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Particulars
of Christianity:
312
The Church Ethic
The Bible
and the Issue of Homosexuality - P. 1
The Bible and the Issue of Homosexuality
- Part 1
The Bible and the Issue of Homosexuality
- Part 2
Introduction
With the increasing acceptance of homosexuality in modern
times, it was perhaps inevitable that some in the Christian
community would begin to reexamine whether or not the Bible
was actually prohibitive of all forms of homosexual behavior,
which has been the traditional view. Given these trends toward
reexamination of this question, in this study we will focus
on the Bible's view of homosexuality in both the Old and New
Testaments.
It is not our intention to single out homosexuality. In fact,
in both the New and the Old Testament, homosexual behavior
is given the same punishment as certain other sins, some sexual
in nature, others not sexual in nature. Some of those other
sins are discussed in other articles on this website, such
as idolatry and adultery. So, in focusing on the specific
issue of homosexuality in this article, we are not giving
it unique emphasis. Instead, we are simply addressing the
issue of homosexuality due to the current reevaluation of
it in Christian circles in modern times.
The keys to the discussion of homosexual behavior in the Bible
involved two essential arguments: 1) specificity of
prohibition and 2) a change in the covenants.
Concerning the former, the foundational argument is that whenever
the Bible mentions homosexuality, it is either not specific
enough or perhaps too specific. For example, a passage might
be characterized as a prohibition against pederasty, in which
case this passage is "re-interpreted" as though it did not
even address, let alone condemn, homosexual behavior involving
two consenting adults.
By contrast, another passage might very simply describe sexual
conduct between two men in the most generic of terms. For
such passages, "re-interpreters" might suggest certain qualifiers
or specifics that are not in the text, such as the commitment
level between the two partners or the way that they feel toward
one another. Under this scenario, such passages are reinterpreted
so that the text only condemns certain types of homosexual
relationship because the "interpreter" supplies qualifications
and specifics not found in the text.
Concerning the latter, the foundational argument is that whatever
the Old Testament rules for homosexuality might have been,
with the arrival of the New Covenant under Jesus Christ those
rules changed in a significant manner and more importantly
in such a manner that made various types of homosexual behavior
acceptable, which were prohibited in the Old Testament. For
the purposes of such an argument, those who favor this point
of view may prefer to categorize the Old Testament prohibitions
of homosexuality as part of an overarching aspect of the Mosaic
Law that was not carried over into the New Covenant, such
as the ceremonial requirements.
Largely these questions can be answered by examining what
God originally said about homosexual behavior, by examining
if there was any change in God's standards over time in either
Testament, and by comparing the language and vocabulary that
are used concerning homosexuality throughout the Bible. And
for this reason, we will divide our examination into two parts.
The first part will address the mentions of homosexuality
in the Old Testament in order to establish if these prohibitions
were part of some aspect of the Mosaic Law, which passed away
under the New Covenant. The second part will address the comparative
language between the Old and New Testaments to further examine
if New Testament authors wrote in such a way as to indicate
that a change had occurred from the Old Testament. And both
sections will address the issue of specificity and whether
or not the Biblical language in either Testament was meant
to prohibit only certain "types" of homosexual behavior rather
than all homosexual behavior in general.
With that said, we begin our study with the first section.
Moral Code vs. Purity Code in the Old Testament
Leviticus 18:22 Thou shalt not lie with mankind, as
with womankind: it is abomination. 23 Neither shalt thou lie
with any beast to defile thyself therewith: neither shall
any woman stand before a beast to lie down thereto: it is
confusion. 24 Defile not ye yourselves in any of these
things: for in all these the nations are defiled which
I cast out before you.
Looking only at Leviticus 18, someone might say, "You see,
homosexuality was regarded as a matter of ritual defilement
or uncleanness, not a moral issue." The implication is that
when regulations regarding ritual purification ended under
the New Covenant, therefore, the prohibition of homosexuality
did as well since it was regarded as a matter of ritual uncleanness
or defilement.
