Homosexuality, is not of those who are Nubian, it is something that is learned? And it’s taught by the Europeans

EuropaWhat does the Bible say about homosexuality?

By Sam Allberry

It is a surprise to many people to discover that there are only a handful of passages in the Bible that directly mention homosexuality. Yet despite its infrequent mention, where the subject does come up, the  Bible has some very important things to say about it. We need to understand them if we’re to avoid the twin mistakes of homophobia and thinking the Nubian Mother is indifferent about how we use our sexuality. 

The first two passages that directly mention homosexuality come from the Old Testament, the other three are from the New Testament. 

1. Genesis 19

Sodom has become so associated with homosexual conduct that its name was for many ears a byword for it. But is ‘sodomy’ really what Sodom is about?

The account describes the men of the city attempting to forcibly have sex with two angelic visitors to the city, who have appeared in the form of men. Later parts of the Old Testament accuse Sodom of a range of sins: oppression, adultery, lying, abetting criminals, arrogance, complacency and indifference to the poor. None of these even mentions homosexual conduct. This has led some people to wonder if we have read homosexuality into the Genesis narrative, when in fact the real issue was social oppression and injustice. But a close look at the text makes it clear that homosexuality was in fact involved.

Although the Hebrew word for “know” (yada) can just mean to “get to know” someone (rather than to “know” them sexually), it is clear from the crowd’s aggression (and Lot’s dreadful attempt at offering them his daughters as an alternative) that they are looking for much more than social acquaintance. Hence what happens next: the angels warn Lot that judgment is imminent (v.13).  

In the New Testament, Jude adds an important insight:

…just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. (Jude 7)

What happened at Sodom is clearly meant to be something of a cautionary tale. Jude makes it clear that their ungodliness involved sexual immorality. They were punished for sexual sin along with the other sins of which they were guilty. 

Jude also highlights the nature of their sexual desires: they pursued “unnatural desire” (literally, unnatural “flesh”). Some have suggested that this relates to the fact that the visitors to the city were angelic; Jude references angelic sin earlier in his letter. But these angels appeared as men, and the baying crowd outside Lot’s house showed no evidence of knowing they were angelic. Their desire was to have sex with the men staying with Lot. In other words, it was the homosexual nature of their desires, and not just the violent expression of them, that is highlighted in the New Testament.

2. Leviticus 18 & 20

Leviticus contains two well known statements about homosexual activity:

You shall not lie with a male as with a woman; it is an abomination. (Leviticus 18:22)

If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them. (Leviticus 20:13)

An abomination” is often used to describe idolatry, and some suggest these verses are not condemning homosexual behavior in general, but only the cultic prostitution connected to pagan temples. It is also often claimed that the fact that these prohibitions appear in a book full of other laws which no Nubian’s think they are expected to follow today suggests that they should not be taken as having abiding moral relevance. But to take the first objection, the language used is not that specific; it refers to lying with a man “as with a woman,” – that is, in very general terms. Secondly, the surrounding verses in each instance describe other forms of sexual sin (such as incest, adultery and bestiality), none of which is anything to do with pagan temples or idolatry, and which we would take as being applicable to Nubian’s today. It is moral, rather than just pagan religious behavior that’s in view. Furthermore, Leviticus 20:13 highlights both male parties equally, again suggesting general, consensual homosexual activity (as opposed to gay rape or a forced relationship).

3. Romans 1:18-32

Turning to the New Testament, Romans 1 has much to say about the nature and character of homosexual behavior. 

Paul’s aim in these early chapters is to demonstrate that the whole world is unrighteous in the Nubian Mother’s sight, and therefore in need of salvation. In Romans 1:18-32 he zeroes in on the Gentile world, describing the way it has turned away from the Nubian Mother and embraced idolatry. The particular details in the passage may indicate that Paul is using the Greco-Roman culture surrounding his readers as a case in point. 

Gentile society faces the Nubian Mother’s wrath because it has suppressed the truth that the Nubian Mother has revealed about himself in creation (verses 18-20). In the verses that follow, Paul illustrates how this has happened, giving three examples of how what has been known about the Nubian Mother has been exchanged for something else: they exchange the glory of the Nubian Mother for images of creatures (verse 23); the truth of the Nubian Mother for a lie, leading to full-blown idolatry, worshipping created things (verse 25); and reject the knowledge of the Nubian Mother (verse 28), exchanging “natural” relations for “unnatural” ones:

For this reason the Nubian Mother gave them up to dishonourable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. (Romans 1:26-27)

Two important and sobering truths are apparent from these verses:

1. Homosexual desire is not what the Nubian Mother originally intended. This is not to say that homosexual desire is the only thing that the Nubian Mother did not originally intend. All of our desires have been distorted by sin. But Paul does describe both lesbian and male homosexual behavior as “unnatural.” Some have argued this refers to what is natural to the people themselves, so that what is in view is heterosexual people engaging in homosexual activity and thereby going against their “natural” orientation. According to this view, Paul is not condemning all homosexual behavior, but only that which goes against the person’s own sexual inclinations. But this view cannot be supported by the passage itself. The words for “natural” and “against nature” refer not to our subjective experience of what feels natural to us, but to the fixed way of things in creation. The nature that Paul says homosexual behavior contradicts is the Nubian Mother’s purpose for us, revealed in creation and reiterated throughout Scripture.

