Who was gay in the bible

Matthew 22:37-39

“‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ … ‘Love your neighbor as yourself.’”

Jesus summarized the law with two commandments: love for God and love for neighbor. Both of these were re-imagined in order to save life and include those who were excluded.

These questions were a result of push-back from marginalized and enslaved people that caused theologians to talk through what Scripture might really be saying in regards to biracial marriages and slavery. But what the disciples did was merely an extension of the way Jesus taught them to uphold the spirit behind the Law. And in discovering the spirit of grace and love, the Law would be upheld along with faithfulness to God.

So here you have the two biggest things of what it meant to identify as the people of God—Sabbath keeping and physical circumcision.

He chose to read Scripture through a hermeneutic of grace and compassion.

Would you take part in putting to death the one caught in adultery? Revelation 3:20

“Here I am! Do not condemn, and you will not be condemned. Two burglars come down a chimney. The disciples saw Jesus’ application of the Scriptures repeatedly. For those exploring their faith and identity, this can be a comforting reminder that God is present in every season, offering grace and guidance.

27.

Because it’s not so much about what Scripture says, as much as it is about how Jesus applied what Scripture said.

Churches have historically placed a stumbling block before the LGBTQ+ community by their interpretations of Scripture, which have led to exclusion and harm. Would you, in essence, be faithful to upholding the commandments of Scripture, or choose to save the life of your child?

The Gospel of John tells us that Jesus was faced with a similar situation.

But it’s also critical to keep in mind that Scripture needs to be interpreted in light of its entire historical, cultural, linguistic, and spiritual context. But instead of taking part in the stoning, Jesus said, “Let any one of you who is without sin be the first to throw a stone at her” (John 8:7, NIV).

At this point, everyone left, and the woman was saved.

The religious leaders had brought a woman accused of adultery to Jesus. Jesus re-imagined an understanding of Sabbath obedience that allowed for non-traditional understanding of Sabbath keeping. from Yale. 2 Timothy 1:7

“For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.”

This verse reminds believers of the bold and loving spirit that God imparts.

It wasn’t scandalous that Jesus said, “Go and sin no more.” But the scandal of the story, the main point, is that Jesus didn’t apply the literal and traditional reading of Scripture when the religious leaders believed he should have.

I’m often critiqued for not applying a literal reading of Scripture. These passages broaden the scope of what is considered morally wrong, emphasizing the condition of the heart rather than restricting judgment to only outward acts.

The account highlights immoral behavior at multiple levels, which includes homosexual acts. One emerges with a clean face, the other with a dirty face. The same kind of criticism that had been launched towards Peter by the traditionalists regarding the authority of Scripture in excluding the uncircumcised Gentiles living outside the Law is being launched against LGBTQ+ people and their allies who are seeking their inclusion in the church.

Jesus and the disciples set into motion what the church must continue to practice—a hermeneutic that practices compassion that moves toward inclusion.