Larry L. Lichtenwalter
You shall not lie with a male as one lies with a female; it is an abomination. Leviticus 18:22.
In contemporary society homosexuality is not only viewed by many as acceptable but is also strongly advocated by the media and social rights groups. Does the Bible allow or condemn homosexual practices? Does Leviticus 18:22 and other passages indicate a biblical position on this issue?
The biblical view of homosexuality – Leviticus 20:13 reiterates the prohibition against homosexuality with more detail and a penalty directly attached: “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 blood-guiltiness is upon them.” The word translated “male” (zakar) is clearly “male” rather than the more generic “man” or “mankind,” as some modern versions translate, denoting all members of this gender regardless of age, and clearly implying consensual male-male intercourse, not just homosexual rape.
The absolute nature of this biblical prohibition contrasts sharply with the more tolerant attitudes toward homosexuality found elsewhere in the ancient Near East. While the legislation is considered from a man’s perspective, the prohibition of lesbian relationships is implicit in the general levitical injunction against following the abominable practices of the Egyptians or Canaanites and other nations (Lev 18:3, 24-28, 30). Likewise, the homosexual abuse of children (pedophilia) is indirectly covered, as zakar means “male” not just “grown man.” Homosexuality is “an abomination” that carries the death penalty (Lev 18:22; 20:13) and is on a par with bestiality, which violates the principle that human sexuality is to be shared only with other human beings (Lev 18:23; 20:15, 16). The prohibition appears within the same legal framework that covers incest, adultery, and bestiality.
The wider context of Leviticus 18 points to departures from God’s ideal for human sexuality. From the time of Creation, God created man and woman for each other, represented by the metaphor “one flesh,” and intended that they be fruitful and multiply (Gen 1:26-28; 2:23, 24). This relationship was to be permanent, monogamous, heterosexual, and between human beings. The prohibitions in Leviticus 18 reinforce the boundaries set up in Genesis 1-3. Thus homosexuality both disrupts and violates the created order set in motion by God. To surrender one’s self sexually by assuming the role of the opposite sex, as in a homosexual or lesbian relationship, is a desecration of the divine order of Creation because sexuality is an essential feature of human existence and personhood (Gen 1:27).
Homosexuality is rebellion against God – Ultimately, God Himself is in view: “I am the LORD your God” (Lev 18:1, 4, 5, 6, 30). For a man to have sexual intercourse with another man, as though the latter were not a male but a female, is nothing short of a rebellion against the way God made human beings to function as sexual beings. Not only is the divine design of heterosexuality and the created order violated, the holy nature of God as Creator and Redeemer is insulted: “For I am the LORD your God… . Be holy, for I am holy” (Lev 20:26; cf. 11:44; 19:2; 21:8). Thus God stands apart morally from the gods of the nations and the morally defiling practices that their worship includes. Because God is holy, the sexual distortions described in Leviticus 18 (including homosexuality) are morally defiling and God-rejecting in their very nature (Lev 18:1, 4, 5, 6, 22, 24-30). God’s holy character influences one’s moral values and choices even in matters of sexuality (cf. Rom 1:21-27).
Homosexuality is an abomination – References in the context of Leviticus 18 to “the land of Egypt,” “land of Canaan” (v. 3), “all the nations” (v. 24), “the native” and “the alien who sojourns among you” (v. 26) affirm that the abominations listed together with homosexuality cut across the grain of natural and moral principles that are transcultural and trans-temporal, i.e., universal and timeless (Lev 18:2, 24-30). The inherently degrading character of these acts destabilizes the community, morally defiles the individual (whether victim, perpetrator, or consenting participant), is exploitive of other persons (their bodies, self-identity, standing in the community or family, and purity before God), and maligns the holy character of God. Such is true for every culture and all times. God, self, and society are each in view. It is no wonder then that the underlying characterization of homosexual practice from the divine perspective is “abomination.”
Homosexual intercourse is the only forbidden sexual act in the entire Pentateuch to which the word “abomination” (tocebah) is specifically attached. In Acts 15 the categories of prohibitions imposed upon Gentile Christians—”to abstain from food sacrificed to idols, from blood, from meat of strangled animals and from sexual immorality”—follow those listed in Leviticus 17, 18. Therefore, porneia the Greek word for sexual immorality in Acts 15:20, 29 includes homosexuality, as does the related verb ekporneuo in Jude 7. The New Testament explicitly condemns male homosexuality (Rom 1:27; 1 Cor 6:9; 1 Tim 1:10), and lesbianism (Rom 1:26).
Homosexual tendencies and homosexual practices – While only a few biblical texts speak of homoerotic activity, those that do mention it express unqualified disapproval. There are no loopholes or exception clauses that might allow for the acceptance of homosexual practices under some circumstances. It is important to note, however, that Leviticus does not address homosexual tendencies; it condemns homosexual practice (which would include homosexual lifestyle).
The biblical view of human nature assumes that after the fall all humans have a sinful nature or orientation. Through no fault of their own, whether the result of heredity or environmental factors, people are afflicted with overpowering tendencies toward all sorts of evil: heterosexual promiscuity, alcoholism, gluttony, violence, impurity, sensuality, suicide, anger, arrogance, etc. (Gal 5:19-21). Homoerotic tendencies are to be expected. But so are proper personal moral orientation, moral choice, and moral restraint. As moral beings, human beings are called to restrain their immoral obsessions. Thoughts are to be kept pure and sexual temptations arising from one’s fallen nature or orientation are to be resisted—both heterosexual and homosexual. Divine power is ever available to enable human beings to live above their sinful tendencies and natures (Gal 5:16-24). First-century Christians experienced such power over homosexual tendencies: “and that is what some of you were [including homosexuals, see v. 9]; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God” (1 Cor 6:11). There is hope for redemption from destructive lifestyles. Such is implied in Leviticus 18:22 and 20:13 where an already redeemed people are now being called to live their new holy identity through the sanctifying power of their holy God (Lev 20:7, 8; 21:8; 22:32, 33).
Qumran cave 4 where more than 15,000 fragments from over 500 books were found.