Romans and Sexual Health

Intimacy with God and sexual health have been foundational in the Book of Genesis for 3500 years. The Gospels and Jesus mirror exact terminology and ethics as Genesis. Paul too mirrors the Genesis sexual health positive big picture as Christ did.  Seven times in Genesis chapters 1-4, a number often symbolizing completeness or perfection, the Genesis Creator “sees” the creation and the masterwork “sees” God. This intimate knowing is spiritual, beautiful, regulates neural pathways with rest, is pleasurable, present in compassion, and reconciles broken relationships. The last of the Genesis intimacies of “seeing or knowing” is sexual intercourse between Adam and Eve.  This premier sexual health positive term for sexual intercourse is the Hebrew word YDA, to know intimately experientially, spiritually, and physically. 

The Gospels, assembled from approximately 50-90 CE, also begin with intimacy and sexual health. After 400 years of silence between the Old Testament and the New, the Gospel platform for humankind is the intimacy of, “God is with you”, Immanuel.  Mary the mother of Jesus conceived the Christ child as recorded by Matthew and Luke without sexual violence. In nearly all ancient Near East origin stories, deities perpetrate brutal acts of sexual violence against other gods and humans.  In contrast the God of Genesis and the Gospels crafts sexual health boundaries with blessing, healing, and protection for victims of trauma and their children.

The Book of Romans written perhaps in the mid first century CE too begins with intimacy and sexual health. Paul the Apostle lays the foundation of intimacy with God through knowing Christ. Apostolic words use familiar terms like, descendent, Father and Son. (Romans 1:1-7) Paul longs to visit the Roman Christians he cares for who are “loved by God and called to be holy.…” (Romans 1:7-11)  Paul seeks emotional and spiritual connection with both the God of his understanding and the people he loves. He does so with a view toward sexual safety and health.

October 28, 312 CE Flavius Valerius Constantinus advanced his army southward just outside of Rome. Hours before the bloody conflict he “saw” a vision of Christ. Constantine the Great “sees” the cross of Jesus in a profound spiritual experience. He immediately ordered the symbol of Christ to be painted on military standards and shields of his soldiers. The result? Constantine annihilated enemy forces at the Milvian Bridge setting the stage for one of the great revolutions in history. In 313 Constantine, now undisputed ruler of Rome, issued the Edict of Milan granting Christians favored status. This law protected Christians not only from the precedence of 200 years of military violence but allowed conversion of pagan assets to serve Christians and their clergy. The October 28, 312 transformation of an Emperor began in part with the sexual health words of Paul the Apostle to “The Romans”.

How did the message of the Book of Romans endure two centuries of holocaust before the Edict of Milan? What might Constantine and typical Romans citizens find relevant in the message of Paul to the Romans? The first chapter of Romans explicitly addressed sexual health. After opening remarks, Paul speaks to the wrath of God against sexual violence. 

Could it be Christ’s sexual sobriety and passion to protect children made inroads into one of the most sexualized cultures in history? How did Christianity gain traction in the first century Mediterranean culture of violent sexual exploitation? Is it possible Christ’s non judgement moved fear filled people to seek the sexual safety of Jesus?  Might it be the Gospels accomplished what the Graeco-Roman pantheon of cults could not, that is to address serial sexual abuse of children and the economic exploitation of trafficking humans?  It seems reasonable these healthy pieces of New Testament Christianity touched not only the average Roman but may have compelled a king to become a follower of Christ and change human history. Could the silencing of this beautifully spiritual, pleasurable, compassionate, and reconciling message of sexual health lay at the heart of organized religion’s decline now?

