The Bible values the characteristics of both sexes, and teaches that the genders should not be inappropriately muddled or mixed.
Sex and gender ideologies can collide with conservative religious views. This conflict has become a leading church/state issue throughout much of the world.
Some voices in secular society have suggested that the only solution is that religion must change its views of sexuality and gender and become current with the times. As a case in point, secular media describes significant opinion shifts or splits in the evangelical world on same-sex marriage.1 While church members’ attitudes have become more accepting toward the public-policy question of same-sex marriage, they still believe that their church should be able to teach and defend its biblical view of sexuality. In essence, while acceptance of language regarding the need to respect and care for all people is increasing, underlying positions of belief regarding sexual behavior are not fundamentally changing.2
The unequal case of race
Some argue that a change in views on the matter of human sexuality should follow a similar path to that which took place regarding the issue of race. Based on what they described as a new revelation from their prophet, the Mormons, for example, famously switched their doctrinal position on race in 1978, allowing black men to enter the priesthood. Even Seventh-day Adventist institutions, some of which promoted racial segregation in the mid-20th century, came to abandon and even repudiate those views on race. Could this experience serve as a template for addressing issues of biological sex and gender?
The answer is that there are quite different historical and theological roots of sex and race. The Christian dalliance with views of racial hierarchy and pseudo-biblical discrimination was a relatively recent phenomenon, emerging in the early modern West with the rise of the enslavement of black Africans. Within Adventism, this unfortunate situation was even more recent. At least in the northern United States, for example, segregation did not exist in Adventist institutions until it was influenced by socially conservative fundamentalism in the 1920s and 1930s.3
While influential in some circles, “biblical justifications” for segregation and racism, such as the “curse of Ham,” never defined the views of all or most Christian or Adventist churches. Such arguments rejected the biblical view of humanity and race that is based on the creation of human beings in the image of God. Those arguments were also incompatible with the gospel message that in Christ, “There is neither Jew nor Greek, there is neither slave nor free. . .” (Galatians 3:28, ESV).4 By contrast, the history of sex and gender identities and differences are firmly rooted in theological concepts that have been consistent over time.
Once this history and theology are understood, it is hard to see how traditional religions, at least those rooted in the Hebrew and Christian Scriptures, could accommodate modern secular notions of the potential fluidity and subjectivity of sex and gender. In this article, we will look at this theological and historical foundation.
Theological and historical backgrounds
Separating sex (one’s biological sexual identity at birth) from gender (the way one presents one’s sexual identity) may seem to be a modern phenomenon. Nevertheless, the idea of a disconnection between one’s biological sex and gender expression has deep roots in the ancient world. The Greco-Roman world, for example, was familiar with the concept of men who feminized themselves and presented themselves as women. Even earlier, the Hebrew Scriptures contained instructions that reveal the existence of early pagan practices of people who would identify with the opposite gender. An overview of how the followers of God dealt with this phenomenon in the past can provide important insight as to how conservative Christians can think about present manifestations of these same issues.
Old Testament context. Scripture teaches that God is the author of our sexual identity. Both Old and New Testaments assert that God created all humans “male and female” (Genesis 1:27; 5:2; Matthew 19:4; Mark 10:6). For the Bible, the assumption is that biological sex is the foundation or basis of one’s gender identity, whether in appearance, identity, or sexual behavior.5
The logic of the biblical connection between biological sex and gender identity is seen in how the Bible views the nature of the human person. The Bible teaches that the human being is a psychosomatic unity of mind, body, and spirit (Genesis 2:7; Mark 12:30). The soul or whole person cannot be reduced to any of these elements. Instead, the person exists as an expression of the unified combination of the elements of heart, soul, strength (body), and mind) (Matthew 22:37; Luke 10:27). Considering this integral view of the human person, it is problematic to hold that sexual or gender identity can be separate from one’s body or that the brain itself can truly be pitted against the body in terms of its sexual identity.
