that God changed His mind about whether certain meats were to be considered abominable. How can this be?

As an aside, so as not to be distracted by whether or not the clean/unclean foods were specific to the Sinai legislation, note that Noah was aware of which animals could be eaten and/or sacrificed and which could not. This is why he takes a pair of all unclean animals and 7 pairs of all clean animals (Genesis 7:2).

So this leads us, finally, to Acts 10, where upon reading the actual text, we don’t find what we’ve all been under the impression it says. I wouldn’t be surprised if you, as I did, have a mental picture—likely derived from a children’s bible story book—of a sheet full of unclean animals descending from the clouds above Peter, when in fact the text says:

“and saw the heavens opened and something like a great sheet descending, being let down by its four corners upon the earth. In it were all kinds of animals and reptiles and birds of the air.” Acts 10:11-12 (ESV)

“…and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air.” (NASB)

So this was a sheet filled not just with unclean animals, but all kinds, both clean and unclean, as biblically defined. This will be important, because we are about to encounter a culturally rather than biblically-defined category.

“And there came a voice to him: ‘Rise, Peter; kill and eat.” But Peter said,

‘By no means, Lord; for I have never eaten anything that is common or unclean.'” Acts 10:13-14 (ESV)

There are a couple things to consider here. First, if the sheet was filled with clean and unclean animals, why would Peter think God was telling him to eat an unclean animal? Imagine if God gave you a vision of a room full of women, your wife included, and said, “Rise, go and take a woman.” Would it even occur to you to imagine that God meant for you to take any woman but your wife? Of course not, because “thou shalt not commit adultery” is ingrained into your psyche. Likewise with Peter; in fact, Peter had even gone above and beyond.

What is the deal with Peter’s comment, “I have never eaten anything that is koinos/common or akathartos/unclean.”? Akathartos is the Greek word referring to something biblically defined as tamei/unclean, morally unclean. Koinos (a word you might recognize from koinonia/fellowship) is a category unfamiliar to us, but very familiar to Peter or any other observant Jew of Jesus’ day. It referred to a biblically clean animal considered to have become profane or common (as opposed to holy/set apart) by virtue of coming in contact with a biblically unclean animal (or unfit for Temple use, though not an unclean animal). This was a category extended to personal application outside of the Temple precinct by cultural tradition, not by biblical mandate.

Peter replies to God’s command to rise and eat by protesting, “But God, not only do I not eat unclean meat (obviously), but I’ve also always refrained from eating anything common, just to be extra careful.” This clean meat, in other words, became guilty by association in the minds of first century Jews.

Now again we come to a phrase where we are under the impression that God makes one statement, when in fact, He says something different. Acts 10:15 is even rendered to give such an impression in some translations.

“And the voice came to him again a second time, “What God has made clean, do not call common.” Acts 10:15 (ESV)

Because we are unfamiliar with the first century categories of unclean and common, we read this passage as if God said, “What God has made (i.e., “changed to” instead of “created originally”) clean/tahor/katharos do not call unclean/tamei/akathartos.” But this is simply not what God said, it is something we read into the passage!

This is about to make a whole lot more sense! So this happens three times and then the sheet is pulled up to heaven and Peter is left perplexed. And while he is pondering the Spirit speaks to him, “Behold, three men are looking for you.” This is God’s explanation of what the vision meant. Peter understands; in fact, he has three Scriptural occasions to explain what the vision meant and he never mentions food, but somehow this fact escapes us!

First explanation:

“And he said to them, “You yourselves know how unlawful it is for a Jew to associate with or to visit anyone of another nation, but God has shown me that I should not call any person common or unclean. So when I was sent for, I came without objection. I ask then why you sent for me.” Acts 10:28-29 (ESV)

Please note that nowhere in the Torah does it say it is “unlawful” for a Jew to associate with or visit a Gentile, rather this was another tradition that had been added to God’s law; probably with good motivation, which is why God himself came to Peter to explicitly instruct him to ignore the tradition and not to “call any person common or unclean.” I hope you’re beginning to see that food in this passage is nothing more than a metaphor and the topic at hand was people, not food.

The second opportunity for Peter to explain what the vision meant is in Acts 11:1-18. After relaying the same exact story as we’ve just read in chapter 10, note both Peter’s summary of God’s instruction and the summary conclusion of those who listened:

“And the Spirit told me to go with them, making no distinction.” (11:12)

“When they heard these things they fell silent. And they glorified God, saying, ‘Then to the Gentiles also God has granted repentance that leads to life.’” (11:18)

Again, the message is about Gentile inclusion, about people…nothing about any change to the food laws.

Peter’s third explanation is in the context of the Jerusalem Council in Acts 15. The topic under discussion was how the Gentiles might be saved.

