Biblical Ethics

[Jim Watt]

“*TWO ARE BETTER THAN ONE” MINISTRIES*

*Jim & Marie Watt*

*Tel: 253-517-9195 - Email: jmbetter at gmail.com*

*Web: www.2rbetter.org*

December 16, 2012


 *2012-12-12 - BIBLICAL ETHICS: AN OVERVIEW*

*G. HOMOSEXUALITY, p. 2547*

*(From English Standard Version Study Bible, 2008)*


 *1. God’s Original Design*

*In God’s original design, human sexual conduct was to occur within the
context of marriage between one man and one woman. The first chapter of the
Bible says, “God created man in his own image, in the image of God he
created him; male and female he created them” (Gen. 1:27). Differentiation
of the human race into two complementary sexes (“male and female”) is the
first fact mentioned in connection with being “in the image of God.” In
Genesis 2, which describes in more detail the process summarized in 1:27,
God said, “It is not good that the man should be alone; I will make him a
helper fit for him” (Gen. 2:18). Genesis then applies the example of Adam
and Eve to all marriages: “Therefore a man shall leave his father and his
mother and hold fast to his wife, and they shall become one flesh” (Gen.
2:24). This “one flesh” sexual union was thus established as the pattern
for marriage generally, and Jesus cites Genesis 1:27 and 2:24 as the
normative pattern that God expects all marriages to follow (see Matt.
19:4-6). Furthermore Paul, as a good disciple of Jesus, likewise strongly
echoes Genesis 1:27 and 2:24 in his two primary texts on homosexual
practice, Romans 1:23-27 and 1 Corinthians 6:9. Jesus and Paul both assume
the logic of sexual intercourse implied in Genesis: a sexual bond between a
man and a woman requires two (and only two) different sexual halves (“a
man” and “his wife”) being brought together into a sexual whole (“one
flesh”). This is further emphasized in the story of the creation of Eve
from Adam’s side: “And the rib that the LORD God had taken from the man he
made into a woman and brought her to the man. Then the man said, ‘This at
last is bone of my bones and flesh of my flesh; she shall be called Woman,
because she was taken out of Man.’ Therefore a man shall leave his father
and his mother and hold fast to his wife, and they shall become one flesh
(Gen.2:22-24).” The word “therefore” connects the making of Eve from a part
of Adam’s body with the “one flesh” sexual union between a man and a woman
in marriage: it is the reunion of the two constituent parts of a sexual
whole. It is not another man who is the missing part or sexual complement
of a man, but rather a woman. (Jesus emphasizes this connection between the
two different sexes, “male and female,” in Matt. 19:4-6 and Mark 10:6-8).*