But this is not correct. While it is true that homosexuality
and bestiality and idolatry are considered defilements/acts
of uncleanness, such a statement is a false portrayal of how
the Old Testament used the word "unclean" or "impure." (Later
we will look at how Leviticus 20 states these defilements
mentioned in Leviticus 18 are to be dealt with and it is not
with a purification ritual.)
The term "uncleanness" in the Old Testament referred to both
sins as well as issues of germs and commonness. The reason
for this is simple. This term "uncleanness" or "defiled" (depending
on the translation) was meant to CONTRAST with God's holiness.
God's holiness was righteous and it was not to be treated
as a common thing. Thus, sin was a defilement, which made
a person unclean because it made him unholy. And touching
a dead body or having leprosy or giving birth were defilements,
which made a person unclean because of the germs, which also
made a person unholy and unfit for the things of God. This
was the view in the Law of Moses.
Thus, we cannot classify homosexuality as being either a matter
of "purification" or "morality." The reason for this is simple:
the Law of Moses referred to moral matters as matters of "cleanness"
as well. So, in the sense of "uncleanness vs. purity" moral
matters were considered matters of purity or uncleanness also.
Thus, immoral acts such as adultery were also considered defilements,
"uncleanness," or "impurity."
In short, morality and purity were not considered separate
categories in the Law of Moses. So, we cannot construct arguments
about homosexuality based upon assertions that it is a matter
of purity in the Old Testament rather than a matter of morality.
Many moral matters were described as matters of purity.
Therefore, because morality in the Old Testament WAS a matter
of cleanness and purity, the question is not, "Was homosexuality
treated as an issue of purity or an issue of morality in the
Old Testament?" It's not an either/or scenario.
Since "cleanness" or "uncleanness" in the Old Testament included
both issues of germs, like touching a dead body or having
leprosy, and issues of morality such as adultery or bestiality,
we need to figure out which one of THESE TWO categories (germs
or sin) that homosexuality fell under in the Old Testament.
Was homosexuality an issue of being unclean/defiled because
of germs? Or was homosexuality an issue of being unclean/defiled
by immorality/sin?
The indication for this is quite simple. When "uncleanness"
was caused by germs, such as touching a dead body or leprosy,
there is given a method or ritual for purification. This typically
involved quarantine, a waiting period, changing clothes, offering
some sacrifice, and washing whereby the potential sickness
is removed and kept from contaminating others or the holy
things of God, such as the tabernacle. By contrast, when "uncleanness"
was caused by sin, some sin could be atoned for by offering
sacrifices, thus purifying the man, while other sins could
not be atoned for by sacrifice and the guilty party was to
be stoned.
Essentially, we have 3 categories:
1) Germs and Health - for which purification was prescribed.
2) Sins - for which purification was prescribed.
3) Sins - for which no purification was available under
the Law of Moses and for which death was prescribed.
So, when examining the Old Testament statements about homosexuality,
we must determined if homosexual behavior is regarded as 1)
an issue of germs and health in which case a purification
process would be prescribed 2) an issue of a sin for
which a sacrifice is prescribed to make the person clean 3)
or an issue of a sin for which death is prescribed and no
purification is given.
Below are some examples of actions involving germs that made
a person unclean and the requirements for purification to
make them ceremonially clean again. These things include touching
a dead body of man or animal, a woman giving birth, touching
a person who has a wound, or having leprosy (Leviticus 13
and 14, which are too long to include below.)
Leviticus 11:39 And if any beast, of which ye may eat,
die; he that toucheth the carcase thereof shall be unclean
until the even. 40 And he that eateth of the carcase
of it shall wash his clothes, and be unclean until the even:
he also that beareth the carcase of it shall wash his clothes,
and be unclean until the even.
