What the Torah’s has to say about Transvestism, Transgenderism, and Transexuality, פרשת כי תצא, Parashat Ki Tetze, Bits of Torah Truths – Digging Deeper

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In this week’s Torah Portion, Moses enumerates many laws that relate to topics of family relationships, interpersonal ethics, forbidden mixtures, and sexuality. We read something of particular interest due to our culture today according to Devarim / Deuteronomy 22:5, ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ כָּל-עֹשֵֹה אֵלֶּה: 5 “A woman shall not wear a man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God. (NASB) We note that the NASB translated this verse saying, “A woman shall not wear a man’s clothing” but the Hebrew text states the following, לֹא־יִהְיֶ֤ה כְלִי־גֶ֙בֶר֙ עַל־אִשָּׁ֔ה saying כְלִי־גֶ֙בֶר֙ where the word כְלִי can means, “vessel, receptacle, piece of equipment, implement, ornament, garments.” This word כְלִי is used as a subject to mean “vessel, weapons, armor bearer, and article” in Vayikra / Leviticus 6:28, Judges 18:11, 1 Samuel 14:7, and Vayikra / Leviticus 11:32, respectively. The Word is also used as a direct object to mean “vessels, utensils, weapons, and articles,” in Shemot / Exodus 37:16, 30:26-28, Bereshit / Genesis 27:3, and Vayikra / Leviticus 13:52, respectively. The phrase לֹא־יִהְיֶ֤ה כְלִי־גֶ֙בֶר֙ עַל־אִשָּׁ֔ה therefore states a man’s equipment / weapons / articles /clothing is not to be upon a woman. These things speak of not just clothing but also of job description! The statement speaks of a man’s vestments, they are for men and not for women. It is interesting how the Scriptures make the connection to warfare as a man’s occupation and not a woman’s. The Lord uses some of the strongest words against those who do such things saying כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ “this is an abomination to Hashem your God.” This means that a woman is not to put on men’s clothes and go among the men. The idea is related to the question of why would a woman dress up as a man? The Sages also derive from the scriptures that any action typically performed by women for beautification is prohibited for men as well. (see Talmud Bavli Shabbat 94b, Sifrei Devarim 226:1) The verse continues saying, וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה “a man is not to put on women’s clothes.” We note based upon this one verse, women are not to put on men’s clothes, they are not to take up weapons and go to war, and that a man’s attire may not be on a woman. When we think about our culture today, this is kind of backwards based on cultural norms today right? Something interesting to note, the second part of the text states וְלֹא-יִלְבַּשׁ meaning a man is not to “wear” a woman’s clothes. We note that Moshe could have written that a man should not adorn himself, but instead he says a man is not to “wear” women’s clothing. This is a significant observation as it shows the heart of the matter, one’s intent.

Rashi makes these observations concerning this verse saying the following:

Rashi on Devarim / Deuteronomy 22:5, Part 1
לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה THE APPAREL OF A MAN SHALL NOT BE ON A WOMAN — so that she look like a man, in order to consort with men, for this can only be for the purpose of adultery (unchastity) (cf. Sifrei Devarim 226:1; Nazir 59a).

Rashi on Devarim / Deuteronomy 22:5, Part 2
וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה NEITHER SHALL A MAN PUT ON A WOMAN’S GARMENT in order to go and stay unnoticed amongst women. Another explanation of the second part of the text is: it implies that a man should not remove the hair of the genitals and the hair beneath the arm-pit (Nazir 59a).

Rashi on Devarim / Deuteronomy 22:5, Part 3
כִּי תוֹעֲבַת FOR [ALL THAT DO SO ARE] AN ABOMINATION [UNTO THE LORD THY GOD] — This implies that the Torah forbids only the wearing of a garb that leads to abomination (unchastity) (cf. Sifrei Devarim 226:1).

