Exploring Homosexuality in Biblical Context - Part Two: A Look at Scripture
Introduction
In part one, we explored the cultural and historical backdrop of homosexuality in ancient pagan societies, where such practices were not only accepted but often celebrated as integral to their social and religious systems. Against this pervasive norm, the moral framework of Judaism, grounded in the Hebrew Scriptures, stood out as profoundly countercultural. The biblical worldview introduced a revolutionary ethic that elevated sexuality to a sacred, covenantal act within marriage, emphasizing relational integrity and divine purpose. This moral clarity was foundational to shaping Jewish culture and laid the groundwork for future Christian teachings on sexuality.
In part two, we will delve deeper into the heart of this distinct moral framework by examining the Hebrew Scriptures and the Jewish Apostolic writings of the New Testament. By exploring these texts, we aim to understand how Jewish ethics emerged as a beacon of holiness and covenantal faithfulness in the ancient world and how these principles were carried forward and expounded upon in early Christian teachings. This exploration will illuminate the consistent moral vision that connects the Torah to the Apostolic scriptures and their enduring relevance in discussions on sexuality and holiness.
The Torah
As we begin exploring what the Bible says about homosexuality, it is essential to start with the Torah. Understanding the Torah is vital because it serves as the foundation for all of Scripture and offers critical insights into this topic from a biblical perspective. If you come from a Christian background that has dismissed the Torah or views it as canceled and without ongoing authority, this may result in a limited foundation for understanding the New Testament. Such a weak foundation can lead to interpretations and conclusions that diverge significantly from the first-century Jewish context in which the New Testament was written.
The Torah, also known as the first five books of the Old Testament, plays a crucial role in the faith of both Judaism and Christianity. It contains more than just laws; it tells the story of God’s relationship with Israel, His chosen people. Understanding the Torah is foundational for comprehending God's covenant with Israel and how it connects to the broader biblical narrative.
Specifically, the Torah comprises Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Paul refers to the Torah as the law in his epistles. Paul wrote his epistles in Greek and used the Greek word nomos to translate the Hebrew word torah. The word nomos means law, but the Torah is more than just a book of laws. Unfortunately, the Greek translation for torah, nomos, has been interpreted in English as “law.” The Torah indeed contains 613 commandments that the Jewish people have identified. However, the Torah does not mean “law.” More accurately, it means “instruction.”
The LORD said to Moses, “Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” (Exodus 24:12, ESV Bible)
The Torah is the instruction manual for the Jewish people. Torah originates from the Hebrew verb yarah, which means “to cast, throw, or shoot.” In Hebrew, verbs and nouns are often derived from the same root letters. This same Hebrew root is also used as an archery term, meaning “to take aim or to shoot.” The spirit of the root word is to “hit the mark.” The root idea of “aiming” is carried over to the noun torah and represents God’s aim for us.
The opposite of torah is chata, which means “to miss the mark.” This word is translated as sin in our Bible. Paul alludes to this idea of missing the mark in Romans 3:23 when he says, “All have sinned and fallen short.” Sin is missing the mark of the Torah. Torah represents the mark for which Israel was to aim. It means God’s standard of righteousness. We sin when we fail to hit that mark. Leviticus 4:2 alludes to sin as doing any things that God has commanded not to do:
And the LORD spoke to Moses, saying, “Speak to the people of Israel, saying, If anyone sins unintentionally in any of the LORD’s commandments about things not to be done, and does any one of them, (Leviticus 4:1-2, ESV Bible)
The apostle John even defines the definition of sin in 1 John 3:4:
Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. (1 John 3:4, ESV Bible)
Sin is the transgression of the Torah or the transgression of the law. And every human being short of Jesus has fallen short and transgressed the law of God.
If you would like to better understand the Torah, there are several studies related to the Torah on this site. For a basic study, click here.
As we deepen our understanding of the Torah, we see that it is far more than a set of rules—it is a profound covenant between God and His people, rooted in love, guidance, and divine instruction. Studying the Torah reveals God’s desire for His people to live righteously and faithfully. Far from being obsolete or replaced, the Torah remains a vital part of the Bible, integral to understanding God’s ongoing relationship with Israel and the world. Embracing its teachings connects us to a rich heritage of faith passed down through generations, serving as the foundation for all of Scripture.
Key Biblical Texts Related to Homosexuality
Now that we have a good understanding of the Torah, to ground this study in Scripture, I will focus on several texts that address the issue of homosexuality—from the Hebrew Scriptures (Old Testament) and from the New Testament.
Genesis One - The God of Israel Looks Different than Pagan Gods
Genesis opens with a God who creates by His word and will, not through procreative acts. This foundational concept desexualizes the divine, setting biblical theology apart from other ancient religions.
Genesis 1:1 declares, “B'reishit bara elohim et ha'shamayim ve'et ha'aretz”—"In the beginning, God created the heavens and the earth." This statement introduces a God who creates without a consort, without sexual union, and without relying on fertility. Creation, according to the Bible, is an intentional act of God’s will, accomplished by His Word. The world came into existence through His command, and it is sustained by His continuous utterance. Should God cease to speak life into the world, all existence would end. In Him, we live, move, and have our being because He spoke us into existence.
The biblical narrative starts in sharp contrast to pagan myths, where creation often results from the procreative acts of deities. Instead, the God of Israel is wholly distinct, creating through His will and Word, reflecting order and purpose. This desexualization of God’s creative act sets the tone for the Bible’s moral framework.
Universal Law Understood As Existing Before the Torah
Interestingly, the rabbis of Jesus’ time—and even today—understood the prohibition against homosexuality as a universal law, not limited to the Mosaic covenant. This perspective helps explain how God could judge Sodom long before the giving of the Torah at Sinai. The moral laws violated by Sodom’s inhabitants reflect universal principles imprinted on the conscience of all humanity.
Paul echoes this understanding in his writings, noting that people suppress these universal truths, choosing instead to act in rebellion. Paul argues that God’s existence and moral law are evident through creation, leaving no one with an excuse for rebellion:
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.” (Romans 1:18-20)
Paul describes the rejection of God’s natural design for sexuality as a result of suppressing universal truths:
“For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.” (Romans 1:26-27)
These laws, inherent to creation and human nature, provide a moral compass for all people, pointing to God’s standard of righteousness.
Genesis 2:24 - Evidence of Universal Law
Genesis 2:24 is a foundational passage often referenced by rabbis to establish universal moral laws. The verse states:
“For this reason, a man will leave his father and mother and be united to his wife, and they will become one flesh.” (Genesis 2:24)
From this text, the sages deduce several key principles. First, it affirms that God is pro-marriage. Marriage is His design, declared good, and foundational to human relationships.
The phrase “a man will leave his father and mother” teaches that sexual relationships must not involve immediate family members, such as a mother or a father’s wife (stepmother), thereby prohibiting incest.
The words “be united to his wife” emphasize that sexual relations are to occur exclusively with one’s own spouse, establishing a prohibition against adultery.
Furthermore, the specification “to his wife” underscores that sexual relations are designed for a man and a woman, excluding same-sex relationships and thereby prohibiting homosexuality.
Finally, the phrase “they will become one flesh” highlights the uniqueness of human union, prohibiting sexual relations with animals since they are not of the same flesh as humans.
Genesis 9:12 - The Noahide Laws - A Foundation of Universal Law for All Mankind
These principles derived before God gave Israel the Torah, form part of what is commonly referred to as the Laws of Noah, a set of universal moral codes given by God not only to Israel but to all humanity through Noah.
The covenant God made with Noah after the flood, often referred to as the Noahic Covenant, is described in Genesis 8:20-9:17. It established a universal framework of moral responsibility for all humanity. While the text of Genesis does not explicitly enumerate the so-called Noahide Laws, later Jewish tradition extrapolated seven universal moral laws (the Noahide Laws) from the covenant. These laws, derived from the Noahic Covenant and rabbinic interpretation, form a universal ethical code in Jewish tradition, believed to apply to all humanity:
Prohibition of Idolatry
Worship only the one true God; do not serve false gods.
Prohibition of Blasphemy
Do not curse or speak disrespectfully about God.
Prohibition of Murder
Respect the sanctity of human life.
Prohibition of Sexual Immorality
Avoid forbidden sexual relationships, such as adultery, homosexuality, incest, and bestiality.
Prohibition of Theft
Respect the property and rights of others.