This is not to say that the mind’s subjective thought processes might not experience confusion or disjunction regarding sexual identity. Indeed, such confusion is to be expected in a fallen world characterized by physical and mental shortcomings. Furthermore, there can be instances where genuine physical ambiguity does exist, and there is confusion in the identification of a baby’s gender. Such conditions are known as intersex and represent a very small subset of those facing gender confusion.
The Bible itself recognizes that the mind is part of the creation that is corrupted by sin (Romans 3:9; 7:17; 8:20–23; Jeremiah 17:9; Galatians 5:17). Consequently, the mind and psyche must be renewed and re-created by God (Romans 12:2; 2 Corinthians 5:17). Human emotions, feelings, and perceptions, then, are not fully reliable indicators of God’s designs, ideals, and truth (Proverbs 14:12; 16:25). We must have guidance from God through the Holy Spirit and Scripture to determine what is the divine plan for our lives (Psalm 25:4, 8–10; 32:8).
The Bible reveals this connection between biological sex and gender identity in several instructions. One such is the prohibition against one sex wearing the clothing of the opposite sex. “‘A woman shall not wear a man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God’” (Deuteronomy 22:5, NASB). Another instruction prohibited samesex sexual behavior, “Thou shalt not lie with mankind, as with womankind: it is an abomination” (Leviticus 18:22, KJV).
Notice that this instruction against same-sex relations assumes that there is some essential and static quality to sexual identity, or one could subvert the regulation by simply claiming the identity of the opposite sex. The importance of preserving one’s biological sex identity can also be seen in the prohibition against the destruction or removal of the male genitalia (Deuteronomy 23:1).
Some argue that these texts had special application only in the context of ancient Israel’s sacrificial/purity system. However, rather than simply being isolated texts that had a unique application in the Jewish framework, these instructions are internally consistent and highlight the underlying biblical commitment to the sacred duality of the sexes. Regarding the clothing passage, for example, Richard Davidson asserts that “crossdressing is morally/culturally repugnant to God not only because of its association with homosexuality and the fertility cult rituals but also—and primarily—because it mixes/blurs the basic distinctions of gender duality (male and female) set forth in creation.” Davidson concludes that “the intent was for this legislation to be permanent (transtemporal) and universal (transcultural) in its application.”6
Davidson’s conclusion regarding the universal application of these teachings is supported by the fact that they are repeated in the New Testament (Romans 1:26–29; 1 Corinthians 6:9). Christ, by the way, clarified the teaching regarding the eunuch, the significance of which we will shortly discuss. The key concept from the Old Testament instructions is that they reflect a larger, overarching biblical theology on the role of gender distinction from the moment of creation (Genesis 1:27; 2:21–25).
New Testament instruction. The biblical testimony regarding the dual nature of humanity, with both sexes made in the image of God, has often stood in contrast to the views of surrounding cultures. The Greco-Roman world, for instance, largely embraced a spiritual/material dualism articulated by Plato and promoted by various Gnostic groups. This dualism tended to view sex and sexual relations as part of the material world and, therefore inferior or even evil. It assigned the male sex to the realm of reason and the female to the inferior world of passion and emotion.7 Aristotle further taught a dualism of body versus mind. He believed that women were essentially mutilated men, shown to be such by their allegedly weaker reason and stronger passions. Women, eunuchs, and hermaphrodites were “‘lesser men,’ because their inferior bodies were interpreted as evidence of inferior souls.”8
Christ contradicted both Greek material/spiritual dualism and gender superiority/inferiority in asserting that “‘from the beginning,’” God made humanity “‘male and female’” as part of a “good” creation (Mark 10:6; Matthew 19:4, NKJV). Further, Christ underscored the dignity of all humanity, regardless of sexual function, when He embraced eunuchs— whether “‘born,’” “‘made,’” or chosen—as part of the community of faith (Matthew 19:12, NKJV).
