Abomination in the New
Testament
Toward
the end of John’s vision of the New Jerusalem, we read that “nothing unclean
will enter it, nor anyone who practices abomination or falsehood, but only
those who are written in the Lamb’s book of life.” (Revelation 21:27)
In
the immediate context there is no indication what the practice of abomination
refers to. But a few chapters earlier in chapter 17 there is another reference
to abomination in reference to “Babylon, the prostitute” (Rome) in league
with the Beast (Satan). Again, it is not entirely clear what the abominations
refer to. Prostitution and adultery are common biblical metaphors for idolatry
– of which Rome was guilty in spades. Rome’s
persecution of “those who bore testimony to Jesus” would also qualify as an
abomination.
The
Greek word βδέλυγμα (bdelugma), translated “abomination,” occurs only a couple
of other times in the New Testament. In both instances, idolatry is clearly the
issue. In Mark 13:14/Matthew 24:15, Jesus warns of “'the abomination that causes
desolation' standing where it does not belong.” This is an apparent reference
to an idolatrous desecration of the Temple.
Idolatry
is also the point in the only other place something is called an βδέλυγμα/abomination in
the New Testament. In Luke 16:13, Jesus warns, “No servant can serve two masters;
for either he will hate the one and love the other, or he will be devoted to
the one and despise the other. You cannot serve God and mammon [wealth].” He goes on to tell those who love money, “God knows your hearts; for what is
prized by human beings is an abomination in the sight of God.”
Abomination in the Old
Testament
Abomination
shows up more frequently in the Old Testament. More than one Hebrew word gets
translated as “abomination”, e.g., sheqets
in Levitcus 11 and pigguwl in
Leviticus 7. The Hebrew word most commonly translated “abomination” is to’evah (but also sometimes translated “detestable”
or “abhorrent”). In Genesis 43:32 (Egyptians eating with Hebrews) and 46:34 (Egyptians’ attitude toward shepherds) to’evah refers to something a
particular culture finds offensive. Most well-known, of course, “if a man lies
with a male as with a woman” is declared to’evah. Before we look at that, here
is a list of things the Old Testament declares to’evah:
1. As with abomination in
the New Testament, to’evah most commonly refers to idolatry and behavior related to idolatry
·
idolatry
or idols (Deuteronomy 7:25-26; 13:14; 20:18;
27:15; 32:16; 1 Kings 11:5; 14:24; 2 Kings 21:1-11; 23:13; 2 Chronicles 28:3; 36:14;
Isaiah 41:24; 44:19; Jeremiah 32:35; Ezekiel 6:9; 7:20; 11:18; 14:6; 16:36; Malachi
2:11)
·
child
sacrifice is wrong for lots of reasons, but is related to idolatry (Deuteronomy
12:31; 18:10; 2 Kings 16:3; 2 Chronicles 28:3; Jeremiah 32:35)
2. Idolatry is false worship. To’vah also refers to wrong worship
·
sacrificing
an animal with a blemish (Deuteronomy 17:1)
·
sacrificing
and worshiping with a wrong relationship with God (Proverbs 15:8; Proverbs
21:27; Isaiah 1:13; Ezekiel 5:11; cf. Proverbs 28:9)
·
payment
at the Temple for a vow using money related to prostitution or Gentiles
(Deuteronomy 23:18)
3. Magic and witchcraft are
related to idolatry and wrong worship and are to’evah
·
magic
and witchcraft (Deuteronomy 18:10-12)
4. To’evah also sometimes
refers to actions and attitudes we would more readily recognize as matters of
morality
·
arrogance
(Proverbs 16:5)
·
dishonesty
(Proverbs 12:22)
·
dishonesty
and cheating in business (Deuteronomy 25:13-19; 20:10-23)
·
usury,
violent robbery, murder, oppressing the poor and needy, etc. (Ezekiel 18:10-13)
·
violence
(Proverbs 3:31-32; Ezekiel 8:17; 18:12)
·
stealing,
murder, and adultery, breaking covenants (Jeremiah 7:9-10)
·
Proverbs
6:16-19 lists seven things which are also abominations: "haughty eyes, a
lying tongue, hands that shed innocent blood, a heart that devises wicked
schemes, feet that are swift in running to mischief, a false witness who utters
lies, and one who spreads strife among brothers."
5. Animals declared unclean
are also to’evah
·
don’t
eat unclean animals (Deuteronomy 14:3-21) Leviticus 11 refers to eating unclean animals as sheqets, usually translated as an “abomination” synonymous with to’evah
6. Various sexual behaviors
are also declared to’evah
·
cross-dressing
(Deuteronomy 22:5)
·
remarrying
a woman you divorced who has subsequently remarried and been divorced
(Deuteronomy 24:2-4)
·
adultery
(Leviticus 18:20; Ezekiel 22:11, 33:26)
·
incest
(Leviticus 18:6-18)
·
sex
with a woman during her period (Leviticus 18:19)
·
bestiality
(Leviticus 18:23)
·
male
temple prostitution (1 Kings 14:24)
·
male
homosexual behavior (Leviticus 18:22, 20:13)
General observations
.
To’evah
most frequently refers to idolatry and wrong worship which is a betrayal of
God reflecting and leading to a breach in our communion with God. That leads to
betrayal, abuse, and injustice – a breach in our communion with one another as
represented in the fourth list of verses above. Communion with God and the communion
with other humans (indeed, with the rest of creation) are integrally related. This is demonstrated in the Hebrew word, tzedakah, which is usually translated “righteousness” or “justice” and refers to both.
Abomination is not always
forever – “unclean” food
The Old Testament food regulations primarily serve as
markers setting the people of Israel apart from their neighbors. Eating “unclean”
animals is declared to’evah – an abomination. Abomination is a strong word. One
might expect that it refers to something that God finds inherently and
eternally repulsive. But, in the New Testament, Jesus is understood to have
declared all food clean (Mark 7:19) and Peter has a vision (Acts 10:9-16) in
which he is commanded to kill and eat all sorts of animals and to “not call
anything impure that God has made clean.” So, what was once declared an
abomination is no longer an abomination and apparently not inherently and
eternally repulsive to God.
There
is an exception, though. The Council of Jerusalem asserted that while other laws about food did not apply to Gentile Christians, they were still to abstain from consuming blood (see Genesis 9:2-4, Leviticus 17:14, Ezekiel 33:25-26) and from eating meat from
what is strangled (Acts 15:29). How many Christians worry
about obeying the plain meaning of that rule? Not many. Why not?
It
is also significant that the main point of Peter’s vision is not about food. It
is about recognizing that Gentiles were no longer to be considered impure. This
vision allowed Peter to recognize the faithfulness of those he had considered
incapable of faithfulness, even though doing so called into question many of his
assumptions of what faithfulness meant. When he made this case for Gentile inclusion,
Peter appealed to the evidence that they had received the Holy Spirit – do not
call anything impure that God has made clean. What are we to do if people we
have considered incapable of faithfulness demonstrate faithfulness even though
doing so calls into question many of our assumptions of what faithfulness means?
Previous:
Part 15. Sodom
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