Apostle Paul and Homosexuaity
Paul's meaning of “unrighteous” is explained by the list of vices that make up most of verses 9 and 10. Notably, the only sin listed in these verses that is not also listed and identified as a sin in Leviticus 18–20 is drunkenness. Obviously, then, the entire teaching of that passage must be allowed to have its full weight in the interpretation of Paul’s list of sins that defines the lives of those who are “unrighteous.”
Outside of the constant assertion that the Christian Scriptures are simply not able to address the “modern” concept of homosexuality (including orientation), the controversy over the passage is summed up in the meaning of the term translated by the NASB as homosexuals.
The Greek term is arsenokoites, and almost every revisionist attempt to remove 1 Corinthians 6:9 (and 1 Timothy 1:10) from the discussion of homosexuality in the Bible is focused on narrowing the meaning of this term in such a way as to allow for at least forms of homosexual expression if not the entirety of a homosexual lifestyle—a clear case of assuming that which they are trying to prove.
As one works through the offerings of Boswell, Scroggs, Countryman, Scanzoni and Mollenkott, and other revisionists, the constant emphasis is on forcing the term into a narrow range that will not have any impact upon “modern” concepts of homosexuality. But can this be done in fairness to the text itself?
The Meaning of Arsenokoites
Why should we believe that the apostle Paul, when he used the term arsenokoites, had in mind any kind of same-sex activity or practice?
Is it not possible that he had in mind something very specific and did not refer to adult, mutual homosexual orientation?
Is there any basis for insisting that the term does extend to homosexual activity and orientation?
A fair consideration of the writings and background of the apostle Paul reveals that he was well versed in the Greek translation of the Old Testament, the Septuagint (LXX). It was his “Bible,” the text he used to share the truth of the gospel as he travelled about the world. While it seems sure that Paul could read the Hebrew as well, he was the apostle to the Gentiles, and the Septuagint was the source of his proclamation and the ground of his defence of the gospel as well.
Indeed, at times, when the LXX differed in its wording from the Hebrew text, Paul would choose the LXX, knowing that his audience would have a familiarity with that version. It is a fundamental axiom in all scholarly study of Paul that the LXX is central in the determination of his sources and vocabulary. Truly, no serious challenge can be raised to this simple fact.
The relevance of this truth, however, is seen when we consider the terms that are used in the LXX at Leviticus 18:22 and 20:13. Leviticus 18:22, when transliterated from the LXX Greek into English, in stating that a man shall not lie with a man as one lies with a woman, reads,
meta arsenos (arsenos—male) ou koimethese koiten (koiten—to lie with sexually, have intercourse) gunaikos.
But even more striking is the wording of Leviticus 20:13 in the LXX:
hos an koimethe meta arsenos koiten gunaikos.
Note the close connection of arsenos (male) and koiten (to lie with sexually, have intercourse). The term “homosexual” in 1 Corinthians 6:9 is made up of these two terms, arsenos and koites—hence, arsenokoites. As a compound word, it is clearly referring to male intercourse.
The next fact to consider is also very important. Arsenokoites is a term that most agree did not appear prior to its appearance in the New Testament, and specifically in the writings of Paul.1
The relevance of this truth, however, is seen when we consider the terms that are used in the LXX at Leviticus 18:22 and 20:13. Leviticus 18:22, when transliterated from the LXX Greek into English, in stating that a man shall not lie with a man as one lies with a woman, reads,
meta arsenos (arsenos—male) ou koimethese koiten (koiten—to lie with sexually, have intercourse) gunaikos.
But even more striking is the wording of Leviticus 20:13 in the LXX:
hos an koimethe meta arsenos koiten gunaikos.
Note the close connection of arsenos (male) and koiten (to lie with sexually, have intercourse). The term “homosexual” in 1 Corinthians 6:9 is made up of these two terms, arsenos and koites—hence, arsenokoites. As a compound word, it is clearly referring to male intercourse.