Rashi draws out an interesting idea on the phrase לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה “the apparel of a man shall not be on a woman.” He draws the conclusion that the reason why a woman would want to put on men’s clothing would be to consort for the purpose of adultery. We note that the word for adultery is Zanah in the Hebrew bible. The same word is also used to refer to “fornication,” and “prostitution,” coupled to the context of idolatry. In the Hebrew Bible’s concept of Idolatry, the prohibition against Idolatry is due to God’s people being espoused to the Lord God in heaven. Zanah means “to go whoring, to be a harlot, to commit fornication, to serve other gods.” This term was the regular word for prostitution throughout Hebrew history. This is how Rashi understood the reason why women would put on men’s clothes, in order to commit fornication, to sin sexually. It is how the context, Devarim / Deuteronomy 22:13-30 (specifically see Devarim / Deuteronomy 22:22), describe fornication and adultery with the death penalty. These verses are juxtaposed right next to the command not to cross dress in this week’s Torah Portion. (Devarim / Deuteronomy 21:10-25:19) Rashi’s commentary goes on in relation to the second part of the verse saying, וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה “neither shall a man put on a woman’s garment.” His conclusion is the reason a man would do such a thing would be to go and stay amongst women unnoticed. This again is connected to sexual sin as Rashi also comments on a man removing genital and arm-pit hair like women do. We note some truth concerning what Rashi is saying here in regards to the gender dysphoria that is taking place in the woke-liberal-community today. A simple search on transmen and prisons generates several reports on transmen being sentenced to a women’s prison. The end result was women in the women’s prison becoming pregnant. Notice this is exactly what is taking place and sits as a modern-day example / proof for what the Torah is saying concerning these things. In addition, transvestism and transgenderism are connected to homosexuality as one wanting or desiring someone of the same “birth-gender.” I am reminded of another example of why the Torah states these things dealing with war and women. The Sages connect this to women having children, and refer specifically to having legitimate children. The idea is if a woman joins men in going to war she will come to engage in illicit sexual relations on the way. I have friends who have served in the military, and they have stated first hand accounts that this is exactly what happens. Again this is a modern-day example / proof of what the Torah is speaking about! Note the connection to sexual sin in relation to the wearing of the clothes of the opposite sex. This is the major idea behind the taking on the clothing, or even the actions of the opposite sex can lead to sexual sin. (Ibn Ezra on Devarim / Deuteronomy 22:5 Part 1) There are many modern day examples of these truths that are being taught according to the Torah.

Finally, Rashi looks at the third part of this scripture which states, כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ כָּל-עֹשֵֹה אֵלֶּה “because this is an abomination unto the Lord your God to all who do these things.” Note the word תוֹעֲבַת means “abomination” or “the thing that God despises” and is generally a reference to ritual imperfection or pagan practice. We note how this trans-lifestyle (wearing the cloths of the opposite sex) receives the same phraseology as that of homosexuality, as being an abomination before God. Some will argue that this is not a sin since the Torah does not use the word for sin. This word תוֹעֲבַת however describes a practice which disqualifies a person for the service of God. Remember that the Torah connects our lives to the priesthood, to holiness, and warns of the dangers of idolatry and sexual sin. This action of transgenderism, transexuality, wearing of the cloths of the opposite sex, is directly connected to morality, and is the reason why Moshe also talked about sexuality in the very same chapter in the Torah (Devarim / Deuteronomy 22). The Torah speaks of such people who do these things as not being fit for the Divine Service. This is paralleled to what is written, “and they shall not profane the Name of their God.” (Vayikra / Leviticus 21:6) If we consider the significance of these things, is it really possible to serve God, to be a part of His people, to be a child of God, when one is embracing and living a lifestyle that is called תוֹעֲבַת (abomination) by God? How relevant is this today in our culture which glorifies these things?

The Scriptures we are looking at for this week are from Devarim / Deuteronomy 22:1-11.

