Week Five (Aug. 31 st [In ABF]):

Transcription

1 Week Five (Aug. 31 st [In ABF]): o Speaker: Matt Harkey o Topic: What Paul s view of disqualifications for God s kingdom teaches God s people about homosexuality I. Introduction A. Need: Our need is the same as it s been throughout our study... to be equipped by God s Word to wield the sword of the Spirit, which is the Word of God, in regards to the teaching of Scripture on homosexuality, so that saints might be encouraged and sinners might be saved. B. Subject: What can we learn about God s view of homosexuality from Paul s view of disqualifications for God s kingdom C. Texts: 1 Corinthians 6:9-11; 1 Timothy 1:8-10 D. Preview: this continues our exposition of the special texts that touch down on homosexuality more explicitly. We re gonna see II. Expositions, Objections, Answers to 1 Corinthians 6:9-11; 1 Timothy 1:8-10 A. Fly-over Expositions 1. 1 Corinthians 6: Timothy 1:8-10 B. Objections by homosexual revisionists on traditional understanding of these texts, and answers to objections 1. Objection #1: In 1 Corinthians 6:9, the two Greek words malakos and arsenokoites particularly the latter do not refer to homosexuality in a general sense, but more specifically to male prostitution or pederasty. 1 Therefore, Paul could not be condemning all expressions of homosexuality. i. Explanation of Objection: All revisionists of the biblical position on homosexuality agree to the above conclusion namely, that Paul is not condemning all expressions of homosexuality. Where they 1 Pederasty should not be confused with pedophilia, which refers to adults engaging sexually with adolescent children. Thought it s certainly a subset of pedophilia, pederasty has specific reference to adult males engaging in sexual acts with young boys.

2 disagree is how they get to that conclusion from the Greek words malakos and arsenokoites. a. Arguing that the two terms should be separated, John Boswell translates malakos and arsenokoites as masturbation and male prostitutes respectively. 2 b. Also arguing that the two terms should be understood separately, Robin Scroggs proposes the interpretations of the Greek terms to refer to effeminate call boys and the practice of pederasty. 3 ii. Answer to Objection a. Dealing first with the male prostitutes interpretation, it must be recognized up front that no occurrences of the Greek term arsenokoites refers to male prostitutes (or pederasty for that matter). The way this interpretation works is scholars look into the practices of the Greco-Roman world, see a prominence of male prostitution, and conclude that is what Paul was referring to. While that is good to do for background work of the biblical text, it should not put us in an interpretive straightjacket. In other words, contemporary (to the biblical text) backgrounds need not restrict us as to the meaning of words. We will see this more clearly when we get to defining malakos and particularly arsenokoites. b. As regards the pederasty interpretation, our answer here is the same as that for the Romans passage. If Paul wanted to condemn only pederasty there was the unambiguous Greek word, paiderastes, readily available for his use. 4 Another strong piece of evidence that Paul did not have pederasty in mind comes to us from church history. For approximately ten 2 John Boswell, Christianity, Social Tolerance and Homosexuality, , , referenced in David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), Robin Scroggs, The New Testament and Homosexuality (Philadelphia: Fortress, 1983), , referenced in David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), It does bear mentioning that pederasty was a common practice in Greco-Roman society. For example, if you walked up to the door of an adult male, knocked on his door, and an adolescent slaveboy answered the door, there s a good chance that there was a sexual relationship going on between the two. It is because of this that some have pointed to Jesus healing of the centurion s slave as confirmation that Jesus condoned homosexuality. That interpretation, however, goes well beyond the intent of Matthew (Matt. 8:5-13) and Luke (Luke 7:1-10) in their respective gospel accounts, as well as finds no validation in the text. See Michael Brown who devotes a chapter to this discussion in his book Can You Be Gay and Christian? ( ).