The next fact to consider is also very important. Arsenokoites is a term that most agree did not appear prior to its appearance in the New Testament, and specifically in the writings of Paul.1
So where did it come from?
- Two possibilities suggest themselves, and both end up having the same impact upon our reading of the text. The term could have derived from rabbinic discussions of homosexuality, based upon the terms arsenos and koiten in Leviticus 18 and 20.
- Or it could have been coined by Paul. This would not be unusual at all, for Paul seems to have coined a number of terms based upon the need to communicate the truths of the Hebrew Old Testament in the language of the Greek Septuagint.
James B. DeYoung notes that 179 words found in Paul’s writings do not appear in any known pre-Christian literature.2 Eighty-nine of these appear only once in Paul’s writings. Of course, this does not mean that Paul constructed all these terms, but it surely shows a willingness on his part to use what might be called nonstandard terminology to communicate his message.
And most importantly, since he draws so heavily and constantly from the LXX itself, the conjunction of the terms arsenos and koiten (from which arsenokoites is derived) proves that the LXX text of Leviticus is the most likely source of this term.
This consideration is further confirmed when we remember that the audience of both letters in which the term arsenokoites appears (the Corinthian church and Timothy, Paul’s close travelling companion and child in the faith) had direct contact with the apostle’s teaching. Paul had spent eighteen months in Corinth, teaching and preaching (Acts 18:1–11). Surely, during this period of time, Paul had spoken to the believers concerning sexual purity as well as sexual immorality.
As we have seen, Corinth was known across the Roman Empire as a centre of cultic worship that involved sexual debauchery. Temple prostitutes walked the streets, and its citizens knew every form of sexual immorality. Given that Paul would have derived his explanation of God’s will for man’s sexual behaviour from the Scriptures, and specifically from the LXX, the prohibition on homosexuality found in Leviticus 18 and 20 could hardly have been ignored.
This consideration is further confirmed when we remember that the audience of both letters in which the term arsenokoites appears (the Corinthian church and Timothy, Paul’s close travelling companion and child in the faith) had direct contact with the apostle’s teaching. Paul had spent eighteen months in Corinth, teaching and preaching (Acts 18:1–11). Surely, during this period of time, Paul had spoken to the believers concerning sexual purity as well as sexual immorality.
As we have seen, Corinth was known across the Roman Empire as a centre of cultic worship that involved sexual debauchery. Temple prostitutes walked the streets, and its citizens knew every form of sexual immorality. Given that Paul would have derived his explanation of God’s will for man’s sexual behaviour from the Scriptures, and specifically from the LXX, the prohibition on homosexuality found in Leviticus 18 and 20 could hardly have been ignored.
As was noted above, immediately prior to the discussion in 1 Corinthians 6:9–10, Paul quoted from Deuteronomy 17:7 regarding the removal of the evil man from their midst. His words tell us that the Corinthian believers knew this passage was normative for them, and that they already knew they should have followed its direction. The relevance of this passage in Deuteronomy was a “given,” and so, too, the revelation of Leviticus 18 and 20.
Likewise, Timothy, having heard his mentor preaching and teaching on many occasions, having learned the relevance of God’s revelation at Paul’s feet, would share the same understanding and same common source of reference, the LXX (2 Timothy 3:14–17). As we will see, Paul places his usage of the term arsenokoites in his writing to Timothy squarely in the context of the law, which surely would have included Leviticus 18–20.
Having established, then, the context of the word in Paul’s usage and its origins in the LXX, we can see why the broad term “homosexual” is the best term to use in translation. The prohibition on homosexual behaviour in Leviticus is not restricted to prostitution, or pederasty, or any other subcategory of homosexual immorality. It includes, and condemns, all such activity. Since this is the source from which Paul’s usage and understanding flow, it follows inevitably that we err when we attempt to limit the scope artificially to any narrower meaning.3
That we have properly identified the term’s meaning can be seen by examining the major English renderings of the term. A review of major Bible translations at 1 Corinthians 6:9 reveals that “homosexual” is the translation of the New American Standard Bible, the New Living Translation, and the English Standard Version (in the form of “men who practice homosexuality”).