Prohibition of Eating the Limb of a Living Animal
Do not cause unnecessary suffering to animals; avoid eating meat taken from a living creature.
Establishment of Courts of Justice
Create systems of law and justice to ensure the observance of these laws and maintain societal order.
The Noahide Laws are viewed in Jewish tradition as a universal moral code for Gentiles, distinct from the Mosaic Covenant given to Israel. They reflect principles of justice, respect for God, and respect for human life and dignity. These laws align with the understanding that the covenant with Noah is universal, binding all humanity as descendants of Noah.
As Creator, God has the authority to judge all of humanity according to these standards, and the prohibition against homosexuality is considered part of this universal moral framework. Genesis 9:12 expands on this covenant with Noah and all living creatures:
“This is the sign of the covenant I am making between me and you and every living creature with you, a covenant for all generations to come. I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.”
The rainbow, or bow, carries deep symbolic meaning. Originally, the bow represented a weapon of war, but God transformed it into a sign of peace, symbolizing His covenant of mercy and restraint. This act reflects God’s enduring commitment to uphold creation and maintain His relationship with humanity. What was once a symbol of war—the bow—God transformed into a sign of His covenant. The rainbow in the clouds now serves as a reminder of God’s enduring promise, the covenant He made with Noah and all creation.
Genesis 9:22 - A Precursor to Sexual Immortality Re-Introduced into Society
In Genesis 9:22, we see the introduction to a more troubling event. After emerging from the ark, Noah drinks the wine of his vineyard, becomes intoxicated, and lies uncovered in his tent. The text tells us that Ham, the father of Canaan, "saw his father’s nakedness" and told his two brothers outside (Genesis 9:22).
This phrase, "saw his father’s nakedness," raises questions. Why does Noah curse Ham’s offspring, Canaan, in response? In biblical language, particularly in Leviticus 18 and 19, the term "to see the nakedness of" or "to uncover the nakedness of" is often used as a Hebraic euphemism for sexual relations—typically carnal knowledge or sexual intercourse. The King James Bible, for instance, uses this phrasing in prohibitions against illicit sexual behavior. Based on this linguistic and cultural context, the sages in the Midrashim speculated about the nature of Ham’s sin. Was it merely seeing Noah’s nakedness, or does the text hint at something more? Some rabbis suggest that Ham may have engaged in a sexual act with his father, while others speculate about an incestuous act involving Noah’s wife. Either way, the event has often been interpreted as an early instance of sexual immorality, potentially including homosexuality.
Genesis 9:24 notes that when Noah awoke from his drunkenness, he realized what his youngest son had "done to him." In response, Noah curses Canaan, Ham’s son, saying, "Canaan will be the lowest of slaves to his brothers." This curse carries lasting implications. Turning to Genesis 10:19, we see that Canaan’s descendants settled in regions associated with wickedness, including Sodom and Gomorrah. The Canaanite clan extended from Sidon toward Gerar, Gaza, and Sodom, as well as other cities like Admah and Zeboiim. Sodom, a part of Canaan’s inheritance, is later portrayed in Genesis as a place of grave immorality, culminating in the infamous story of its destruction.
Genesis 19 - Sodom & Gomorrah
The connection between Ham’s sin and Sodom’s later judgment is striking. In Genesis 19, where we’re told about the arrival of two angels in Sodom. Verse 1 states:
"The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground."
Lot then extends an invitation to these visitors, saying, “My lords, please turn aside to your servant’s house. You can wash your feet and spend the night, and then go on your way early in the morning.” (Verse 2). In verse 3, we see Lot insisting so strongly that the angels agree, entering his house where he prepares a meal for them. This reflects the ancient and sacred duty of hospitality.
But then, things take a dark turn. Verse 4 reads: “Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house.” In verse 5, they called out to Lot: “Where are the men who came to you tonight? Bring them out to us so that we can have sex with them.” The King James Version translates this as “so that we may know them,” a euphemism for sexual relations.
Sodom lies in the area of land allocated to one of Ham’s descendants. In Genesis 9, we read about Ham exposing the nakedness of his father Noah—a Hebrew euphemism for engaging in a sexual act. This detail isn’t just coincidental; it connects themes of sexual misconduct across these passages.
It strikes me as significant that the great wickedness so rampant in Sodom seems to trace its origins back generations to one of Noah's sons. We see in Genesis 13 that Lot chose to settle in this land. Let’s look at Genesis 13:8, where Abram says to his nephew Lot:
"Let’s not have any quarreling between you and me, or between your herdsmen and mine, for we are close relatives. Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left."
Here, Abram exemplifies the biblical virtue of putting others before himself, allowing Lot to choose first. In verse 10, Lot looks up and sees the well-watered plain of the Jordan, described as being "like the garden of the Lord." At first glance, it seems ideal, and Lot chooses that land. However, Lot is operating by sight, seeking what appears good outwardly, while Abram is walking by faith, trusting God to provide. The outcomes of their choices are drastically different. What Lot perceives as a paradise ultimately reveals itself to be a den of iniquity. Abram, on the other hand, defers to his nephew, even though he is the elder, and in faith accepts what God provides. His decision leads him to become the father of the faithful—the patriarch not only of Israel but of all who walk by faith.
In Genesis 13:12-13, we learn that Abram lived in Canaan while Lot lived among the cities of the plain, pitching his tents near Sodom. The text then states:
"Now the people of Sodom were wicked and were sinning greatly against the Lord."
Their wickedness is described as exceedingly great, setting the stage for what is to come. When we reach Genesis 19, we encounter the two angels of the Lord sent to Sodom. These are the same angels who, in Genesis 18, appeared to Abram. That chapter contains one of the most fascinating moments in Genesis from a linguistic perspective, as Abram speaks to the three angels yet often addresses them as one. In Genesis 18, they reveal that they have heard of Sodom's wickedness and are going to investigate.
Abram’s response here is profound. Instead of rejoicing at the thought of judgment falling upon such a wicked city, Abram pleads with the Lord to spare it. His intercession reveals the heart of true biblical faith—not one that delights in judgment but one that seeks mercy and redemption, even for the undeserving. This contrast between Abram's faith and the choices of Lot serves as a powerful reflection on the consequences of walking by faith versus walking by sight.
He speaks from a heart of compassion—the same compassion we are called to have for those ensnared by the destructive deception of homosexual behavior. With this compassion, Abram pleads with God: “If I find 50 righteous, will you spare the city?” In an extraordinary display of boldness and trust, he negotiates with God in the tradition of ancient Jewish bargaining, ultimately asking, “If I find only 10 righteous, will you spare it?” The Lord agrees, saying, “For the sake of 10, I will not destroy it.” Yet when the angels reach Sodom, not even 10 righteous individuals are found. Instead, they encounter a city consumed by wickedness, with all the men eager to “know” the visitors.
This leads to the question: What was the sin of Sodom? The traditional understanding, reflected in the English term sodomy, points to homosexual behavior. This interpretation has been upheld through the ages. However, in modern times, some pastors, theologians, and advocates for homosexuality have reexamined and reinterpreted the text. They argue that the Hebrew word yada—translated as “to know”—merely indicates a desire for social interaction, not sexual relations. According to this view, the sin of Sodom was not sexual perversion but a violation of hospitality norms and an invasion of Lot’s home. Some scholars go further, claiming the story is about a failure to care for the poor, citing Ezekiel 16:48-49 as evidence:
"As surely as I live, declares the Sovereign Lord, your sister Sodom and her daughters never did what you and your daughters have done. Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy."
This passage is often used to argue that the sin of Sodom was greed, complacency, and a lack of compassion for the vulnerable. However, as is often the case, critical information is overlooked. Ezekiel 16 continues in verse 50:
"They were haughty and did detestable things before me. Therefore I did away with them as you have seen."
The phrase “detestable things” is a direct reference to the language of Leviticus, where such acts are identified as homosexual behavior. The Hebrew word yada (“to know”) is frequently used in Scripture to denote sexual relations, as in the phrase “a wife knows her husband.” Its usage in this context strongly supports the traditional understanding.
The truth remains that the sin of Sodom encompassed multiple forms of wickedness, but its defining feature, as consistently affirmed in both Jewish and Christian tradition, was its sexual perversion. The reinterpretations of this passage often fail to address the full scope of the text, overlooking key details and the broader biblical context.
