The theology of Genesis 1-2 and its relationship to sexual ethics in the bible.Introduction. The purpose of this short article is simply to show how much of the bibles sexual ethics is derived from the creation narrative in Gen 1-2. Both Jesus and Paul quote from these chapters1. It tells us why bestiality is wrong, because no helper suitable for Adam was found among the animals (Gen 2:20). The attraction between a man and a woman is because "God made them male and female" (Gen 1:27). Within marriage they are reunited to become "one flesh" because the original woman was taken out of the man (Gen 2:23). Adultery breaks the one flesh union. Incest is wrong because a man shall leave his father and mother and cling to his wife (Gen 2:24). Same-sex sexual relationships would be against the Genesis model (God made them male and female) 2, and which Jesus endorses4, and are condemned in scripture3. In a sexual sense a person attracted to the same sex finds themselves with their own half, rather than their other half, and have to invent ways of having sex and of having children12. What makes the Genesis narrative important to the Christian is that both Jesus and Paul quote from them4. Jesus quotes Genesis 1 and 2 in his teaching about divorce and marriage. Both Jesus and Paul validated these Genesis texts in their day, and nothing has changed. Since the day of creation God has not changed His mind regarding sexual ethics. The levitical sexual codes (Lev 18, 20) still hold true in the NT. What we do with our bodies still matters to God5. Both Jesus and especially Paul affirm the Levitical sexual codes18 (except they omit bestiality, probably because not many people were doing that)17. I have left the fine detail in the footnotes, not many people read them.20 The theology of Gen 1-2. The theology of Gen 1-2 is the basis of much of the bibles sexual ethics from the Levitical prohibitions6 on to the NT. The reason why, is quite simple, it is the creation account. We read in Gen 2:3 "God rested from all his work that he had done in creation". Jesus also believed in God's creation as he says "from the beginning of creation" in Mar 10:6, quoting Gen 1:27. And Jesus is also dealing with sexual ethics in relationship to marriage and divorce. Jesus is quoting Gen 1:27 and 2:24 as the basis for his argument (he also uses these two Genesis passages in Mat 19:4-6). The Mark version reads:
The Matthew version reads:
Paul also uses the Creator and natural argument in Rom 1:18-28, again regarding sexual ethics (male-male and female-female intercourse).19
Examples of sexual ethics derived from Genesis 1-2. 1. God created them male and female and he blessed them and told them to multiply7.
Jesus quotes this in Mat 19:4 linking it to Gen 2:24 and again in Mar 10:6 also linking it to Gen 2:24.
Clearly, the ability to be physically built structurally to have children (and sex) is a prerequisite for marriage (i.e. male and female). Thus same-sex marriage would be wrong, not only would ways of having sex need to be found but also the only way of having children is to adopt. It would also be wrong to associate barrenness with a bad marriage because the prerequisites are already there, it is just that the plumbing does not work properly (see Abraham and Sarai as a prime example11). The bible is full of barren women 13. It is also wrong as the Catholic Church argued that the only reason for marriage is to have children, this ignores the other reasons for marriage (to deal with loneliness (Gen 2:18), strong sexual drive (1 Cor 7.8-9), sexual temptation (1 Cor 7.2) etc.). 2. The animals were not a fit helper for Adam.
From the animals no fit helper for Adam was found, and therefore bestiality is wrong (Lev 18:23). A few verses later (Gen 2:24) we find out who was a fit helper for Adam, it was the woman who was taken out of his side. Side would be a better interpretation than rib, elsewhere this Hebrew word tsela is mainly used of sacred architecture.8 It is part of the human condition to be alone, God says that it "is not good that the man be alone", most single people will see this as an understatement. It is very bad to be alone. Most single people will seek a sexual and emotional counterpart. 3. The man clearly found a helper fit for him because the woman was taken out of him, she was "bone of my bones and flesh of my flesh".
