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(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

(Gen 2:18-24)  "And the LORD God said, 'It is not good that '''the man''' should be '''alone'''; I will make him an '''help meet''' for him. {19} And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. {20} And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but '''for Adam there was not found an help meet for him.''' {21} And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; {22} '''And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.''' {23} And Adam said, This is now '''bone of my bones, and flesh of my flesh: she shall be called Woman''', because '''she was taken out of Man'''. {24} '''Therefore''' shall a man leave his father and his mother, and shall '''cleave unto his wife: and they shall be one flesh."'

The Biblical texts primarily subjected to prohomosexual revisionism fall into two categories, that of those which prohibit or condemn homosex, in principal or by precept, and those into which sanction for it is alleged, and aptly enough, (Gn. 3:1-5) this begins in Genesis. Beginning in Gn. 2, attempts are made by pro homosexual apologists to negate God's choice to uniquely join man and women together, in order to read into Scripture an allowance for marriage between same genders (and which, by implication, would also include animals). However, it is evident that the specific cause for creating opposite genders was to join them sexually in marriage. Jesus affirmed this union in Matthew 19, including that it was opposite genders that were joined:  

The Biblical texts primarily subjected to prohomosexual revisionism fall into two categories, that of those which prohibit or condemn homosex, in principal or by precept, and those into which sanction for it is alleged, and aptly enough, (Gn. 3:1-5) this begins in Genesis. Beginning in Gn. 2, attempts are made by pro homosexual apologists to negate God's choice to uniquely join man and women together, in order to read into Scripture an allowance for marriage between same genders (and which, by implication, would also include animals). However, it is evident that the specific cause for creating opposite genders was to join them sexually in marriage. It was only after other created beings were found unsuitable for Adam that the women was created. "The lonely Adam is provided not with a second Adam, but with Eve. She is the helper who corresponds to him. She is the one with whom he can relate in total intimacy and become one flesh.<ref>Gordon J Wenham, The Old Testament Attitude to Homosexuality; Expository Times 1991 http://www.biblicalstudies.org.uk/article_attitude_wenham.html</ref>

 

The Lord Jesus affirmed this opposite gender union in Matthew 19:  

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

(Mat 19:4-6)  "And he answered and said unto them, Have ye not read, that he which made them at the beginning made them '''male and female''',  And said, For '''this cause''' shall a man leave '''father and 'mother''', and shall cleave to '''his wife''': and '''they twain shall be one flesh'''?  Wherefore they are no more twain, but one flesh. '''What therefore God hath joined together, let not man put asunder."'

The “what” of “what therefore God hath joined together” in Mt. 19:6 is specified only as the union of the male with his female counterpart, and it is only this union which is consistently, and often explicitly, stated and exampled in Scripture as having been sexually joined together by God, being based upon the creational foundation of Genesis.  It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with him sexually, in marriage “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

The “what” of “what therefore God hath joined together” in Mt. 19:6 is specified only as the union of the male with his female counterpart, and it is only this union which is consistently, and often explicitly, stated and exampled in Scripture as having been sexually joined together by God, being based upon the creational foundation of Genesis.  It was the women, not another man, that was created out of Adam's side to be at his side, being created from part of man to be uniquely joined together with man sexually, in marriage. “The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage." <ref>Keil and Delitzsch</ref>   