The word know most often refers to sexual intercourse, and this passage is no exception. In Genesis 19:8, Lot uses the same word when he says, “Look, I have two daughters who have never known a man.” Clearly, know in this context denotes sexual relations. This reinforces the understanding that Sodom was a place of unparalleled wickedness and moral corruption. Words like wicked, vile, and disgraceful are far too strong to describe mere inhospitality; they point instead to something far graver—a compulsion for sexual immorality directed toward the angels of the Lord, who appeared as attractive men.
We see more evidence that the sin of Sodom was sexual in nature. As early as the second century before Christ, Jewish literature identifies Sodom as a place of unnatural and deviant sexual behavior. In pseudepigraphical writings, the sin of Sodom is explicitly linked to the debauchery of its men. Even historians like Josephus and Philo compare Sodom’s sexual depravity to the moral excesses of the Greeks. If there is still any doubt about the nature of Sodom’s sin, the New Testament offers further clarity. In the Book of Jude, verse 7, it states:
"In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire."
This metaphor of eternal fire aligns with the destruction of Sodom and Gomorrah, where fire consumed the cities of the plain—possibly caused by a volcanic eruption or an explosion of volcanic ash. Jude’s account confirms what Jewish tradition and ancient sources have long maintained: the defining sin of Sodom was sexual immorality, specifically homosexuality.
In Jewish writings, Sodom is seen as the epitome of wickedness, characterized by evil intentions, hard-heartedness, and a lack of compassion for the poor. Yet its most defining feature was its gross sexual immorality. While homosexuality was not the only sin of Sodom, it was the chief sin, the one that most typified the city’s depravity.
To many modern readers, this account may sound fantastical—mythical rather than historical. Yet, if you recall, the extent and intensity of homosexuality in ancient pagan cultures far surpassed what we can easily imagine today. It was, indeed, as extraordinary and shocking as the biblical account suggests.
Ultimately, the judgment upon Sodom serves as an extension of the curse that originated with Ham’s actions and Noah’s declaration.
Sodom and Gomorrah Demonstrate the Power of Human Sexuality and the Need for God’s Moral Boundaries
Our culture often holds a naive view of the power and intensity of human sexuality, particularly the male sexual drive. We have already established early on in this study that we are sexual beings. This naive view of human sexuality is partly due to some Christian traditions that have distorted or suppressed the sexual impulse in unhealthy ways. Yet the reality, as one scholar has aptly described, is the insatiability of the male sexual drive—a drive that, when unrestrained by moral or cultural constraints, can manifest in ways that are shockingly boundless and indiscriminate.
A man devoid of moral boundaries can engage in sexual activity with virtually anyone or anything. Without limits, the male sexual drive can become not just animalistic but far more unrestrained than even the behaviors observed in the animal kingdom. Indeed, animals are far more regulated in their sexual activity than unrestrained humans—a sobering truth that does a disservice to animals when we describe unchecked human behavior as "animal-like."
Consider the extent of unregulated male sexuality: men can pursue relations with women, men, children, family members, or even animals. They may find sexual gratification from inanimate objects like clothing or footwear or by engaging in behaviors that range from cross-dressing to more extreme expressions of fetishism. Some derive arousal from graphic and degrading acts, even violent or grotesque images. The male sexual drive, unrestrained, can respond to something as abstract as a disembodied voice, a photograph, or even the act of observing torture.
This is not fantastical or exaggerated; it is a stark reality of what happens when the human heart and mind exempt themselves from God's moral sovereignty. Without divine boundaries, the male sexual drive knows no limits. Many of us, may recognize this struggle within ourselves, wrestling against this power when it seeks to operate unregulated.
The data supports this stark truth. For example, a major study on homosexual behavior in America revealed that only 3% of homosexual men were in any sense "monogamous," defined as having 10 or fewer lifetime partners. The same study found that the average number of sexual acts for homosexual men with AIDS was 1,100—an extraordinary figure that highlights the dangers of unchecked promiscuity.
The Torah (Genesis through Deuteronomy), by God's design, provides boundaries for human sexuality. It sets limits and prescribes life-giving patterns for the sexual impulse, channeling it into contexts that promote the well-being of individuals, families, and society at large. God takes what is common and profane and sanctifies it, transforming sexuality into something holy and life-affirming.
For example, within Orthodox Jewish tradition, Shabbat (The Sabbath)—the holiest day of the week—is seen as an ideal time for a husband and wife to engage in intimacy. This beautiful practice reflects God's design for sexuality: an act that honors both Him and the sacred covenant of marriage. It is a reminder that God's boundaries are not restrictive; they are protective and redemptive, turning something powerful and potentially destructive into a force for love, unity, and blessing.
The Sabbath, as the holiest day of the week, invites us to partake in the holiest act within the marital covenant: intimacy between husband and wife. Sexuality, when guided by divine boundaries, is a gift that fosters secure and thriving societies. However, when uncontrolled, it becomes a force that leads to disease, societal decay, and ultimately, death. God’s wisdom is clear:
"Keep my decrees and laws, for the person who obeys them will live by them. I am the Lord." (Leviticus 18:5)
Leviticus
The Torah’s prohibitions against practices like homosexuality are embedded in what is known as the Holiness Code, found in Leviticus. These laws were not arbitrary but part of a broader call for Israel to be a people set apart from other nations—a holy nation and a kingdom of priests serving the King of the universe.
This uniqueness is central to understanding God’s repugnance toward behaviors like those prevalent in other ancient cultures. Israel was not to emulate these societies but to stand in contrast to them. The biblical ethic represented a profound sexual revolution, setting a foundation upon which everything would later build, ultimately influencing the development of Christianity and Western civilization.
In stark contrast to pagan societies, the Bible introduced a God who was not bound by sexual identity or activity. While pagan gods were often portrayed as engaging in sexual acts—both with each other and with humans—the God of Israel was wholly distinct.
The Bible places clear boundaries around sexual activity, not to suppress it but to sanctify it. These boundaries declare certain behaviors, such as homosexuality, incest, and bestiality, as violations of both moral values and divine law. Homosexuality is not only forbidden but explicitly called an abomination—a term signaling profound moral offense in the biblical worldview. The prohibition against homosexuality is not merely a cultural norm but a divine prescription, woven into the fabric of the holiness code found in Leviticus.
Leviticus 18
Let us turn to Leviticus 18, one of two key texts in Vayikra (Leviticus) that address homosexuality, the other being Leviticus 20. Leviticus 18 outlines a series of relationships that God declares unacceptable, focusing on sexual boundaries. It is no coincidence that the chapter begins and ends with the declaration: Ani Adonai Eloheichem—“I am the Lord your God.” This establishes God’s authority as the covenantal God of Israel to define moral and ethical standards for His people, distinct from the practices of surrounding pagan cultures.
In verse 3, God explicitly commands:
”You must not do as they do in Egypt, where you used to live, and you must not do as they do in Canaan, where I am bringing you. Do not follow their practices. You must obey my laws and be careful to follow my decrees. I am the Lord your God." (Leviticus 18:3)
The terms translated as laws (mishpatim) and decrees (chukim) in the NIV provide profound insight into the foundation of a flourishing society. According to the rabbis, mishpatim refer to external laws—judgments that govern a society’s structure, ensuring order and justice. Chukim, on the other hand, refer to internal disciplines and moral ordinances, fostering self-control and elevating humanity beyond mere physical instincts. Together, these laws and decrees (chukim u'mishpatim) establish happiness for the individual, holiness for the community, and excellence for civilization.
In verse 5, God expands this principle beyond Israel, saying:
"Keep my decrees and laws, for the man (ha’Adam) who obeys them will live by them. I am the Lord." (Leviticus 18:5)
The use of ha’Adam—the universal term for humankind—indicates that these principles are not solely for Israel but for all humanity. Any man or woman who aligns themselves with God’s wisdom and will finds life, flourishing not just personally but also within their community and society at large.