The "therefore", in verse 24, is there because the woman was taken out of the man and in becoming reunited (in marriage) they become one flesh (again). Until we understand the "therefore" in Gen 2:24 we cannot possibly understand biblical sexual ethics, especially where "so called" gay theology is concerned. This Gen 2:24 passage does deal with the natural argument about why a man and woman want to become one together (in both a loving and physical sense). That is where the phrase "finding my other half" comes from12b. This passage also clearly prohibits homosexual unions, (in which one finds someone of the same half) because there is no reuniting to become one flesh. And it also prohibits incest (at least between parents and children). The man is to leave his parents to cleave to his wife. The Levitical prohibitions widens this to close family relatives (Lev 18:6).9. In Jesus quote of this passage (Gen 2:24) he also rules out polygamy because he says that "So they are no longer two but one flesh" (Mat 19:6, Mar 10:8). Jesus is going back to basics, back to the Creator's intent, a man and a woman (the two become one flesh). Clearly Jesus endorses this model for marriage. Gen: 2:24 is quoted by Jesus in Mat 19:5, and Mar 10:7 regarding marriage and divorce, and by Paul in Eph 5:31. Both Jesus and Paul approve (and affirm) of the Genesis narrative and it still holds true in their day. Clearly, adultery also breaks the one-flesh union. A person becomes united to another one. Paul uses the illustration of joining oneself to a prostitute as an extreme example of becoming one flesh (1 Cor 6:16). Paul also had a pretty dim view of incest as shown in 1 Cor 5 (the man had his father's wife, see Lev 18:8), he clearly thought that this Levitical prohibition applied in his day. Just as as he affirms the Levitical prohibitions on male-male intercourse by using the Greek word arsenokoites which he gets from the Greek translation of Leviticus (the Septuagint or LXX3). The bible also gives the penalty on infringing on the Creators rights, as Creator. But these are found in Leviticus (20) as well as the NT. The foundation of biblical sexual ethics is based on Gen 1-2. Appendix 1: A recap of biblical reasons for marriage:
Appendix 2: Polygamy It is true that God allowed a degree of polygamy in the OT14, as in Jacob and his wives, but this was before the law was given, the marriage of Jacob and his wives is hardly a model of perfection, this is made quite clear in the Genesis narrative as the wives bartered over who will sleep with them that night (Gen 30;15). This also points out that Jacob only slept with one wife at a time, not two. Sarai gave Hagar as a wife to Abraham so that she could get children from her (Gen 16), but again this is hardly a model for marriage, it was ANE custom. In the case of Jacob, his wives also gave their maidservants to him to bear more children (Gen 30). The Mosaic law also made a provision for polygamy (Deu 21:15-17, Exo 21:10-11), but this is hardly a NT Christian doctrine. The NT goes back to the Genesis 2 model of a husband and one wife. Jesus refers back to the creation narrative (Gen 2:24) in which "they are no longer two but one flesh" (Mar 10:8, Mat 19:5). In Jesus quote of this passage (Gen 2:24) he rules out polygamy because he says that "So they are no longer two but one flesh" (Mat 19:6, Mar 10:8). Jesus is going back to basics, back to the Creator's intent, a man and a woman (the two become one flesh). Clearly Jesus endorses this model for marriage. See also Paul, "But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband ", (1 Cor 7:2) Paul uses the singular here not the plural. See also Paul's requirement for a man in church office to have just one wife in (1 Tim 3:2, 1 Tim 3:1221). Even in the case of polygamy, it still involves a man and a woman, it can hardly be used as an excuse or model for gay marriage. Jesus and the exception clause in Mat 19:12 Jesus is dealing with divorce, but he is assuming the Genesis (1 and 2) account as the model for marriage. Jesus also deals with the exception clauses in Mat 19:11-12. Not everyone is capable of marriage, as in the Genesis model.