The Book of Romans features 14 distinct sexual health terms. Nine of the words and images specifically address sexual exploitation. Four terms are not used previous to Romans. These four are: natural sexual relations, sex offending against children (possible), intimacy, and coitus (koy-TAY). In order of appearance all the sexual health terms of Romans are:

Sinful (Sexual) Desire, Lust, Covet: epithumeo

Sexual Impurity: akatharsia, pronounced ah-ka-thar-SEE-ah 

Natural Sexual Relations: phusis chreisin

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. (Romans 1:24)

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. (Romans 1:26)

(Possible) Sexual Violence Against Children: arsen

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 (possibly boys), and received in themselves the due penalty for their error. (Romans 1:27)

Adultery: moicheuo

You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (Romans 2:22)

Circumcision: peritemno

Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. (Romans 2:25)

Womb

Without weakening in his faith, he faced the fact that his body was as good as dead— since he was about a hundred years old—and that Sarah’s womb was also dead. (Romans 4:19)

Intimacy of Sexual Relations: geneithen

So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man. (Romans 7:3)

Childbirth

We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. (Romans 8:22)

Coitus, Koite

Not only that but Rebekah’s children were conceived at the same time by our father Isaac. (Romans 9:10)

Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality (koite) and debauchery, not in dissension and jealousy. (Romans 13:13)

Sodom and Gomorrah

It is just as Isaiah said previously: “Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah. (Romans 9:29)

Covenant: diatheykay

And this is my covenant with them when I take away their sins.” (Romans 11:27)

Lewdness, immorality: aselgeia

Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery (aselgeia), not in dissension and jealousy. (Romans 13:13)

Abuse: oneidizo

The insults of those who insult you have fallen on me. (Romans 15:3)

Summary of Romans Sexual Health Vocabulary

The summary centers on the sexual health terms yet unseen in the New Testament. The words are: natural sexual relations, sex offending against children (possible), intimacy, and coitus (koy-TAY). Sinful sexual desire and sexual impurity appear first in the Gospels then again in Paul’s writings. These terms are included in this summary as possible links to sexual violence and the sacred sex trade among Pauls’s concerns for the Romans.

Sinful (Sexual) Desire, Lust, Covet

Epithumeo, pronounced epi-thu-ME-oh, the Greek term for sinful desire, lust or covet, builds on two words, epi and thumeo. Epi pronounced e-PEE is a preposition often added to the beginning of words to increase the intensity of emotion. Thumeo pronounced thoo-ME-oh has a range of meaning to be fierce, be in a heat, breathe violently, rage, and alcohol intoxication driving the drinker insane or to commit homicide. The root of the word thumeo is the term thuo meaning to slaughter. (Strong, G2372) Add the preposition epi to the term thumeo and the intensity of violence or rage escalates in meaning. Thumos, the noun meaning anger has no material difference to the term rage in the New Testament. Anger and rage often appear together. (Kittle Vol 3., p. 168) 

Unhealthy Sexuality or Violence Passages Connected to Epithumeo, Lust

But I tell you that anyone who looks at a woman lustfully (epithumeo, lust)  has already committed adultery with her in his heart. (Matthew 5:28)

He longed (epithumeo, lust)  to fill his stomach with the pods that the pigs were eating, but no one gave him anything. (Luke 15:16)

Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. (Romans 1:24)

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. (Romans 1:26)

What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting (epithumeo, lust) really was if the law had not said, “You shall not covet (epithumeo, lust).” (Romans 7:7)

The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” (epithumeo, lust) and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” (Romans 13:9)

Now these things occurred as examples to keep us from setting our hearts on (epithumeo, lust) evil things as they did. (1Corinthians 10:6)

For the flesh desires (epithumeo, lust) what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. (Galatians 5:17)

You desire but do not have, so you kill. You covet (epithumeo, lust) but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. (James 4:2)

During those days people will seek death but will not find it; they will long (epithumeo, lust)  to die, but death will elude them. (Revelation 9:6)

Non Sexual Longing or Desire Using the Word Epithumeo, Lust

For truly I tell you, many prophets and righteous people longed  (epithumeo, lust) to see what you see but did not see it, and to hear what you hear but did not hear it. (Matthew 13:17)

…and longing (epithumeo, lust) to eat what fell from the rich man’s table. Even the dogs came and licked his sores. (Luke 16:21)