Leviticus 12:2 Speak unto the children of Israel, saying,
If a woman have conceived seed, and born a man child: then
she shall be unclean seven days; according to the days
of the separation for her infirmity shall she be unclean.
3 And in the eighth day the flesh of his foreskin shall be
circumcised. 4 And she shall then continue in the blood
of her purifying three and thirty days; she shall touch no
hallowed thing, nor come into the sanctuary, until
the days of her purifying be fulfilled. 5 But if she
bear a maid child, then she shall be unclean two weeks,
as in her separation: and she shall continue in the blood
of her purifying threescore and six days. 6 And when
the days of her purifying are fulfilled, for a son, or
for a daughter, she shall bring a lamb of the first year
for a burnt offering, and a young pigeon, or a turtledove,
for a sin offering, unto the door of the tabernacle of the
congregation, unto the priest: 7 Who shall offer it before
the LORD, and make an atonement for her; and she shall be
cleansed from the issue of her blood. This is the law
for her that hath born a male or a female. 8 And if she be
not able to bring a lamb, then she shall bring two turtles,
or two young pigeons; the one for the burnt offering, and
the other for a sin offering: and the priest shall make an
atonement for her, and she shall be clean.
Leviticus 15:2 Speak unto the children of Israel, and
say unto them, When any man hath a running issue out of
his flesh, because of his issue he is unclean.
3 And this shall be his uncleanness in his issue: whether
his flesh run with his issue, or his flesh be stopped from
his issue, it is his uncleanness. 4 Every bed, whereon he
lieth that hath the issue, is unclean: and every thing, whereon
he sitteth, shall be unclean. 5 And whosoever toucheth
his bed shall wash his clothes, and bathe himself in water,
and be unclean until the even. 6 And he that sitteth
on any thing whereon he sat that hath the issue shall wash
his clothes, and bathe himself in water, and be unclean until
the even.7 And he that toucheth the flesh of him that
hath the issue shall wash his clothes, and bathe himself in
water, and be unclean until the even.
Leviticus 17:15 And every soul that eateth that
which died of itself, or that which was torn with beasts,
whether it be one of your own country, or a stranger, he
shall both wash his clothes, and bathe himself in water, and
be unclean until the even: then shall he be clean.
Numbers 19:11 He that toucheth the dead body of
any man shall be unclean seven days. 12 He shall purify
himself with it on the third day, and on the seventh day he
shall be clean: but if he purify not himself the third
day, then the seventh day he shall not be clean.
Numbers 19:16 And whosoever toucheth one that is
slain with a sword in the open fields, or a dead body, or
a bone of a man, or a grave, shall be unclean seven days.
17 And for an unclean person they shall take of the ashes
of the burnt heifer of purification for sin, and running water
shall be put thereto in a vessel: 18 And a clean person shall
take hyssop, and dip it in the water, and sprinkle it upon
the tent, and upon all the vessels, and upon the persons that
were there, and upon him that touched a bone, or one slain,
or one dead, or a grave: 19 And the clean person shall sprinkle
upon the unclean on the third day, and on the seventh day:
and on the seventh day he shall purify himself, and wash
his clothes, and bathe himself in water, and shall be clean
at even.
The goal of these things was to be clean for communing at
the tabernacle, which was the tent sanctuary that existed
before there was a temple. Clean persons could commune spiritually
at the tabernacle. Unclean persons could not. But unclean
persons could become clean again for communing IF they followed
these prescriptions for purification. ONLY IF an unclean person
entered the tabernacle without purification would they die.
Leviticus 15:31 Thus shall ye separate the children
of Israel from their uncleanness; that they die not in their
uncleanness, when they defile my tabernacle that is among
them.
There were also CERTAIN sins for which purification was prescribed.
