“Does God Condemn LGBTQ+ Lifestyles? Part 2” (Various Texts)

Series: “LGBTQ+ Issues” #3Text: Various Texts

By: Shaun Marksbury Date: June 16, 2024

Venue: Living Water Baptist ChurchOccasion: AM Service

Introduction

Over time, people learn things that they didn’t know before, and they find that they change their opinion on issues. We hope that we are accurately interpreting Scripture, and we want others to come to a correct understanding of God. So, we all have to ask ourselves if we are wrong.

Some are convinced by stories of these lifestyles being innate and natural. For instance, there’s been much research poured into why some people find themselves on this spectrum, while others do not. Some say that homosexuality in nature, so God couldn’t possibly be condemning what He has made.

Of course, the reality of this isn’t so clearcut. Despite money being poured into genetic studies, no one has ever been able to definitively prove that a supposed “gay gene” exists (even though newspapers have falsely reported that scientists have made a breakthrough, there is still no evidence to suggest that sexual orientation is part of our genetic makeup). Even some of the stories we see from the animal kingdom are false; you might have heard that there are two “gay” penguins in Syndey who bonded for life and adopted an egg, but the truth is that aquarium staff put the two together and gave them the egg, and fabricating the claim while the animals only acted on an instinct to care for the chick. Even if the data were not manipulated by activists, there is also rape and incest in the animal kingdom, and we should live to a higher moral standard than that of animals!

Still, opinion is shifting toward accepting the premise that some people are simply “born this way” (as Lady Gaga sang). So far in this series, then, we’ve noted the culture and the church shifting its opinion. The majority in our society has changed its opinion of issues like same-sex marriage, which it used to be overwhelmingly against. Now, the many Christian churches have also shifted in their opinions on the subject. It may be that this is shift toward a godlier, loving position, but we have to ask what Scripture says.

So far, we’ve seen an answer to that question. In the first sermon, we saw that the Bible describes a cultural embrace of homosexuality and lesbianism as a sign of God’s judgment. In the next sermon, we saw God’s original design for sex and marriage, and we considered how sin has warped these definitions. God originally designed marriage to be between one biological woman and one biological man for life, but sin introduced marital conflict as well as sexual shame. The redefinitions we see throughout time are the result of sin.

This redefinition of sex and marriage ebbs and flows in culture and in the church, but God’s Word remains clear. Today, we are going to continue looking at God’s clear biblical definition of sex and marriage by considering ten more passages on the subject. Because of the sheer amount of material, and the importance of spending more time with the first three points here, I’ve decided to cover only them this morning, and I’ll cover the rest this evening. We’re continuing to consider these points relatively in order of revelation, and the rest of the points this evening should go quicker once we fully consider what the Old Testament has to say about this. Let’s continue our look at God’s opinion here starting here in Genesis.

God Clearly Condemned LGBTQ+ at Sodom and Gomorrah (Gen 19:5–11)

We’ve already noted that sexual sin is as old as the fall, and this is the most popular case of it, dating to Abraham’s time. Just as Cain overturned God’s created order by murdering his brother in Genesis 4, people soon explored alternative sexual practices. The first time we see a bigamous marriage in Scripture is with the sinful offspring of Cain, where “Lamech took to himself two wives” (Gen. 4:19). This leads up to the most infamous examples of sexual perversion in Scripture. This case reveals a clear condemnation of homosexuality.

However, there is a debate as to whether this references homosexuality. So, let’s begin by examining the passage. In v. 5, we read about the men demanding Lot bring out the angelic visitors so that they “may have relations with them.” This term means “to know,” which can have the plain meaning of spending time with a person to learn more about the individual. However, it’s also a euphemism rightly translated “relations” in Genesis 4:1 in the conception of Cain. Even in our vernacular, we speak of “carnal knowledge” to speak of a physical rather than emotional intimacy with another person, so this verse is obviously talking about a sexual act.

If the euphemism is too veiled, consider what we read next. Lot condemns this as a wicked act (v. 7), and he uses the word “relations” or “know” to speak of his virgin daughters (v. 8). Of course, we would condemn Lot’s shameful offer, which likely arose from a twisted commitment to hospitality and protecting visitors in one’s home. Yet, his offer reveals that these men were gathered for a sexual purpose, and it reveals their dedicated to engaging in a wicked act. They condemn him for judgmentalism in v. 9 (how little things have changed!), and then threaten to do worse to him, advancing on him and intending to break down his door.

The only thing that saves Lot that evening is supernatural intervention. The angels are able to grab Lot and bring him into the house (v. 10), and then they strike the attackers blind (v. 11). However, noted what v. 11 says next — “they wearied themselves trying to find the doorway.” So dedicated to wickedness were these men that they continue to seek out the door even after losing their vision! This tense scene captures how sin produces both lust and violence.

This is one of the most hotly disputed passages in this discussion. One of the terms associated with homosexuality, sodomy, comes from this passage. We still use that term in the criminal justice system to describe those who have committed heinous acts against others. Modern-day social advocates would say that the term is not properly applied to those engaged in consensual activity, but only to those who are criminals.

