The LGBTQ+ Conversation: Assumption Four

1 Corinthians 6:9-11 and 1 Timothy 1:10 refer only to abusive relationships and do not address modern same sex relationships.

Key Terms: Arsenokoitai and Malakoi

Some revisionists attempt to make the two texts, 1 Corinthians 6:9 and 1 Timothy 1:10, irrelevant to modern same sex relationships. The main issue lies in the translation of the Greek words arsenokoitai and malakoi in 1 Corinthians 6:9 and arsenokoitai in 1 Timothy 1:10.¹ This is best illustrated in thirteen different translations of 1 Corinthians 6:9:²

⁹ Don’t you know that people who are unjust won’t inherit God’s kingdom? Don’t be deceived. Those who are sexually immoral, those who worship false gods, adulterers, both participants in same-sex intercourse. Footnote: or submissive and dominant male sexual partners. (Common English Bible)

⁹ Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men(New International Version) A footnote says the words “men who have sex with men” is a translation two Greek words that refer to the passive and active participants in homosexual acts.

⁹ Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor practicing homosexuals (Today’s New International Version)

⁹ Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, (New Living Translation)

⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, (New King James Version) Footnote: defines “homosexuals” as those submitting to homosexuals and sodomites as “male homosexuals.

⁹ Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, (King James Version)

⁹ Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, male prostitutes, men who engage in illicit sex, (New Revised Standard Version Updated Edition, 2021). Footnote: the meaning of the two Greek words is “uncertain.”³

⁹ Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor homosexuals, (New American Standard Bible)⁴ Footnote: The two Greek words could refer to submissive and dominant male homosexuals.

⁹Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, (New English Translation)

⁹ Surely you know that the people who do wrong will not inherit God’s kingdom. Do not be fooled. Those who sin sexually, worship idols, take part in adultery, those who are male prostitutes, or men who have sexual relations with other men, (New Century Version)

⁹ Don’t you know that the unjust will not inherit God’s kingdom? Don’t be deceived! Neither immoral people nor idolaters, nor adulterers, nor practicing homosexuals of whichever sort, (The Kingdom New Testament by N.T. Wright)⁵

Robert Gagnon translates the text:⁶ Or do you not realize that unrighteous people will not inherit God’s kingdom? Stop deceiving yourselves. Neither the sexually immoral (pornoi), nor idolaters, nor adulterers, nor effeminate males who play the sexual role of females (malakoi), nor males who take other males to bed (arsenokoitai)…⁷

Considering the translation dilemma, some revisionists have taken a two-fold approach.

According to the first approach arsenokoites and malakos are not unquestionable references to modern same sex relationships. Matthew Vines states:

So even the sexual use of malakos doesn’t necessarily refer to same sex behavior…as we’ve seen malakos doesn’t refer to merely a single act. It encompasses an entire disposition toward immoderations.⁸

So even if the compound word arsenokoitai did originate from Leviticus, that still wouldn’t tell us what it means in 1 Corinthians 6.⁹

Regarding the connection of arsenokoitai (1 Cor 6:9; 1 Tim 1:10) to the Levitical texts, James Brownson¹⁰ states that linking them “is speculative and lacks external confirming evidence.”¹¹

The second approach maintains that if the texts are describing same sex relationships, they are referring to those that are abusive.

Karen Keen writes:

The apostle Paul likely had in mind what he saw around him namely, pederasty or sex with male slaves and prostitutes.¹²

Matthew Vines states:

One of the most prominent forms of sexual exploitation in the ancient world was the practice of pederasty. If arsenokoitai does refer to male same sex behavior, it’s likely that it refers to pederasty.¹³

Such statements seek to eliminate 1 Corinthians 6:9 and 1 Timothy 1:10 from the discussion of modern same sex relationships. The evidence and information surrounding these texts do not provide as much information as Romans 1:26-27, however they do supply additional information from Paul as to the practice of same sex relationships.

Even though Vines admits arsenokoitai (1 Cor 6:9) could be connected to the Levitical text¹⁴, he contends that 1 Corinthians 6:9 and Romans 1 are not applicable to the committed same sex relationships that exist today¹⁵. To support his claims, Vines redefines two Greek words (arsenokoites and malakos) in 1 Corinthians 6:9 and uses those definitions to influence his reasoning. He limits arsenokoites to only abusive relationships and he denies malakos refers to the passive person in a same sex relationship. He states:

The word malakos actually was more frequently applied to men who succumbed to the charms of women.¹⁶

So even the sexual sense of malakos doesn’t necessarily refer to same-sex behavior. In fact, reading it as a reference in same sex behavior is a recent trend in biblical interpretation.¹⁷

