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Homosexuality and biblical interpretation (view source)
Revision as of 01:01, July 13, 2009
, 01:01, July 13, 2009→Eunuchs
(Mt. 19:9-12) "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. {10} His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. {11} But he said unto them, All men cannot receive this saying, save they to whom it is given. {12} For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."
(Mt. 19:9-12) "And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. {10} His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. {11} But he said unto them, All men cannot receive this saying, save they to whom it is given. {12} For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it."
Traditional this is understood as Jesus refering to ways in which men become eunuchs.
Traditional this is understood as Jesus referring to ways in which men become eunuchs.
Based upon the O.T., the first way would be those who were born without the ability to procreate, exhibiting a mutilation of human nature,<ref>Gill comments that natural born eunuchs “were frequently called by the Jews, סריס המה, "an eunuch of the sun” (T. Bab. Yebamot, fol. 75. 1. 79. 2. & 80. 1. Maimon. Hilch. Ishot, c. 2. sect. 14), that is, as their doctors (Maimon & Bartenora in Misn. Yebamot, c. 8. sect. 4) explain it, one that from his mother's womb never saw the sun but as an eunuch; that is, one that is born so ... The signs of such an eunuch, are given by the Jewish writers (Bartenora, ibid. & Maimon. Hilch. Ishot, ut supra). This sort is sometimes called סריס בידי שמים "an eunuch by the hands of heaven" (T. Bab. Yebamot, fol. 80. 2) or God, in distinction from those who are so by the hands, or means of men.</ref> and possibly those who were asexual.
Based upon the O.T., the first way would be those who were born without the ability to procreate, exhibiting a mutilation of human nature,<ref>Gill comments that natural born eunuchs “were frequently called by the Jews, סריס המה, "an eunuch of the sun” (T. Bab. Yebamot, fol. 75. 1. 79. 2. & 80. 1. Maimon. Hilch. Ishot, c. 2. sect. 14), that is, as their doctors (Maimon & Bartenora in Misn. Yebamot, c. 8. sect. 4) explain it, one that from his mother's womb never saw the sun but as an eunuch; that is, one that is born so ... The signs of such an eunuch, are given by the Jewish writers (Bartenora, ibid. & Maimon. Hilch. Ishot, ut supra). This sort is sometimes called סריס בידי שמים "an eunuch by the hands of heaven" (T. Bab. Yebamot, fol. 80. 2) or God, in distinction from those who are so by the hands, or means of men.</ref> and possibly those who were asexual.
However, here some more extreme pro-homosexual apologists, postulate or assert that at least some some of the eunuchs in the Bible, and those which Jesus referred to in Mt. 19:12, were natural born homosexuals, and sexual active, as in pagan nations.<ref>Faris Malik, "Eunuchs are Gay Men" (pro-homosexual)</ref> They then controvert “all cannot receive this saying” (v. 11) to refer to the uniqueness of the male/female union of Gn. 2, in order to conclude, “Jesus did not prohibit same sex marriage for born eunuchs”, asserting they are “exempt from the Adam and Eve style, heterosexual marriage paradigm”. Then, enlisting 1Cor. 1:8,9, and holding that abstinence is unreasonable for such eunuchs, the pro-homosexual apologist reasons that marriage must be allowed for them.<ref>Homosexual Eunuchs, Rick Brentlinger (pro-homosexual)</ref>
However, here some more extreme pro-homosexual apologists, postulate or assert that at least some some of the eunuchs in the Bible, and those which Jesus referred to in Mt. 19:12, were natural born homosexuals, and sexual active, as in pagan nations.<ref>Faris Malik, "Eunuchs are Gay Men" (pro-homosexual)</ref> They then controvert “all cannot receive this saying” (v. 11) to refer to the uniqueness of the male/female union of Gn. 2, in order to conclude, “Jesus did not prohibit same sex marriage for born eunuchs”, asserting they are “exempt from the Adam and Eve style, heterosexual marriage paradigm”. Then, enlisting 1Cor. 1:8,9, and holding that abstinence is unreasonable for such eunuchs, the pro-homosexual apologist reasons that marriage must be allowed for them.<ref>Homosexual Eunuchs, Rick Brentlinger (pro-homosexual)</ref>
Is response it it argued that while it may be true that sometimes eunuchs could procreate,<ref>Homosexuality p. 122; James B. De Young</ref><ref>Digest of Justinian, Vol. 1, University of Pennsylvania Press, Philadelphia, 1998, Book XXIII.3.39.1</ref> as the Hebrew word for "eunuch" can also refer to such men as the officer of Pharaoh who was married, yet this does not require that such were homosexuals.<ref>http://www.themoorings.org/prophecy/Daniel1/less1.html</ref> (Gn. 39:1ff; 2King. 25:19) Nether does the existence of sexually active homosexual eunuchs in pagan nations provide sanction for such among the children of God, as Israel and Christians are distinctly commanded not to like the pagans and unbelievers in practicing such behavior. (Lv. 18:24,27; Acts 17:30; Rm. 1:20-32; 1Cor. 6:11; Eph. 2:2-3; 4:17-19; 1Thes. 4:5; Titus 3:3;
