(Seventh post on same-sex relationships.)

1 Corinthians 6:9-10

We read,

Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes (malakos), sodomites (arsenokoites), thieves, the greedy, drunkards, revilers, robbers—none of these will inherit the kingdom of God.

There are two words that are difficult to ascertain their meaning, and a scan of various translations (not to mention commentaries) will reveal how uncertain the meaning of those words are. They are translated (NRSV above) as ‘male prostitutes’ (malakos) and ‘sodomites’ (arsenokoites).

The list starts with fornicators which centred in on sex with prostitutes and this is followed by the term idolators, not a direct sexual word but as temple prostitution was an element within much pagan worship there is an implicit link. Adulterers referred to sex with another person’s partner. Jumping over the next two words we come to non-sexual sins, starting with ‘thieves’ and ending with ‘robbers’. Dale Martin provides extra-biblical material that suggests that the ‘sodomite’ word (arsenokoites, the term immediately preceding these final words) had a range of meaning of ‘economic exploitation by some sexual means’.¹ If such, there is a logic to progression in the list and this word acts as a bridge from the list of sexual sins to that of robbery.

Again it does not seem that Paul is using terms that we could broaden out to castigate all and every form of same-sex relationship. The term malakos (NRSV male prostitutes) is fairly well attested, and does not always carry a sexual connotation, for example the clothing of John the Baptist is contrasted, by Jesus, to the ‘soft’ clothing of those who live in palaces (Matt. 11:8). It could be, by extension, ‘temple prostitutes’ as per the NRSV, or it could be referring to those who are not diligent at a work level and in their freedom pursue sexual satisfaction without boundaries. What exactly Paul intended the term to mean is beyond certainty for us.

I have already quoted Dale Martin’s perspective that the second term (arsenokoites) had an economic element within it. With this word it is even harder to ascertain what Paul meant, indeed it is possible that he created the word as this is the first example in ancient literature of the word being used. He could well have been influenced by Lev. 20:13 where the two words that make up Paul’s word here appear (in the LXX – the Greek translation of the Old Testament that was in common use). The words are ‘male’ and ‘bed’… a translation of the LXX reads:

Whoever shall bed a man as a woman…

It is possible that Paul has that Scripture in mind (one we looked at in an earlier post) but that text was written into a wider context of familial incestuous relationships. We would be pushing beyond the clarity of the text to use it to condemn all forms of same-sex relationships.

This word (arsenokoites) also appears in the later Pauline letter of 1 Timothy (in 1:8-11). There is occurs again in a list of vices, a list that starts with murder, then lists sexual sins, and then this word arsenokoites; and from there to ‘slave traders’, those who are exploiting others for financial gain. (Given that slave trade in young boys for sex in the ancient world took place the immediate link to ‘slave traders’ makes sense.) Whatever Paul intended the word to mean it serves on both occasions in the list as a bridge from sexual sins to that of exploiting others either because one has economic power or to gain economic benefit. Although unclear as to what is the intended meaning, the context within the passages and the historic / cultural context probably means that we should either limit it to cover pederasty, or sexual practices that involve oppression of the other person.

Conclusions

With regard to the term ‘homosexuality’, which by nature means ‘same sex (attraction)’ (including female/female), there is simply no evidence to support this term being in sight within the Scriptures. Leviticus does not seem to be universally prohibiting all male/male intercourse, but the prohibition fits the cultic background of pagan religion and probably narrows into incestuous relationships.

The same can be said of the NT writings, where Paul’s use of a term that he may have coined does not seem to cover all and every situation of male/male nor female/female intercourse. The term probably points toward domination of others sexually and economically.

We are entering the ground I sought to lay out with the example of how we apply the money-lending prohibitions. Not all same-sex intercourse (and specifically same-sex committed relationships) are in the same category as what we read of in Scripture.

A the homosexuality condemned in Scripture, and
B same-sex committed relationships are not in the same category, so
C the Bible does not condemn same-sex committed relationships.

Beyond any theology / reading of the text we enter the challenging world of pastoral outworking. Navigating that world is far from simple, yet likewise responding to the conversion of the Gentiles was far from simple to the Jewish believers, and one might suggest that Paul’s letter to the Romans was more aimed at the pastoral and practical issues of how Jewish and Gentile believers issues of their inter-relationship than it was a theological treatise. (it is of course both!) Generosity and grace had to be present in abundance, and will, as always, need to be so again.

---

1. Martin, D., Sex and the Single Savior: Gender and Sexuality in Biblical Interpretation. Louisville, Kentucky, USA: Westminster John-Knox Press,  2006.