By Chad Thornhill
t may surprise those outside of the field of biblical studies that there has been intense debate in recent decades over the meaning of the handful of passages in the Bible which seem to condemn same-sex sexual activity. These passages, sometimes referred to as “clobber” texts, since it is often said they have been used to “clobber” LGBT persons (and they unfortunately have), have maintained a fairly stable interpretive history (at least as far as these things go) in the church until the sexual revolution resulted in their revisitation. It may also be surprising that with several of these passages there are legitimate questions regarding the meanings of words and phrases, as the terminology is not always completely clear, even from the context of the passage. Thus there have been some good reasons for the debate, even though there have also been some overly-creative interpretive approaches attempted as well. Having done a fair amount of reading on the matter (though by no means considering myself an expert on all things related), I remain convinced that the texts do indeed forbid same-sex sexual activity
Notice I did not say they forbid “homosexuality.” The way that term is used today usually refers to sexual orientation, or to one’s basic sense of attraction. While conversion therapy in its heyday sought to redirect homosexual attractions into heterosexual attractions, most now recognize that the therapy largely did not work, and that orientation is not easily changed. Though some still suggest the possibility of conversion therapy’s success, most within the evangelical community have abandoned it. While I do not think the Bible speaks clearly (if at all) about “sexual orientation,” it does speak (and I think with greater clarity) concerning same-sex sexual activity.
To recognize this distinction is to recognize a difference between our context and the biblical context(s). The Bible was written in places, times, and cultures vastly different from our own. When we come to the text, our goal should be to interpret it, as much as we are able, in its own context rather than ours. This does not remove its relevance for today’s Church, but it does mean we must consider that relevance with a great deal of thought and care. Though I can develop the case only briefly here, I wish to suggest that it is that very ancient context which makes it highly plausible that the New Testament authors, and Jesus himself, would have understood same-sex sexual activity as sinful.
Texts Addressing Same-Sex Sexual Activity
First, and perhaps most famously, Leviticus 18:22 and 20:13 state:
You shall not lie with a male as one lies with a female; it is an abomination (Lev 18:22, NASB).
If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them (Lev 20:13).
Leviticus 18 and 20 are both concerned with inappropriate forms of sexual activity. Forbidden here are various forms of incest, adultery, and bestiality. The basis for the condemnation of this behavior is that it is an abomination (Heb: tôʿēbâ; Gr: bdelugma). This term, which has been argued is restricted to a cultic/purity usage and thus is not applicable to Christians, refers to something offensive to God which makes a person unclean. Such activity would defile Israel in ways the surrounding nations had been defiled (cf. Lev 18:4ff.). Language of “clean” and “unclean” is less common in the New Testament than the Old, and is indeed transformed in a sense (e.g., Mark 7:19; Acts 10:11-15; 1 Tim 4:1-5), but this in and of itself does not mean the entire passage is no longer applicable (more on that below). The term (tôʿēbâ; bdelugma) also carries a similar ethical connotation in Revelation 17:4, where it is connected with “sexual immorality” (more on that notion below as well).
Often what constitutes “sin” in the Old Testament (and the New) is that which disrupts the intended function given by God. We learn in Levicitus that it is not just the individual, but the community and the land itself, which would be corrupted by these forbidden activities. There are communal and ecological consequences for disrupting the divinely established parameters for human flourishing. Just as God is “otherly,” his people must act “otherly,” distinguished from the surrounding societies, as he has set them apart to do (cf. Lev 20:26).
Second, while it is frequently claimed that Jesus is silent on issues concerning same-sex sexuality, there are implicit indications in Jesus’ words which indicate otherwise. Two texts (among a few others) in the Gospels seem to point in a different direction.
But from the beginning of creation, God made them male and female. For this reason a man shall leave his father and mother, and the two shall become one flesh; so they are no longer two, but one flesh. What therefore God has joined together, let no man separate (Mark 10:6-9, NASB).
Some Pharisees came to Jesus, testing Him and asking, “Is it lawful for a man to divorce his wife for any reason at all?” And He answered and said, “Have you not read that He who created them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two, but one flesh. What therefore God has joined together, let no man separate.” They said to Him, “Why then did Moses command to give her a certificate of divorce and send her away?” He said to them, “Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery.” The disciples said to Him, “If the relationship of the man with his wife is like this, it is better not to marry.” But He said to them, “Not all men can accept this statement, but only those to whom it has been given. For there are eunuchs who were born that way from their mother’s womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it” (Matt 19:3-12, NASB).
What makes us think Jesus here is implicitly (NOT explicitly) suggesting same-sex sexual activity, or more broadly, any form of sexual activity outside of a male-female marital relationship (which, for Jesus, would include sexual activity among the illegitimately divorced) is condemned? If we remind ourselves that Jesus was a first century Jew, who grew up within Second Temple Judaism and shared major affinities with Judaism, we can see that Jesus shared a common thread with traditional Jewish beliefs about sexual activities. These beliefs, largely derived from Leviticus 18-20, among other places, viewed all forms of incest, adultery, and same-sex sexual activityas causing defilement and out of step with the divinely intended pattern. They were actions which, if not repented of and “put off,” merited consequences, both immediate and eschatological. As Preston Sprinkle has summarized succinctly, “Judaism from 300 B.C. to 500 A.D. unanimously and unambiguously maintained the Levitical prohibitions against all forms of same-sex relations.” Jesus, within the context of first-century Judaism, and only validating male-female marriage (cf. Mark 10:6-9) or celibacy (cf. Matt 19:10-12) as the available options, stood squarely within that Jewish context. There is no hint that Jesus deviated from the traditional, widespread Jewish belief. None.
 See Bobby Ross Jr., “No Straight Shot: More Evangelical Therapists Move from Changing Orientation to Embracing Faith Identity for Gays,” Christianity Today, September 14, 2009, accessed June 30, 2015. http://www.christianitytoday.com/ct/2009/october/1.10.html and Sarah Pulliam Bailey, “Gay, Christian, and Celibate: The Changing Face of the Homosexuality Debate,” On Faith, August 4, 2014, accessed June 30, 2015, http://www.faithstreet.com/onfaith/2014/08/04/gay-christian-celibate-the-changing-face-of-the-homosexuality-debate/33482 and “Evangelical Leader Russell Moore Denounces Ex-Gay Therapy,” Religion News Service, October 28, 2014, accessed June 30, 2015, http://www.religionnews.com/2014/10/28/evangelical-leader-russell-moore-denounces-ex-gay-therapy/.
 John Piper, “Same-Sex Attraction and the Inevitability of Change,” Desiring God, September 19, 2012, accessed June 30, 2015. http://www.desiringgod.org/articles/same-sex-attraction-and-the-inevitability-of-change.
 To flesh this out would take us too far afield of our topic. I bring this up since the New Testament makes concessions for divorce in certain cases (i.e., sexual unfaithfulness). I think theologically a case can also be made for abusive relationships and perhaps other situations. Beyond this, divorce because “it didn’t work out,” or “we grew apart,” or “we fell out of love” is simply not allowed in the New Testament view of marriage. Jesus says this is a hard teaching for a reason.
 He does not reject Judaism as a failed religious system as older Lutheran and Bultmannian traditions assumed.
 Preston Sprinkle, “The Sin “of” Homosexuality?” Theology in the Raw, April 20, 2015, accessed June 30, 2015. http://www.patheos.com/blogs/theologyintheraw/2015/04/the-sin-of-homosexuality/
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