The Moral Box
I know it is popular to get out of the box and break traditions. This post will contend that, actually, what we all really like is a box. A set of standards or a way to view everything.
To be honest, people who try to break out of the box, or traditions, end up creating new ones to replace the old ones anyway. A new box. Call it a cultural box rather than a biblical box.
However, looking at the same authors and the introductions to so many books I’ve read, here is a paraphrased statement of the intended conclusion of almost every writer on topics around sexuality:
”No matter our differences, we should all love and accept each other in the end.”
I want to look at two boxes, or, world views.
The Scriptural Box
The first box is the classic or conservative approach that claims sexuality is clear in Scripture.
They say the sexual revolution going on in America today—with regard to sexual identity issues of gender, the sanctity of marriage, and sexual immorality—is part of the sexual disorder or prohibition contrary to clearly stated biblical principles.
The scriptural principles for the first box are found in the words of Moses in the book of Genesis, Solomon in Proverbs, Jesus in Matthew, Paul in Romans and other texts, Jude in the book of Jude, and John in Revelation.
In these and other texts, we have principles defining the sanctity of gender and humankind as male and female, the sanctity of marriage between a man and a woman, and the sanctity of romantic and sexual relationships between a man and woman within marriage.
The scripture box has been unchanging for years and faces today what it faced in the first century, and 4,000 years before Christ.
it faces the pushback of another narrative outside of scripture. It’s a more personal one that we will call cultural.
The Cultural Box
The second box is the emerging or progressive approach that claims sexuality is not so clear in Scripture.
They say the sexual revolution going on in America today with regard to sexual identity issues of gender, the sanctity of marriage, and sexual immorality is part of the rediscovery and evolution of sexuality because Scripture isn’t speaking about the same sexual phenomenon that exists in our contemporary life.
The principles for the second box are also found in some of these same Scriptures, as well as, in
subjective moral reasoning from culture and personal feelings.
Most of the emphasis is upon love. That God loves everyone. And of course, I believe that. However, I believe that God loves us so much He wouldn’t want us to live outside of His conditions for us. I believe love is central to sexuality. But I also believe that holiness or truth is also central to sexuality. And specifically God‘s design.
The devil knows he cannot steal God from us. So, he stole the next most important thing from us. The devil stole love from us. And when the devil stole love from us, he stole sex. See, when love is removed from sexuality, then we get a dangerous and new counterfeit for sexuality. One that is defined by a loveless sexual revolution.
And this drives us to the lack of holiness and truth. The anchor for sexual principle. Just look at the research in the Alpha and Gen Z set.
Given the research that defines the lowering biblical worldview of Gen Z and Alpha Gen, I contend what we really need is a box. A code or ceiling, walls or a fence. A lens by which we see everything.
What has happened is that we land where we are today, with everyone’s subjective personal ideology or
version of truth on all kind of matters.
To me, the box, or code, or ceiling, or walls, or fences are the Scriptures in the Bible. The unchanging moral code. The sexual revolution going on in America today with regard to sexual identity issues, the sanctity of marriage, and sexual promiscuity is part of a sexual disorder contrary to clearly stated biblical
principles.
A THEOLOGY OF SEXUALITY
As we begin, let’s form a framework for the theology and worldview of sexuality from a biblical perspective.
There are several places to acquire a scriptural sexuality ethic, including, but not limited to these narratives. Here are six sex stops in scripture:
The Creation Narrative
Moses in Genesis 1–3, 5, 19
Principles defining the creation of humankind as male and female, the sanctity of marriage between a man and a woman, and the sanctity of romantic and sexual relationships between a man and woman within marriage.
There is no confusion on God’s design and intent of male or female gender, marriage, or sexual relations in Scripture. There is no allowance in the Scriptures for nonbinary categories of a third way, transition, or neutral gender. No marriage consent outside of a husband and wife. And there is no unbounded free sexual behavior between men and women or same-sex relations.
The Wisdom Narrative
Solomon in Proverbs 5–10; Song of Solomon
This incredible run of writings from Solomon covers topics such as adultery, sexual wickedness, evil seduction, youthful lust, harlotry, real-life examples of immorality, and poor sexual judgment.
Look at the language of the writings of Solomon in these few chapters as he gives wisdom on how to turn from sexual sins:
• The cost of adultery, fornication, and poor judgment is great
• How to preserve discretion in the heat of the moment
• Walking away from temptation
• The commands of your father and the law of your mother will guide you
• Don’t lust after beauty
• The safety of understanding the way of sexual temptation
• Recognizing the spiral of enticing seductive speech
• The house of immorality is the house of hell
• Do not entertain the setting or the talk of adultery or fornication
• It is the simple who turn to sexual folly (whether from a lack of good sense or foolishness)
In the midst of these words about sexuality, marriage, and sexual immorality, the definition is given in an overarching relationship of male and female.
Solomon, the wisest man to ever live, solves the problem of sexual folly in all of its forms as
monogamous, exciting, emotional, graphic, and committed sexual relations between a man and his wife within marriage.
The Messianic Narrative
Jesus in Matthew 5, 15, and 19; John 8, Revelation 21, 22
Many people say Jesus had nothing to say about sexuality. That is far from the truth as we will see here and later in Jesus’s words in Revelation.
With His words, Jesus continues the creation intent of male and female, defining the natural family order, and placing sexual relations within marriage between a man and a woman. Jesus does this by quoting Moses from the Genesis account and intention of the Creator. Asked about divorce, He said:
“Haven’t you read in your Bible that the Creator originally made man and woman for each other, male and female? And because of this, a man leaves father and mother and is firmly bonded to his wife, becoming one flesh—no longer two bodies but one.”