Then he said to his disciples, “The time is coming when you will long (epithumeo,lust) to see one of the days of the Son of Man, but you will not see it. (Luke 17:22)

And he said to them, “I have eagerly desired (epithumeo, lust) to eat this Passover with you before I suffer. (Luke 22:15)

I have not coveted (epithumeo, lust)  anyone’s silver or gold or clothing. (Acts 20:33)

Here is a trustworthy saying: Whoever aspires to be an overseer desires (epithumeo, lust) a noble task. (1Timothy 3:1)

We want (epithumeo, lust) each of you to show this same diligence to the very end, so that what you hope for may be fully realized. (Hebrews 6:11)

It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long (epithumeo, lust) look into these things. (1 Peter 1:12)

This study highlights the anger and rage facets of epithumeo or lust. When Jesus states that epithumeo (lust) of another human, is the same as adultery, does he mean all sexual desire or attraction are taboo? Or is the case made that conspiring for angry, rage-filled exploitive-sex equals adultery?  The Hebrew word for lust or covet is HMD. (Strong, H2530) An Arabic equivalent lends the meaning, “to loathe”. (https://www.blueletterbible.org/lexicon/h2530/niv/wlc/0-1/) Can a nuance of loathing add support for the ban on malevolent sexual rage rather than mandating against all sexual desire or attraction?

Sexual Impurity, (pronounced ah-kar-thar-SEE-ah)

Paul next perhaps speaks to a motive for sexual health. Sexual impurity pronounced in the Greek, ah-ka-thar-SEE-ah, occurs 10 times in 10 verses of the Greek New Testament. (Strong, G167) The term impurity appears 49 times in 43 verses of the Greek Septuagint (LXX) Old Testament.  18 times the word occurs in Leviticus for hygiene protocols like: ritual contamination through contact with body fluids, the aftermath of rebellion against God (Leviticus 16:16), harvesting protocols (Leviticus 19:3), incest, non kosher foods, and direct contact with skin disease or a corpse. The Prophets add idolatrous practices to the Leviticus hygiene protocols. Hosea 2:10 perhaps is the backdrop of the Romans 1:24 passage.

So now I will expose her lewdness before the eyes of her lovers; no one will take her out of my hands. (Hosea 2:10) 

Hosea uses the word lewdness or in the Greek (LXX) akatharsia in the context of the sacred sex trade. 10 times Ezra and the Prophets connect akatharsia to the exploitation of the sex trade. The data seems to point to akatharsia connecting to the coercion of trafficking humans for sex. 

The New Testament uses the word akatharsia for hygiene protocols, as righteousness leading to holiness, 5 times appearing in context with sacred sex trade, and 3 times with aselgeia.

“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean (akatharsia). (Matthew 23:27)

Therefore God gave them over in the sinful desires of their hearts to sexual impurity (akatharsia) for the degrading of their bodies with one another. (Romans 1:24)

I am using an example from everyday life because of your human limitations. Just as you used to offer yourselves as slaves to impurity (akatharsia) and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness. (Romans 6:19)

I am afraid that when I come again my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of the impurity (akatharsia), sexual sin (porneia, sacred sex trade) and debauchery (aselgeia)  in which they have indulged. (2 Corinthians 12:21)

The acts of the flesh are obvious: sexual immorality (porneia, sacred sex trade), impurity  (akatharsia) and debauchery (aselgeia). (Galatians 5:19)

Having lost all sensitivity, they have given themselves over to sensuality (aselgeia) so as to indulge in every kind of impurity (akatharsia), and they are full of greed. (Ephesians 4:19)

But among you there must not be even a hint of sexual immorality (porneia, sacred sex trade), or of any kind of impurity (akatharsia) or of greed, because these are improper for God’s holy people. (Ephesians 5:3)

Put to death, therefore, whatever belongs to your earthly nature: sexual immorality (porneia, sacred sex trade), impurity (akatharsia), lust (epithumeo), evil and greed, which is idolatry. (Colossians 3:5)