“And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.” Acts 15:7-11 (ESV)

So, what is Acts 10 about? The people of God were told to be holy by making distinctions, between what was holy and unholy, what was clean and unclean, etc. They were, indeed, to be distinct themselves, to be a set apart people by virtue of imitating God’s character. For centuries, they had followed God’s command to distinguish between what God created tahor/clean and what he created tamei/unclean…in other words what animals He made for food and what animals He did not consider food. They had extended the command to distinguish between clean and unclean foods to distinguishing between clean, common, and unclean foods. They had further extended this practice of distinction to people, considering the non-Jewish people either unclean or common (which, in fact, they often were, because of their not practicing the law), but the folks gathered at Cornelius’ home were God-fearers: Gentiles who had voluntarily taken upon themselves the practices of the Torah to the degree it was practical or they were allowed, and God needed to make sure that Peter’s conscientiousness did not prevent him from going with the messengers from Cornelius. Where, in fact, God wanted to demonstrate that He would make no distinction between the Jews and Gentiles, but would give the Gentiles the Holy Spirit by faith, just as he had to the Jewish believers on the day of Pentecost in Acts 2.

It is clear that the text of Acts 10 doesn’t say what we are given to thinking it says, and it is clear that Peter did not understand the vision to mean what we are given to thinking it means. Therefore, there is no longer any problem in reconciling Leviticus 11 and Acts 10, and I am now left to ponder Mark 7:19, Romans 14, specifically verse 14, and Colossians 2:16-17. Do they mean what we’ve so commonly thought?

What Was the Sin of Sodom?

Micah, I’m so glad you brought this point up, as it is little understood these days, and in desperate need of correction. If you don’t mind, I’m going to address your second point first, and then move to your first in a second comment.

You are essentially making a plea for precision as we identify what the Bible says. This presupposes the Bible as an authority, a position we are in agreement on. So…let’s be precise.

I would like to state out of the gate that I agree, the sin of Sodom included arrogance, abundance without gratitude, and a failure to help the needy. We are rightfully indicted by the destruction of Sodom when we see these same sins in our hearts and lives.

The more salient point here, however, is that the failure to confront these sins led to a state of sinfulness in Sodom so great that, “the men of Sodom, both young and old, all the people to the last man” wanted to rape the angelic visitors. This is simply a fact, plainly stated by Scripture. That fact is included in the Ezekiel passage, but listed at the end of the list of what God has against Sodom as “They were haughty and did an abomination before me.” (You may note in a few moments, how this language corresponds with language from 2 Peter.)

What concerns me is that our knowledge of the Bible and of God’s perspective is so deficient that we are being deceived by antichrist activists into believing that it was for inhospitality and not sexual deviance that God judged Sodom.

The Bible consistently portrays some sins as so egregious as to provoke God to judgement; as so beyond the pale that God actually permits the natural order to be overturned that people might receive the penalty of their sins in themselves and in their society. Wilson speaks to this below from another article,

When Ezekiel mentions the sin of Sodom in an aside, many conservative Christians might be surprised at where he starts. Sodom was a degraded city, and they had gotten to the point where the rape of visitors was something that a number of people thought should be allowed in the public square. But how did they get there?

This was the sin of Sodom—pride, fullness of bread, abundance of idleness, neglect of the poor, haughtiness, and abominations. At the end of that list we find what caused Sodom to become a household word. But consider what went before, and ask yourself how America got to the place where the folly from our federal courts is taken even halfway seriously.

But does the Bible explicitly indicate that the sin of Sodom was of a sexual nature? It does. St. Peter writes that Lot was greatly distressed by the “sensual conduct of the wicked,” and that those will be judged “especially” who indulge in the lust of defiling passion and despise authority.” (2 Peter 2:7-10 ESV)

I draw your attention to the connection between despising authority and engaging in defiling passion as that point deserves an article of its own. However, I also want to point out that this verse does not contradict Ezekiel 16:49-50. The primary point here is that when men cast off God’s instruction they lose clarity of sight (Prov 29:18), when men despise authority they end up defiling themselves, when men fail to give God their gratitude they become idolators (Deut 8:10-14, 17-19). When men fail to confront being arrogant, overfed and unconcerned, they end up committing penultimately despicable behaviors. Behaviors so obviously against God, against nature, and against reason that it should be obvious to all, whether believer or not, but both in Sodom and now, we live in a time where even Christians don’t recognize that the horrific wickedness we read about in Scripture is happening in our midst and we are cooperating in excusing it!

I am sickened to my soul, not in disgust but in despair, when I see that many priests and pastors do not even understand these things. We have claimed Israel’s blessings as our own, and are now re-committing their errors, and are now receiving the same judgements as did they. Isaiah 1:1-23 describes where we are heading in America. And so, for that matter, does Ezekiel 16…read that chapter from the beginning.

Wilson correctly points out,

Why are men sexually attracted to other men? It is the judgment of God upon our culture because we would not honor God as God and would not give Him thanks. Therefore God has given men over to the downward spiral of their renegade lusts fueled by father hunger.