Leviticus 18 holds the resident alien living among Israel to the same standards of sexual purity as the Jewish people:
And the LORD spoke to Moses, saying, “Speak to the people of Israel and say to them, I am the LORD your God. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not walk in their statutes. You shall follow my rules and keep my statutes and walk in them. I am the LORD your God. You shall therefore keep my statutes and my rules; if a person does them, he shall live by them: I am the LORD. “None of you shall approach any one of his close relatives to uncover nakedness. I am the LORD. You shall not uncover the nakedness of your father, which is the nakedness of your mother; she is your mother, you shall not uncover her nakedness. You shall not uncover the nakedness of your father’s wife; it is your father’s nakedness. You shall not uncover the nakedness of your sister, your father’s daughter or your mother’s daughter, whether brought up in the family or in another home. You shall not uncover the nakedness of your son’s daughter or of your daughter’s daughter, for their nakedness is your own nakedness. You shall not uncover the nakedness of your father’s wife’s daughter, brought up in your father’s family, since she is your sister. You shall not uncover the nakedness of your father’s sister; she is your father’s relative. You shall not uncover the nakedness of your mother’s sister, for she is your mother’s relative. You shall not uncover the nakedness of your father’s brother, that is, you shall not approach his wife; she is your aunt. You shall not uncover the nakedness of your daughter-in-law; she is your son’s wife, you shall not uncover her nakedness. You shall not uncover the nakedness of your brother’s wife; it is your brother’s nakedness. You shall not uncover the nakedness of a woman and of her daughter, and you shall not take her son’s daughter or her daughter’s daughter to uncover her nakedness; they are relatives; it is depravity. And you shall not take a woman as a rival wife to her sister, uncovering her nakedness while her sister is still alive. “You shall not approach a woman to uncover her nakedness while she is in her menstrual uncleanness. And you shall not lie sexually with your neighbor’s wife and so make yourself unclean with her. You shall not give any of your children to offer them to Molech, and so profane the name of your God: I am the LORD. You shall not lie with a male as with a woman; it is an abomination. And you shall not lie with any animal and so make yourself unclean with it, neither shall any woman give herself to an animal to lie with it: it is perversion. “Do not make yourselves unclean by any of these things, for by all these the nations I am driving out before you have become unclean, and the land became unclean, so that I punished its iniquity, and the land vomited out its inhabitants. But you shall keep my statutes and my rules and do none of these abominations, either the native or the stranger who sojourns among you (for the people of the land, who were before you, did all of these abominations, so that the land became unclean), lest the land vomit you out when you make it unclean, as it vomited out the nation that was before you. For everyone who does any of these abominations, the persons who do them shall be cut off from among their people. So keep my charge never to practice any of these abominable customs that were practiced before you, and never to make yourselves unclean by them: I am the LORD your God.” (Leviticus 18, ESV Bible)
The Torah in fact has a lot of laws that apply directly to Gentile believers. A lot of laws in the Torah fall under the category of “you shall love your neighbor as yourself.” Jesus taught that this applies to every human being, especially his disciples:
“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. (Matthew 7:12, ESV Bible)
The Torah’s combination of divine decrees and judgments is a timeless blueprint for a society rooted in righteousness, self-discipline, and reverence for the Creator. It is through this obedience that we find life in its truest and fullest sense.
The rabbis teach that a non-Jew who observes the chukim and mishpatim—the decrees and laws of the Lord—is regarded as being on par with the Kohen Gadol, the high priest of Israel. This underscores that these commandments are not limited to Israel alone; they pertain to all of humanity because they are matters of life and death.
In Rabbinic literature, such as in the Talmud and Midrash, the concept of righteous non-Jews (Bnei Noach, or Noahides) having a place of honor before God is supported by teachings that extol the value of observing God's moral and ethical laws. Specifically, non-Jews who observe the Sheva Mitzvot Bnei Noach (Seven Noahide Laws) are considered righteous and worthy of a place in the world to come (Olam HaBa), according to the Tosefta and Sanhedrin 105a.
Turning to the specific prohibitions regarding homosexuality, we find in Leviticus 18:22:
“Do not lie with a man as one lies with a woman; that is detestable.”
The Hebrew word used here is to’evah, meaning abomination. This command is part of a broader section outlining prohibitions and limitations on sexual relationships. For example, verse 6 prohibits incest, stating: “No one is to approach any close relative to have sexual relations. I am the Lord.” The King James Version uses the phrase “to uncover their nakedness,” a sexual euphemism that recalls the actions of Ham toward his father Noah.
Leviticus 20
Leviticus 20:13 reinforces the seriousness of this command, stating:
“If a man lies with a man as one lies with a woman, both of them have done what is detestable. They are to be put to death; their blood will be on their own heads.”
Leviticus 18 addresses the prohibition of homosexual acts, while Leviticus 20 outlines the prescribed punishment. These texts make it clear that in God’s eyes, this sin is of grave consequence—a capital offense, no small matter.
Additional Hebrew Scripture Examples to Consider
In the Old Testament, there is a parallel account to Genesis 19 found in Judges 19, which tells the story of Gibeah and the Benjamites. This narrative mirrors many elements of the Sodom and Gomorrah story and raises similar moral questions about the behavior and practices of the people involved.
Additional references to related practices are found elsewhere in the Tanakh, such as in Deuteronomy 23:17, where God commands that no Israelite man should become a kadesh and no Israelite woman a kadesha. These terms refer to male and female temple prostitutes who engaged in sexual acts as part of pagan religious rituals. God makes it clear that such practices are unacceptable for His people, underscoring the distinct moral and spiritual standards He established for Israel.
It’s worth noting the linguistic connection between the words kadesh and kadesha (temple prostitutes) and the Hebrew root kadosh, meaning “holy” or “set apart.” In this context, these individuals were “set apart” for pagan gods and temples, but in a way that profaned the true meaning of holiness. This insight provides critical context for understanding the Old Testament’s prohibitions, not just against certain sexual practices, but against their association with idolatry and the corruption of God’s design.
Objections to the Old Testament Evidence Against Homosexuality
Outdated? Am Old Idea of the Past?
On the surface, these passages seem unequivocal in their prohibition of homosexual behavior. Yet today, many pastors, theologians, and advocates within the homosexual lobby seek to reinterpret and contextualize these texts to limit their applicability. Some argue that the Bible, as a human-authored document, reflects the prejudices of its time rather than the divine will. They claim these injunctions against homosexuality are the products of a less advanced and less sophisticated society and, therefore, are neither relevant nor binding in the modern world.
The Word of the Lord declares that His Torah is eternal, that He does not change in His will, and that Scripture is breathed by the Holy Spirit. It is inspired and given to bring life.
"Your word, Lord, is eternal; it stands firm in the heavens." (Psalm 119:89)
“All your words are true; all your righteous laws are eternal." (Psalm 119:160)
"I the Lord do not change. So you, the descendants of Jacob, are not destroyed." (Malachi 3:6)
"Jesus Christ is the same yesterday and today and forever." (Hebrews 13:8)
When Scripture says that "all Scripture is inspired" or "God-breathed," the point often overlooked is that this isn’t just about debates on inerrancy, infallibility, or plenary inspiration. The central issue is life. Scripture is designed to give life. It is profitable for teaching, reproof, correction, and instruction in righteousness so that those who follow its ways enter into life, while those who disregard it face distress, disease, and ultimately death.
Jesus affirms the eternal nature of the Torah, saying, "Not a jot or a tittle"—not even the smallest letter, the yod, or its decorative mark—"shall pass away until everything is accomplished." The Torah reveals God’s divine will and wisdom, which are as relevant today as they were in the time of Moses. Since the Lord does not change, His will and wisdom remain fully authoritative and applicable.
However, some object to this, saying, "We believe the Bible was given by God, but Jesus fulfilled the law and thereby abolished it." They argue that texts relevant to ancient Israel and its pagan surroundings no longer apply to modern believers. But consider this: we, too, live in a world steeped in paganism, not unlike ancient Canaan. If Israel needed the Torah to guide them, how much more do we need its wisdom today? To suggest that the Torah is irrelevant misunderstands its purpose and misrepresents Jesus. Jesus Himself said, "Whoever breaks even the least of the commandments and teaches others to do so will be least in the Kingdom of Heaven." To dismiss the Torah portrays Jesus as someone who opposes the law—a position that undermines His identity and mission.
Wait, Maybe the Bible is Talking About Something Else?
A second objection often raised comes from both Christians and Jews who accept the Torah as God's Word but seek to reinterpret or contextualize it to limit its application. For instance, some argue that the prohibitions in Leviticus 18 and 20, such as the ban on homosexuality, refer only to cultic practices like temple prostitution. They link these passages to Deuteronomy 23, which prohibits pagan religious acts such as homosexual prostitution in temple precincts. However, the context of Leviticus 18 and 20 is entirely different. These passages address ordinary homosexual acts, not just those tied to idolatry.