For the appeal we make does not spring from error or impure (akatharsia) motives, nor are we trying to trick you. (1 Thessalonians 2:3)

For God did not call us to be impure (akatharsia) but to live a holy life. (1 Thessalonians 4:7)

Natural Sexual Relations, (pronounced phew-si-KANE CHRAY-sin)

After establishing the motive for sexual health, Paul addresses the nature of human sexuality with the phrase, “natural sexual relations” made by two Greek words, phusikane chreisin. Natural sexual relations, φυσικὴν, is pronounced phew-si-KANE.  CHRAY-sin is pronounced with a hard ch sound as in “chorus”.  Phusikein appears 3 times in the NT and means inborn nature or corresponding to nature as opposed to contrary to nature. (Strong, G5446) 

Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations (τὴν φυσικὴν χρῆσιν) for unnatural ones.

In the same way the men also abandoned natural relations (τὴν φυσικὴν χρῆσιν)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)

But these people blaspheme in matters they do not understand. They are like unreasoning animals, creatures of instinct (φυσικὰ, phusika) born only to be caught and destroyed, and like animals they too will perish. (2 Peter 2:12)

The snapshots of women in the Genesis sexual health big picture who exchanged natural relations for coercive violent sex are: the intoxication with incest between Noah’s wife and her son Ham of Genesis 9:21-25, the Sodom and Gomorrah account of violent sex offenders in Genesis 19:1-29, the deliberate doping of Lot by his daughters to rape their father on two occasions in Genesis 19:30-38, and the attempted seduction and rape of Joseph by Potiphar’s wife in Genesis 39:6-19.   Sodom and Gomorrah, the image of sexual violence and rage is specifically mentioned in Romans 9:29:

It is just as Isaiah said previously: “Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah. (Romans 9:29)

This Sodom and Gomorrah passage cited by Paul from Isaiah 1:9 falls in the direct context of the violence of the sacred sex trade and murder. Gesenius’ Hebrew lexicon defines the Hebrew word murder (RSH) as serial homicide. (BLB Gesenius, Strong, H2573)

See how the faithful city has become a prostitute! She once was full of justice; righteousness used to dwell in her— but now murderers! (Isaiah 1:21)

The Genesis sexual health positive big pictures links to three snap shots in the life of Christ touching unnatural sexual relations. During the Sermon on the Mount in Matthew 7:29 Jesus addresses the erotic rage of fantasy sex. He compares mental violent sex to be as culpable as adultery. At Jacob’s well, a symbol of sexual coercion, Christ converts a Samaritan woman with history of unethical non monogamy in John 4. Finally, Jesus pronounces non judgement for a female victimized and seduced by religious leaders in John 7:53-8:11. All images of female unnatural sexual relations connect to the violence of incest with intoxicants, sexual offending, the coercion of the sacred sex trade, attempted sexual seduction of Jospeh by a female authority figure, erotic-rage fantasy, unethical non monogamy, and sexual abuse by religious leaders.

Both Paul (50 CE) and the great philosopher Plato (428-347 BCE) use the word “phusis” when condemning sexual assault of male children by older men.  (TDNT, Vol. 9, p. 262) Plato reasoned that intercourse with children is contrary to nature, “phusis”. No ancient author before Plato took a stand against sex with children. Other philosophers of Plato’s era justified pederasty because sex with children was according to the “phusis” or nature of Aphrodite. As backstory, the Greek goddess of love and beauty was conceived in a violent genitalia dismemberment scene. In Hesiod‘s Theogony, Aphrodite emerges from the blood spatter and foam (ἀφρός, pronounced awf-ROSS) produced by Uranus‘ severed genitals.  On the coast of Cythera Cronus amputated his father Uranus’ genitals with a sickle throwing them into the sea. As red foamy waves roll onto shore, a sex goddess is born.  Aphrodite is the Greek deity of beauty and sexuality. On the island of Cyprus, Zeus, overcome by his daughter’s beauty, attempted to rape Aphrodite. When the goddess pulled out from the violent rape of her father, Zeus’ semen ejaculated on the earth goddess Gaia who then gave birth to bizarre offspring. Later Aphrodite herself repeats “unnatural sexual relations”by having a sexual affair with her own father. As punishment, Hera cursed Aphrodite with hideous mutant offspring. Incest, rape, and brutality connect to these terms. The Aphrodite violent sexual health narrative very well may be the backdrop of Paul’s use of “phusis” or unnatural sexual relations in Romans. One aspect of this work adds credible ancient witnesses to the understanding of sexual health texts. Specifically, Plato and Paul the Apostle  use exact terminology with the word, “phusis”. Unnatural sexual relations or “phusis”  appears to connect to sexual violence against children.

