- From the perspective of humanity’s creation as male and female: It’s not true that God made anyone homosexual. In God’s finished good creation there was no homosexuality. Therefore, it must be a result of humanity’s fall into the estate of sin and misery. It is an unnatural and sinful perversion of what God made, including you.
- From the perspective of the image of God and the one flesh union: It’s not true that God made anyone homosexual. The image of God in which humanity was created was expressed through the smaller husband and wife marriage community which was commanded to propagate a community of offspring. Homosexuality runs contrary to this expression. Therefore it must be part of the defacing of the image of God that occurred after the fall.
- From the perspective of God’s intended end for his creation: If homosexuality runs contrary to this end, then it cannot be true that God made anyone homosexual. By appealing to Eph. 5 and Rev. 19 we see that homosexuality denies this end in at least three ways: (1) It denies the headship of Christ over his church, both in the sense of his deity and his covenantal authority, (2) It denies the one-body union of Christ with his church, and (3) Because of (1) and (2) it denies Jesus’ ability to save sinners unto the renewal of the expression of the image of God in being fruitful and multiplying and filling the earth.
The argument from morality might be phrased in terms of “Jesus never condemned it!” Last time we developed this answer to that argument: “No. Jesus did condemn it when he appealed to Gen. 2 in order to define God’s design for marriage and sexuality and when he spoke favorably of God’s destruction of Sodom. Besides these texts from Matthew, Mark, and Luke, we should also receive the rest of the Bible as God’s authoritative word. In numerous other places the Bible clearly condemns homosexuality as sin.”
In this lesson we’ll look at an objection from authority. This objection typically takes the form of Jesus’ teaching in his sermon on the mount. Matt. 7:1 and Luke 6:37 say in the KJV, “Judge not lest ye be judged.” This objection is essentially an appeal to authority. The basic idea is that no one has the right to judge anyone else’s behavior as good or bad. The reasons behind this objection vary. Some would say no one has the right to judge another because all people do bad things. This actually comes closest to what Jesus meant by “Judge not.” Others would say that no one has the right to judge another because such “religious” judgments are not based in fact but in personal, individual preferences. So what are we to make of such an objection?
We should begin with what Jesus actually meant by “Judge not.” Did he intend for this command to be taken in an absolute sense? In other words, did he mean to forbid all kinds of judging or a particular kind of judging? In John 7:24, Jesus teaches the crowd saying, “Judge not by appearances but judge with right judgment.” So in one passage he says, "Judge," and in another, "Judge not." What are we to make of this? If we believe that John’s gospel is just as authoritative as Matthew’s and Luke’s, we must conclude that Jesus’ command to “Judge not” cannot be meant in an absolute sense. Jesus must be forbidding a wrong kind of judgment. But what kind? Let’s look at Jesus’ teaching in context.
Luke 6:37-42: “‘Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.’ He also told them a parable: ‘Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? How can you say to your brother, “Brother, let me take out the speck that is in your eye,” when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye.”
Jesus is forbidding an ungracious judgmental attitude that would cause one to hypocritically "look down his nose" at others. He is rejecting any spirit that would exalt itself as morally superior to another based on one’s own supposed righteousness. This was the spirit imbibed by Jesus’ chief antagonists, the Pharisees. This is the unrighteous judgment he is forbidding. The Apostle Paul rightly judges this same kind of judgment in Rom. 2:1 which says, “Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.” Later he even uses the same illustration of spiritual blindness that Jesus uses in his sermon on the mount, writing in vv. 17-24, “But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth—you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who boast in the law dishonor God by breaking the law. For, as it is written, ‘The name of God is blasphemed among the Gentiles because of you.’”
If as Christians we ever hear the objection, “Judge not lest ye be judged,” we should first examine ourselves to make sure we are not approaching the subject in a self-righteous manner. To do so is to blaspheme God (i.e. the third commandment) by denying his law and gospel. It is a denial of the law in the sense that it requires one to exalt himself over the very law he purports to believe. If we are not judged and found guilty by the same law with which we judge, then we are not judging in a Christian manner. It is also a denial of the gospel. That person who judges in a self-righteous manner functionally rejects the need for the grace of God extended to him in Jesus Christ. Recently a popular politician was asked if he had ever asked God for forgiveness. He responded negatively, saying in effect that he had never done anything so bad that he felt he needed to be forgiven for it. That’s called self-righteousness. That’s what Jesus is forbidding in the sermon on the mount. Christian judgment must be filled with grace and rendered NOT for the purpose of condemnation but repentance and reconciliation with God. In other words, the only legitimate manner in which a Christian should ever pass such a judgment is gently with grace and love. And the only reason for passing such a judgment is to call a person to repentance and reconciliation with God.
So how should we respond to the person who objects to the Christian teaching that homosexuality is sinful by saying, “Judge not lest ye be judged”? We should say we agree with Jesus. Jesus did not mean to forbid all kinds of judging. He meant to forbid a particular kind of unrighteous judging, namely self-righteousness. We should explain that the same law by which we judge homosexuality as sinful condemns us as well. We are not the authority. God is the authority. His word is our only infallible rule for such judgments. And we should share the good news of forgiveness, the imputation of righteousness, and the transformation into a new creation through faith in Jesus Christ.