 *2. Prohibited Sexual Relations*

*Consistent with the pattern in Genesis 1-2, sexual intercourse outside of
the marriage relationship between one man and one woman is prohibited. For
example, “You shall not commit adultery” (Ex. 20:14; reaffirmed by Jesus in
Matt. 19:18; cf. Rom 13:9; James 2:11). In addition, other specific kinds
of sexual intercourse outside of marriage are also prohibited, such as
prostitution (2 Cor. 6:15-18), incest (Lev. 20:11-21; 1 Cor. 5:1-2), and
bestiality (Lev. 18:23:20:15-16). Homosexual conduct is also viewed as a
sin (something contrary to God’s will) in several passages of the Bible.
Leviticus 18:22 says, “You shall not lie with a male as with a woman; it is
an abomination [Hb. to’ebah, actions that are extremely displeasing to
God].” Similarly, “If a man lies with a male as with a woman, both of them
have committed an abomination” (Lev. 20:13; cf. Genesis 19; also Jude 7).
These absolute Levitical prohibitions are grouped with other relevant sex
proscriptions (incest, adultery, bestiality) and are considered first-tier
sexual offenses that are grouped together in Leviticus 20:10-16. In the NT,
Paul speaks of homosexual conduct: For this reason God gave them up to
dishonorable passions. For their women exchanged natural relations for
those that are contrary to nature; and the men likewise gave up natural
relations with women and were consumed with passion for one another, men
committing shameless acts with men and receiving in themselves the due
penalty for their error (Rom. 1:26-27). The phrase “contrary to nature”
means that homosexual conduct does not represent what God intended when he
made men and women with physical bodies that have a “natural” way of
interacting with each other and “natural” desires for each other. (See note
on Rom. 1:26-27; cf. also Rom. 1:19-20, that the truth about God and his
moral law is visible and apparent in the material creation.” Homosexual
desires are “dishonorable” both because they are contrary to God’s purpose
and because they treat a person’s biological sex as only half of what it
is. While the logic of a heterosexual bond is that of bringing together the
two (and only two) different and complementary sexual halves into a sexual
whole, the logic of a homosexual bond is that another person of the
samesex complements, and
fills what is lacking in, that same sex, implying that each participant is
only half of his or her own sex: two half males making a full male or two
half females making a full female. In other words, the logic of sexual
intercourse requires a sexual complement, and thus a same-sex bond is a
self-devaluing of one’s own gender inasmuch as one sees the need to
complement structurally one’s own sex with someone of the same sex. In a
long list of sins, Paul also includes “men who practice homosexuality” (1
Cor. 6:9). This phrase translates two different Greek terms; malakos means
“soft” or “effeminate” and was commonly used in the Greco-Roman world to
refer to the “passive” partner in homosexual acts, while arsenokoites was
apparently coined by Paul from the Septuagint (Greek translation) of
Leviticus 20:13, and means (in plural) “men who have intercourse with men.”
In 1 Timothy 1:10 Paul uses the same word arsenokoites in the midst of
vices derived from “the law” (here, the second half of the Ten
Commandments), which means that this verse also should be interpreted as an
absolute prohibition of male-with-male intercourse, in keeping with
Leviticus 18:22; 20:13. Early Jewish interpretation of Leviticus 18:22 and
20:13, and early Christian interpretation of 1 Corinthians 6:9 and 1
Timothy 1:10, also show that these verses were understood as absolute
prohibitions against all types of homosexual conduct. Does the Bible
address the question of homosexual attitudes and desires? It must be
remembered that God ultimately requires moral perfection, not only in human
actions but also in attitudes of the heart. Therefore the Bible prohibits
not only adultery but also a desire for adultery (Ex. 20:17; cf. Matt.
5:28), not only theft but also coveting (Ex. 20:17). This is because “the
LORD sees not as man sees: man looks on the outward appearance, but the
LORD looks on the heart” (1 Sam. 16:7). Therefore Scripture teaches that
any desire to break God’s commandment is also viewed as wrong in God’s
sight. “Blessed are the pure in heart, for they shall see God” (Matt. 5:8).
While an impulse to do what God expressly forbids is (by definition) an
impulse contrary to God’s will, the Bible recognizes that Christians will
be “tempted” by their “own desire” (James 1:14) and encourages Christians
in such circumstances to “remain steadfast” (James 1:13) and to “be doers
of the word” (James 1:22). This implies not actively entertaining the
wrongful impulse (cf. Matt. 5:28), and not dwelling on it so that it “give
birth to sin” (James 1:15). It is not surprising, therefore, that not only
homosexual conduct but also homosexual desires are viewed as contrary to
God’s will. Homosexual desires are viewed as “dishonorable passions” (Rom.
1:26), and Paul also says that homosexual partners are “consumed with
passion for one another” (Rom. 1:27), giving a strong image of a powerful
but destructive inward craving. This is not to say that homosexual
desireis as harmful as homosexual
conduct. Though all sin is wrong and brings legal guilt before God (cf.
James 2:10-11), a distinction between wrongful desires and wrongful actions
can be made with regard to many areas of life. Hatred of another person is
wrong in God’s sight, but murdering the person is far more harmful.
Coveting a neighbor’s farm animals is wrong, but actually stealing them is
much more harmful. And lustful desires for adultery are wrong, but actually
committing adultery is far more harmful. Similarly, homosexual desires are
wrong in God’s sight; but actually committing homosexual acts is far more
harmful.*