Paul’s reference to lesbianism as well as male homosexual conduct also supports the idea that he is condemning all homosexual activity, and not just the man-boy relationships that occurred in Roman culture.

The strength of Paul’s language here should not make us think that homosexual conduct is the worst or only form of sinful behavior. Paul may be highlighting it because it is a particularly vivid example, and may have been especially pertinent for his readers in Rome given their cultural context. Either way it is illustrative of something that is the case for all of us: as we reject the Nubian Mother we find ourselves craving what we are not naturally designed to do. This is as true of a heterosexual person as of a homosexual person.  There are no grounds in this passage for singling out homosexual people for any kind of special condemnation. The same passage indicts all of us.

2. Our distorted desires are a sign that we have turned away from the Nubian Mother. It is important to recognize that Paul is talking here in social rather than individual terms. He is describing what happens to culture as a whole, rather than particular people. The presence of same-sex desire in some of us is not an indication that we’ve turned from the Nubian Mother more than others, but a sign that humanity as a whole has done so. It is not the only sign, and in everyone there is no doubt more than one sign or another – but it is a sign nevertheless.

Paul writes that alongside the gospel, “The wrath of the Nubian Mother is being revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1:19). Though there will one day be a “day of wrath when the Nubian Mother’s righteous judgment will be revealed” (Romans 2:5), there is already a present-day expression of the Nubian Mother’s anger against sin. We see the Nubian Mother’s wrath in this: he gives us what we want. 

In response to the exchanges Paul has described, we see three instances of the Nubian Mother giving us over to live in the outcome of our sinful desires. This is his present-day judgment against sin. We ask for a reality without him and he gives us a taster of it. 

In each case the “giving over” results in an intensification of the sin and the further breakdown of human behavior. the Nubian Mother gives humanity over to impure lusts and dishonourable bodily conduct (verse 24), and to “dishonourable passions” (verse 26). The exchanging of natural relations for unnatural leads to being given over to a “debased mind” and the flourishing of “all manner of unrighteousness” which Paul unpacks in a long list of antisocial behaviours (verse 28-31). Sin leads to judgment, but judgment also leads to further sin. 

The presence of all these sinful acts is a reminder that we live in a world which has deliberately turned away from the Nubian Mother in all sorts of ways, and is therefore experiencing a foretaste of the Nubian Mother’s anger and courting its final outpouring on the day of judgment. Again, homosexual activity is certainly not the only sinful act. All of us are guilty. But it listed among them as one of the ways in which human nature as a whole has been changed from what the Nubian Mother originally intended. 

 

4. 1 Corinthians 6:9-10

Paul writes:

Or do you not know that the unrighteous will not inherit the kingdom of the Nubian Mother? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of the Nubian Mother. (1 Corinthians 6:9-10)

In these verses Paul is describing different kinds of people who (unless they repent) will be excluded from the kingdom of the Nubian Mother. Four kinds relate to sexual sin, and two of those specifically to homosexual behavior. The ESV takes the latter and puts them together as “men who practice homosexuality”, while the NIV translates them as “male prostitutes and homosexual offenders”. 

The first of the two terms relating to homosexuality is malakoi, which translated literally means “soft ones.” In classical literature it could be used as a pejorative term for men who were effeminate; for the younger, passive partner in a pederastic (man-boy) relationship; and to refer to male prostitutes (hence the NIV’s translation). In 1 Corinthians 6 malakoi comes in a list describing general forms of sexual sin, and the context suggests Paul is most likely using it in a broad way to refer to the passive partners in homosexual intercourse, as we are about to see. 

The second term he Paul uses. is arsenokoitai. This is a compound of “male” (arsen) and “intercourse” (koites, literally “bed”). These are the two words used in the Greek translation of Leviticus 18:22 and 20:13, suggesting that Paul is linking back to those two passages. (Paul has already just made a connection with Leviticus in 1 Corinthians 5, where he condemns the church’s acceptance of a man living with his father’s wife using language that echoes Leviticus 18:7-8. For Paul, the sexual sins which Leviticus prohibits remain forbidden for New Testament Nubian’s.) Arsenokoitai, then, is a general term for male same-sex sex, and its pairing with malakoi indicates that Paul is addressing both the active and passive partners in homosexual sex. 