3 centuries of the church the standard bible translation was the Latin Vulgate. In the Vulgate at 1 Cor. 6:10 verse nine of our English Bibles the words that translate the Greek words malakos and arsenokoites are mollis and masculorum concubitores. 5 These Latin terms can be translated woodenly as effeminate and bed-fellows with men. In neither of these terms do we have an explicit condemnation of pederasty. So it appears that in the better part of church history the premier translation of the Bible, the Latin Vulgate, condemns homosexuality, not pederasty exclusively. c. The best answer to the objections against Paul s condemnation of homosexuality in 1 Corinthians 6:9 and 1 Timothy 1:10 is an understanding of the Greek terms malakos and arsenokoites. Let s look at each of these in turn. 1) Malakos: The basic meaning of this term is soft. In Classical Greek it has reference to things that are soft, things not subject to touch, and metaphorically to bad things. 6 In the LXX it refers to soft words (see Pr. 25:15; 26:22). In the New Testament it occurs 3x. In two of those three it refers to soft clothing But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! (Luke 7:25; cf. Matt. 11:8). The other NT occurrence of the word is here in 1 Cor. 6:9. It s the only time the word appears in a sexual context. 7 That fact alone makes it a difficult word to translate. However, being that malakos and arsenokoites are in juxtaposition, as well as they both are preceded by sexual deviances, we should understand some kind of sexual violation with the two terms. As we shall see from our study on arsenokoites what is involved is the sexual violation of homosexuality. That makes it much easier to see, as leading scholars and translators have concluded, that malakos refers to the passive partner in the homosexual act. 8 5 Biblia Sacra Juxta Vulgatam Clementinam., Ed. electronica (Bellingham, WA: Logos Bible Software, 2005), 1 Co 6:10. 6 H.G. Liddell, A Lexicon: Abridged from Liddell and Scott s Greek-English Lexicon (Oak Harbor, WA: Logos Research Systems, Inc., 1996), It s important to note that contextually Paul has spoken about two sexual deviances sexual immorality and adultery before our two Greek terms. This lends weight to our understanding of malakos and arsenokoites as invoking the realm of sexuality. 8 William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 613; Johannes P. Louw and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament:

4 2) Arsenokoites: This word appears nowhere else before Paul. It appears elsewhere in the NT in 1 Tim. 1:10, but that doesn t help us much for understanding what this word means. After the NT it appears but 3x, and in each of those cases it is used in a vice list with no description of what the term could mean. It is because of such scant evidence that scholars have been led to the Greco-Roman society to define arsenokoites, with some pro-homosexual interpreters concluding it means male prostitution or pederasty. But there is a better way to arrive at the meaning of this word, both as to its background and root. i) First, the backgound of arsenokoites. In 1 Corinthians 5-6 Paul is drawing upon some sexual ethic. In other words, he has some moral standard to which he s appealing in his condemnation of the incestuous relationship in chapter five and of sexual immorality and adultery in 6:9. Where do you think Paul gets his standard of morality from in judging these things? The Old Testament. So we should look there. But before we do... ii) Second, the root of arsenokoites. The two words that form the root of arsenokoites are arsen ( male ) + koite ( bed ). Literally the two words mean man bedder or one who lies with a male. Just with that information, what does this sound like? Leviticus 18 & 20. Let s look at those passages: a) Leviticus 18:22: καὶ μετὰ ἄρσενος οὐ κοιμηθήσῃ κοίτην γυναικός, βδέλυγμα γάρ ἐστιν ( You shall not lie with a male as one lies with a female; it is an abomination ). b) Leviticus 20:13: καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι, θανατούσθωσαν, ἔνοχοί εἰσιν ( If there is a man [arsen] who lies with a male as those who lie with a woman, both of them have committed a detestable Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), ; James Swanson, Dictionary of Biblical Languages With Semantic Domains: Greek (New Testament), electronic ed. (Oak Harbor: Logos Research Systems, Inc., 1997), #3434, 2; Spiros Zodhiates, The Complete Word Study Dictionary: New Testament, electronic ed. (Chattanooga, TN: AMG Publishers, 2000), #3120; See also NET.

5 act; they shall surely be put to death. Their bloodguiltiness is upon them ). iii) Is it not possible, then, that Paul is thinking of Lev 18:22 & 20:13 when he uses arsenokoites? Not only is it possible but it s most likely. (It s also possible that Paul is the one who coined this term, although of this we can t be sure.) Also, if arsenokoites is in some relationship with malakos, and both of them refer to the homosexual act, then the former refers to the passive partner and the latter to the active partner of same-sex relations. 3) To summarize the meaning of the two Greek terms, malakos and arsenokoites, the former refers to the passive homosexual partner and the latter to the active homosexual partner. So the objections that Paul means male prostitution and pederasty are slicing the meaning of these words too thin. While Paul s choice of words certainly condemn the practices of male prostitution and pederasty, he is much broader in his condemnation of homosexuality. 2. Objection #2: It is perfectly consistent to practice homosexuality and be a Christian. i. Explanation of Objection: Matthew Vines thesis of his book is Christians who affirm the full authority of Scripture can also affirm committed, monogamous same-sex relationships. 9 He brings that same idea into his interpretation of 1 Corinthians 6:9-11 and 1 Timothy 1:8-10. At the beginning of his chapter on the passages under investigation he asks the question, Will Gay People Inherit the Kingdom of God? and posits in the remainder of the chapter that gay Christians will be in heaven. 10 ii. Answer to Objection: This objection is one with which you must be familiar. More important than being familiar with it though is that you are able to defend the biblical position. Let me suggest two ways to arrive at the biblical answer: One comes by way of theological deduction, and, two comes from an exegetical analysis. To put it another way, the first way is to look at biblical themes of salvation and compare that with the idea that homosexuality is consistent with Christianity, and the second way is to look at the grammar of 1 Cor. 6:11. 9 Matthew Vines, God and the Gay Christian, Ibid.,