Others dismiss these laws as part of an "archaic holiness code," claiming it’s inconsistent to universalize its teachings. They point to other commands, such as the prohibition on planting two types of seed in the same field or wearing garments made of mixed materials like wool and linen. They argue, "If we don’t worry about mixing cotton and polyester today, why should we take the prohibition against homosexuality seriously?"
While these arguments may sound persuasive, they ignore the larger context and purpose of the Torah. The moral laws, such as those regarding human sexuality, are distinct from ceremonial or agricultural laws. The latter were specific to Israel’s covenant identity and worship practices, while the moral principles reflect God’s unchanging standards for human behavior. To equate these categories is to misunderstand the Torah’s structure and intent.
In conclusion, the Torah remains a source of life, wisdom, and divine authority, as affirmed by Jesus Himself. Its teachings are not outdated or irrelevant but serve as a foundation for righteousness, guiding us toward life in alignment with God's eternal will.
Why should you care if someone engages in homosexual activity? This is a common and, to some, persuasive argument, but it is deeply flawed. If we accept this reasoning, we must also dismiss other prohibitions in Leviticus 18, such as incest or bestiality (sexual acts with animals). Are we so quick to categorize those laws as outdated relics of an ancient religion?
It is also important to note that prohibitions against mixing fabrics or planting different seeds, also found in the Torah, were not designated as capital offenses, but homosexuality was. Nor were these mixing laws referred to as an abomination (to’evah), a term reserved in the Torah for acts like homosexuality. This distinction highlights the gravity of the sin in God's eyes.
The logic used here stems from a fundamental misunderstanding of how the Eastern mind approaches law and ethics. In Western thinking, we categorize everything neatly. We would place all the “light” commandments in one section and all the “weighty” commandments in another. The Western mind thrives on organization and segmentation.
The Eastern mind, however, works differently. It integrates the light and the heavy, the ritual and the moral, often placing them side by side. This approach does not diminish the weight of moral injunctions by placing them near lighter, more symbolic laws. It is more holistic, mixing everything together like a stew. For example, Leviticus 19:18 states:
“Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord.” (Leviticus 19:18)
You’ve undoubtedly heard this before—Jesus Himself identifies it as one of the greatest commandments, paired with loving God. Ancient Jewish sages, including Hillel, Akiva, and Jesus, all cited this verse as the essence of the entire Torah, the foundation of all human ethics: “Love your neighbor as yourself.” Yet, if we apply the faulty logic used to dismiss prohibitions like those against homosexuality, we’d be forced to disregard this fundamental commandment as well. Why? Because the very next verse, Leviticus 19:19, states: “Keep my decrees. Do not mate different kinds of animals. Do not plant your field with two kinds of seed. Do not wear clothing woven of two kinds of material.”
If we claim that the moral force of “love your neighbor” is diminished by its proximity to a seemingly minor law about mixing seeds or fabrics, then we undermine the commandment’s eternal significance. However, no one dismisses “love your neighbor” because of its placement. The same logic applies to the prohibitions in Leviticus 18 and 20. The placement of laws in the Bible doesn’t make one law more or less important than another. Just as we accept “Love your neighbor” as a timeless truth, we should also recognize the prohibitions in Leviticus 18 and 20 as relevant and binding today. They are part of God’s eternal moral law, not just random rules.
Finally, let’s examine the term abomination (to’evah). In Hebrew, there are three primary words for abomination. Two of them, shekets or shikutz and pigul, are strictly associated with cultic or temple contexts—defilement related to ritual worship. However, to’evah is used in a broader sense, encompassing moral offenses, including those that deeply violate God’s standards for human behavior. The use of to’evah for homosexuality underscores its weight as a moral transgression, not merely a ritual impurity.
In its broadest sense, to’evah refers to something irregular—something out of order—and because it is out of order, it is offensive. The rabbis offer an interpretive wordplay on to’evah, breaking it into the phrase to’ei atah ba, meaning “you are erring in this way.” They explain that to’evah signifies a tragic mistake, a deviation from what is right. Homosexuality, according to this interpretation, is to walk in error—a mistake with profound and tragic consequences.
In the context of Leviticus 18, the word to’evah carries an even stronger sense of being a detestable aberration—something God abhors. It is described as intrinsically repulsive, a perversion of nature and the divine order. The Revised Standard Version captures this severity by translating it as “a thing of horror.” It evokes a visceral, intuitive rejection because it defies God’s created order and His intentions for humanity.
The gravity of this offense is underscored in the latter verses of Leviticus 18, where God warns that the punishment for the sexual immorality of the pagan nations was that their very land became defiled and "vomited them out." The imagery is striking: the land itself is described as rejecting those who defile it through acts of sexual immorality. God explicitly cautions Israel that if they engage in the same behaviors, they too will be expelled from their land.
This strong prohibition explains why Judaism historically held a deep revulsion toward homosexuality, viewing it as a profound perversion of the created order. Remarkably, homosexual activity has been exceedingly rare in Jewish history, reflecting the weight of these teachings. Homosexuality is not only seen as a violation of God’s design but also as an attack on the family and a threat to future generations. It is considered universally binding, as it is one of the Sheva Mitzvot Bnei Noach (Seven Noahide Laws), stemming from Genesis 2, which apply to all humanity.
The connection between homosexuality and the destruction of families and children is highlighted by the proximity of Leviticus 18:22 (prohibiting homosexuality) to the verse that forbids child sacrifice to Molech. Verse 21 reads: “Do not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the Lord.” The rabbis note that this is no coincidence. Both acts—homosexuality and child sacrifice—are seen as profound violations of God’s created order, destructive to individuals, families, and society.
The prohibition against child sacrifice in Leviticus is placed symbolically alongside the prohibition against homosexuality because both threaten the foundational structures of society. Homosexuality, when accepted as normal and esteemed, undermines the institution of the family and jeopardizes the future of generations—our children’s future. Those who reinterpret or distort these Torah texts, even with good intentions and under the guise of Christian charity, are being deceived by the power of avon (iniquity), a force that twists and corrupts truth.
In doing so, they unwittingly or deliberately harm those they claim to love. They echo the serpent's ancient question: “Has God really said?”—“Has God really said you shall not lie with another man as with a woman?” By doing so, they place themselves in opposition to God, maligning His divine will and leading others astray.
A Summary of Lessons From the Hebrew Scriptures
As we have explored the Hebrew Scriptures, commonly referred to as the Old Testament, we have encountered several passages that directly or indirectly address the topic of homosexuality. Early in Genesis (chapters 2 and 9), God establishes universal laws for all humanity, which include prohibitions against homosexuality. These laws are not limited to Israel but apply to both Jews and Gentiles. Genesis 9 highlights the consequences of sin, particularly sexual immorality, culminating in the story of Sodom and Gomorrah in Genesis 19. In these accounts, we see the profound impact of sin—such as homosexuality—and how it is viewed by God. When human sexuality operates outside of God’s moral boundaries, it can lead to devastating consequences for individuals, families, societies, and all of humanity.
The passages in Genesis emphasize universal principles applicable to all people, Jew and Gentile alike. After their deliverance from Egypt, Israel enters into a covenant with God, agreeing to follow His commands. This covenant promises life and blessings for obedience and curses for disobedience. Leviticus 18 and 20 specifically address homosexuality and are often debated regarding their applicability to Gentiles. However, the Hebrew Scriptures had already established a universal prohibition against homosexuality for all mankind. Furthermore, the Torah, including Leviticus 18 and 20, represents God’s eternal instruction, designed to bring life to those who hear and obey. The concept of a stranger dwelling among Israel clearly extends to Gentiles who choose to live within the community of Israel. The Torah reveals God’s divine will and wisdom—not only for the Jewish people but also for anyone who chooses to follow the God of Israel.
As we transition to the Apostolic Scriptures, commonly called the New Testament, it is important to recognize that the foundation laid in the Hebrew Scriptures remains unchanged. The teachings of the Torah serve as the bedrock for the apostolic writings, providing continuity and context as we examine how the New Testament addresses this topic.
Apostolic Scriptures
Does the New Testament address homosexuality? Indeed, it does, and it provides a definitive interpretation of the Torah. Jesus came to fulfill the law—a rabbinic term meaning to properly interpret it, to establish it on a firm foundation. The New Testament reaffirms the Torah’s teachings on this subject.
