On June 26, 2015 the United States Supreme court issued the Obergefell decision which legalized same-sex marriage throughout the United States and its jurisdictions. Although this is a recent legal decision, the issue of same-sex behavior is ancient.
Ancient images depicting homosexual acts date as early as 8000 BCE. Same-sex male lovers are recorded in Egypt as early as 2400 BCE. During the time of Abraham (about 2000 BCE) there is extrabiblical evidence of same-sex male lovers in Mari (modern Syria). The first recorded incident of same-sex intercourse in the Bible is found in Genesis 19 where the men of Sodom attempted same-sex gang rape. In the Greco-Roman world of the first century bisexuality was assumed. Homosexuality was natural, socially acceptable, even idealized, known as “Greek love.” Passive partners, typically slaves, were socially despised. Pederasty (sex with boys) was a particular privilege. Powerful men gathered “herds of boys.” The point here is that it appears that human civilizations have long blurred the distinction between male and female heterosexual behavior. This makes the teaching of Scripture even more pronounced.
It has become common among advocates of homosexuality to search for an example in the Bible where homosexuality is favored. In the Holy Scripture we are told that “the soul of Jonathan was knit to the soul of David, and Jonathan loved him as himself” (1 Samuel 18:1). Later, after Jonathan was killed in battle, David lamented the death of his dear friend: “I am distressed for you, my brother Jonathan; you have been very pleasant to me. Your love to me was more wonderful than the love of women” (2 Samuel 1:26). So, does the biblical narrative suggest that David and Jonathan were homosexual lovers? No! The relationship between David and Jonathan is best described as heroic friendship, a friendship that was forged out of deep respect, a friendship earned in the heat of battle. David and Jonathan trusted each other with their lives. This is a love that transcends sexual expression (i.e., the love of women). Their mutual love and trust went beyond being brothers-in-law who were natural rivals for the throne of Israel. They forged a relationship in which they were brothers. The common euphemisms for sexual intimacy in the Bible – knew, or uncover the nakedness – is never used of David and Jonathan (cf. Gen. 4:1 NKJV, NRSV, et al). Also, both David and Jonathan had wives and children. Even if this is indeed a reference to homosexual love, it no more legitimizes homosexuality than David’s affair with Bathsheba legitimizes adultery. There is no suggestion anywhere in Holy Scripture that homosexual behavior is blessed or sanctified.
The Holiness Code prohibited same-sex intercourse: “You shall not lie with a male as one lies with a female; it is an abomination” (Lev 18:22). The apostle Paul declared that same-sex acts are “degrading passions” and “indecent acts” that lead to “a depraved mind” (Romans 1:26-28). Furthermore, he insists that neither “effeminate nor homosexuals” will inherit the kingdom of God (1 Cor. 6:9-10) and that homosexuality is “contrary to sound teaching” (1 Tim 1:10). When referencing homosexuality, the apostle Paul uses two Greek words: malakoi and arsenokoitai.
Malakoi – translated as “effeminate” (NASB)”, and “male prostitutes” (NIV, NLT) is a term used pejoratively to describe passive partners in homosexual relationships. It is from the root which means “smooth”, referring to the anus being penetrated; It also means effeminate in reference to cross-gendering (men taking the female role in sex). Arsenokoitai is a compound word constructed from two Greek words: “men” and kotiai, which is a vulgar word for intercourse. Paul is the first person in preserved literature to use this term, a term so vulgar that it was rarely used subsequently. The consensus among scholars is that Paul constructed the term to emphasize the vulgarity of the act. The polite translation of arsenokoitai is male coitus, or male copulater, referring to the penetrating partner in the homosexual act. The use of both words together – arsenokoitai and malakoi – clearly indicates that any type of homosexual activity – penetrating or penetrated is irregular and immoral.
Transgenderism is expressed in a variety of ways. Most often it signifies that an individual’s gender identity is different from their birth sex. A person might have a male body but have a female psyche. Gender dysphoria speaks to those who suffer distress because of their condition. Some transgendered persons seek sex reassignment therapy. Others cross-dress. Like homosexuality, transgenderism is an ancient problem. Dual-sexed humans are commonly portrayed in ancient Greece and Cyprus as early as 2000 BCE. The prohibition against men and women cross-dressing in Deuteronomy 22:5 is likely an early Biblical reference to cross-gendering that was common in Mesopotamia.
In our time, homosexuality and transgenderism are considered psychological orientations that are most likely caused by genetics or environment. The causes are still somewhat uncertain. In other words, homosexuality and transgenderism are not simply matters of choice. Here we need to make a clear distinction. When the Bible prohibits homosexuality and transgenderism, it is speaking to behavior, not orientation. According to the doctrine of original sin, all humans have sinful proclivities and are oriented towards sinful behavior. All unregenerate humans – heterosexual and homosexual – are enslaved by the power of sin.
The remedy for human sinfulness is the blood of Jesus Christ and the power of the Holy Spirit. In Christ and Spirit, those with homosexual and transgender proclivities can be saved, sanctified, and filled with the Holy Spirit. Like all of us they will still struggle with their sinful nature, but their choice to resist their sinful nature demonstrates the work of sanctification in their lives.
So, what should be the church’s posture towards homosexuals and transgendered persons? They are broken people who need soul care. Just like the single parent, the divorcee, the mother who recently aborted her child, or the adulterous couple; homosexuals and transgendered persons need to find grace in the church – the grace of forgiveness and the grace of sanctification. We should be reminded that Abraham fervently interceded in behalf of Sodom – a city whose men attempted to gang rape two messengers of God (Gen 18). The church should maintain its public witness and promote the sexual ethic of the Christian faith. But we must never forget the mission of God: “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all” (1 Tim 1:15). We are all broken and we all need to be fixed.