6 a. First, theological deduction tells us that practicing homosexuality and being a Christian are inconsistent. The Scripture teaches that when God saves a believer he takes his old heart out and replaces it with a new heart (Ezek. 36:26); he regenerates him, causing him to be born again (John 3:3); he brings the sinner out of his dead, unresponsive state to God into life (Eph. 2:1, 5). Furthermore, he grants the believer as a gift repentance and faith (Acts 11:18; Eph. 2:8, 9), whereby the regenerate person recognizes his filth and sinfulness before God, turns from sin (2 Cor. 7:10), and places his faith in the only one who can forgive sin, Jesus Christ. However, the faith that God gives a Christian is never alone. While a Christian is saved by faith alone, the faith God gives is never alone. This faith issues in a changed life that evidences a break from living in sin, and manifestation of works (James 2:17). That anybody would teach that God would save a person so as to bear no fruit in keeping with repentance is not only absurd, but deplorable. The apostle Paul taught this in Romans 6:1 when he said, How shall we who died to sin still live in it? The answer is obvious: It is impossible for a born-again believer to live in sin, to be enslaved to sin (Rom. 6:6), and to practice sin (1 John 3:9). So how does this relate to homosexuality? For a person to live an unrepentant homosexual lifestyle goes against the theology of the Bible regarding salvation. So for a person to say, I believe that God is okay with my same-sex lifestyle, and as a Christian he loves me as I am has absolutely no assurance from the Scripture that he or she is a Christian. b. Second, as regards an exegetical analysis, the most important word in v. 11 for our purposes is the word were. The way you need to understand this word were is as habitually were. The tense of the verb is imperfect and the use of the tense is customary. It s what Greek scholars call a customary imperfect. And what validates its use here in 1 Cor. 6:11 is that Paul just got done listing a number of vices using adjectives. These adjectives describe the way these people were characteristically that is, their normal, habitual behavior. A dynamic equivalent translation of this is found in the NET: Some of you once lived this way. This was the way they lived... they were idolaters, sexually immoral, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers. But notice the word But in v. 11. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus

7 Christ and by the Spirit of our God. Three key theological truths are in this clause: 1) Regeneration. Paul says, you were washed. The word washed refers to the believer s regeneration by the Holy Spirit. 2 Corinthians 5:17 says, So then, if anyone is in Christ, he is a new creation; what is old has passed away look, what is new has come! (NET) Titus 3:5 says, he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit (NET). So believers are not what they once were. They are NEW! And because they are new they have a new set of desires to please God. Believers have been regenerated. 2) Sanctified. Paul says, you were sanctified. The word sanctified here in 1 Cor 6:11 refers to the believer s positional sanctification. When God looks at Christians through the lens of positional sanctification, he sees believers as holy. (Of course, when he looks through the lens of progressive sanctification he sees the need for some work!) Believers are in Christ. If Christ is holy, then so are believers. This is our position of holiness in Christ. 3) Justified. Paul says, you were justified. Here is a clear reference to the declaration by God of a believer s right standing before him. Only because of what Christ has accomplished can believer have such a standing. 2 Corinthians 5:21 says, God made him who knew no sin to be sin so that we might become the righteousness of God in him. 4) So how could we summarize these three terms? What word could we use to capture these three doctrines? Gospel. It is because of the gospel that believers are regenerated. It is because of the gospel that believers are sanctified. It is because of the gospel that believers are justified. What are the implications then of the gospel for the same-sex controversy? a) If we give into the idea that homosexuality is affirmed in God s sight, we ve given up the gospel. Homosexuality is a gospel issue. b) The reasons we need to be equipped to contend earnestly in regards to the biblical position on

8 III. Applications/Lessons homosexuality is not so we can win an argument, stand against the political powers that be, but to defend and proclaim the gospel of the Lord Jesus Christ.