Jesus does not explicitly address homosexuality in the Gospels. However, His teachings on sexual morality and marriage align with the broader context of Jewish teachings found in the Torah. Jesus did not abolish the Torah or its teachings; instead, He faithfully interpreted and exemplified its principles through His life. Matthew 5 underscores the ongoing validity of the Torah for the Jewish people, affirming its enduring significance and authority.
In Matthew 19:4-6 and Mark 10:6-9, Jesus affirms the Genesis account of creation, where God made humanity male and female, and established marriage as a union between a man and a woman. Jesus emphasizes the importance of sexual purity and upholding God’s moral law (Matthew 15:19).
While Jesus does not explicitly mention homosexuality, His silence on the matter can be understood in the context of His audience. As a first-century Jewish teacher, Jesus spoke to an audience that adhered to the Torah, which clearly prohibited homosexuality. His teachings assumed the moral framework of the Torah and often addressed areas of dispute or neglect rather than reaffirming widely accepted principles.
Mentions of homosexuality in the New Testament primarily occur in the context of the apostles addressing Gentile believers, many of whom were unfamiliar with the Torah and came from diverse moral and cultural backgrounds.
Acts 15
The Hebrew Scriptures provide clear guidance for both Jews and Gentiles, leaving no ambiguity in the Torah regarding how a Jewish person is to address the issue of homosexuality. In regards to Gentiles, if the universal laws established through the Noahide covenant were not already evident, the apostles clarified them further in Acts 15. They affirmed that all Gentiles coming to faith in Christ—and thereby choosing to follow the God of Israel and His Messiah—are called to live in alignment with these universal laws.
In Acts 15 we see some Jewish people challenging Paul’s Gentile inclusion. To settle the matter, the leaders in Antioch sent Paul and Barnabas to Jerusalem to get a definitive ruling from James. James and the other elders and apostles convened to decide whether Gentiles must become Jewish to enter the kingdom of heaven. It all came down to one of two options: 1) Gentiles become Jewish or 2) Gentiles remain Gentiles.
At the Jerusalem Council, Peter testified:
And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.” (Acts 15:8-11, ESV Bible)
Peter points out that even though Jewish disciples are covenantally obligated to keep the Torah, they have still not merited enough through obedience to escape judgement. Salvation obviously comes through the merited favor Jesus has obtained through his faithfulness. In other words, if the Jews have to rely on this grace form Jesus, the Gentiles should be no different. If God can accept them without Jewish status, why would they need to become Jewish?
And he made no distinction between us and them, having cleansed their hearts by faith. (Acts 15:9, ESV Bible)
Peter’s argument is in favor of Gentiles staying as Gentiles. We also see James agree with Peter’s argument and he mentions a prophecy from Amos (Acts 15:16-17):
“In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old, that they may possess the remnant of Edom and all the nations who are called by my name,” declares the LORD who does this. (Amos 9:11-12, ESV Bible)
Sages teach that this prophecy refers to the restoration of the David kingdom with the coming of King Messiah. The future kingdom will include Gentiles who are called by God’s name. If the nations become Jewish, then it is the Jewish people following God, not the nations attaching themselves to the God of Israel. Logically, if the Jesus movement is going to reflect the anticipated Messianic kingdom of God, and to fulfill the prophecies, the kingdom requires both Jews and Gentiles.
James argues:
Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, (Acts 15:19, ESV Bible)
Like Peter, James also argues that Gentiles should stay Gentiles. The Gentiles should not become Jewish. Likewise, Jewish disciples are to remain Jewish. This idea of Jews being Jews and Gentiles being Gentiles has become known as "distinction theology.” Paul sums up this idea in what he calls his “rule in all the churches”:
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. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called. (1 Corinthians 7:17-20, ESV Bible)
Put simply, Jews remain Jews. Gentiles remain Gentiles. Paul says, “For neither being Jewish counts for anything, nor being Gentile, but keeping the commandments of God.” So do any of the Torah’s commandments apply to Gentiles?
Prior to the Jerusalem Council, Judaism already had laws they considered to be universal, for all humanity. These are the laws of Noah, also known as the Noahide Laws. These represent seven laws that are a set of ethical and moral principles that are believed to be the basic foundation for a just and ethical society.
As we have already mentioned, the Noahide laws are not explicitly listed as a set of seven laws in one specific location in the Bible. Instead, they are derived from various verses and passages in the Book of Genesis and other parts of the Old Testament. The interpretations and understanding of theses laws have developed over time through rabbinic teachings and traditions. The categorization of these specific laws as Noahide laws is a post-biblical concept, emerging from the rabbinic tradition and discussions. For example, the Babylonian Talmud, in tractate Sanhedrin, discusses the Noahide laws in the context of Gentile obligations and how they should be adjudicated in a court of law. The Midrash contain many areas where it elaborates on the Noahide laws and provides insights into their meanings and implications.
Even if Judaism had an expectation that these laws would be incumbent on the Gentiles, the apostles decided to add some additional laws from the Torah. These additional laws were related to the fact that the Gentiles represented the ger toshav, the stranger living in the midst of Israel. The ger toshav is a resident alien. James says:
For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. (Acts 15:28-29, ESV Bible)
Things sacrificed to idols - This is not the same as the universal ban on idolatry in the laws of Noah. This prohibition is a dietary law that requires Gentiles to adopt the prohibition on consuming something polluted by idolatry.
Blood - This is a dietary law for Jewish people that also applies to Gentiles:
“If any one of the house of Israel or of the strangers who sojourn among them eats any blood, I will set my face against that person who eats blood and will cut him off from among his people.” (Leviticus 17:10, ESV Bible)
Things strangled - This is an idiom that means the meat of animals that were not properly slaughtered and bled. This is another dietary law. This one requires resident aliens within Israel to slaughter the animal, pouring out the blood on the ground.
Fornication or sexual immorality - Jewish law is less explicit about sexual conduct for Gentiles, while maintaining strict standards for Jews. Leviticus 17 holds resident aliens living among Israel to the same standards of sexual purity as the Jewish people, emphasizing the universality of certain moral principles. The Torah contains numerous laws that apply directly to Gentile believers, many of which fall under the commandment to "love your neighbor as yourself." Jesus affirmed this principle, teaching that it applies to all people and especially to His disciples, highlighting its foundational role in guiding human relationships.
“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets. (Matthew 7:12, ESV Bible)
The apostles used this concept of loving others as a basis for teaching the Torah to the Gentiles:
Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfilling of the law. (Romans 13:8-10, ESV Bible)
For the whole law is fulfilled in one word:
“You shall love your neighbor as yourself.” (Galatians 5:14, ESV Bible)
Any law that falls under “you shall love your neighbor as yourself,” applies to both Jew and Gentile. Even though the Torah was given to the Jewish people, it is a reflection of God’s character. Therefore, it has something to say to everyone and will remain eternally relevant.
The concept of ger toshav, or resident alien, applies to the land of Israel. The apostles decided that God-fearing Gentiles should be held to this legal standard even if they lived outside Israel. James says:
For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” (Acts 15:21, ESV Bible)
Jewish communities and synagogues existed in almost every major population center in the Roman world and Mesopotamia. During this time, Gentile disciples assembled within those synagogues. As they attended the synagogues and heard the Torah read each Sabbath, they would learn the difference between the commandments that apply to them and those that applied to the Jewish people. It is the same Torah, but it applies differently. This idea of Jew and Gentile serving God in the kingdom is the vision behind Paul’s gospel.
In Romans 1:18, Paul offers a vivid portrayal of the moral and spiritual decadence of the pagan societies of his time. Writing to the believers in Rome, the epicenter of pagan culture, Paul’s critique of the societal norms he describes has clear parallels to issues we see in modern times.
Romans 1
Romans 1 presents a powerful critique of the immorality Paul observed in the pagan world of ancient Greece and Rome. In this section, Paul describes the wrath of God revealed against the godlessness and wickedness of humanity. These verses vividly depict the moral and spiritual decay of Greco-Roman society, a culture whose legacy continues to shape our own. As descendants of Greece and Rome, we should pay close attention to Paul’s observations, for they remain deeply relevant.
Paul is describing the pagan lifestyle of the world around him and the believers in Rome. This raises an important question: Was Paul speaking rhetorically? Was he exaggerating or being hyperbolic, as we might say, “speaking evangelistically”? Or was he accurately describing the moral and spiritual depravity of the pagan world in the first century? Specifically, what was the prevailing pagan view of sexuality, including homosexuality, during that time?