Vines’ assumption that Romans 1 does not apply to modern same sex relationships seems to have influenced his understanding of 1 Corinthians 6:9. He does not view the clearer text of Romans 1 as relevant to all same sex relationships¹⁸, nor does he use that text to interpret a more confusing text (1 Cor 6:9). Instead, Vines appears to reason backwards. That and his new definitions of the two Greek words in 1 Corinthians 6:9 provide a questionable foundation for God’s approval of modern same sex relationships. Even though Vines contends the Bible is silent “on committed same-sex relationships,” he admits this “silence” does not mean God approved.¹⁹

Definition of arsenokoitai

The word for male in the Septuagint (Greek translation of Hebrew bible) is arseno and the word for bed is koite. (NOTE: The English word coitus “sexual intercourse” is a derivative of koite.) The term means sexual acts happening in a bed.²⁰ In 1 Corinthians 6:9 and 1 Timothy 1:10 Paul uses the term arsenokoitai which originates in the Levitical texts.²¹ In both texts he addresses both consensual and nonconsensual same sex relationships. This indicates he chose the compound word²² on purpose and was not just addressing pederasty. If Paul had meant to limit the 1 Corinthians 6:9 text to pederasty it stands to reason he would have chosen paiderastes (lover of boys).

The Hebrew equilavent of the compound²³ Greek word²⁴ arsenokoitai²⁵ used in 1 Corinthians 6:9 is mishkav zakar (“who sleep with other males”). Arsenokoitai is defined in the Greek English Greek Lexicon as “a man who engages in sexual activity with a person of his own sex.”²⁶ It is quite possible mishkav zakar was commonly used in Paul’s day and being bilingual, he decided to use the Greek equivalent. The Hebrew phrase “lying with a male” (mishkav zakar) is used synonymously with same sex relationships regardless of age or role of either male. Leviticus 20 condemns the behavior regardless of age or motive of the participant.

James DeYoung expresses the same understanding:

Paul coined arsenokoitai from Leviticus 20:13, which forbids adult homosexual behavior without distinguishing forms. Paul does not make distinctions. Also, Leviticus holds both partners morally culpable to the point of being put to death and being “cut off.” Adult mutuality in same-gender behavior must fall within the parameters Paul gave the term. Finally, Leviticus influenced Paul to use two terms, malakoi and arsenokoitai, in 1 Corinthians.²⁷

Torah and arsenokoitai

Same sex relationships are opposed in Torah (Lev 18:22; Lev 20:13). Paul was a well-educated Jew and as such he would have found harmonizing such behavior with creation and the ethics of Torah basically impossible. When writing to the early Christians (who knew only Greek) in 1 Corinthians 6:9 and 1 Timothy 1:10, it was natural for him to use arsenokoitai,the Greek equivalent of Leviticus 18:22 and Leviticus 20:13.²⁸ Even though this was the first and only time the word is used in the New Testament, evidently Paul believed his readers would understand it.²⁹ It is unimaginable that Paul could have approved of same sex relationships in a consensual, committed, monogamous relationship and condemn same sex relationships either in a casual or an abusive/non-monogamous context.

Revisionist writers, arsenokoitai, and the Levitical texts

Several influential revisionist writers admit the Levitical texts supply the background for Paul’s use of arsenokoitai in 1 Corinthians 6:9:

(1) Robin Scroggs states:

I have argued above that in early rabbinic legal discussion, the term most often used to describe male homosexuality is mishkav zahur, ‘lying with a male.’ Arsenokoites can be seen as a literal translation of the Hebrew phrase.³⁰

(2) Matthew Vines concedes:

So it’s possible that Paul coined the term arsenokoitai based on his familiarity with the Greek translation of Leviticus 20. ³¹

(3) WilliamPetersen believes arsenokoitai connects to Leviticus and should be translated:

the ones (masc.) who lie/sleep with men.³²

(4) Williams Loader agrees:

Exploitation was a common feature in most same-sex encounters, but not all. Thus it is better to take the word as closely cohering with what Paul condemns in Romans 1 and reflecting the prohibitions of Lev 18:22 and 20:13 on which it appears to be built. ³³

(5) David Wright is convinced the parallel text in Leviticus 20:13 (meta arsenos koiten gynaikos)³⁴ is so close to Paul’s arsenokoitai that it is “surely inescapable.”³⁵

Definition of malakos

The word malakoi (μαλακοὶ)³⁶ in 1 Corinthians 6:9 is translated “sexual perverts” (Revised Standard Version) and “passive homosexual partners” (New English Translation). Because there is no background information for malakoi its definition is more ambiguous. Consider the following:

(1) It can mean “soft” as in describing a garment (Matt11:8; Luke 7:25).³⁷

(2) It can mean “pleasant” (Pro 26:22).