9 Same-Sex Relationships: What Says the Scriptures? Image taken from

10 Same-Sex Relationships: What Says the Scriptures? 1 Cor. 6:9-11; 1 Tim. 1:8-10 Image taken from

11 Objection #1 In 1 Corinthians 6:9, the two Greek words malakos and arsenokoites particularly the latter do not refer to homosexuality in a general sense, but more specifically to male prostitution or pederasty. Therefore, Paul could not be condemning all expressions of homosexuality.

12 Objection #1 The disagreement lies over the two Greek words malakos and arsenokoites in 1 Cor. 6:9 1 Corinthians 6:9: Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, malakos, arsenokoites...

13 Objection #1 Arguing that the two terms should be separated, John Boswell translates malakos and arsenokoites as masturbation and male prostitutes respectively. John Boswell, Christianity, Social Tolerance and Homosexuality, , , referenced in David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), 212.

14 Objection #1 Also arguing that the two terms should be understood separately, Robin Scroggs proposes the interpretations of the Greek terms to refer to effeminate call boys and the practice of pederasty. Robin Scroggs, The New Testament and Homosexuality (Philadelphia: Fortress, 1983), , referenced in David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003), 212.

15 Responses to Objection #1 Male Prostitution? The way this interpretation works is scholars look into the practices of the Greco-Roman world, see a prominence of male prostitution, and conclude that is what Paul was referring to.

16 Responses to Objection #1 Pederasty? If Paul wanted to condemn only pederasty there was the unambiguous Greek word, paiderastes, readily available for his use.

17 Responses to Objection #1 An Investigation of Malakos and Arsenokoites

18 Responses to Objection #1 An Investigation of Malakos its basic meaning is soft in 1 Cor. 6:9 it s in a sexual context juxtaposed to arsenokoites, it likely refers to the passive partner in the homosexual act

19 Responses to Objection #1 An Investigation of Arsenokoites it appears 0x before Paul it appears 3x outside with no description of meaning it forces us to turn to its background and root

20 Responses to Objection #1 Background of Arsenokoites Old Testament

21 Responses to Objection #1 Root of Arsenokoites Arsen + Koite ( male ) + ( bed )

22 Responses to Objection #1 Leviticus 18:22: Root of Arsenokoites καὶ μετὰ ἄρσενος [arsen] οὐ κοιμηθήσῃ κοίτην [koite] γυναικός, βδέλυγμα γάρ ἐστιν ( You shall not lie with a male as one lies with a female; it is an abomination ).

23 Responses to Objection #1 Leviticus 18:22: Root of Arsenokoites καὶ ὃς ἂν κοιμηθῇ μετὰ ἄρσενος κοίτην [arsen koite] γυναικός, βδέλυγμα ἐποίησαν ἀμφότεροι, θανατούσθωσαν, ἔνοχοί εἰσιν ( 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 ).

24 Responses to Objection #1 An Investigation of Malakos and Arsenokoites To summarize the meaning of the two Greek terms, malakos and arsenokoites, the former refers to the passive homosexual partner and the latter to the active homosexual partner.

25 Objection #2 It is perfectly consistent to practice homosexuality and be a Christian.

26 Objection #2 Christians who affirm the full authority of Scripture can also affirm committed, monogamous same-sex relationships. He brings that same idea into his interpretation of 1 Corinthians 6:9-11 and 1 Timothy 1:8-10. At the beginning of his chapter on the passages under investigation he asks the question, Will Gay People Inherit the Kingdom of God? and posits in the remainder of the chapter that gay Christians will be in heaven. Matthew Vines, God and the Gay Christian, 3,

27 Responses to Objection #2 Let me suggest two ways to arrive at the biblical answer: 1. Theology 1. Exegesis

28 Responses to Objection #2 Let me suggest two ways to arrive at the biblical answer: 1. Theology shows: for a person to live an unrepentant homosexual lifestyle goes against the theology of the Bible regarding salvation 1. Exegesis shows: some of them before conversion were habitually homosexuals.

29 Responses to Objection #2 Theological Truths from 1 Cor. 6:11: Regeneration. Sanctification. Justification.

30 Responses to Objection #2 What then are the implications of the gospel for the same-sex controversy? If we give into the idea that homosexuality is affirmed in God s sight, we ve given up the gospel. Homosexuality is a gospel issue. The reasons we need to be equipped to contend earnestly in regards to the biblical position on homosexuality is not so we can win an argument, stand against the political powers that be, but to defend and proclaim the gospel of the Lord Jesus Christ.

31 CONCLUSION Applications & Lessons