The majority of people (those capable of marriage) should accept his teaching on marriage. That is, that marriage is for life and divorce is only permited in the case of sexual imorality, not for trivial causes (as in the Rabinic teaching of Hillell). He then introduces three classes of people who cannot marry or choose not to marry:
Footnotes. 1 Jesus and Paul quoting from Gen 1-2. Jesus (Mat 19:4, Mar 10:6 speaking on marriage and divorce), Paul (1 Cor 6:16, Eph 5:31). 2 Examples of why same-sex relationships go against scripture. God created them male and female (commanding them to multiply), and the woman was taken out of the man and (within marriage) to become one flesh again. Within same-sex unions procreation is not possible and neither is a reuniting to become "one flesh" possible. The man was not taken out of the man and neither the woman taken out of the woman. There is no sexual complimentarity. We can see Paul's dim view of this in Rom 1:18-28 however we can also see Paul's ministry to these same people as Christians in Rom 6 (e.g. see Rom 6:13, 17) as in 1Cor 6:11 ("And such were some of you" past tense). The pro-gay argument that because it "feels natural" then it must be right would hardly impress Paul very much. Just because a person "experiences" same-sex attraction does not make it right. The fact that we live in a body with its passions and we live in time and space makes it difficult for all of us. We are judged by what we do in the body. 3 Lev 18:22, 20:13, Rom 1:27-28, 1 Cor 6:9 in which Paul uses the Greek word arsenokoites which is derived from the Septuagint (LXX) the Greek translation of Leviticus (Lev 18:22, 20:13). Showing that in Paul's mind the Levitical prohibition on male-male intercourse still applied in his day. 4 Jesus (Mat 19:4, Mar 10:6), Paul (1 Cor 6:16, Eph 5:31)
5 For example: (1 Cor 6:18-20) Flee from sexual immorality (porneia). Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. (19) Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, (20) for you were bought with a price. So glorify God in your body. The NT prohibits adultery, incest, fornication in general, male-male and female-female sex. It neglects to mention bestiality. The earliest instructions to Gentiles was to avoid sexual immorality (Acts 15:20). Paul's letters are full of teaching to avoid sexual immorality (porneia). 6 See Lev 18 and the penalties in Lev 20 7 Clearly then God's blessing on them to multiply at least means that sex is within God's will for procreation (this is the Catholic position). However, if we take the whole bible into account, sex within marriage is not just for procreation. Paul presents the position that marriage is also about avoiding sexual immorality (1 Cor 7:2). 8 The same Hebrew word tsela usually translated rib in Gen 2 is elsewhere translated as side and is also used elsewhere in the OT (53 times) and it usually refers to the side of sacred architecture (the arc, tabernacle, alter, Solomon's temple, Ezekiel's temple).
This concept I have borrowed from Robert Gagnon, it is not my idea, but I think he is quite right. 9 Abraham did marry his half sister (Gen 20:12), but this is hardly the incest that Gen 2 speaks of (parents and children) and was much time before the law was given. Even Abraham had some knowledge of what would be allowed because he said "Besides, she is indeed my sister, the daughter of my father though not the daughter of my mother, and she became my wife.". In other words he was not marrying his biological sister, there was sufficient distance between them that marriage was allowed. This was before the law was given, and it would be condemned in Lev 18:9. The Levitical law prohibits sex with close relatives (Lev 18:6). Clearly he acted in good faith at the time. Those who protest at this might note the progressive revelation of scripture. The incestuous man in 1 Cor 5:1 "had his father's wife" presumably not his mother (see Lev 18:8). 10 Homosexuals claim that it is also natural for them to feel same-sex attraction. I do not dispute this claim, but if it feels natural to have same-sex attraction does not make it right. Even Jesus tells us to deny ourselves, to take up our cross and follow him (Mat 16:24). Biblically the attraction between the two sexes is God given with approval, sex within marriage is also affirmed in the bible. The same cannot be said of same-sex intercourse which is condemned in the bible. Same-sex marriage is also a counterfeit of the real thing, it simply regularizes the sin. To say that I experience same-sex attraction does not mean that it is right to have sex with people of the same sex. Heterosexuals, also experience attraction to the opposite sex, biblically the solution is marriage. The gay and lesbian community want the same rights as straights, but they want God's blessing, "the icing on the cake". That is, God's affirmation that what feels "natural" to them has God's blessing. But that is hardly biblical, it is natural to sin but we are told to resist it. For heterosexuals, God only affirms sexual expression within marriage (which is life long, 1 Co 7:39). The state does in many cases grant the same civil rights to gays and lesbians as heterosexuals to marry (I do not have a big problem with this for unbelievers). The big issue is whether the Church should also bless these unions (then I have a big problem because the church would be blessing what God does not bless). For the Church to bless same-sex marriage would say that it is OK with God, I do not believe that, rather it imperils the eternal soul of the people. The state only deals with this life but the Church is supposed to deal with this life and the next. If the Church loses sight of the eternal destiny of souls, then it ceases to be the Church (of God) and is just another human society. There are also many false analogies used. The Church has changed its mind on slavery, racial discrimination, women in the church, divorce etc. But these are simply that, "false analogies", they are just cheap propaganda that trick the ignorant into being deceived. None of these things imperils our eternal destiny, but what we do with our body does have eternal consequences. 