Leviticus 19:20 And whosoever lieth carnally with
a woman, that is a bondmaid, betrothed to an husband,
and not at all redeemed, nor freedom given her; she shall
be scourged; they shall not be put to death, because she was
not free. 21 And he shall bring his trespass offering
unto the LORD, unto the door of the tabernacle of the
congregation, even a ram for a trespass offering. 22 And
the priest shall make an atonement for him with the ram
of the trespass offering before the LORD for his sin which
he hath done: and the sin which he hath done shall be forgiven
him.
Numbers 15:27 And if any soul sin through ignorance,
then he shall bring a she goat of the first year for a sin
offering. 28 And the priest shall make an atonement
for the soul that sinneth ignorantly, when he sinneth
by ignorance before the LORD, to make an atonement for him;
and it shall be forgiven him.
However, there were other sins for which there was to be no
purification. Any individual who committed these sins under
the Law of Moses could not be purified or atoned for but had
to be put to death.
People were to be stoned for idolatry, fornication, adultery,
bestiality, cursing your parents, etc. as the following passages
indicate. There was no purification for such crimes. Instead
of purification, stoning was prescribed, thus indicating that
these were not issues of ritual purity or sacrifice but of
morality. As such, the ending of purification rituals and
sacrifices under the New Covenant would not affect these things,
which were never dealt with by purification rituals or sacrifices
to begin with.
Leviticus 20:2 Again, thou shalt say to the children
of Israel, Whosoever he be of the children of Israel, or of
the strangers that sojourn in Israel, that giveth any of his
seed unto Molech; he shall surely be put to death: the
people of the land shall stone him with stones. 3 And
I will set my face against that man, and will cut him off
from among his people; because he hath given of his seed
unto Molech, to defile my sanctuary, and to profane my
holy name.
Leviticus 24:15 And thou shalt speak unto the children
of Israel, saying, Whosoever curseth his God shall bear
his sin. 16 And he that blasphemeth the name of the LORD,
he shall surely be put to death, and all the congregation
shall certainly stone him: as well the stranger, as he
that is born in the land, when he blasphemeth the name
of the LORD, shall be put to death.
Numbers 35:15 These six cities shall be a refuge, both
for the children of Israel, and for the stranger, and for
the sojourner among them: that every one that killeth any
person unawares may flee thither. 16 And if he smite him
with an instrument of iron, so that he die, he is a murderer:
the murderer shall surely be put to death. 17 And if he
smite him with throwing a stone, wherewith he may die, and
he die, he is a murderer: the murderer shall surely be
put to death. 18 Or if he smite him with an hand weapon
of wood, wherewith he may die, and he die, he is a murderer:
the murderer shall surely be put to death. 19 The revenger
of blood himself shall slay the murderer: when he meeteth
him, he shall slay him. 20 But if he thrust him of hatred,
or hurl at him by laying of wait, that he die; 21 Or in enmity
smite him with his hand, that he die: he that smote him
shall surely be put to death; for he is a murderer: the revenger
of blood shall slay the murderer, when he meeteth him.
Deuteronomy 13:6 If thy brother, the son of thy mother,
or thy son, or thy daughter, or the wife of thy bosom, or
thy friend, which is as thine own soul, entice thee secretly,
saying, Let us go and serve other gods, which thou hast
not known, thou, nor thy fathers; 7 Namely, of the gods
of the people which are round about you, nigh unto thee, or
far off from thee, from the one end of the earth even unto
the other end of the earth; 8 Thou shalt not consent unto
him, nor hearken unto him; neither shall thine eye pity him,
neither shalt thou spare, neither shalt thou conceal him:
9 But thou shalt surely kill him; thine hand shall be first
upon him to put him to death, and afterwards the hand of all
the people. 10 And thou shalt stone him with stones,
that he die; because he hath sought to thrust thee away
from the LORD thy God, which brought thee out of the land
of Egypt, from the house of bondage.
Deuteronomy 22:22 If a man be found lying with a
woman married to an husband, then they shall both of them
die, both the man that lay with the woman, and the woman:
so shalt thou put away evil from Israel.
