From Bible.org
"Homosexuality is a controversial issue in many societies. For some it has become an equal rights issue to legalize same-sex marriage. For many it is also a religious and moral issue because it is addressed within the Bible. Debates, discussions, arguments, and, very sadly, sometimes even violence occurs from interactions on this issue.
For some this issue of the Biblical perspective on homosexuality has a merely academic attraction. This would perhaps be the person who is neither a Christian, nor a homosexual. The topic might not personally affect them, but since it is a current issue it is of interest. For others this is very personal. This would perhaps be the person identifying as a Christian, as a homosexual, or as a homosexual Christian. Regardless, this article is intended to be a gracious, loving, and truthful resource. In that manner then, this article will detail the Biblical-Christian view of homosexuality.
1
It will not take long for the reader to uncover that the direction of this article will move towards the conclusion that homosexuality is a sin. With this designation a couple things need to be clearly stated to prevent any misunderstanding.
1. This author, all Christians, and all non-Christians have sinned and are sinners. Sadly this is one equality that all are fully involved in. It is not a unique situation.
2. This article presents the logical conclusions on how Christians should respond to this Biblical teaching on homosexuality.
While it does not deal with every situation it does present the attitude and heart from which every response should come: grace and love. There is no room for any violence, insults, or mistreatment by Christians toward any other person. It is with genuine love and care for all my fellow human beings that this article has been written.
With that in mind, this article will look at homosexuality in the Old Testament, homosexuality in the New Testament, and Jesus’ teaching on sexuality –before finishing with some personal remarks. Each point will have its own concluding section. An additional question/answer section may be found after the main article. Likewise, further resources are provided for your consideration at the end of the article. See the table of contents below to quickly jump to a specific location.
I. Introduction
II. Homosexuality in the Old Testament
III. Homosexuality in the New Testament
IV. Jesus on Sexuality
V. Conclusion: Loving in Truth—My Background
VI. Questions and Answers
VII. ResourcesVIII. Detailed Table of Contents
II. Homosexuality in the Old Testament
In the Old Testament homosexuality is most explicitly discussed in four passages. Two are prohibitions in the law against homosexual activity. The other two are historical events: Sodom/Gomorrah and Gibeah. We will not attempt to answer every issue that could be raised about each text. This has already been done in a number of resources that will be referenced. However time will be taken to clearly establish the Bible’s viewpoint, and therefore the perspective that the Christian should hold. In
Lev 18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; it is a detestable act.
This straightforward law prohibits all homosexual acts. It makes no distinctions as to whether or not they were consensual. It comes in the midst of a section of laws related to sexual relationships. No consequence is given here in each verse for the individual laws, but rather they are all listed as things that must not be done. All of the items in this chapter’s list are said to “defile” (
Lev. 18:24) and are called “abominations” (
Lev. 18:27, 30). In balance, homosexuality here is not singled out from among the rest of the sexual sins (which themselves are being highlighted), but is included with the rest. Likewise, those who break
any of these laws are to be “cut off from the midst of their people” (
Lev. 18:29).
Lev. 18:24). Thus in the law homosexuality was an offense against God. It, along with the other sexual sins, was not to exist in Israel at all.
B. Leviticus 20:13, Punishment of Homosexuality in the Law
Lev 20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.
This straightforward law gives the consequences for homosexual acts as they were to be carried out under Israel’s theocratic government. It comes in the midst of a section detailing crime and punishment lists. This particular section deals with sexual offenses and their judgments.
Leviticus 18. Thus in the law homosexuality was a sin against God that required capital punishment.
2
C. Genesis 19:1-11, Sodom and Gomorrah
In
Genesis 18:20-21 God declared that He was going to destroy Sodom and Gomorrah because the “outcry…is so great and their sin so blatant.” When two angels went to see “if they are as wicked as the outcry suggests,” they were inhospitably treated by all of the inhabitants except Lot. Indeed all the men of the city tried desperately to rape them. Attempts have been made to see the sin here as only inhospitality, or of unnatural relations with angels. However the text nowhere points out that anyone in the city knew they were angels—instead they are called “men” by both the citizens and Lot (
Gen. 19:5, and
Gen. 19:8 respectively). Similarly, the face value reading that the sin of Sodom and Gomorrah included not only inhospitality but also the homosexual activity is the best interpretation.
3 Jude 1:7 corroborates this:
Jude 1:7 So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire.