Likewise, Timothy, having heard his mentor preaching and teaching on many occasions, having learned the relevance of God’s revelation at Paul’s feet, would share the same understanding and same common source of reference, the LXX (2 Timothy 3:14–17). As we will see, Paul places his usage of the term arsenokoites in his writing to Timothy squarely in the context of the law, which surely would have included Leviticus 18–20.
Having established, then, the context of the word in Paul’s usage and its origins in the LXX, we can see why the broad term “homosexual” is the best term to use in translation. The prohibition on homosexual behaviour in Leviticus is not restricted to prostitution, or pederasty, or any other subcategory of homosexual immorality. It includes, and condemns, all such activity. Since this is the source from which Paul’s usage and understanding flow, it follows inevitably that we err when we attempt to limit the scope artificially to any narrower meaning.3
That we have properly identified the term’s meaning can be seen by examining the major English renderings of the term. A review of major Bible translations at 1 Corinthians 6:9 reveals that “homosexual” is the translation of the New American Standard Bible, the New Living Translation, and the English Standard Version (in the form of “men who practice homosexuality”).
The older but synonymous term “sodomite,” is used by the New King James Version,4 the New Revised Standard Version, and the New Jerusalem Bible. The niv has “homosexual offenders,” and the King James has “abusers of themselves with mankind.” Likewise, at 1 Timothy 1:10, “homosexual” is the translation of arsenokoites in the nasb, njb, nlt, and esv (in the form of “men who practice homosexuality”). The term “sodomite” is used by the nkjv and nrsv. The niv has the less-than-helpful translation “perverts,” and the King James has “them that defile themselves with mankind.”
We note as well that if homosexuality is an acceptable form of sexual expression (as it is claimed by those who are striving to redefine the Bible’s teaching on the subject), then no other sexual sins beyond adultery and fornication would need to be mentioned. Yet Paul specifically mentions those who are effeminate and homosexuals as being unrighteous and worthy of God’s judgment
nasb New American Standard Bible
LXX Septuagint
1 A scan of the relevant material found in the Thesaurus Linguae Graece CD-Rom reveals a single use of the term before Paul, the infinitival use in the Sybilline Oracles (2.73). This work is dated by the TLG canon data as early as the second century B.c. However, the more common dating is the first century A.D. If the material is contemporaneous with Paul, the origin of the term could have come from rabbinic sources, from which Paul could have derived the word as well. And if the material is post-Pauline, its use could have come from Paul or from a common Jewish source.
2 James B. DeYoung, Homosexuality: Contemporary Claims Examined in the Light of the Bible and Other Ancient Literature and Law (Grand Rapids: Kregel, 2000), 195.
LXX Septuagint
3 Some scholarly sources limit the meaning in just this way. The impact of political pressures appears even in the realm of Christian scholarship and publishing. For example, the second edition of A Greek-English Lexicon of the New Testament and Other Early Christian Literature by Bauer, Arndt, Gingrich, and Danker (University of Chicago, 1979) defines arsenokoites as “a male who practices homosexuality, pederast, sodomite” (109). The listed sources were fairly small at this point but included Bailey’s work. With the advent of the third edition (now known as BDAG) in 2000, the entry more than tripled in size, with the main definition dropping the term “homosexual.” The definition given is, “a male who engages in sexual activity w. a pers. of his own sex, pederast.” The first part of the definition, however, defines a homosexual, not a pederast. The largest portion of added “sources” are revisionist in nature and have already been addressed. However, BDAG does note the formation of the word based upon the LXX usage at Leviticus 20:13, even though this very fact militates strongly against the dropping of the term “homosexual” from the definition (while retaining the description of homosexuality!).