Paul’s opening comments lay the foundation for his critique of the surrounding culture and his call to live in alignment with God’s truth. For the sake of focus, we’ll begin with verse 5:
"Through him [Jesus Christ] we received grace and apostleship to call all the Gentiles to the obedience that comes from faith for his name’s sake." (Romans 1:5)
This verse establishes the apostolic mission to bring all people—Jews and Gentiles alike—into faithful obedience to God. Paul’s emphasis on the transformative power of the gospel sets the stage for his discussion of the consequences of turning away from God’s design, including the distortions of human relationships that result.
It’s worth noting that the term goyim (Gentiles) strictly refers to anyone who is not Jewish by birth. However, in the common language of Paul’s day, it had become synonymous with “pagans.” So, when Paul speaks of calling the Gentiles to the “obedience that comes from faith,” he is describing a mission to call people out of paganism and into faithfulness to God. This concept is echoed in Ephesians, where Paul addresses believers who were formerly pagans, saying that their lives should no longer reflect those former ways.
Paul emphasizes this further in Romans 1:16: “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile.” The gospel, Paul explains, reveals a righteousness from God, one that is by faith from start to finish. Some translations render this phrase as “from faith to faith,” while others, like the NIV, say “from faith from first to last.” Professor James Dunn interprets it as “from God’s faithfulness to man’s faith,” emphasizing that righteousness comes through God’s unwavering faithfulness, made manifest in Jesus, and is received by humanity through faith and trust.
In verse 18, Paul introduces a sobering theme: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness.” Paul explains that even those who are outside of God’s covenant—pagans—are without excuse because God’s existence and attributes are evident in creation. His invisible qualities, eternal power, and divine nature are clearly seen in what has been made, leaving humanity accountable.
Paul draws on a theme familiar to the rabbis of his time: within every person’s conscience is an innate awareness of good and evil, rooted in their creation in God’s image. Yet, despite this inherent knowledge, humanity has often refused to glorify God or give thanks to Him. This refusal leads to a downward spiral: futile thinking, darkened hearts, and the corruption of understanding. Paul warns that rejecting God as God results in a profound distortion of the human mind and spirit.
Paul asserts that this is a universal issue: all humanity is without excuse. In verse 20, he writes:
"For since the creation of the world, God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse." (Romans 1:20)
Paul appeals to the same Jewish logic found in the Noahide laws: certain universal truths are evident to all humanity through conscience and the observation of nature. These truths, Paul argues, leave humanity without justification for ignoring God’s commands. Verse 21 reveals the heart of the problem:
”For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools, and exchanged the glory of the immortal God for images made to look like mortal human beings, birds, animals, and reptiles." (Romans 1:21-23)
Paul makes a striking statement:
“God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another.” (v. 24)
This phrase, “God gave them over,” signifies both the judgment of God and its consequences. C.S. Lewis captures this dynamic when he writes, “In the end, there are only two kinds of people: those who say to God, ‘Thy will be done,’ and those to whom God says, ‘Thy will be done.’” Paul argues that the sexual immorality seen in pagan societies is not only the result of God’s judgment but also evidence of that judgment. By rejecting God’s truth, people become enslaved to their own desires.
Here, Paul underscores that the rejection of God is not accidental or casual. The Greek language suggests a deliberate, willful decision. These individuals have considered the evidence of God’s existence and laws and have consciously chosen to reject Him, opting instead for their own path. In doing so, what they perceive as wisdom becomes, in Paul’s words, “foolishness” (verse 22).
The judgment of God, then, is both profound and terrifying. Paul says that God "gave them over"—a deliberate and measured act. This phrase means that God allows people to fully pursue their chosen path of sin, turning them over to their own desires. In essence, their sin becomes their judgment.
In verses 25-27, Paul elaborates:
“They exchanged the truth about God for a lie and worshiped and served created things rather than the Creator—who is forever praised. Amen. Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way, the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.” (Romans 1:25-27)
Paul portrays this as a profound reversal of God’s design for human relationships and sexuality. By turning away from God, humanity experiences not only spiritual separation but also relational and moral disorder.
Their pursuit of perverse desires leads them into deeper perversion, resulting in the degradation of their bodies and, ultimately, the breakdown of humanity and society itself. Paul continues in verse 26:
"Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way, the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error." (Romans 1:26-27)
This is a sobering message. Paul emphasizes that God’s judgment is not arbitrary but corresponds directly to humanity’s rejection of Him. By turning people over to the very desires they pursue, He allows their sin to bring about its own destructive consequences—physically, morally, and socially.
The point Paul makes here is stark: when humanity chooses to reject God and His universally binding laws, the result is not freedom but bondage. It leads to the unraveling of individuals and the society they inhabit. This passage remains a powerful warning, urging us to recognize the consequences of turning away from God’s design.
Paul is explaining that the moral perversion observed in these pagan cultures is not merely something that brings about God’s judgment—it is God’s judgment. In rejecting and dishonoring God, they have ultimately dishonored themselves. God has handed them over to these compelling, compulsive desires, described as shameful lusts. The language Paul uses is incredibly strong, underscoring the depth of their depravity.
In verse 26, Paul expresses astonishment that this depravity has reached such extremes that even women have exchanged natural relations for unnatural ones, engaging in homosexual behavior. This is striking because nowhere in the Torah is lesbianism explicitly prohibited; the prohibitions focus on male homosexuality, likely due to the insatiability of the male sexual drive. However, in Jewish law, rooted in the Torah, female homosexuality was also condemned.
Paul is deeply shocked by the extent of this depravity. While male homosexuality was abhorrent but somewhat understandable in light of the cultural context, the idea of women engaging in such acts is, for Paul, a further indicator of the depraved mind to which God has given them over. This level of moral decay was not unheard of in ancient Greek culture—after all, the very term "lesbianism" originates from the island of Lesbos, known for its reputation regarding homosexual activity among women.
Paul notes that these individuals are inflamed with unnatural sexual desires. This imagery conveys not only the intensity of their passions but also the self-destructive nature of their behavior. Their sexual perversion, Paul argues, becomes its own punishment. When sex is pursued as an end in itself, it leads to a dead end—both spiritually and physically.
This tragic reality is vividly illustrated in modern examples. An article in The New York Times by a gay author described gay bars in New York City advertising “HIV-positive nights,” where those already infected with the virus could engage in unsafe sexual practices without fear of infecting others. Even more disturbingly, the article revealed that some individuals deliberately sought to contract HIV. Why would they do this? The author explained that for many gay men, the least stressful condition was to be newly infected. As one man stated: “If I’m infected, I don’t have to worry about getting it anymore. I won’t have to live through decades of burying my friends. I’ve got another 10 or 15 years to live, and nothing bad will happen for at least six years.”
This mindset, Paul would argue, is the consequence of rejecting God. The very punishment is that God gives them over to a depraved mind—a subjective and self-destructive way of thinking that spirals deeper into delusion and destruction.
Paul’s conclusion is stark. To him, homosexuality is a tragic error with devastating consequences. It violates the rights and regulations of the Creator, dishonors God, and ultimately leads to the destruction of self. It results in inflamed, compulsive passions and a depraved mind. This perversion, Paul asserts, becomes its own penalty, trapping individuals in an ever-tightening cycle of self-delusion and self-destruction.
Paul’s perspective, like that of other Jews of his time, reflects the deep and consistent rejection of homosexuality as a pagan perversion. This view was firmly rooted in the Torah and the moral teachings of the God of Israel. For Paul, the issue is clear: these behaviors dishonor God and humanity alike, leading to profound spiritual and physical consequences.
The consequences of rejecting God go beyond sexual immorality. Paul continues in verses 28-31, describing the pervasive wickedness of a society that refuses to retain the knowledge of God:
“They have become filled with every kind of wickedness, evil, greed, and depravity. They are full of envy, murder, strife, deceit, and malice. They are gossips, slanderers, God-haters, insolent, arrogant, and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy.” (Romans 1:28-31)
The description here is stark, revealing the extent to which human rebellion against God corrupts every facet of life. Paul underscores that this is not just about specific sins but about the comprehensive degradation that occurs when God is rejected. Even the basic moral order, such as respect for parents, is overturned.