While aspects of this verse (unnatural desires similar to angels) may raise questions, it definitely extends the sinful conduct beyond hospitality to sexual immorality.
4 The only sexual immorality that we are told of in Sodom and Gomorrah is the attempted homosexual acts against the angels (indeed, they scorned the effort to mollify them through the offer of heterosexual immorality—
Gen. 19:9).
Judges 19 another example of inhospitality and attempted homosexual rape occurs. In this instance it is not all of the men of the city, but rather “some good-for-nothings.” Here, however, they were pacified with the man’s concubine who was sent out to them in his place. She died after their treatment of her.
These actions led to the first civil war in Israel’s history, and the near extinction of the tribe of Benjamin. This war was sanctioned by God’s approval after Gibeah refused to hand over the offending men for judgment (
Judges 20:18; 20:23; 20:28; 20:35).
Like many real life issues today, the sin that resulted in all this seems to have been an array of actions. First, these men attempted to do a “wicked thing” and “know” these men sexually (19:22-23a).
5 Secondly, to compound that, it was attempted on a person who was under the hospitality of another—a “disgraceful thing” (
Judges 19:23b). Thirdly, they raped and abused the traveler’s concubine all night and caused her death (
Judges 19:25-30). Fourthly, the rest of the tribe of Benjamin refused to turn these men over to punishment (
Judges 20:13).
The brief re-telling of the story to the tribes (
Judges 20:5) does not focus on the sexual side of the intent towards the traveler like the original event does (
Judges 19:22-24). In the re-telling it seems that there was more of a focus on the actual offenses rather than on the intended ones. However, the attempt is included in the longer record of the event and distinctly labeled as wrong. Consequently, it is fully appropriate to see it as part of the events being judged. For
6
Thus, after the giving of the law, attempted homosexual rape was part of the sin that resulted in a God-sanctioned civil war.
Conclusion to Homosexuality in the Old Testament
Both before the law was given and then under the law, homosexuality was considered to be sin for Israelites and non-Israelites. This was true for consensual and non-consensual cases. It resulted in God’s judgment and death.
Before the law was given this was not the only incident of God directly judging the sinfulness of man on a large scale (cf. the far greater judgment of the flood in
Genesis 6— which incidentally makes no mention of homosexual activity). Likewise, after the law was given, God’s acts of judgment occurred for other sins (cf. God’s judgment for idolatry and related sins: on Israel in
2 Kings 17, on the Assyrians in
2 Kings 19, and on Judah in
2 Kings 24-25).
Far from minimizing (or maximizing) any particular sin, this shows that God is active both in declaring many deeds to be sin and in punishing them all. There is no injustice with God. His actions were not limited to one particular sin, and many other examples from the Old Testament could be cited showing His involvement in dealing with sin. This emphasis on judgment for idolatry, homosexuality, and other sins should not surprise us since part of the purpose of the law was to reveal sin as sin, and God’s righteous standard as determinative (
Rom. 7:7-14). It is possible, though, that
the variety of sexual sins and their subsequent connection
with idolatry may have been more strictly punished and warned against as a whole (cf.
Lev. 18:24-30, and the judgments listed above).
However this is not where the story ends in the Old Testament. Many examples could likewise be cited of God’s grace: Noah and his family, Lot and his family, Abraham, Isaac, Jacob, Joseph, Moses and Aaron, David (a prime example of grace to one whose sins deserved death under the law), the
Acts 15:20; 15:29, 1 Thess. 4:3,
Heb. 13:4,
Rev. 21:8; 22:15). These commands would include homosexuality. However, homosexuality is most explicitly discussed in three passages. The first of these three discusses homosexuality at length. Whereas the last two are in lists of sins. Like the discussion in the Old Testament section this will not be an attempt to discuss every
Rom 1:20-32 For since the creation of the world his invisible attributes — his eternal power and divine nature — have been clearly seen, because they are understood through what has been made. So people are without excuse. (21) For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. (22) Although they claimed to be wise, they became fools (23) and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles. (24) Therefore God gave them over in the desires of their hearts to impurity, to dishonor their bodies among themselves. (25) They exchanged the truth of God for a lie and worshiped and served the creation rather than the Creator, who is blessed forever! Amen.
(26) For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, (27) and likewise the men also abandoned natural relations with women and were inflamed in their passions for one another. Men committed shameless acts with men and received in themselves the due penalty for their error. (28) And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. (29) They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, (30) slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, (31) senseless, covenant-breakers, heartless, ruthless. (32) Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.