4 The nkjv actually renders another term in this passage, malakos, as “homosexual.” Many see a connection between malakos and arsenokoites here, arguing that these terms refer to the passive and active partners in homosexual sexual activity. Even if this is so, the fact that Paul uses arsenokoites alone, without malakos, at 1 Timothy 1:10, demonstrates the wide meaning of the term, and its proper translation as “homosexual.” Compare the Dictionary of New Testament Theology: “Paul uses the noun arsenkoites, a male homosexual, pederast, sodomite … as one who is excluded from the kingdom (1 Cor 6:9) and condemned by the law (1 Tim 1:10; cf. Gen 19; Lev 18:22, 29; 20:13; Deut 23:17).” Colin Brown, ed., The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1976), 2:570.
White, J. R., & Niell, J. D. (2002). The Same Sex Controversy: Defending and Clarifying the Bible’s Message about Homosexuality (pp. 145–150). Bethany House Publishers.
We note as well that if homosexuality is an acceptable form of sexual expression (as it is claimed by those who are striving to redefine the Bible’s teaching on the subject), then no other sexual sins beyond adultery and fornication would need to be mentioned. Yet Paul specifically mentions those who are effeminate and homosexuals as being unrighteous and worthy of God’s judgment
nasb New American Standard Bible
LXX Septuagint
1 A scan of the relevant material found in the Thesaurus Linguae Graece CD-Rom reveals a single use of the term before Paul, the infinitival use in the Sybilline Oracles (2.73). This work is dated by the TLG canon data as early as the second century B.c. However, the more common dating is the first century A.D. If the material is contemporaneous with Paul, the origin of the term could have come from rabbinic sources, from which Paul could have derived the word as well. And if the material is post-Pauline, its use could have come from Paul or from a common Jewish source.
2 James B. DeYoung, Homosexuality: Contemporary Claims Examined in the Light of the Bible and Other Ancient Literature and Law (Grand Rapids: Kregel, 2000), 195.
LXX Septuagint
3 Some scholarly sources limit the meaning in just this way. The impact of political pressures appears even in the realm of Christian scholarship and publishing. For example, the second edition of A Greek-English Lexicon of the New Testament and Other Early Christian Literature by Bauer, Arndt, Gingrich, and Danker (University of Chicago, 1979) defines arsenokoites as “a male who practices homosexuality, pederast, sodomite” (109). The listed sources were fairly small at this point but included Bailey’s work. With the advent of the third edition (now known as BDAG) in 2000, the entry more than tripled in size, with the main definition dropping the term “homosexual.” The definition given is, “a male who engages in sexual activity w. a pers. of his own sex, pederast.” The first part of the definition, however, defines a homosexual, not a pederast. The largest portion of added “sources” are revisionist in nature and have already been addressed. However, BDAG does note the formation of the word based upon the LXX usage at Leviticus 20:13, even though this very fact militates strongly against the dropping of the term “homosexual” from the definition (while retaining the description of homosexuality!).
4 The nkjv actually renders another term in this passage, malakos, as “homosexual.” Many see a connection between malakos and arsenokoites here, arguing that these terms refer to the passive and active partners in homosexual sexual activity. Even if this is so, the fact that Paul uses arsenokoites alone, without malakos, at 1 Timothy 1:10, demonstrates the wide meaning of the term, and its proper translation as “homosexual.” Compare the Dictionary of New Testament Theology: “Paul uses the noun arsenkoites, a male homosexual, pederast, sodomite … as one who is excluded from the kingdom (1 Cor 6:9) and condemned by the law (1 Tim 1:10; cf. Gen 19; Lev 18:22, 29; 20:13; Deut 23:17).” Colin Brown, ed., The New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1976), 2:570.
White, J. R., & Niell, J. D. (2002). The Same Sex Controversy: Defending and Clarifying the Bible’s Message about Homosexuality (pp. 145–150). Bethany House Publishers.