Is response it it argued that while it may be true that sometimes eunuchs could procreate,<ref>Homosexuality p. 122; James B. De Young</ref><ref>Digest of Justinian, Vol. 1, University of Pennsylvania Press, Philadelphia, 1998, Book XXIII.3.39.1</ref> as the Hebrew word for "eunuch" can also refer to such men as the officer of Pharaoh who was married, yet this does not require that such were homosexuals.<ref>http://www.themoorings.org/prophecy/Daniel1/less1.html</ref> (Gn. 39:1ff; 2King. 25:19) And that the existence of sexually active homosexual eunuchs in pagan nations cannot provide sanction for such among the children of God, as both Israel and Christians are distinctly commanded not to like the pagans and unbelievers in practicing such behavior. (Lv. 18:24,27; Acts 17:30; Rm. 1:20-32; 1Cor. 6:11; Eph. 2:2-3; 4:17-19; 1Thes. 4:5; Titus 3:3; 1Pet. 1:14; 3:4,5) And which moral laws Jesus upheld, except to further intensify the Genesis marriage bond as regards is permanence. Therefore it is held that to suppose that Jesus is referring to congenitally determined homosexual behavior as well as radically contradicting O.T. moral law and instituting homosexual marriage, is neither found warranted here or elsewhere.<ref>[http:www.robgagnon.net/articles/TranssexualityOrdination.pdf Transsexuality and Ordination by Robert A. J. Gagnon, Ph.D]</ref> As Gagnon notes, Not only in Scripture but ""every piece of evidence that we have about Jewish views of same-sex intercourse in the Second Temple period and beyond is unremittingly hostile to such behavior."<ref>Gagnon, The Bible and Homosexual Practice, pp. 159-83</ref>
Using established means of exegesis, it is argued that the untenable nature of the pro homosexual argument is evident from the beginning and throughout.
Using established means of exegesis, it is further argued that the untenable nature of the pro homosexual argument is evident from the beginning and throughout.
Mt. 19:3-12 reveals Jesus restoring the original standard for marriage, referencing back to it's institution in Gn. 2, and in which He affirms that the “what” of “what therefore God hath joined together” is the unique union of one man for one women for life, except that the fornication clause may negate it's permanence, but which clause itself reaffirms that sex outside marriage is sin (cf. 1Cor. 7:2). Hearing the narrowness of the original standard, the disciples react that it is not good to get married. Jesus response is in recognition of the validity this statement, insofar as not all men can receive (or submit) to the disciples expressed conclusion, but only those to whom it is given, whom Jesus calls eunuchs, which refers to both physical and spiritual ones. This perfectly correlates to what the Holy Spirit establishes under the New Covenant, in which “every man hath his proper gift of God, one after this manner, and another after that” in 1Cor. 7:7, in context referring to being either married or single and celibate. "Although marriage was normally expected of Jewish people, Jesus here acknowledged the value of a single life that includes abstinence, without making celibacy the norm for Christians."<ref>[http://www.augsburgchurches.org/Library/BibleSexualBoundaries.htm, The Bible and Sexual Boundaries, by Craig R. Koester] See also Robert H. Smith, Matthew (Augsburg New Testament Commentary; Minneapolis: Augsburg, 1989), 229-230</ref>
Mt. 19:3-12 reveals Jesus restoring the original standard for marriage, referencing back to it's institution in Gn. 2, and in which He affirms that the “what” of “what therefore God hath joined together” is the unique union of one man for one women for life, except that the fornication clause may negate it's permanence, but which clause itself reaffirms that sex outside marriage is sin (cf. 1Cor. 7:2). Hearing the narrowness of the original standard, the disciples react that it is not good to get married. Jesus response is in recognition of the validity this statement, insofar as not all men can receive (or submit) to the disciples expressed conclusion, but only those to whom it is given, whom Jesus calls eunuchs, which refers to both physical and spiritual ones. This perfectly correlates to what the Holy Spirit establishes under the New Covenant, in which “every man hath his proper gift of God, one after this manner, and another after that” in 1Cor. 7:7, in context referring to being either married or single and celibate. "Although marriage was normally expected of Jewish people, Jesus here acknowledged the value of a single life that includes abstinence, without making celibacy the norm for Christians."<ref>[http://www.augsburgchurches.org/Library/BibleSexualBoundaries.htm, The Bible and Sexual Boundaries, by Craig R. Koester] See also Robert H. Smith, Matthew (Augsburg New Testament Commentary; Minneapolis: Augsburg, 1989), 229-230</ref>
The pro-homosexual polemic opposes this, asserting that what Jesus was referencing to (“this saying”) was the ''kind'' of marriage, that being between male and female, to negate it's exclusivity as a type, when instead Jesus was referring to the ''disciple's conclusion'' which had become the issue in response to the ''permanence'' of marriage, that being single was to be preferred.