Some, however, do not see Genesis 19 as a condemnation of homosexuality. They look to places like the Book of Isaiah to say that this did not even apply to sexual activity. There, we see God liken Judah to Sodom and Gomorrah (Isa. 1:9–10) because of their shameless rebellion against the Lord (3:8–9). They argue that pride and inhospitality were the key issues with these cities. However, just because comparisons like these are made, that doesn’t negate the historical reality at Sodom. A person can be homosexual as well as inhospitable and engage in non-consensual sex acts.

In fact, Scripture elsewhere affirms the problem of sexual immorality there. For instance, Scripture clearly establishes this account to find an ironic replication in Israel (Jdg 19:22–25). Jeremiah links adultery (and walking in falsehood) to the sin of Sodom and Gomorrah (Jer. 23:14). In the New Testament, Jude 7 speaks of “gross immorality” and those who “went after strange flesh.” Similarly, 2 Peter 2:6–7 talks about the example of the cities’ destruction to the ungodly, where Lot was “oppressed by the sensual conduct of unprincipled men.” In other words, the plain reading of Genesis 19 is how we are to consider it (which is usually the case).

We’ll talk about many of these passages again in a few minutes, but, for now, we see that God is clearly condemning homosexuality at Sodom and Gomorrah. While there other issues to condemn in these cities, like pride, assault, inhospitality, laziness, and many more sins, that doesn’t make the sin of homosexuality any less sinful. In fact, these other sins which are present within our pornography-fueled, overly-sexualized society, they accompany homosexuality, lesbianism, bisexuality, transgenderism, queerness, and the like. We must conclude that any sin Scripture highlights overlaps a plethora of interconnected sins within the human condition.

There are those who say this cannot refer to the “normal” LGBTQ+ community because sexual assault isn’t common. It is certainly and thankfully true that not every homosexual or transgender-identifying individual is guilty of rape and other crimes. However, it is more common than one might think. There is a high instance of domestic abuse among both homosexual and lesbian couples. There are male rapists who identify as women to get into both women’s prisons and women’s shelters — one women’s shelter was even vandalized by the transgender community when it refused to admit people who were not born female! There are entire areas of the internet world of those who spew hatred toward and fantasize about assaulting and killing those who hold to traditional views and values on this subject, as the leaked pages from the Covington School shooter’s manifesto demonstrate. The sinful ideology that can normalize that which is counter to God’s original design can become twisted further into hatred and violence.

Untangling this mess with truth and love is key. If the men of the city had commited themselves to God’s original design, they never would have pursued the two strangers visiting the city, who were angels apparently in the form of handsome men. They would have received Lot’s rebuke, and perhaps even returned one of their own to him for offering his daughters as an alternative to their depravity. However, they allowed their homosexual lust to take control.

Yet, that is only the first of the passages we consider today.

God Clearly Condemned LGBTQ+ with His Torah Prohibitions (Exod. 19–20; Lev. 18; Deut. 22–23)

We’re actually considering a number of passages here. Remember that the first five books of Scripture, Genesis through Deuteronomy, is the Torah or the Law of God. The creation of Adam and Eve, their fall, and the sin that ensued lay the foundation for the commandments of God, which is why this account is included as Torah rather than as another historical text. The accounts in Genesis all reveal the Israelite’s need for God and His law, including the debauchery of Sodom and Gomorrah. As such, and apropos to this discussion, the God’s Law highlights a broad range of sexual sins, such as adultery, incest, prostitution, bestiality, bigamy and polyamory, and homosexuality. Each of these sins fall outside of God’s created norm, violate His standards, and cause harm.

We see God’s Law clearly detailed beginning in Exodus. Of course, this book details God’s miraculous deliverance of Israel from slavery, but that’s only its first fifteen chapters — this book also shows how God is delivering people from the bondage of sin. With Exodus 19 comes the people’s preparation and consecration at Sinai, and chapter twenty records the Ten Commandments.

These commandments are a summary of the Law. That includes a command against engaging in sexual sin — “You shall not commit adultery” (v. 14) — or entertaining sinful, lustful desires — “You shall not covet … your neighbor’s wife” (v. 17). The commands against adultery and covetousness doesn’t just apply to married individuals, but also to single men who might go after married women, or two unmarried parties who might engage in fornication. In other words, these commands calls us to sexual purity in both action and heart, opening the doors for other sexual considerations.

We see this more fully developed in the rest of the Torah. Leviticus 18 gives us a whole list of sexual prohibitions. This includes a clear prohibition against same-sex relationships in v. 22; one “shall not lie with a male as one lies with a female; it is an abomination.” This verse is hotly debated by those who want to say God allows for homosexuality, and they engage in a linguistic sleight of hand to explain away the plain reading of the text.

Let’s consider that for a moment. This verse isn’t referring to ritual prostitution, which is hinted in the previous verse and stated more clearly in 19:29. The language doesn’t allow an exception for supposedly monogamous same-sex relationships. The language is just as plain in the Hebrew as it is in the English. The text assumes the original creation order, that it is normal for a man to lie with a woman, and it forbids abominable or lewd behavior such as a man lying with another man.