This text discusses homosexuality more extensively than any other New Testament passage. However, homosexuality is not the overarching theme of this section. Paul wants to clearly explain the gospel. To do that though, it is necessary to show that all people are under God’s judgment and condemnation—and thus in need of the gospel. He starts by declaring that because the testimony of God is visible in nature all are without excuse for their rebellion against Him. The just wrath of God is on all ungodliness (
Rom. 1). Then he shows that in condemning the sin of others we actually condemn ourselves (
Rom. 2). Likewise even the Jewish people with the law are still fully under God’s condemnation for their sin. Furthermore they are incapable of remedying the situation (
Rom. 2-3). Thus it does not matter whether one is apart from the law or under it. All people stand condemned without partiality. This paves the way for explaining God’s grace in Jesus—which is the good news of the gospel. There is indeed one way of deliverance from this predicament.
So this section on homosexuality occurs in the portion showing why God’s wrath is upon humanity, and how humanity is inexcusable before Him. Before moving to the negative, Paul starts with the positive good news that he is intent on sharing. The righteousness of God is revealed in the gospel which is received by faith (
Rom. 1:17). By contrast the wrath of God is revealed as being upon the ungodliness of mankind (
Rom. 1:18). Where is this ungodliness seen? Where is this suppressing of the truth seen? It is seen in the inexcusable idolatry of humanity. All have seen in creation the invisible attributes of God, His eternal power and nature (
Rom. 1:19-20). However instead of worshipping the true creator, humanity moved to idolatry and worshipping creation (
Rom. 1:23-25). The existence of nature demands that there be a designer. This truth is suppressed and turned to the worship of self or some other created thing. One of God’s judgments for this behavior is the turning over of humanity to their own sinful desires (
Rom. 1:24). This giving over to sinfulness and its consequences specifically includes homosexuality (
Rom. 1:26-28). It also includes a whole list of other sins more briefly mentioned (
Rom. 1:29-32).
An objection has been proposed against this text’s discussion of homosexuality. It states that this passage only refers to heterosexuals committing homosexual acts (or the “abuses” of homosexuality), and that this would not apply if one’s “natural” desire was for the same sex and carried on monogamously (or in some kind of “marriage”). This does not hold up under examination. Paul is not talking about what is or has become “natural” desire. He is talking about function. God has designed men and women with functional capabilities. According to this text these capabilities are rebelled against through homosexual acts.
7
From this text then, we see that homosexuality is an example of God having delivered people over to the consequences of having rebelled against Him. It is not the only sin listed, but is indeed the highlighted one. It seems that this example is given because homosexuality diametrically opposes the clear design of God. God made people in His image (
Gen. 1:27) with a built in complementary design in the marriage of a male to a female (
Gen. 2:22-25). To commit actions clearly opposite God’s plan at the nature level distinctly declare the reality of rebellion. It declares that God’s very design and plan were wrong and inadequate. As it is listed here, homosexuality and the rest of the sins listed, are a part of God’s immediate (though not final) judgment. Sin is a judgment upon itself—in that it reaps what it sows.
8 Additionally, the willful exchange of the truth of God for a lie can result in God delivering people over to a depraved mind. One’s ability to reason or view things in an accurate moral way can be seriously impaired (
Rom. 1:28).
However, lest any become self-righteous, Paul immediately moves on to showing that all are condemned under sin. Indeed, condemning the sin of others condemns oneself (
Rom. 2:1-5). The only reason Paul can share any of this in a worthwhile way is because he is not relying on his own righteousness. He is relying on the righteousness of God. This has been given to him in Christ Jesus by the grace of God. He himself has been forgiven of his sin. The point was not to condemn others in order to justify himself. The point was to make clear the existence of sin for every individual
so that the grace of God that had rescued him could be shared with fellow humans who needed deliverance just like he had needed it.
The same purpose and point that Paul had here in the book of Romans remains for Christians to share today. We too are fellow sinners. We too were under God’s full and immense wrath.
I too am a sinner condemned by these truths. By God’s grace we may be forgiven. Yet even with that grace, in ourselves we are not any better than anyone else. We have nothing of which to boast. This shows God’s work to be that much more amazing. That He would love and redeem us while we were His enemies in such a deep rebellion against Him is almost incomprehensible. This same grace that has changed and is changing our lives and that will bring us eternity with God in a perfected existence is available to the whole world. No person, gender, race, nationality, ethnic group,
1 Cor. 6:9-11 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, (10) thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. (11) Some of you once lived this way. 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.