Deuteronomy 24:7 If a man be found stealing any
of his brethren of the children of Israel, and maketh merchandise
of him, or selleth him; then that thief shall die; and
thou shalt put evil away from among you.
Exodus 21:15 And he that smiteth his father, or
his mother, shall be surely put to death. 16 And he that
stealeth a man, and selleth him, or if he be found in his
hand, he shall surely be put to death. 17 And he
that curseth his father, or his mother, shall surely be put
to death.
Exodus 22:19 Whosoever lieth with a beast shall
surely be put to death. 20 He that sacrificeth unto
any god, save unto the LORD only, he shall be utterly destroyed.
And this brings us of course to the significant passage concerning
homosexuality, which also falls under this category.
Leviticus 20:8 And ye shall keep my statutes, and do
them: I am the LORD which sanctify you. 9 For every one
that curseth his father or his mother shall be surely put
to death: he hath cursed his father or his mother; his blood
shall be upon him. 10 And the man that committeth adultery
with another man's wife, even he that committeth adultery
with his neighbour's wife, the adulterer and the adulteress
shall surely be put to death. 11 And the man that lieth
with his father's wife hath uncovered his father's nakedness:
both of them shall surely be put to death; their blood
shall be upon them. 12 And if a man lie with his daughter
in law, both of them shall surely be put to death: they
have wrought confusion; their blood shall be upon them. 13
If a man also lie with mankind, as he lieth with a woman,
both of them have committed an abomination: they shall surely
be put to death; their blood shall be upon them. 14 And
if a man take a wife and her mother, it is wickedness:
they shall be burnt with fire, both he and they; that
there be no wickedness among you. 15 And if a man lie with
a beast, he shall surely be put to death: and ye shall
slay the beast. 16 And if a woman approach unto any beast,
and lie down thereto, thou shalt kill the woman, and the beast:
they shall surely be put to death; their blood shall be
upon them.
In all of these cases, there was no purification ritual or
sacrifice for such offenses. Instead, those who committed
such acts were to be killed for these behaviors. Not surprising
is that the items on this list are closely overlapping with
the 10 Commandments, which forbid idolatry, adultery, coveting
your neighbor's wife, blaspheming God, murder, and cursing
your parents - all of which we find offenses for which a man
is stoned. (Although those who stole were to pay back what
they had stolen - Exodus 22:7-9.)
And of course, listed among these offenses for which there
is no purification or sacrifice, we find Leviticus 20:13,
which states in simple terms that any man who lies with another
man as men lie with women shall be put to death. The phrase
"a man lying with a man as a man lies with a woman" is a clear
and simple depiction of a sexual act, which normally takes
place between a male and female. And we know what is meant
by "lie" in verse 13 from the use of this same word in the
surrounding context where it refers to sex between a man and
his father's wife in verse 11 and a man and his daughter in
law in verse 12. Not to mention that these sins of a man "lying"
with various women are mentioned after adultery in verse 10.
So, in this context, when verse 13 states, "If a man also
lie with mankind, as he lieth with a woman," we know that
this phrase is talking about sexual acts just as it is in
the surrounding verses.
There is no mention of "love" or "circumstance" or "how the
two men feel about each other." No consideration or exception
is granted for any of these things. Instead, the prescription
here is all-encompassing. If two men engage in sexual activity,
both men are to die. It is that simple. No consideration of
any other details is given.
So, in our 3 categories, two men engaging in sexual conduct
with each other falls into category 3 - a sin for which there
was no purification or sacrificial atonement but for which
death was prescribed.
1) Germs and Health - for which purification was prescribed.
2) Sins - for which purification was prescribed.
3) Sins - for which no purification was available under
the Law of Moses and for which death was prescribed.
Consequently, the ending of purification rituals and sacrifices
under the New Covenant would not affect the prohibition against
homosexuality, which was never dealt with by purification
rituals or sacrifices to begin with.
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