ספר דברים פרק כב
א לֹא-תִרְאֶה אֶת-שׁוֹר אָחִיךָ אוֹ אֶת-שֵֹיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ: ב וְאִם-לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל-תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ: ג וְכֵן תַּעֲשֶֹה לַחֲמֹרוֹ וְכֵן תַּעֲשֶֹה לְשִֹמְלָתוֹ וְכֵן תַּעֲשֶֹה לְכָל-אֲבֵדַת אָחִיךָ אֲשֶׁר-תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם: ס ד לֹא-תִרְאֶה אֶת-חֲמוֹר אָחִיךָ אוֹ שׁוֹרוֹ נֹפְלִים בַּדֶּרֶךְ וְהִתְעַלַּמְתָּ מֵהֶם הָקֵם תָּקִים עִמּוֹ: ס ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ כָּל-עֹשֵֹה אֵלֶּה: פ ו כִּי יִקָּרֵא קַן-צִפּוֹר | לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל-עֵץ | אוֹ עַל-הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל-הָאֶפְרֹחִים אוֹ עַל-הַבֵּיצִים לֹא-תִקַּח הָאֵם עַל-הַבָּנִים: ז שַׁלֵּחַ תְּשַׁלַּח אֶת-הָאֵם וְאֶת-הַבָּנִים תִּקַּח-לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים: ס [שלישי] ח כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִֹיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא-תָשִֹים דָּמִים בְּבֵיתֶךָ כִּי-יִפֹּל הַנֹּפֵל מִמֶּנּוּ: ט לֹא-תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן-תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם: ס י לֹא-תַחֲרֹשׁ בְּשׁוֹר-וּבַחֲמֹר יַחְדָּו: יא לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו:

Devarim / Deuteronomy 22:1-11
1 “You shall not see your countryman’s ox or his sheep straying away, and avoid them; you shall certainly bring them back to your countryman. 2 And if your countryman is not near you, or if you do not know him, then you shall bring it to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him. 3 You shall also do this with his donkey, and you shall do the same with his garment, and you shall do likewise with any lost property of your countryman, which has been lost by him and you have found. You are not allowed to avoid them. 4 You shall not see your countryman’s donkey or his ox fallen down on the road, and avoid them; you shall certainly help him raise them up. 5 “A woman shall not wear a man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God. 6 “If you happen to come upon a bird’s nest along the way, in any tree or on the ground, with young ones or eggs in it, and the mother sitting on the young or on the eggs, you shall not take the mother with the young; 7 you shall certainly let the mother go, but the young you may take for yourself, in order that it may go well for you and that you may prolong your days. 8 “When you build a new house, you shall make a parapet for your roof, so that you will not bring guilt for bloodshed on your house if anyone falls from it. 9 “You shall not sow your vineyard with two kinds of seed, otherwise all the produce of the seed which you have sown and the yield of the vineyard will be forfeited to the sanctuary. 10 “You shall not plow with an ox and a donkey together. 11 “You shall not wear a material of wool and linen combined together. (NASB)