These lifestyles break the two great commandments, love for God and love for neighbor. The word “abomination” here speaks of idolatry, and it also hates our neighbors by having a degrading and even destructive effect on family and society. That’s why such harsh penalties were affixed to these acts under Moses. For instance, we read in 20:13, “If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them.” Again, both the translation and the original language is clear here that this refers to sexual relations apart from any reference to prostitution or incestual relations (cf. Lev. 20:11–12). This prohibition condemns both parties (“both of them”), presuming this is a mutually agreed upon act rather than rape — a consensual relationship.

Again, God similarly commands death for adulterers (v. 10) and those involved in incestual relationships (v. 11–12). Some would be willing to see this in modern society, as well as their cheating spouses executed! However, God also instead calls homosexuality (and presumably lesbianism, etc.) as abhorrent. If all the people followed in same-sex relationships, there obviously could be no continuation of the nation, let alone a Messiah who could come later to forgive all such sinners their transgressions. While someone might counter here that there would always be people committed to heterosexual relationships and still having babies, that doesn’t account for how debauched the thinking of those supporting those early Israelite pride marches would become, diverting them from the path of salvation.

Since we have been talking much about the L, the G, and presumably, the B, we must also consider what these texts have to say specifically to the T — the Law also excludes the kind of transsexual or transgender behavior. In Deuteronomy 22:5, we read, A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing.” The Hebrew language goes beyond this to refer to those items pertaining to maleness and femaleness should not be worn by the opposite sex. Moreover, 23:1 says, “No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD.” There were those who willingly undertook these practices for various purposes, including royal employment, but the Lord sought to discourage such thinking among His people, especially since male castration was often another aspect of false worship (such as that later of the cult of Diana). Some men would seek out to wear women’s clothing and undergo these ancient surgeries, and vice versa, but the Lord condemned that.

Some think of as alterations in our physiology, either created or as a result of the fall, where a person is only attracted to the same gender or is born into the wrong body; the Lord our God presents these as moral issues in His Law. Of course, that is offensive to some, though they don’t consider how going against the created order and inspired Scripture is offensive to God. Interestingly, while people decry these Old Testament references, most people would still agree with the rest of these prohibitions; no realistic discussion currently defends incest, adultery, ritualistic prostitution, or bestiality. However, what most who are accepting of LGBTQ+ lifestyles don’t understand is that any argument they use to justify one form of sexual immorality can be used to justify another.

Now, this would be enough. However, since we referenced Isaiah, we should briefly dip into that book next:

God Clearly Condemned LGBTQ+ in the Prophets (Isaiah 1; 3; 13; 56)

By Isaiah’s day, sin was again rampant and all kinds of wickedness embraced. As we’ve already noted, God reminds them of the destruction of Sodom and Gomorrah, referring to the people as such (1:9–10). We might say his situation reflects today with our pride flags and marches; “The expression of their faces bears witness against them, and they display their sin like Sodom; they do not even conceal it. Woe to them!” (3:9). Isaiah continues to warn of the destruction these cities faced (13:19). They needed humility and repentance.

God does not leave people without hope, however. Even to “medically” transitioned transgender individuals, those falling under the biblical category of eunuch. In the salvation revealed in Christ, God says that the believing eunuch shouldn’t say, “Behold, I am a dry tree” (Is 56:3). He says, “To them I will give in My house and within My walls a memorial, and a name better than that of sons and daughters; I will give them an everlasting name which will not be cut off” (v. 5). Whether born with true birth defects or having undergone sex-change operations, no one’s beyond God’s grace.

Conclusion

We’ll leave off with the Old Testament there. I had hoped to move into the Gospels this morning and consider whether Jesus had anything to say about this whole issue. I’ll have to save that for tonight, so come back for evening service for the rest of these passages.

This is a lot of passages, not just the six which are normally debated. The truth is I’m giving more than I promised; including what I preached last week and tonight, I’m giving eleven summarizing points, but many more verses and passages than that. In fact, I’m leaving many more unconsidered. With LGBTQ+ being a whole spectrum of categories of sexual immorality, any verse condemning fornication, adultery, or any other sexual sin is applicable to this discussion. For instance, they would all be included in the sweeping condemnation of Revelation 21:8, “But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death.” In fact, that would include all of us; all of us have lied at times, been cowardly and unbelieving — and every sin is an act of idolatry!

But there is hope for all of us in Scripture, including the LGBT. Just as that last passage in Isaiah said, no one has to say he or she is a dry tree because of undergoing a transition. We all have hope for forgiveness and even sanctification in the gospel. It’s wrong when churches try to give hope by reinterpreting Scripture; they are like the false prophets of Jeremiah’s day who declare peace when there is no peace with God (e.g., Jer. 6:13–14). Yet, there is hope in Jesus Christ, who paid the penalty for all sin upon the cross, making atonement for all who believe. The only hope for salvation is to confess your need for Christ and coming to Him for salvation. He will wash away even the stain of the LGBTQ+ lifestyle, as we’ve already seen.