Some have raised questions about the two Greek words for homosexual activity in this verse. They would interpret them as referring only to a moral softness (μαλακος), and to a male prostitute (αρσενοκοιτης). However this kind of translation disagrees with the premier Biblical Greek Lexicon (BDAG).
9 Beyond that it essentially disagrees with most (if not all) the other standard English lexicons and is not a good translation for these words here.
10 Thus these words in context do refer to the two different roles in homosexual relationships.
Unequivocally then this is a strong and definitive statement about sin and its consequences as well as about the one way to be rescued from them. In this context Paul is powerfully reminding the Corinthian church that these kinds of behavior are not compatible with the kingdom of God. In this portion of the book Paul has been dealing with quite a number of behavioral and ethical problems that have been plaguing the church. Their former behaviors were influencing their lives presently in a completely inappropriate way. Apparently it had gotten so bad that Paul even challenged them in a following letter to examine themselves to see whether they had truly become believers (
2 Cor. 13:5).
These sins in and of themselves were nothing that would keep them from truly accepting the grace of God and becoming children of God. However a continuation in them as a manner of life
11 would be an indication that they were not truly believers and not going to inherit the kingdom of God (cf.
1 John 3). Quite helpfully for us today, this is a clear statement that some of the Corinthians had become believers out of that manner of life. This should lead us to at least two conclusions:
1. Like other sins, homosexual behavior may be forgiven. God’s grace is not limited by this or any other sin. As
Romans 5:20 states:
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (21) That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (KJV)
2. Since Christians have come out of such sins, they should be the ones most desirous to share God’s love with others. As
2 Corinthians 5:17-21 states:
So then, if anyone is in Christ, he is a new creation; what is old has passed away — look, what is new has come! (18) And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. (19) In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. (20) Therefore we are
ambassadors for Christ, as though
1 Tim. 1:8-15 But we know that the law is good if someone uses it legitimately, (9) realizing that law is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, (10) sexually immoral people, practicing homosexuals, kidnappers, liars, perjurers — in fact, for any who live contrary to sound teaching. (11) This accords with the glorious gospel of the blessed God that was entrusted to me. (12) I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, (13) even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, (14) and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. (15) This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” — and I am the worst of them!
In this list Paul points out the purpose of the law in contrast to the view of others who were misusing it (
1 Tim. 1:6-7). The law reveals sinfulness and the need to be “saved.” In the examples that Paul then gives, homosexuality is clearly included as being unrighteous.
12 As far as the hypothetical “righteous person” here (v. 9) it should be noted that Jesus was the only righteous person (
Heb. 4:15,
Rom. 3:10-24).
Some people may try to appear as if they were righteous. However this should not be confused with truly being righteous. They will receive the judgment of God, because it is His holy standard that is the measuring line. The only thing that they will accomplish with this attempt is that they will have in their own minds mentally removed themselves from the offer of God’s grace. How could it apply to them if they will not acknowledge their need?
This list of sinful activity includes homosexuality and many sins that might be considered by people to be the “worse” ones: killing parents, sexual immorality, kidnapping, profanity, and lawlessness. It is highly interesting that at the end of this list Paul says the bottom line is that Christ Jesus came into the world to save sinners and that he (Paul) was the worst of them. From what we know of Paul elsewhere in Scripture he was blameless in front of the righteousness of the law (
Phil. 3:6).
13 Paul may not have committed certain sins that to others or to the letter of the law would be the most heinous. Yet he knew that before God they were indeed still the most wicked. No doubt I too am the worst of sinners. Thanks be to God through the Lord Jesus Christ that in Him I no longer have any condemnation. Nor need you.
Conclusion to Homosexuality in the New Testament
Homosexuality is indeed sin. It is not okay. It is not moral. It, along with all other sins, reaps the judgment of God. These Scriptures confirm that. Yet that is not where it stops. Nor should we as we discuss the Biblical view of homosexuality.
The Biblical and Christian view of homosexuality is that it is wrong, but God’s grace—just like it did for us—offers freedom from sin to all people. God’s grace can bring new life and help every step of the way."
Source
God Bless
Till all are one.