We are looking at this verse from Devarim / Deuteronomy 22:5, ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ כָּל-עֹשֵֹה אֵלֶּה: 5 “A woman shall not wear a man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God. (NASB) We note that the text interestingly uses the word גֶבֶר as opposed to the word איש (ish) or אדם (Adam) which both are common or typical words used when referring to a man or men. Here the word גֶבֶר means “a young strong man.” From a scientific perspective, a person who bears an X and Y chromosome is born with male genitalia as a boy, a man, masculine. On the other hand, a person born with two X chromosomes is born with female genitalia, as a girl, a woman, feminine. Transgenderism or transexualism is the person who identifies as something other than their biological sex that is assigned to them by God at birth (what he or she was born with). This is known in the scientific community as “Gender Identity Disorder” or “Gender Dysphoria.” This is the desire to change one’s sex or to fulfill the role of the opposite gender. Those who have this mental disorder describe themselves as “trapped” in a body that does not match their gender. They will often seek hormone therapy or surgery to bring their body’s in line with their “perceived” gender. This verse from Devarim / Deuteronomy 22:5, ה לֹא-יִהְיֶה כְלִי-גֶבֶר עַל-אִשָּׁה וְלֹא-יִלְבַּשׁ גֶּבֶר שִֹמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָֹה אֱלֹהֶיךָ כָּל-עֹשֵֹה אֵלֶּה: 5 “A woman shall not wear a man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God. (NASB) actually speaks of Transvestism. This is the practice, especially of men, wearing clothing associated with the opposite sex for psychological gratification. These definitions are very important to keep in mind as they are all connected to human sexuality, and the Bible actually has a lot to say concerning human sexuality in terms of morality and holiness before God. Because of these things, the Torah connects homosexuality, transvestism, transgenderism and transsexualism together under the umbrella of sexual sin (fornication / adultery / prostitution) and idolatry. Note how this biblical truth on these connections also has a modern day testimony in our culture found in the acronym LGBTQ. The world groups these behaviors together because they are all connected just as the Torah suggests! This is a very significant observation don’t you think?

Some people claim that they were born this way, or consider gender dysphoria as a sort of birth defect and draw in scripture from the NT to justify these types of lifestyles. One such scripture is when Yeshua comments on one who was born blind according to John 9.

John 9:1-12
1 As Jesus passed by, He saw a man who had been blind from birth. 2 And His disciples asked Him, “Rabbi, who sinned, this man or his parents, that he would be born blind?” 3 Jesus answered, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. 4 We must carry out the works of Him who sent Me as long as it is day; night is coming, when no one can work. 5 While I am in the world, I am the Light of the world.” 6 When He had said this, He spit on the ground, and made mud from the saliva, and applied the mud to his eyes, 7 and said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he left and washed, and came back seeing. 8 So the neighbors, and those who previously saw him as a beggar, were saying, “Is this not the one who used to sit and beg?” 9 Others were saying, “This is he,” still others were saying, “No, but he is like him.” The man himself kept saying, “I am the one.” 10 So they were saying to him, “How then were your eyes opened?” 11 He answered, “The man who is called Jesus made mud, and spread it on my eyes, and said to me, ‘Go to Siloam and wash’; so I went away and washed, and I received sight.” 12 And they said to him, “Where is He?” He *said, “I do not know.” (NASB)

Yeshua says here in John 9 that birth defects are not the result of someone else’s sin. When some suggest that they were born this way, the point is this is not the result of someone else’s sin. Yeshua said, “It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him.” (John 9:3) With this said, the real question is not about whether someone was born this way or whether one has gender dysphoria or not. The real question is how will the work of God be displayed in such a person. How would God be glorified in such a person? Does one simply just “love” and ignore what God has to say in the Torah and continue to walk in the way of the nations which is always characterized as being in opposition to the truth, righteousness, and holiness of God? Does this bring glory to God? Remember the context here from the Torah, God describes these things as תוֹעֲבַת (an abomination) this reveals to use that in order for God to glorify Himself, something must change in the behavior of the one who lives in this way. The obvious response that one must make here in relation to these lifestyles is whether one is willing to obey God’s Word or simply continue to live and walk in these ways that God calls תוֹעֲבַת (an abomination). The reason this is so is because we who are the children of God are to be both righteous and holy. Peter states in 1 Peter 2:9 But you are a chosen race who serve as Priests for The Kingdom, a holy people, a redeemed assembly; you should proclaim the praises of him who called you from darkness into his excellent light. (NIV) Peter derives this statement from the following passages in the Torah:

Shemot / Exodus 19:5-6
Now if you will indeed obey My voice and keep My covenant, you will be My treasured possession out of all the nations–for the whole earth is Mine. And unto Me you shall be a kingdom of priests and a holy nation.’ These are the words that you are to speak to the Israelites.” (ה וְעַתָּה אִם-שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת-בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל-הָעַמִּים כִּי-לִי כָּל-הָאָרֶץ: ו וְאַתֶּם תִּהְיוּ-לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל-בְּנֵי יִשְֹרָאֵל:)

Devarim / Deuteronomy 4:20
Yet the LORD has taken you and brought you out of the iron furnace, out of Egypt, to be the people of His inheritance, as you are today. (כ וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה:)

Devarim / Deuteronomy 7:6
For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for His prized possession out of all peoples on the face of the earth. (ו כִּי עַם קָדוֹשׁ אַתָּה לַיהוָֹה אֱלֹהֶיךָ בְּךָ בָּחַר | יְהֹוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה:)

Devarim / Deuteronomy 10:15
Yet the LORD has set His affection on your fathers and loved them. And He has chosen you, their descendants after them, above all the peoples, even to this day. (טו רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָֹה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל-הָעַמִּים כַּיּוֹם הַזֶּה:)

Devarim / Deuteronomy 14:2
for you are a people holy to the LORD your God. The LORD has chosen you to be a people for His prized possession out of all the peoples on the face of the earth. (ב כִּי עַם קָדוֹשׁ אַתָּה לַיהוָֹה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהֹוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה:)

Devarim / Deuteronomy 26:18
And today the LORD has proclaimed that you are His people and treasured possession as He promised, that you are to keep all His commandments (יח וַיהֹוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר-לָךְ וְלִשְׁמֹר כָּל-מִצְוֹתָיו:)

Note how we are called a treasured people (סְגֻלָּה מִכֹּל הָעַמִּים) over and over again. The Torah states that we are the inheritance of God (לִהְיוֹת לוֹ לְעַם נַחֲלָה), literally we are whom God inherits! This again drives forward the significance of who we are and how we are to live as God is literally joining with us (inheriting us) according to the Scriptures. This is described as the Lord choosing us as a kingdom of priests and a holy nation (וְאַתֶּם תִּהְיוּ-לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ) a people who are characterized as keeping God’s Word, His commands (כַּאֲשֶׁר דִּבֶּר-לָךְ וְלִשְׁמֹר כָּל-מִצְוֹתָיו). Because of the uniqueness of one’s sins, as each life is different, even an entire world (Talmud Bavli Sanhedrin 37A-B), this allows God to do things in one’s life to touch others that they would not otherwise be able to do. The Talmudic interpretation is that a singular man was created to teach the significance of the life of one man. These things teach us exactly what God is going to do in someone’s life to bring glory to His name. The thing that God is going to do with someone having gender dysphoria disorder or transvestism disorder is in the power of God to transform a life. The power of God to turn a man from sin and rebellion and the abomination of the nations, to the path of holiness, righteousness, and truth! These things reveal how the bible’s treatment of sexual sins pertaining to cross-dressing, trans-genderism, or trans-sexuality, sheds a great amount of light on this topic! Anyone who claims otherwise simply does not know their bible and the biblical historical and rabbinic background surrounding these verses. This concept of being a “chosen people” is well known among the pages of the Scriptures, and in the history of Israel. This phrase is designed to reveal to us that we are to worship the Lord God and Him only. We are called to fulfill the mission He has given us as His people, to proclaim the truth throughout the world. This teaches us how when one joins his or herself with the God of Israel, he or she will live according to God’s Word. This is the choice that we are given as we find in Torah Portion Re’eh (See) “I Set Before You a Blessing and a Curse…” (Devarim / Deuteronomy 11:26-16:17) We are given a choice, to believe in the God of Israel and in His Messiah Yeshua, or to walk away and go in our own way. Judaism teaches when the Messiah comes, he will bring peace in our world and lead His people to true Torah values as the “baal teshuva” Lord of Repentance. When studying the NT text, this is exactly what Yeshua did! If we consider the entire Torah Portion, Parashat Ki Tetze, note how the commands speak of the sanctity of the body. This is how Paul understood the sanctity of the body according to Romans 12:1-3.