11 Abraham married Keturah after Sarah's death and had six children (Gen 25:1-2). The covenant of marriage only lasts until the death of the spouse. "A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord" (1Cor 7:39). 1Ch 1:32 mentions Keturah as Abraham's concubine. 1Ch 1:32-34 ESV The sons of Keturah, Abraham's concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. (33) The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the descendants of Keturah. (34) Abraham fathered Isaac. The sons of Isaac: Esau and Israel. As a non-sequitur John Piper, is correct when he argues that the OT was about having physical offspring, but the NT emphasises spiritual offspring. God's promise to Abraham (I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude (Gen 32:12)) finds it fulfillment in Rev 7:9 (a great multitude that no one could number). This is the objective of the Great Commission, to fill heaven with people "from every nation, from all tribes and peoples and languages" (Rev 7:9), this is scope of the gospel (that whoever believes in him should not perish but have eternal life (John 3:16)). Hence, the requirement for those who preach Christ (Rom 10:14). 12 e.g. adoption. Paul also deals with the OT loop-hole about female-female sex in Rom 1:26. The scriptures are quite water-tight when it comes to same-sex intercourse. The best that people can do is to either to lie or to twist scripture. 12b. As another non-sequitur, I should point out that even married people do not easily find their other half. It takes work. We are not a part of a broken egg shell in which the two parts can be glued together. A man and a woman come from two different egg shells, they have to grind together to become one (paraphrased from John Sandford, "Transformation of the inner man"). The popular book "Men are from Mars, women are from Venus" also highlights this. 13. Barren women in the bible: Sarai (Gen 11:30) she gave birth to Isaac, Rebekah (Gen 25:21) she gave birth to Jacob, Rachel (Gen 29:31) she gave birth to Joseph, the mother of Samson (Jdg 13:2), Hannah (1 Sam 1:2) she gave birth to Samuel, Elizabeth (Luke 1:7) she gave birth to John the baptist. 14. Other examples of polygamy are Lamech (Gen 4;19-23), Abraham (Gen 16), Jacob, Esau (Gen 36;2-6), Other examples after the law, Gideon in Judges 8;30, Samuel's father in 1 Sam 1;2, Moses (Num 12:1), Caleb (1Ch 2:46-8), David (1Ch 14:3), Solomon (1Ki 11:3 ), Assur in 1 Chr. 4:3, Shaharaim in 1 Chr. 8:8, Rehoboam in 2 Chr. 11:21 (the king had 18 wives and 60 concubines) and Abijah in 2 Chr. 13:21 (a king who had 14 wives), Saul 1 Samuel 14:50, 2 Samuel 3:7. Most of these are kings or the rich who had the money to support more than one wife. 15 This is one of the hardest scriptures in the bible to understand. For gay theology it is a two-edged sword, because if they (gays) were "born that way" as they claim, then they are incapable (not physically but by nature) of heterosexual marriage (as they are not attracted to women). The only option that Jesus seems to give is celibacy, he does not offer an alternative loop-hole (if there was one we would all know about it, I have yet to find it, the best that I can find is people grasping at straws, or they lie). Jesus is contrasting those who physically cannot have sex because they are emasculated and those who have renounced sex for the kingdom of God (i.e. celibate). He does not give a third way for those with same-sex attraction. The only solution that I know is that we deny ourselves and follow Him (Mat 16:24). In other words we deny what "feels" natural to us and follow Him. This is very hard (not just for homosexuals but for single heterosexuals), but as Paul puts it in 2Cor 4:17 "For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison," The big problem for most of us is that we dwell in a human body (with its passions) and we live in time and space. That makes it hard. The good news is that Jesus also lived in time and space (as a man), therefore he can sympathise with our weaknesses. (Heb 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin). 