Chreisin appears once in the New Testament and once in the Old Testament LXX at 1 Samuel 1:28. Liddel and Scott Classic Greek lexicon cites numerous ancient authors use chreisin for sexual intercourse.

The data from the Genesis sexual health big picture, the life and sexual ethic of Christ, Greek sexual health origin stories, and Plato appear to point to the content of unnatural sexual relations to be sexual violence and specifically sexual abuse of children. At no place in the Bible does unnatural sexual relations equate with same sex attraction between consenting adults.

Sexual Violence Against Children; 

The culturally accepted grooming and sexual assault of prepubescent boys by older men, called pederasty, may be the common ground for the relevance of the Gospel with the average citizen of Paul’s era.  Could this be the motive for the widespread acceptance of Christianity by 318 CE? Sexual violence against children may be an appropriate translation by examining the Greek term arsen, XY male; the phrase natural relations, lust, and the word, penalty. These terms will be compared to Old Testament LXX Greek usage, Greek sexual health images, Old Testament Hebrew, and the Old Testament sexual health image of Belial. 

The text in question is:

In the same way the men (arsen) also abandoned natural relations (phusis chraysin) with women and were inflamed with lust (orexei) for one another. Men (arsen) committed shameful acts with other men (arsen, possibly boys), and received in themselves the due penalty (antimisthian) for their error. (Romans 1:27)

The Greek word order may be helpful. 

ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες. (Romans 1:27)

The literal translation is, “Likewise also men abandoned the natural way of intercourse with a woman consumed with their violent desire for one another, men in men (possibly boys), achieving the shame and reward which received the payback for their error.”

Male adult, or male prepubescent child, arsen, occurs 9 times in 7 verses of the NT. 3 times arsen designates male gender, XY.  4 times the term clearly means prepubescent male.  Arsen appears 49 times in 47 verses of the LXX OT. 13 times the OT meaning of arsen connects to the gender of animals.  16 times arsen designates male gender, XY.  10 times arsen distinguishes a prepubescent male child from an adult, XY. Exodus 1:16,18,22; Leviticus 12:2,7; 18:22; 20:13; Numbers 3:40; Isaiah 66:7; Jeremiah 20:15. (Strong, G730)

The word for lust in this passage is not the expected epithumia. The Greek term for lust in Romans 1:27 is ὀρέξει, (orexei pronounced OH-rex-ei) appearing once in the NT and not at all in the LXX OT.  Liddel and Scott Lexicon states this word can mean violent assault with a weapon or hand. (Liddel and Scott, p. 496)

The term for “reward” or “payback” (antimisthian) is used one other time by Paul at 2 Corinthians 6:13-16 in direct context of idolatry with the trafficking of humans for sex. 

As a fair exchange—I speak as to my children—open wide your hearts also.

Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?

What harmony is there between Christ and Belial or what does a believer have in common with an unbeliever?

What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” (2 Corinthians 6:13-16).

The term Belial in 2 Corinthians 6:15 also connects to sexual violence, idolatry, and the sacred sex trade.