 *3. The Bible Solution regarding Homosexuality*

*As with every other sin, the Bible’s solution to homosexuality is trusting
in Christ for the forgiveness of sin, the imputation of righteousness, and
the power to change. After talking about the “sexually immoral” and
“adulterers” and men who practice homosexuality” and “thieves” and
“drunkards” (1 Cor. 6:9-10), Paul tells the Corinthian Christians, “And
such were some of you” (1 Cor. 6:11). Then he tells them, “But you were
washed, you were sanctified, you were justified in the name of the Lord
Jesus Christ and by the Spirit of our God” (1 Cor. 6:11; cf. Rom. 6:23;
Phil. 2:13; 1 John 1:9). This implies that some former homosexuals in the
church at Corinth had left their previous homosexual lifestyle and, by the
power of the Holy Spirit, were seeking to live lives of sexual purity,
whether in celibacy or in faithful, heterosexual marriages. It is important
that the Christian community always show love and compassion toward those
engaged in homosexual conduct, and also extend friendship toward them where
opportunities arise, though not in a way that signals approval of
homosexual practice. It is also important to extend hope for change, since
many homosexuals will say that they long to establish a different pattern
of life. However, a number of studies have concluded that long-term change
from a homosexual lifestyle seldom occurs without a program of help and
encouragement from others.*


 *4. Objections*

*Numerous objections have been presented against the view that
homosexuality is morally wrong. One objection is that some people are “born
gay,” that is, that many homosexuals do not choose their homosexual
orientation but it is part of their genetic makeup from birth, and so
homosexuals can never change, and for them homosexual behavior cannot be
wrong. But, as noted above, Paul, in talking about “men who practice
homosexuality” (1 Cor. 6:9), says to the Corinthian church, “And such were
some of you” (1 Cor. 6:11), indicating that homosexuals can change and
become former homosexuals. This does not mean that homosexual desires will
automatically or necessarily be eradicated for those who come to Christ.
Becoming a Christian does not mean that people will no longer experience
intense sinful urges (sexual or otherwise). But genuine faith does produce
the fruit of obedience and real, substantive change, and Paul indicates
that this is precisely what happened with some who had practiced
homosexuality in Corinth. Some argue that science supports the argument
that homosexuality is determined by one’s biological makeup from before the
time of birth. Studies have in fact shown some indirect, congenital
influences on homosexual development that may increase the likelihood of
homosexual development. But there are certain hereditary factors that give
people a greater likelihood of developing all sorts of different sinful
behavior patterns (such as frequent wrongful anger, violence, adultery,
alcoholism, and so forth), and it would not be surprising to find that some
people, from certain hereditary backgrounds, have a greater likelihood of
developing homosexual desires and conduct. But this is far different from
proving congenital determination of homosexuality, that is, that some
people are genetically incapable of making any other choice than
toentertain homosexual desires and engage in homosexual conduct.
Especially
significant are studies of identical twins, where one has become a
homosexual and the other has not, even though they have identical genetic
makeup. The moral teachings of God’s Word, not people’s inward desires,
must be the final standard of right and wrong. It is important to recognize
that (1) virtually all behavior is, at some level, biologically influenced,
and that (2) no command of God is predicated for its validity on humans
first losing all desire to violate the command in question.*