(3) It can mean “gentleness” (Pro 25:15).³⁸

Sexually, the word refers to someone who is penetrated while arsenokoitai refers to the penetrator. The term has been used to describe effeminate³⁹ boys or the “passive person” in same sex relationships, but it should not be assumed every malakoi was involved in same sex activity.

Arsenokoitai and malakos as descriptive of same sex relationships

The Greek text of 1 Corinthians 6:9 reads “neither the adulterers (οὔτε μοιχοὶ), neither the malakoi (οὔτε μαλακοὶ), neither the arsenokoitai (οὔτε ἀρσενοκοῖται).” The term malakoi is found between two immoral active behaviors—adultery and same sex activity—and can easily imply “soft.” This understanding of malakoi ⁴⁰ is also supported by Greek lexicons that define the term: “to be passive in a same-sex relationship.”⁴¹ Michael Ukleja makes the following observation about the definition of malakos when used with arsenokoitai:

While there is some ambiguity with regard to μαλακός, it is not beyond reason to use the word representing the passive parties in homosexual intercourse.

This is even more reasonable when it is in juxtaposition with ἀρσενοκοίτης which does imply an active homosexual role. It is interesting that in Aristotle’s Problems, a lengthy discussion of the origins of homosexual passivity, he employs the word μαλακός. In its general sense the word does mean “unrestrained,” but not without any particularity homosexual context.⁴²

Robin Scroggs further explains:

If the malakos⁴³ points to the effeminate call-boy, then arsenokoites in this context must be the active partner who keeps the malakos as a “mistress” or who hires him on occasion to satisfy his sexual desire.⁴⁴

Bruce Winter writes:

Furthermore, the citing of the term μαλακός first, with its very strong connotations of passive homosexuality, would have automatically expected a word describing an active homosexual. It was not a reference to a male prostitute. If Paul had been seeking a specific term proscribing that profession, the LXX’s choice of πορνεύων in Deuteronomy 23:17 would have provided him with an appropriate one (Cf. 1 Cor. 6:15) …

This interpretation helps to answer the question why Paul used two words to describe homosexual persons (6:9), rather than one general term. He referred to the passive and active partner in homosexual intercourse because Roman society and literature observed such a distinction. Those who engaged in homosexual activity assumed either one role or the other.⁴⁵

Mark Smith observes the following:

Active/passive distinctions between male homosexual lovers have been commonplace in every culture for which we have any evidence of homosexual activity in history, including our own.⁴⁶

Roy Ciampa and Brian Rosner agree with Mark Smith:

With the next two terms Paul refers to homosexual behavior of one form or another. Rather than referring to “male prostitutes and practicing homosexuals” (TNIV), they are better understood as referring to those who willingly play the passive and active roles in homosexual acts.⁴⁷

William Loader provides his understanding of the two words:

On balance, then, Paul probably uses the two terms with reference to men who engage in same-sex behavior, with the first referring to the willing passive partner, whether by private consent or as a male prostitute, “those who engage in sexual penetration by other men”, and the second referring to “those who engage in sexual penetration of other men”, which would have a broader reference and include, but not be limited to exploitation, also by force.⁴⁸

My own reading of the two terms which appear in the lists of 1 Corinthian 6:9-10 and 1 Timothy 1:10 is close to Wesley’s and concludes on the balance of probability, the words do refer to active and passive partners in male same-sex relations.⁴⁹

The footnote of 1 Corinthians 6:9 in the English Standard Version reads: “The two Greek terms translated by this phrase refer to the passive and active partners in consensual homosexual acts.” The footnote in the Christian Standard Bible reads: “Both passive and active participants in homosexual acts.”The footnote in the Common English Bible says they refer to “submissive and dominant male sexual partners.” Considering Paul’s use of Greek words, the situation described in 1 Corinthians 6:9 better fits a consensual same sex relationship than an exploitive one. In addition, the word malakos appears in the list of those who will not inherit the kingdom of God. If Paul had been referring to the practice of pederasty or sex with same sex nonconsensual partners, they would have been considered victims and not guilty participants.⁵⁰

Arsenokoitai in 1 Timothy 1:10

1 Timothy 1:10 appears in the context of behaviors that do not conform to the gospel. While

malokos is not found in 1 Timothy 1:10, arsenokoitai is sandwiched between individuals who are immoral (porneia) and slave traders. This indicates the seriousness of the conduct.⁵¹ Assuming porneia includes adultery, arsenokoitai could be an additional form of “unfaithfulness” in the homosexual world. If that is the case, adultery and homosexuality could be seen as condemned parallels. According to Loader, slave traders could have easily been involved in supplying young boys for older men.⁵²

As a trained rabbi Paul wrote using Torah as a foundation for his teaching. Unacceptable behaviors have strong roots in Torah and 1 Timothy 1:10 closely parallels the fifth through the ninth commandments.