In contrast to the preceding and other explicit and consistent Biblical declarations of who is joined in marriage, is the homosexual proponent's idea that a “man with man” sexual union can be valid. In attempting to negate Gn. 2:24, the assertion is made by some homosexual apologists that the joining of only opposite genders would be expected with an empty planet in need of population, and that this does not exclude same gender unions.<ref>The Bible and Same-Gender Marriage, Mary A. Tolbert</ref><ref>Richard Hasbany, Homosexuality and Religion, Procreation and the family</ref> This idea is based upon a prior and extra Biblical assumption that homosexual marriage is implicitly sanctioned in Scripture, and is not explicitly forbidden. However, but this is shown to be without warrant, and it's logical conclusions untenable.  Instead, what Scripture reveals is that God uniquely created the women in order to fill the need of man being alone, the joining of which is God's declared means of creating sanctioned sexual “oneness,” which other created beings could not fill (Gn. 2:18-20). The physical compatibility of the female with her unique procreational ability itself stands in clear contrast to same gender unions, and is what Judaism's traditional opposition to homosexuality is primarily based upon,<ref>Norman Lamm, Judaism and the Modern Attitude Towards Homosexuality, p. 197-98</ref>  To suppose that the Designer created man to be sexually joined with one of his own, and with the life giving seed being injected into the orifice of man designed only for waste to comes out is itself a supreme insult to God and His power, and his precepts.<ref> Straight and Narrow? Compassion and Clarity In The Homosexuality Debate, pp. 117-118, Thomas E. Schmidt https://www.rbc.org/questionsDetail.aspx?id=45768</ref> In addition, women here and in other places are not only revealed to be supremely and uniquely designed for sexual union with the male and the life-giving purpose of procreation within marriage, but to be man's uniquely compatible and complementary mate in more ways than just for procreation, to the glory of God. This latter aspect is perhaps most supremely revealed in the Song of Solomon.<ref>http://peacebyjesus.witnesstoday.org/Song_of_Solomon.html</ref> This sanctity of sex within marriage without emphasis upon procreation is also indicated in the New Testament, where celibate singleness is esteemed (1Cor. 7:6-11), but marriage between man and women is presented as the alternative to fornication, and conjugal relations are enjoined due to what their marriage union entails (1Cor. 7:1-5), with the marriage bed being undefiled (Heb. 13:4). Jewish tradition also recognizes the importance of marital love and companionship <ref>Ketubot, 61b-62b; Feldman, 168</ref>.   

In contrast to the preceding and other explicit and consistent Biblical declarations of who is joined in marriage, is the homosexual proponent's idea that a “man with man” sexual union can be valid. In attempting to negate Gn. 2:24, the assertion is made by some homosexual apologists that the joining of only opposite genders would be expected with an empty planet in need of population, and that this does not exclude same gender unions.<ref>The Bible and Same-Gender Marriage, Mary A. Tolbert</ref><ref>Richard Hasbany, Homosexuality and Religion, Procreation and the family</ref> This idea is based upon a prior and extra Biblical assumption that homosexual marriage is implicitly sanctioned in Scripture, and is not explicitly forbidden. However, but this is shown to be without warrant, and it's logical conclusions untenable.  Instead, what Scripture reveals is that God uniquely created the women in order to fill the need of man being alone, the joining of which is God's declared means of creating sanctioned sexual “oneness,” which other created beings could not fill (Gn. 2:18-20). The physical compatibility of the female with her unique procreational ability itself stands in clear contrast to same gender unions, and is what Judaism's traditional opposition to homosexuality is primarily based upon,<ref>Norman Lamm, Judaism and the Modern Attitude Towards Homosexuality, p. 197-98</ref>  To suppose that the Designer created man to be sexually joined with one of his own, and with the life giving seed being injected into the orifice of man designed only for waste to comes out is itself a supreme insult to God and His power, and his precepts.<ref> Straight and Narrow? Compassion and Clarity In The Homosexuality Debate, pp. 117-118, Thomas E. Schmidt https://www.rbc.org/questionsDetail.aspx?id=45768</ref> In addition, women here and in other places are not only revealed to be supremely and uniquely designed for sexual union with the male and the life-giving purpose of procreation within marriage, but to be man's uniquely compatible and complementary mate in more ways than just for procreation, to the glory of God. This latter aspect is perhaps most supremely revealed in the Song of Solomon.<ref>http://peacebyjesus.witnesstoday.org/Song_of_Solomon.html</ref> This sanctity of sex within marriage without emphasis upon procreation is also indicated in the New Testament, where celibate singleness is esteemed (1Cor. 7:6-11), but marriage between man and women is presented as the alternative to fornication, and conjugal relations are enjoined due to what their marriage union entails (1Cor. 7:1-5), with the marriage bed being undefiled (Heb. 13:4). Jewish tradition also recognizes the importance of marital love and companionship <ref>Ketubot, 61b-62b; Feldman, 168</ref>.