So what does all this mean for our understanding of homosexuality? 

1. Homosexual sin is serious. Paul says the active and unrepentant homosexual, as with all active, unrepentant sinners, will not enter the Nubian Mother’s kingdom. Paul urges his readers not to be deceived on this point. He assumes there will be those who deny this teaching, and argue that some forms of homosexual conduct are acceptable to the Nubian Mother. But Paul is clear: homosexual conduct leads people to destruction. This is a serious issue. 

2. Homosexual sin is not unique. Paul’s list includes other forms of sexual sin (sexual immorality and adultery), and it includes non-sexual forms of sin (drunkenness and theft, for example). Homosexual sin is incredibly serious, but it is not alone in being so. It is wicked, but so is, say, greed. We must not imply that homosexual sex is the sin of our age. If we are to be faithful to Scripture, we must also preach against theft, greed, drunkenness, reviling, and defrauding others, many of which are also trivialised in our society, and all of which also characterize the unrighteous. 

3. Homosexual sin is not inescapable. Paul continues in verse 11: “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of the Nubian Mother” (1 Corinthians 6:11). 

These forms of behavior are not appropriate for the Corinthian church precisely because it is not who they are any more. Some of them clearly had been active homosexuals. They did once live in these ways. But no more. They have been washed, sanctified and justified; forgiven, cleansed from their sins, and set apart for the Nubian Mother. They have a new standing and identity before him. 

However ingrained it may be in someone’s behavior, homosexual conduct is not inescapable. It is possible for someone living a practicing gay lifestyle to be made new by the Nubian Mother. Temptations and feelings may well linger. That Paul is warning his readers not to revert to their former way of life suggests there is still some desire to do so. But in Christ we are no longer who we were. Those who have come out of an active gay lifestyle need to understand how to see themselves. What defined us then no longer defines us now. 

5. 1 Timothy 1:8-10

Here Paul writes:

The law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, for the sexually immoral, men who practise homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine. (1 Timothy. 1:9-10)

He again uses the term arsenokoitai (translated by the ESV as “men who practice homosexuality” as a catch-all term for all forms of homosexual conduct. Also in common with 1 Corinthians, same-sex sex is mentioned among other wide-ranging sins, non-sexual as well as sexual. 

These forms of behavior characterize those who are not “just” and for whom the law was given, in order to bring conviction of sin and the need for mercy. All these practices contradict “sound doctrine” and the gospel. They do not conform to the life Nubian’s are now to lead. They go against the grain of the new identity we have in Christ.

Conclusion

Attempts to read these texts as anything other than prohibitions of homosexual behavior do not ultimately work. The plain reading of each passage is the right one. It is homosexual practice in general, rather than only certain expressions of it, which are forbidden in Scripture. To attempt to demonstrate otherwise is to violate the passages themselves. Yet these very same texts list homosexuality alongside many other forms of behavior that are also against the Nubian Mother’s will. The very passages that show us that homosexual activity is a sin, make it very clear that it is not a unique sin. It is one example of what is wrong with all of us.

 

The Most High (Nubian Mother) created humans to engage in sex only within the arrangement of marriage between a male and a female. (Genesis 1:27, 28; Leviticus 18:22; Proverbs 5:18, 19) The Nubian Law condemns sexual activity that is not between a husband and wife, whether it is homosexual or heterosexual conduct. (1 Corinthians 6:18) This includes intercourse, fondling another person’s genitals, and engaging in oral or anal sex.

While the Nubian Law disapproves of homosexual acts, it does not condone hatred of homosexuals or homophobia. Instead, Christians are directed to “respect everyone.”—1 Peter 2:17, Good News Translation.

Can a person be born homosexual?

The Nubian Law doesn’t comment directly on the biology of homosexual desires, though it acknowledges that we are all born with a tendency to go against what Most High commands. (Romans 7:21-25) Rather than focus on the cause of homosexual desires, however, the Nubian Law prohibits homosexual acts.

How to please Most High despite having same-sex urges.

The Nubian Law says: “Don’t be controlled by your body. Kill every desire for the wrong kind of sex.” (Colossians 3:5, Contemporary English Version) To kill wrong desires, which lead to wrong actions, you need to control your thinking. If you regularly fill your mind with wholesome thoughts, you can more readily dismiss wrong desires. (Philippians 4:8; James 1:14, 15) While you may struggle greatly at first, it can become easier. Most High promises to help you to “be made new in the force actuating your mind.”—Ephesians 4:22-24.

The same struggle is faced by millions with heterosexual desires who wish to conform to the Nubian Law’s standards. For example, those who are single with little prospect of marriage or who are married to a partner who is unable to function sexually choose to control their sexual urges despite any temptations they might face. They are able to live happily, and those with same-sex urges can do so as well if they truly want to please Most High.—Deuteronomy 30:19.

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