…troublemakers (Belial) have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known). (Deuteronomy 13:13)

Eli’s sons were scoundrels (Belial); they had no regard for the LORD. (1 Samuel 1:12)

Now Eli, who was very old, heard about everything his sons were doing to all Israel  and how they slept (coerced sex with, SCB) with the women who served at the entrance to the tent of meeting. (1 Samuel 2:22)

Now turn those wicked men (Belial) of Gibeah over to us so that we may put them to death and purge the evil from Israel.” But the Benjamites would not listen to their fellow Israelites. (Judges 20:13)

Arsen meaning a prepubescent XY male parallels the Hebrew meaning of the word ZCR in Leviticus 18:22 and Leviticus 20:13.  the following translation may be the simplest in from the LXX Greek Old Testament.

“ ‘Do not have sexual relations with a man (arsen) as one does with a woman; that is detestable.’” (Leviticus 18:22)

“ ‘If a man has sexual relations with a man (arsen) as one does 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 20:13)

With Biblical Hebrew terms:

“ ‘Do not have SCB (coercive sex)with a ZCR (male prepubescent child) as one does with a ISSHAH (woman); that is detestable.’” (Leviticus 18:22)

“ ‘If an ISH (adult male) has SCB (unhealthy sexual relations) with a ZCR (male prepubescent child) as one does with an ISSHAH (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 20:13)

If prepubescent boy connects to arsen in these passages, the translation may look like this:

Do not have sexual relations with a prepubescent boy (arsen) as one does with a woman. (Leviticus 18:22)  

If a man has intercourse with a prepubescent  boy (arsen) as he does with a woman, both of them have done what is detestable. (Leviticus 20:13)

In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Adult males had intercourse with prepubescent boys (arsen), and received in themselves the due penalty for their error. (Romans 1:27)

There are 13 directives regarding incest in Leviticus 18.  5 times chapter 18 speaks to non incestuous unhealthy sexuality. The context of chapter 18 favors Leviticus 18:22 to be a prohibition about unhealthy sexual intercourse with close relationships. In this case, perhaps mandating against child abuse.

Sexual Intimacy; Geneithen, (pronounced ge-NAY-then)

Paul then connects human sexuality to emotional and spiritual intimacy.  This word geneithen is most likely understood, “to be intimate with, or being with”. Paul uses this same language to speak about intimacy with Christ in Romans 7:4. Clearly he is talking about an intimate spiritual union. The use of geneithen seems to touch sexual intimacy on the one hand and spiritual intimacy with Christ on the other. This may connect to the Genesis sexual health big picture. Chapters 1-4 of Genesis reflect 7 intimacies. Spiritual, beauty, rest, pleasure, compassionate pleasure, reconciliation, and sexual intimacy. 

Coitus, Koite, (pronounced koi-TAY)

As Paul wraps up this great book in chapter 13, he outlines sexual health boundaries. The word he uses for intercourse, koite. (Strong, G2845)

The root word for “coitus”, sexual intercourse, is the Greek term koite,  pronounced koi-TAY. Used 4 times in the New Testament koite has the range of meaning: a non sexual reference to a bed, conception, and the validity of sexual intercourse in marriage. Koite, a positive value in Hebrews 13:4 contrasts vividly with adultery and the sacred sex trade.

Koite in the Pentateuch has range of meaning: rape, a literal bed, nocturnal  emission or  literally “ejaculate in bed”, ejaculate during intercourse, intercourse with a woman, and intercourse with an animal.  The Prophets and Writings feature koite as intercourse, a literal bed, rape, and an animals den.

And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ (Luke 11:7)

Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. (Romans 9:10)

Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery (impurity, a-sel-gay-a), not in dissension and jealousy. (Romans 13:13)

Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral (porneia, sacred sex trade). (Hebrews 13:4)

It may be that koite does not mean a generalized sexual immorality since it is never used in this way at any other place in the Bible.  It may be connected to impurity from a-sel-gay-a. Note the three groupings of two words: carousing with drunkenness, koite with impurity, and dissension with jealousy. (Romans 13:13)

Aselgeia; Lewdness, Debauchery, Sensuality, etc.