“who kill their fathers and mothers” (Honor your father and mother)
“murderers” (You shall not murder)
“sexually immoral” (You should not commit adultery)
“slave traders” (You should not steal)
“liars and perjurers” (You shall not bear false witness)

Summary of Assumption Four

Some revisionists believe that monogamous, consensual, and committed same sex relationships did not exist in the first century. However, information from secular sources both before and after Paul supports the existence of same sex monogamous relationships in the Greco-Roman era even though they were in the minority.⁵³ For further information consider the following:

Thomas K. Hubbard, Homosexuality in Greece and Rome: A Sourcebook Basic Documents. Berkeley: University of California Press, 2003.
Louis Crompton, Homosexuality & Civilization.Cambridge: Harvard University Press, 2003.

Paul’s stance regarding immoral behavior is pronounced throughout his ministry.⁵⁴

(1) He urges the church to avoid sexual immorality and not live like pagans (1 Thess 4:3-5).
(2) He rebukes the church in Corinth for not standing against a man who is having sex with his stepmother (1 Cor 5:1-11).
(3) He states that Christians must not have sex with prostitutes (1 Cor 6:12-20).
(4) He mentions sexual immorality first in the “sin lists” of Galatians 5:19 and Colossians 3:5.
(5) He emphasizes that Christians are not to have even a “hint of sexual immorality” (Ephesians 5:3).
(6) His possible references to “homosexual relationships” always appear in negative contexts (1 Cor 6:9-11; 1 Tim 1:10).

Judaism rejected same sex relationships regardless of the situation (abusive or consensual). Paul’s writings reflect his love for and respect of Torah, and when Leviticus 18:22; 20:13; 1 Corinthians 6:9; 1 Timothy 1:10; and Romans 1:26-27 are read without any comment they are consistent in opposing these relationships.

Much of the discussion of same sex behavior in 1 Corinthians 6:9 and 1 Timothy 1:10 has centered on the translation of two Greek words. While arsenokoitai is easily connected to the Levitical texts the word malakoi has been more problematic. Regardless, both texts are included in activities that Christians are to avoid.

In addition to Paul’s use of malakoi and arsenokoitai to describe immoral behavior, in Romans 13:13 he incorporates a different word that is connected to the Levitical texts (as in 1 Cor 6:9). Instead of using the common word for sexual immorality (porneia)⁵⁵ he uses the Greek word for bed (koitais)⁵⁶ which is the same term used for bed in Leviticus 18: 22 and Leviticus 20:13. The word is also used in Hebrews 13:4 (marriage bed).⁵⁷

Paul spent 18 months in Corinth and knew the Corinthians quite well as indicated by his “exchange of letters.” That being the case it is very possible he knew of committed and monogamous same sex relationships. Regardless, he makes no distinction between those relationships and other same sex relationships any more than he distinguishes between immoral behaviors committed by Christians and non-Christians.

Paul condemns sinful behavior in 1 Corinthians 6:9-11⁵⁸ but he also stresses how, as Christians, they have been washed, sanctified, and justified. When the Greeks wanted to show a strong contrast, they used the Greek word alla. This term appears before washed, sanctified, and justified therefore emphasizing what they had been and presently were.⁵⁹ Regardless of the motivation for same sex activity, Paul targets the what and not the why. He teaches they could not choose what they wanted to do with their bodies⁶⁰ because they were not their “own” and “were bought at a price” (1 Cor 6:19b and 20a). Failure to use one’s body correctly dishonors God (1 Cor 6:20b).

The list of sins in 1 Corinthians 6:9-11 form an inclusion⁶¹ of those who “will not inherit the kingdom of God” (1 Corinthians 6:9-10).⁶² The text has a twofold function:

(1) It reminds the readers of their past.
(2) It provides a warning to not fall back into their previous lifestyle.

He wants his readers to realize they WERE (past tense) among these who would not “inherit the kingdom of God,” but they were not NOW (present tense).⁶³ Paul believes sinful behavior can be altered (1 Cor 6:9).

In a summary of 1 Corinthians 6:9 and 1 Timothy 1:10, William Loader writes:

Nothing in these writings suggests a departure from the wider Jewish rejection of same sex relations rooted in the Leviticus prohibitions and understanding of human beings as created either male or female.⁶⁴

Consider the following:

(1) If same sex, loving, monogamous, Christian relationships are acceptable, does the same hold true for envy, murder, deceit, gossip, and slander (also mentioned in Rom 1:28-29) if engaged in by loving, monogamous Christians?⁶⁵

(2) If God does not bless same sex relationships, is it wise to promote those relationships among God-loving Christians? ⁶⁶

(3) If same sex relationships are only wrong if committed outside of a mutual and committed atmosphere, would incest in a mutual and committed atmosphere be acceptable?