* As for environmental factors that have been shown to increase the
likelihood of homosexual behavior, two of the most significant,
particularly for male homosexuals, are the physical or emotional absence of
a caring father during childhood years, and sexual abuse sometime during
childhood or adolescence. Another objection is to say that the biblical
passages concerning homosexuality only prohibit certain kinds of homosexual
conduct, such as homosexual prostitution or pedophilia, or unfaithful
homosexual relationships. (This is sometimes called the “exploitation
argument”: the Bible only prohibits exploitative forms of homosexuality.)
But there is no legitimate evidence in the words of any of these verses, or
their contexts, or in evidence from the ancient world, to prove that the
verses were referring to anything less than all kinds of homosexual conduct
by all kinds of people. Two biblical counterarguments against the
“exploitation argument” may be briefly mentioned: (1) In Romans 1:23-27
Paul clearly echoes Genesis 1:27, indicating that Paul viewed any sexual
relationship that did not conform to the creation paradigm of “male and
female” to be a violation of God’s will, irrespective of whether the
relationship is loving. (2) Paul’s absolute indictment against all forms of
homosexuality is underscored by his mention of lesbian intercourse in
Romans 1:26, since this form of intercourse in the ancient world was not
typically characterized by sex with adolescents, slaves, or prostitutes.
Some have suggested that the Sodom and Gomorrah episode does not point to
judgment on homosexual practice. But Genesis 19:4-5 indicates that
homosexual conduct was characteristic of the entire city and was a primary
reason for God’s judgment (cf. the note on Jude 7). Some object that the
phrase “contrary to nature” in Romans 1:26-27 shows that Paul is only
talking about people who “naturally” feel desires toward a person of the
opposite sex but who then practice homosexuality. Paul says, “For their
women exchanged natural relations for those that are contrary to nature;
and the men likewise gave up natural relations with women and were consumed
with passion for one another” (Rom. 1:26-27). According to this view, Paul
is not saying anything about people who “naturally” feel desires for a
person of the same sex, for such desires would not be “contrary to that
person’s nature.” However, this is reading into the text a restriction that
has no basis in the actual words that Paul wrote. He does not say “contrary
to their nature,” but “contrary to nature” (Gk. para physin) a phrase that
is used several times in literature outside the Bible to speak of all kinds
of homosexual conduct as something contrary to the natural order of the
world. In other words, Paul is not saying in Romans 1:24-27 that some
people switched their innate heterosexual urges for contrived homosexual
urges, but rather that people exchanged or left behind sexual relations
with a true sexual complement (someone of the other sex) to gratify their
inward urges for sex with members of the same sex. Paul sees such people as
choosing to follow their desires over God-ordained creation structures.*

* Finally, there is an objection from experience: some homosexual “couples”
have faithful, fulfilling relationships, so why should these be thought
immoral? But experience should not be used as a higher standard for moral
right and wrong than the teaching of the Bible. In addition, many studies
indicate that, particularly among male homosexuals, long-term one-partner
relationship are uncommon, and the widespread pattern is many sexual
partners, often numbering many hundreds over the years. An additional
harmful result of homosexual conduct is often immense damage to the family
structures of a society and also to physical health (e.g., various studies
have shown a significant reduction in life expectancy for homosexual males
compared to the general population).*


 *5. Same-sex Marriage?*

*Proposals for governments to recognize “same-sex marriage” should be
evaluated in light of the Bible’s teaching that one role of civil
government is to “praise those who do good” (1 Pet. 2:14). Government
recognition of a relationship as a “marriage” carried with it the
endorsement and encouragement of that relationship by a society. Married
couples enjoy many protections and benefits (legal, financial, and
interpersonal) that society has granted in order to encourage marriage and
signal that the institution of marriage brings benefits to society as a
whole. So the question is really whether a society, through its laws,
should give approval and encouragement to homosexual relationships that
both the Bible and most cultures throughout history have considered to be
morally wrong rather than “good,” and that also bring significant harmful
consequences. Governmental recognition of “same-sex marriage” would imply a
requirement to allow homosexual couples to adopt and raise children, and
this would rob many children of the opportunity to be raised in a home with
both a father and a mother, which is by far the best environment for them.
In addition, government recognition would likely soon carry with it
governmental prohibitions against criticizing homosexual conduct.*


 *6. Conclusion*

*Homosexual conduct of all kinds is consistently viewed as sin in the
Bible, and recent reinterpretations of the Bible that have been raised as
objections to that view do not give a satisfactory explanation of the words
or the context of the relevant verses. Sexual intimacy is to be confined to
marriage, and marriage is to be only between one man and one woman,
following the pattern established by God in creation. The church should
always act with love and compassion toward homosexuals, yet never affirm
homosexual conduct as morally right. The gospel of Jesus Christ offers the
“good news” of forgiveness of sins and real hope for a transformed life to
homosexuals as well as to all sinners.*



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