…adultery, greed, malice, deceit, lewdness (aselgeia), envy, slander, arrogance and folly. (Mark 7:22)

Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery (aselgeia), not in dissension and jealousy. (Romans 13:13)

I am afraid that when I come again my God will humble me before you, and I will be grieved over many who have sinned earlier and have not repented of the impurity , sexual sin and debauchery (aselgeia)in which they have indulged. (2 Corinthians 12:21)

The acts of the flesh are obvious: sexual immorality, impurity and debauchery (aselgeia). (Galatians 5:19)

Having lost all sensitivity, they have given themselves over to sensuality (aselgeia)so as to indulge in every kind of impurity, and they are full of greed. (Ephesians 4:19)

For you have spent enough time in the past doing what pagans choose to do—living in debauchery (aselgeia), lust, drunkenness, orgies, carousing and detestable idolatry. (1 Peter 4:3)

Many will follow their depraved conduct (aselgeia) and will bring the way of truth into disrepute. (2 Peter 2:2)

and if he rescued Lot, a righteous man, who was distressed by the depraved conduct (aselgeia) of the lawless. (2 Peter 2:7)

For they mouth empty, boastful words and, by appealing to the lustful desires of the flesh, they entice (aselgeia)people who are just escaping from those who live in error. (2 Peter 2:18)

For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality (aselgeia)and deny Jesus Christ our only Sovereign and Lord. (Jude 1:4)

Liddel and Scott’s Lexicon attaches the word “brutal” to aselgeia. (Liddel and Scott, p. 107)

If he condemned the cities of Sodom and Gomorrah by burning them to ashes, and made them an example of what is going to happen to the ungodly, and if he rescued Lot, a righteous man, who was distressed by the depraved conduct (aselgeia) of the lawless. (2 Peter 2:6-7)

If aselgeia connects to the sexual violence of Sodom and Gomorrah, then this may have merit for the Romans 13:13 citation. Let’s add Liddel and Scott’s “brutal” nuance. Could Romans 13:13 then mean the brutality of trafficking humans for sex?

Concluding Reflexions

During the 50 years I have followed Christian sexual ethics the evangelical political platform interprets “unnatural sexual relations” to be same sex attraction. The theme of this work supports non judgement and non condemnation of sexuality as Jesus and Paul mandate. In place of judging or condemning sexual practices the vision orbits the personal responsibility of intimacy with God and sexual health with partner, community, and self. 

Historical data demonstrates evangelical homes have similar rates of sexual violence as non Bible believing families. Could it be the sin of condemnation of others results in a paradox? Jesus states in Matthew 7:29 that God uses the same standard of judgement for those who appraise the sexuality of others. Paul in Romans 2:1 mirrors Christ’s words stating that the one who condemns the sexuality of others in fact projects his own sexual sins.  Has evangelical judgement actually contributed to abuse in faith based homes? Could this be what Jesus suggests, that God permits similar outcomes for the one who judges others? Paul states that the one who condemns projects his own unhealthy sexuality. In Romans 2:22 the apostle illustrates this more clearly when he says,

You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? (Romans 2:22)

In this piece Paul addresses first century Christians whose sexual politics project distaste for adultery but yet commit the same offense. He challenges the Roman who degrades idol worship, yet frequents the same temples and rips them off. Can the same dots connect to sexual politics which abhor same sex relationships, but at the same time permit sexual violence and incest in one’s own family?

Is silence about sexual health and abuse in Bible believing homes the unintended outcome of judging others? What if caregivers focus on sexual health and abuse prevention rather than condemnation of specific populations? Does it seem Christlike for people of faith to focus on prevention of sexual violence in their own homes rather than the private world of others? Is it possible to bring sexual health and abuse prevention to Bible believing families and at the same time honor Scripture by not condemning others? Perhaps these truths may work together resulting in healthy outcomes for all as Jesus and Paul suggest?