Jesus and homosexuality - a Biblical response to Brad Chilcott.
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| Jesus is considered by scholars such as Weber to be an example of a charismatic religious leader. (Photo credit: Wikipedia) |
He reinforced the inherent opposition of God to divorce by restricting it at least as narrowly as did Moses, if not more so (cf. Deut. 24:1–4; Matt. 5:31–32; 19:3–12).
In His citation of Genesis 2:24, He cites the narrower translation of the LXX, with its addition of the word two to emphasize that only two people, one man and one woman, can make the one-flesh of marriage.
Only then, in the union of man and woman, does marriage take place. This union gains greater significance from the fact that both male and female are necessary to reflect the divine image (Gen. 1:27; 5:1–2). Homosexuality inherently violates the standard of marriage and the divine image.
Jesus reinforces this judgment in the Sermon on the Mount. The two-person heterosexual union is holy, and one can sin against God’s good design even in the lust of the heart.
Jesus reinforces this judgment in the Sermon on the Mount. The two-person heterosexual union is holy, and one can sin against God’s good design even in the lust of the heart.
Jesus condemned adultery both as a thought and as a deed (Matt. 5:27–28). In so doing, He moved the standard to a higher plane, reminding the Jews of what God had said regarding the nature of sin. The evil thoughts from the heart, not the external things that one eats, defile a person (Matt. 15:19; Mark 7:20–23). These passages contain lists of vices that are appropriate to homosexual orientation.
Is it possible that Jesus could find homosexuality acceptable or simply an impurity, while condemning adultery in stronger terms than did Jewish tradition?
Finally, our Lord supports all of the principles of the Law of Moses. His advent was to support the Law, fulfilling it, not detracting from or abolishing it. He asserts in Matthew 5:17–18: “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished.” Christ is the goal or completion of the process of revelation begun in the Law (Rom. 10:4; Heb. 1:1–2). The Law is established by the role of faith (Rom. 3:31).
He strongly warns about annulling “one of the least of these commandments” and calls for a standard of righteousness that “surpasses that of the scribes and Pharisees” as a prerequisite for entering the kingdom of heaven (vv. 19–20).
Finally, our Lord supports all of the principles of the Law of Moses. His advent was to support the Law, fulfilling it, not detracting from or abolishing it. He asserts in Matthew 5:17–18: “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished.” Christ is the goal or completion of the process of revelation begun in the Law (Rom. 10:4; Heb. 1:1–2). The Law is established by the role of faith (Rom. 3:31).
He strongly warns about annulling “one of the least of these commandments” and calls for a standard of righteousness that “surpasses that of the scribes and Pharisees” as a prerequisite for entering the kingdom of heaven (vv. 19–20).
Is it conceivable that He could approve of homosexuality without violating this righteousness and without annulling the Mosaic Law, when the latter explicitly condemns homosexuality (Levit. 18:22; 20:13)?
Sodomy may be in view in another passage. It is suggested that Jesus refers to sodomy when He warns about causing little children to sin (Mark 9:42). This is arguably a reference to pederasty on the basis of a parallelism between Mark 9:42–10:12 (cf. Matt. 5:27–32) and a passage in the Babylonian Talmud (Bab. Niddah 13b). Thomas Schmidt draws upon an earlier study that asserts that the parallels support a sequence of deviant sexual behavior, including pederasty (Mark 9:42), lust (Matt. 5:27–28), masturbation (Matt. 5:29–30; Mark 9:43–48), and divorce (Matt. 5:31–32; Mark 10:2–12). If this connection is correct, it establishes pederasty as sin, not merely impurity, and as a violation of marriage like adultery.8
In light of these considerations, we can readily assert the implicit condemnation of homosexuality by Christ.
Sodomy may be in view in another passage. It is suggested that Jesus refers to sodomy when He warns about causing little children to sin (Mark 9:42). This is arguably a reference to pederasty on the basis of a parallelism between Mark 9:42–10:12 (cf. Matt. 5:27–32) and a passage in the Babylonian Talmud (Bab. Niddah 13b). Thomas Schmidt draws upon an earlier study that asserts that the parallels support a sequence of deviant sexual behavior, including pederasty (Mark 9:42), lust (Matt. 5:27–28), masturbation (Matt. 5:29–30; Mark 9:43–48), and divorce (Matt. 5:31–32; Mark 10:2–12). If this connection is correct, it establishes pederasty as sin, not merely impurity, and as a violation of marriage like adultery.8
In light of these considerations, we can readily assert the implicit condemnation of homosexuality by Christ.
The assertion that the teaching of the Old Testament regarding ethics in general or homosexuality in particular had no place in fashioning Christian morality is patently untrue. It is akin to the assertion by liberal higher criticism that the theology and morality of the Old Testament had little effect upon the New, or that it was greatly changed in the New.
Such assertions arise from a limited view of the canon—a view that degrades the Old Testament and improperly exalts the New over the Old.
De Young, J. B. (2000). Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law (pp. 223–224). Grand Rapids, MI: Kregel Publications.
De Young, J. B. (2000). Homosexuality: Contemporary Claims Examined in Light of the Bible and Other Ancient Literature and Law (pp. 223–224). Grand Rapids, MI: Kregel Publications.