The pro-homosexual polemic opposes this, asserting that what Jesus was referencing to (“this saying”) was the ''kind'' of marriage, that being between male and female, to negate it's exclusivity as a type, while traditional exegesis sees that Jesus was referring to the ''disciple's conclusion'' which had become the issue in response to the ''permanence'' of marriage, that being single was to be preferred.
The pro-homosexual polemic next proposes that the advocation of marriage due to intense longing in 1Cor. 7:9 must also sanction same gender marriage, but fully consistent with all other teaching on marriage, it is seen that only the male and female who can be joined in marriage, and not to anyone or anything contrary to what God has joined, nor to unscripturally separate what He has joined. The traditional argument holds that it is evidenced that the sanction of marriage in 1Cor. 7 does not abrogate the Biblical restrictions on marrying near kin, or another man's wife, or an animal, no matter how much one may long to do so, or between same genders. 1Cor. 7 also further establishes that “eunuchs” are those who are single and celibate. It is also held that simply desiring sex is not the real issue in 1Cor. 7:9, and in any case celibacy can also be chosen by persons who could be married if they so choose, and have as much or more drive than others, as like the passionate Paul, they can keep their body under subjection (1Cor. 9:27) as they seek and serve the LORD, who Himself was single and was tempted in all points as we are, yet without sin (Heb. 4:15). Traditionalists thus find it untenable to suppose that Jesus is referring to congenitally determined homosexual behavior.<ref>Transsexuality and Ordination by Robert A. J. Gagnon, Ph.D [http:www.robgagnon.net/articles/TranssexualityOrdination.pdf]</ref>
The pro-homosexual argument next proposes that the advocation of marriage due to intense longing in 1Cor. 7:9 must also sanction same gender marriage. Countering this it is held that, fully consistent with all other teaching on marriage in the Bible, it is only opposite genders who can be joined in marriage, and not to anyone or anything contrary to what God has joined, nor to unscripturally separate what He has joined. The traditional argument holds that it is evidenced that the sanction of marriage in 1Cor. 7 does not abrogate the Biblical restrictions on marrying near kin, or another man's wife, or an animal, no matter how much one may long to do so, or between same genders. 1Cor. 7 also further establishes that “eunuchs” are those who are single and celibate. It is also held that simply desiring sex is not the real issue in 1Cor. 7:9, and in any case celibacy can also be chosen by persons who could be married if they so choose, and have as much or more drive than others, as like the passionate Paul, they can keep their body under subjection (1Cor. 9:27) as they seek and serve the LORD, who Himself was single and was tempted in all points as we are, yet without sin (Heb. 4:15).
Other aspects of this pro-homosexual polemic are further responded to,<ref> http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Eunuchs</ref> with the conclusion that sanction for a radical new concept of marriage cannot be derived from the words of Jesus and Paul, and that instead the LORD reaffirmed the original unique union of opposite genders, in restoring the permanence of that bound. And that those who do not marry are considered eunuchs, able to be single, and required to be celibate, as the LORD as well as His apostle Paul were. (1Cor. 7:7,8).
Other aspects of this pro-homosexual polemic are further responded to,<ref> http://peacebyjesus.witnesstoday.org/Homosex_versus_the_Bible.html#Eunuchs</ref> with the conclusion that sanction for a radical new concept of marriage cannot be derived from the words of Jesus and Paul, and that instead the LORD reaffirmed the original unique union of opposite genders, in restoring the permanence of that bound. And that those who do not marry are considered eunuchs, able to be single, and required to be celibate, as the LORD as well as His apostle Paul were. (1Cor. 7:7,8).