16. We need to follow the logic of Jesus carefully in his teaching on divorce (Mat 19:3-12, Mar 19:4-9). Firstly, the creation account says that the woman was taken out of the man (by God). Further, it was God who brought the woman to the man (Gen 2:22). Secondly, the Genesis narrator says that "Therefore a man shall leave his father and his mother and hold fast (i.e. be joined) to to his wife, and they shall become one flesh." (Gen 2:24) Then Jesus introduces another "therefore" by saying "What therefore God has joined together, let not man separate." In other words the whole idea of marriage was God's idea in the first place because God joined them (Adam and Eve) together, divorce is a human idea (i.e. un-joining them, which is painful). God not only created the woman out of the man, but he brought them back together to become reunited as one flesh (so they are joined together by God). Paul also has the idea of a husband and wife being joined (bound) together as in Rom 7:2, 1Cor 7:27, 7:39. Incidentally, divorce is never mentioned as a sin that can barr a person from the kingdom of God, adultery is more serious, and is mentioned many times in scripture (the phrase used is to "commit adultery"). Even Jesus uses the exception clause in the case of divorce, it is possible to divorce in the case of sexual immorality (Mat 5:32, 19:9) because the one-flesh bond has been broken, by adultery (or porneia any kind of illicit sex). 17 Jesus in his ministry to the Jews talks mainly about divorce, adultery and sexual immorality porneia because they were doing that. It is only when we come to Paul in his ministry to the Gentiles (Romans, Corinthians) that he talks about same-sex intercourse or even incest because they were doing that. 18 The Levitical sexual codes are in Lev 18 and 20 and cover incest, adultery, male-male intercourse, and bestiality. Jesus speaks on adultery (Mat 5:27, Mat 15:19, Mat 19:18, Mar 7:21. Mar 10:19 etc. admittedly he is referring to the ten commandments). He also mentions sexual immorality (Mat 15:19, Mar 7:21), using porneia a catch all word for illicit sex (i.e. sex outside of marriage). Jesus tightened up the law on divorce (he closed the loop holes, they could not divorce for any cause but only in the case of sexual immorality (Mat 19)) and adultery (Mat 5:27). John the baptist was also imprisoned because he accused Herod of incest (Mat 14:1-13, Mar 6:17-18, Luk 3:19). Jesus was teaching the Jewish people who already had the law. Paul in his ministry to the Gentiles (e.g. Gal 2:9, Eph 3:8) covers more sexual sins than Jesus (because they were doing that) and he speaks against sexual immorality porneia many times (e.g. 1Cor 6:18, 1Cor 7:2, 2Cor 12:21, Gal 5:19, Eph 5:3, Col 3:5, 1Th 4:3), incest in 1 Cor 5, adultery (Rom 2:22, 7:3, Rom 13:9, 1Cor 6:9), same-sex intercourse in Rom 1 also mentioning female-female sex the only time in the bible and male-male sex in 1Cor 6:9 and 1Tim 1:10 using the word arsenokoites which he coined straight out of the Greek translation of the OT the Septuagint (LXX) in which he is quoting the Levitical prohibitions on male-male sex (Lev 18:22, 20:13). Paul also deals with marriage and divorce in 1 Cor 7. The council in Jerusalem also said that the Gentiles should abstain from sexual immorality porneia Acts 15:20, 15:29, 21:25. The phrase "love your neighbor as yourself" comes from Lev 19:18, and is sandwiched between the much maligned Lev 18 and 20. This phrase is quoted many times in the NT. It is quoted by Jesus (Mat 19:19, Mat 22:39, Mar 12:31, Luk 10:27), quoted by Paul (Rom 13:9, Gal 5:14), and quoted by James as "the royal law" as he puts it (Jam 2:8). 19. To see that Paul is going back to the Gen 1-2 texts, you have to read from Rom 1:18 to 28, he has some allusions to Genesis 1 to 2. To understand Paul better it is worth reading Rom 6, it is clear to me that Paul is here dealing with Rom 1 people. "For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification." (Rom 6:19) . 20. Unless you are doing gay and lesbian studies, in which case you are free to use my article. I just hope that you do not use the word "homophobic", as it is an ad hominem argument. 21. Paul's requirement for a man in church office is to have just one wife:
Paul is talking about church office (overseers and deacons). I do not think that Paul would have a man with two wives at the time of his call divorce one of them so that he only had one wife. (1Cor 7:17 ESV Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches.) It would simply barr him from church office. It would be different in the case of an incestuous relationship, or an adulterous relationship, an unmarried sexual relationship or a same-sex sexual relationship. The reason why is because these are all serious enough to barr a person from the kingdom of heaven, polygamy is not seen in that light in scripture (e.g. Jacob and his wives, they bartered over who will sleep with him that night Gen 30:16). Polygamy in scripture is not seen as polyamory in which a man has many women at the same time. Paul also has his own view on orgies (Rom 13:13, Gal 5:21, see also 2Cor 12:21 and also Peter in 1Pet 4:3). See Peter on this (1Pet 4:3-5 ESV) "The time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. (4) With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; (5) but they will give account to him who is ready to judge the living and the dead." 22 Deu 24:1 NASB "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, 23 (see Gill) "be it ever so trivial, as said the school of Hillell: for there was a difference between the school of Shammai and the school of Hillell about this matter; the former insisted that a man might not put away his wife but in case of uncleanness; but the latter allowed putting away for very trifling things; as if she spoiled her husband's food by over roasting, or over salting it; and, as one of the doctors say, if he found another woman that was more beautiful than her;" Written Feb 2008
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