Paul concludes this section with a haunting observation:
“Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.” (v. 32)
This passage highlights the depth of human rebellion—not only engaging in sin but celebrating and endorsing it. It is a powerful reminder of the need for God’s redemptive work in humanity and the transformative power of the gospel.
1 Corinthians 6
In 1 Corinthians 6:9-11, Paul lists various sinful behaviors, including homosexual acts, among those that separate people from the Kingdom of God. A related text is found in 1 Timothy 1:8-11, which echoes similar themes. These passages provide important insights into how the early Church, influenced by its Jewish roots, approached questions of morality and behavior. In 1 Corinthians 6:9-11, Paul writes:
"Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor male prostitutes, nor homosexual offenders, nor thieves, nor the greedy, nor drunkards, slanderers, or swindlers will inherit the kingdom of God. And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." (1 Corinthians 6:9-11)
Here, Paul explicitly includes male prostitutes and homosexual offenders in his list of sins that preclude individuals from inheriting the kingdom of God. This type of listing, known as a vice list, was a common rhetorical tool in the ancient world. Greek philosophers, such as the Stoics, frequently used similar lists to catalog behaviors they considered morally unacceptable.
Paul’s audience in Corinth would have understood this form of teaching clearly. Corinth, a Greek city thriving under Roman rule, was notorious for its rampant sexual immorality. The term “to Corinthianize” became synonymous with sexual debauchery. In this context, Paul’s warning is particularly pointed: these behaviors are incompatible with God’s kingdom.
He identifies ten sins—ten grievous transgressions—showing that such actions are not merely personal failings but barriers to inheriting eternal life. Yet Paul offers hope: “That is what some of you were.” The transformative power of Christ is evident. Those who once lived in such sin were washed, sanctified, and justified through Jesus and the Spirit of God. Paul’s message is clear: sin separates, but God redeems. However, redemption requires acknowledgment of sin, not its redefinition.
I want to draw your attention to an important distinction Paul makes in this passage: Paul addresses actions and conduct, not the inherent worth of the individuals themselves. Judaism—and I would hope Christianity as well—has always emphasized this distinction between the offensive act and the person who commits it. This distinction is critical, as it underscores that the condemnation is directed at the behavior, not the individual’s intrinsic value.
Paul begins with the rhetorical question: “Do you not know?” He has already used this phrase in verses 2 and 3, essentially saying, “This should be obvious to you.” However, for those who are self-deceived, it is not. Therefore, Paul makes it explicit in verse 9: “The wicked will not inherit the kingdom of God.”
This statement is not merely theoretical—it is a stark and urgent warning. Those who persist in wickedness have no share in God’s kingdom, neither in the present experience of God’s rule and blessings nor in the apocalyptic kingdom that is to come.
Let me emphasize this point: for many, this text loses much of its impact because of a faulty understanding of eternal security. If one believes in a version of eternal security that tolerates persistent, willful sin, Paul’s warning may seem like a hollow admonition, a mere slap on the wrist. But that is not what Paul is doing here. He is speaking with deadly seriousness, issuing a warning of eternal consequence.
Paul’s message is clear: persistent, unrepentant sin precludes participation in God’s kingdom. To believe otherwise is to hold onto a false sense of security—one that is utterly foreign to Paul’s teaching and, I would argue, repugnant to him. Paul does not merely gloss over sin; he demands transformation and regeneration, not a superficial whitewashing of moral failures.
Paul begins his vice list with two categories: the sexually immoral and idolaters. These are not arbitrary choices—they reflect specific issues he addresses elsewhere in 1 Corinthians. The sexually immoral are the focus of chapters 5 and 6, while idolaters come into focus in chapter 8. He then lists eight additional categories of sinful behavior, starting with adulterers, which refers to any sexual activity involving a married person outside the bounds of marriage. Adultery, as Paul defines it, is a violation of the covenant of marriage through extramarital sexual activity.
Following this, Paul mentions two specific activities that warrant further explanation. These sins—and the others in the list—are not just minor infractions. They are serious transgressions that, if left unrepented, have eternal consequences. The NIV translates the terms in question as male prostitutes and homosexual offenders, while the King James Version uses the term sodomites, lumping them together. However, these terms should not be conflated, as Paul is clearly distinguishing between two distinct categories.
The first term, male prostitutes, comes from the Greek word malakoi, which literally means soft. In Greek culture, this term referred to effeminate males, specifically those who were the passive partners in homosexual relationships. Ancient societies did not categorize sexual behavior by modern distinctions like homosexuality or heterosexuality. Instead, they distinguished between the active (penetrator) and passive (penetrated) participants, regardless of whether the act involved men, women, animals, or even incest. The term malakoi applies to the passive partner in homosexual acts, who was often a hired male prostitute.
Historical Greek literature confirms that these malakoi were frequently young, post-pubescent males, often teenagers, who dressed as females and sold their services to older men. Beyond prostitution, a common and culturally esteemed relationship in Greek and Roman society involved an older man mentoring a young male companion. This relationship included philosophical and cultural instruction but often also involved homosexual intercourse, with the younger male being the passive partner—the malakos or soft one.
Thus, translating malakoi as male prostitutes captures the sense but doesn’t encompass all cases. The term also applies to any passive participant in such acts, whether or not money was exchanged.
The second term, translated as homosexual offenders in the NIV and sodomites in the King James, comes from the Greek word arsenokoitai. This term also appears in 1 Timothy 1:9, where the NIV translates it as perverts. The word is a compound of arsen (male) and koitai (intercourse). The English word coitus derives from this Greek root.
What’s particularly striking is that koitai in Paul’s time was considered vulgar language—a street term for sexual intercourse rarely used in formal Greek writing. Paul deliberately employs this crude term to underscore the depravity of the behavior he describes. Arsenokoitai refers to the active partner in homosexual acts, the dominant participant or penetrator. Together, malakoi and arsenokoitai encompass both roles in male homosexual relationships—passive and active.
Paul explicitly states that those who engage in such acts will not inherit the kingdom of God. For him, homosexual activity is deeply offensive to the Gospel, to God’s grace, and to the Torah’s moral teachings.
Some advocates within the homosexual lobby argue that Paul’s condemnation is context-specific, targeting only certain exploitative practices common in Greek culture, such as pederasty or temple prostitution. However, Gordon Fee, in his renowned commentary on 1 Corinthians, offers a clear rebuttal: "To understand Paul’s attitude toward homosexuality, one need only refer to his Jewish background, with its profound abhorrence of such practices." We can confidently say that Paul, like Jesus, reflected the Jewish tradition's long-standing rejection of homosexual behavior as a deviation from God’s design. This is perhaps most powerfully expressed in Paul’s most comprehensive discussion on the subject, found in Romans 1—a text we will examine in detail next.
Closing Remarks
This section of the study has taken us through a journey of understanding the topic of homosexuality from a biblical perspective, by looking at the moral framework established by the Hebrew Scriptures. We have seen how the Torah, far from being a collection of outdated rules, serves as a timeless foundation for God’s standards of righteousness and holiness. It reveals the Creator’s design for human relationships, emphasizing the sanctity of marriage and the moral boundaries that sustain individuals, families, and societies.
We then explored how the Apostolic Scriptures, rooted in the teachings of the Torah, reaffirm this moral framework and address the challenges faced by Gentile believers in the early Church. From the clarity provided in Acts 15 to Paul’s detailed teachings in Romans and Corinthians, we see a consistent biblical ethic that calls all people—Jew and Gentile alike—to live in alignment with God’s design.
As we reflect on these teachings, it is important to remember that this study is not merely about understanding God’s moral boundaries but about embracing His redemptive purpose. The Scriptures invite us to see beyond the brokenness of human sin and into the fullness of God’s grace and truth. They call us to uphold His standards while extending His love and compassion to all people. Ultimately, this study highlights how we are to walk in obedience to God’s will, recognizing that His laws are not restrictive but life-giving, guiding us toward wholeness, peace, and the flourishing of all creation. This reality can not only be applied to the sin of homosexuality, but to all sin that separates us from God.
In the last part of the study, we will explore practical applications of what we have learned from scripture.
References
This study was thoughtfully curated using the insights and teachings from Sexuality, The Torah, and Grace: A Biblical & Balanced Response, a three-part teaching series by Dwight A. Pryor, provided through JC Studies. The series serves as a profound resource for exploring the biblical foundations of sexuality through the lens of Torah and grace