Romans 12:1-3
1 Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2 And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and PERFECT. 3 For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. (NASB)

Right away, two facts are apparent. Paul speaks about the body as being holy to be offered as a living sacrifice unto God. This is accomplished by the mercy of God upon our lives! He also speaks of a “measure of faith.” Notice how these two things speak to a standard by which we are to conduct ourselves in life. Second, the offering of our bodies is to be done as an act of faithfulness unto God,and faith is what is meted out by God Himself. Because each receives his measure of faith based upon God’s allotment, we are prevented from thinking of ourselves “more highly” than we ought. We mentioned earlier the real question is not about whether someone was born this way or whether one has gender dysphoria or not. The real question is how will the work of God be displayed in such a person. The response that one is to give in relation to these things is in seeking God in heaven to turn from any unrighteous and unholy ways! It is only by the mercy of God that we are able to overcome this world, through the power of God’s Spirit that dwells within. We note that unless there is a change in direction towards God’s Holiness and truth, His Spirit will not indwell within to facilitate the empowering for change and life! This is how Paul understood the work of God when he spoke to Timothy according to 2 Timothy 2:25-26.

2 Timothy 2:25-26
25 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (NASB)

Paul writes that God grants repentance for the purpose of learning the truth. And knowing the truth can set us free, as Paul writes the truth helps bring us to our senses and escape the snare of the devil. The world on the other hand wants to keep us from the truth. The world wants to keep us in bondage to sin and death. Social media and the entertainment industry now celebrate “gender fluidity” as a more enlightened way of thinking than the biblical view. Based upon what we have studied in just one verse, Devarim / Deuteronomy 22:5, we can see the incompatibility of these lifestyles with the God of life and truth! In addition to this, one’s response to God’s Word concerning what the scriptures say has an eternal consequence. The Torah teaches us that we are made in God’s image, and God created men and women in their specific roles in order to reflect the important aspect of His character. This includes upholding His standards of purity and integrity. What Paul speaks about is that we are to be both joyful and grateful in our obedience to His commands and His standards for our lives. This is how God works in everyone’s lives for His glory regardless of the sins that one finds themselves in!

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Dr. Duane D. Miller received his Ph.D., M.S., and B.S. Degree in Chemical Engineering from The University of Akron Ohio. He is currently a Chemical Engineering Researcher. Duane’s research expertise has focused upon functional materials development for the control, conversion, and release of process gases in Energy production technologies. His R&D interests include computational chemistry, developing novel technologies for converting biomass to fuels and studying their fundamental interactions during the chemical conversion process. His past experience includes sorbent development for pre- and post-combustion CO2 and SO2 capture, selective absorption of H2S from methane streams, O2 capture for oxy-fuel combustion, photocatalytic reduction of alcohols, NOx reduction catalysis, the development of oxygen carriers to combust fossil fuels (CH4 and coal) for the chemical looping combustion processes, and the extraction of rare earth elements using patent pending sorbents. His research expertise has focused on operando-characterization using Infrared, Raman, and UV-Vis spectroscopy to observe the nature of the catalytic active sites and reaction intermediates under realistic reaction conditions, allowing direct correlation of molecular/electronic structures with catalyst performance during Gas-Solid / Liquid-Solid Adsorption and Photocatalytic Processes with real time online analysis of reaction products using ICP-MS and mass spectrometry. His current work involves a multi-disciplinary approach to developing, understanding, and improving the catalytic gasification of coal and methane, high temperature chemical looping combustion, and the catalytic decomposition and gasification of biomass and coal using novel microwave reactor.​ He has been studying the Hebrew Scriptures and the Torah for 20+ years and sharing what he has learned. The studies developed for MATSATI.COM are freely to be used by everyone, to God be the Glory!