Changes

Note that here again only man and women are joined in marriage, with "husband" and "wife" denoting just that. The exhortation to celibacy in singleness (1Cor 7:7,8,25-35) is based upon the spiritual nature of the believers relationship with Christ and His kingdom and the attention it is worthy of, and (if only partly) due to "the present distress", (v. 26) and perhaps a sense of imminent trials,<ref> which surely did come, not only from opposition by Paul's own "kinsmen according to the flesh" (Rm. 9:3; cf. 1Ths. 2:16), and the turmoil following the destruction of the temple in 70 A.D., but from often intense persecutions from a procession of emperors, from Domitian (195) to Diocletian (284-305)</ref> and in no way abrogates the restriction of sexual relations to being only between opposite genders in marriage.       

Note that here again only man and women are joined in marriage, with "husband" and "wife" denoting just that. The exhortation to celibacy in singleness (1Cor 7:7,8,25-35) is based upon the spiritual nature of the believers relationship with Christ and His kingdom and the attention it is worthy of, and (if only partly) due to "the present distress", (v. 26) and perhaps a sense of imminent trials,<ref> which surely did come, not only from opposition by Paul's own "kinsmen according to the flesh" (Rm. 9:3; cf. 1Ths. 2:16), and the turmoil following the destruction of the temple in 70 A.D., but from often intense persecutions from a procession of emperors, from Domitian (195) to Diocletian (284-305)</ref> and in no way abrogates the restriction of sexual relations to being only between opposite genders in marriage.       

Some seek to render the complementarian position to make single persons less human<ref>Hasbany, Homosexuality and Religion, p. 106</ref>, but such is not case. Rather, just as it is evident under the New Testament that marriage is not universally mandated, it is clear that what is joined together in marriage is opposite genders, which makes man sexually complete, while singleness is an holy an option in it's own right, but which requires celibacy.   

Some seek to render the complementarian position to make single persons less human<ref>Hasbany, Homosexuality and Religion, p. 106</ref>, but such is not case. Rather, just as it is evident under the New Testament that marriage is not universally mandated, it is clear that what is joined together in marriage is opposite genders, which makes man sexually complete, while singleness is a holy option in it's own right, but which requires celibacy.   

Nor does the fact that [[polygamy|polygamous]] marriages were allowed in the Old Testament (even [[concubine]]s were wives: Gn. 25:1; cf. 1Ch. 1:32; Gn. 30:4; cf. Gn. 35:22; 2Sam. 16:21, 22, cf.  2Sam. 20:3) in any way allow same sex marriages, as while union with more than one wife was allowed, and the New Testament restores that to the original of one wife,<ref>(Gn. 2:24; Mt. 19:5 Eph. 5:22-6:2. Unlike children (Eph. 6:1), which is plural, when a individual husband is addressed, it is not "husband love your wives," but "let every one of you in particular so love his wife" (5:33). Likewise "honor thy father and mother" are singular (6:20) and presumes only one of each. A prime requirement for pastors, who are examples to be followed (2Ths. 3:7,9; Heb. 13:7), is that they only have one wife (1Tim. 3:2; Tts. 1:6; cf. 1Cor. 9:5). Likewise deacons (1Tim. 3:12) See also God, Marriage, and Family, pp. 43-45</ref> yet even an excess of wives is in keeping with the creational design and directive in which the women was created for the man, and only violates it in the number of female wives, not their gender.   

Nor does the fact that [[polygamy|polygamous]] marriages were allowed in the Old Testament (even [[concubine]]s were wives: Gn. 25:1; cf. 1Ch. 1:32; Gn. 30:4; cf. Gn. 35:22; 2Sam. 16:21, 22, cf.  2Sam. 20:3) in any way allow same sex marriages, as while union with more than one wife was allowed, and the New Testament restores that to the original of one wife, (Gn. 2:24; Mt. 19:5 Eph. 5:22-6:2)<ref>Unlike children (Eph. 6:1), which is plural, when a individual husband is addressed, it is not "husband love your wives," but "let every one of you in particular so love his wife" (Eph. 5:33). Likewise "honor thy father and mother" are singular (Eph. 6:20) and presumes only one of each. A prime requirement for pastors, who are examples to be followed (2Ths. 3:7,9; Heb. 13:7), is that they only have one wife (1Tim. 3:2; Tts. 1:6; cf. 1Cor. 9:5). Likewise deacons (1Tim. 3:12) See also God, Marriage, and Family, pp. 43-45</ref><ref>The reformist Essene sect at Qumran rejected ‘taking two wives in their lives’ because ‘the foundation of creation is “male and female he created them” [Gen 1:27]' and because ‘those who entered (Noah’s) ark went in two by two into the ark [Gen 7:9]’ (CD 4.20-5.1). Gagnon, http://www.robgagnon.net/articles/homosexStacyJohnsonSJT2.pdf</ref>  yet even an excess of wives is in keeping with the creational design and directive in which the women was created for the man, and only violates it in the number of female wives, not their gender.   

McNeill<ref>ref. by Richard Hasbany, The Church and the Homosexual, Cp. 2</ref> and others attempt  to force marriage under the New Testament to include  homosexuals due to its lower priority upon procreation, and emphasis upon essential oneness of all races in Christ. (Gal. 3:28)  However, the Bible explicitly honors romantic and erotic love between a man and his female spouse in the Song of Solomon, and otherwise reveals the marriage bond as being far more than for procreation, as the women's uniqueness as the helpmeet of the man transcends that aspect (although again, this is by no means a minor one, and which itself excludes same sex unions). And while under the New Covenant, physical procreation is not seen as having the priority evidenced in the Old Testament, yet not only is the unique union of man and women in marriage affirmed, and that sexual union only, but rather than long term sexual abstinence in marriage being promoted (or sex only as part of procreation), regular benevolent conjugal relations are actually enjoined, which are based upon to the depth of the ordained marriage union (1Cor. 7:3-5; Heb. 13:4).  

McNeill<ref>ref. by Richard Hasbany, The Church and the Homosexual, Cp. 2</ref> and others attempt  to force marriage under the New Testament to include  homosexuals due to its lower priority upon procreation, and emphasis upon essential oneness of all races in Christ. (Gal. 3:28)  However, the Bible explicitly honors romantic and erotic love between a man and his female spouse in the Song of Solomon, and otherwise reveals the marriage bond as being far more than for procreation, as the women's uniqueness as the helpmeet of the man transcends that aspect (although again, this is by no means a minor one, and which itself excludes same sex unions). And while under the New Covenant, physical procreation is not seen as having the priority evidenced in the Old Testament, yet not only is the unique union of man and women in marriage affirmed, and that sexual union only, but rather than long term sexual abstinence in marriage being promoted (or sex only as part of procreation), regular benevolent conjugal relations are actually enjoined, which are based upon to the depth of the ordained marriage union (1Cor. 7:3-5; Heb. 13:4).