Jesus is quoting the Old Testament words of Moses from Genesis. Isn’t that interesting? Jesus could have evolved or redefined. He could have adjusted to His day. Kind of like we do. But His definition of sexuality was taken from the creation or the Genesis intent. Jesus didn’t feel the need to change with the times and so He reaffirms Moses’s words and resets the creation intent very clearly what is going on in His culture.
You may say that Jesus never said anything against sex before marriage.
But Jesus uses the word porneia, like most of the other writers in the New Testament, He was using it in reference to a plurality of sexual issues.
Several theologians from varying backgrounds speak to this broad use of the word:
• Colin Brown, professor emeritus of systematic theology at Fuller Seminary, said porneia “can describe various extra-marital sexual modes of behavior insofar as they deviate from accepted social and religious norms (e.g. homosexuality, promiscuity, pedophilia, and especially prostitution).”
• Verlyn David Verbrugge wrote, “Rabbinical Judaism frowned on any kind of prostitution or extramarital sexual intercourse. Incest and all other kinds of unnatural sexual intercourse were viewed clearly as porneia.”
Jesus clearly defines binary gender as male and female, marriage between a man and woman, and sexual relations outside of marriage between a man and a woman as sinful (His words, not mine).
The Pauline Narrative
Paul in Romans 1; Galatians 5; 1 Corinthians 6–7
Paul may have had more to say about sexual sins/promiscuity than anyone since Solomon.
Paul uses some of the same language addressing our sexual behavior as Jesus did. However, Paul adds something very important to the discussion. Paul talks of patterns and practices; he places great emphasis on sustained or patterned behavior.
In these texts, Paul speaks strongly against illicit sexual relations, referring to adultery, fornication, unnatural lewdness, a soft, effeminate male submitting to unnatural relations, a male who lies with a male, and things like these! That is a remarkable thought. When Paul used the phrase, “And things like these”, he was including many other kinds of behaviors.
Romans 1
Speaking of the spiral downward or the degeneration of the original design of sexuality in creation and nature.
Some will say this chapter is only about idolatry in sexual immorality. My answer to that is yes. And.
Both.
The focus is not simply on idolatry; the focus is upon outcomes of idolatry—committing shameful acts and exchanging the original natural creation use of the body for sex with the unnatural and idolatrous use of sex.
Jude’s Narrative
Jude in Jude 5–8
Here is the succinct text. on this topic. Very short. Yet very clear.
The context of these verses is almost exclusively about sexual sins. Peter was clearly saying the reason for the destruction of these two cities was not just homosexuality; it was many issues.
Of course, it was not simply for the sensual unrighteous acts of unprincipled men, but God was fed up with them for many things—incest, rape, violence, despising authority, and not taking care of the poor.
Jude references Genesis 19 quite clearly. The angle of Peter and Jude from the New Testament is a clear view since they are familiar with the discussion and culture of Sodom and Gomorrah because the Roman Babylonian region was marked by sexual sins.
When all the evidence from this story is considered, the traditional understanding is still the most consistent with the biblical criticism. It was common knowledge that Sodom, Gomorrah, and the surrounding areas gave themselves over to all sorts of sexual perversion (fornication) activity and a desire for strange flesh.
Now, some have argued that phrase refers to the angels that were alluded to in the Genesis 19 story.
Let’s look at Jude’s statement regarding strange flesh: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these angels indulged in sexual perversion and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” (Jude 1:7 nasb)
This strange desire is indicated by the Greek word heteras and followed by the word sarkos. Used together, it is literally translated as going after “different, strange, or another human body.”
Meaning, not a kind or type of angelic or supernatural being, but a departure from the God-designed complementary plan for sexuality.
Jude says the men of Sodom were judged for this contrary behavior and stand as an example of God’s willingness to judge such actions in the future.
John’s Narrative
John in John 8; Revelation 2, 18, 21, and 22
John was clear in the story of the woman caught in adultery, calling it sin, sex outside of marriage between a man and a woman, and told her to go and sin no more.
In revelation 2, we saw Jesus beginning His letter to the church in Thyatira. He presented Himself as One who is both pure and the purifier. Then, He says to the church,
“‘I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols.” (Revelation 2:19-20, ESV)
As He has done in the previous letters, Jesus first encourages the good things that He sees in the church. He sees their love and faith and service and patient endurance.
Look at this final thought from John in Revelation:
Revelation 22:15, the list of transgressors kept outside of the gates of heaven includes those who act out sexual promiscuity (oi pornoi).
If our students can understand what the Scriptures say about sexuality, they will have a stronger ability to defend and define their faith to their peers. We can remove the fear or the question of where Christians stand on the issues from the minds of our students if we provide basic biblical instruction.
We must develop our scriptural framework of the issues in the youth service, in small groups, in our mentoring, in the way we model family, and even through guest speakers. These settings are a critical place to raise students with good spiritual formation and biblical standards. Scripture and not culture is our source and our relevance to this generation in addressing the sexual revolution in America.
Finally
The principles of one generation become the practices of the next.
Each of these texts clearly add to the discussion on sexuality, but there are so many other similar texts. What is important is to understand the two boxes. The scriptural box of biblical principles and the cultural box of personal beliefs. And that by trying to get out of the box or reject a box, we actually create another box of behaviors and morals.
Because God created us, He has the right to define our morality. The conditions of our life.