Some have proposed that Christ’s affirmation of the eunuch embraced a third gender or another category besides male or female.9 But this idea distorts Christ’s meaning. The context of this passage is marriage and the importance of faithfulness within it. When the disciples expressed disbelief at this high standard, Christ suggested that marriage is not for all. He then listed the three categories of individuals, including those born without sexual function (Matthew 19:12).
Gender, however, is much more than sexual function. There is no indication in the Bible that eunuchs were considered to be without gender. On the contrary, in the story of Philip and the Ethiopian eunuch, the eunuch is explicitly called a “man” (aner) and is referred to by masculine pronouns. “And both Philip and the eunuch went down into the water, and he baptized him [auton]” (Acts 8:27, 38, NKJV, italics supplied).
Accepting the eunuch into the community of faith did not contradict the teaching that men should not assume feminine personas or identities. Paul spoke against the role of soft or effeminate (malakoi) men (1 Corinthians 6:9). Evidence from classical history contradicts the argument that the condition of persistent gender misidentity or dysphoria is only now understood. The Greeks were very aware of men who persistently feminized themselves. Indeed, the word they used to describe this condition—malakoi—is the very word used by Paul.10
Some point to Paul’s statement that “in Christ Jesus” “there is neither male nor female” as ending gender distinctions in the community of faith (Galatians 3:28, NKJV). But the context shows this passage as a statement of equality related to salvation and not a doing away with particular gender roles in the home, church, or society. Paul was equally emphatic in other places that such roles continued and should be respected by Christians (e.g., 1 Timothy 2:11–14; 1 Corinthians 14:34–36; 11:7–14). But certainly, these roles do not undermine the fundamental fact that males and females are both created in the image of God from the very beginning.
Conclusion
The Bible is an ancient book, and so it may be surprising to some that the principles that it presents regarding sexual differences and the need for safeguarding the modesty and safety of the sexes can speak directly to many of our contemporary problems. But if one believes, as Seventh-day Adventists do, that Scripture is God-inspired, and that it contains fundamental divine insights about human nature and the origin and importance of gender difference, then such a result is not unexpected.
From its earliest chapters, through the experiences of the nation of Israel, and into the teachings of Christ and the New Testament apostles, we see that the Bible values the characteristics of both sexes and teaches that the genders should not be inappropriately muddled or mixed.
Nicholas P. Miller (JD, Columbia University Law School, New York, U.S.A.; and PhD, University of Notre Dame, Indiana, U.S.A.), practices law in Maryland and is a Professor of Church History at the Seventhday Adventist Theological Seminary, Andrews University, Michigan, U.S.A. E-mail:
Recommended Citation
Nicholas P. Miller, "Sexuality And Gender: A Biblical Perspective," Dialogue 35:2 (2023): 14-17
Notes and references
1 Sarah Pulliam Bailey, “From Franklin Graham to Tony Campolo, Some Evangelical Leaders Are Splitting Over Gay Marriage,” Washington Post (June 9, 2015): https://www.washingtonpost. com/news/acts-of-faith/wp/2015/06/09/from-franklin-grahamto-tony-campolo-some-evangelical-leaders-are-dividing-overgay-marriage/.
2 For instance, in 2019, the United Methodist Church voted to reaffirm its ban on same-sex marriage and LGBTQ ordination within the church: Kelsey Dallas, “5 Years Ago, the Supreme Court Legalized Same-sex Marriage. Here’s Where Faith Groups Now Stand on LGBTQ Rights,” Deseret News (June 26, 2020): https://www.deseret.com/indepth/2020/6/25/21303124/samesex-marriage-supreme-court-gay-rights-religion-lgbtq-churchobergefell-christian-faith.
3 Nicholas P. Miller, The Reformation and the Remnant (Nampa, Idaho: Pacific Press, 2016), 16.
4 Scripture texts in this article credited to ESV are quoted from the English Standard Version of the Bible. The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Scripture texts credited to NKJV are quoted from the New King James Version of the Bible. Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved. Scripture texts credited to NASB are quoted from the New American Standard Version of the Bible. New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995, 2020 by The Lockman Foundation. All rights reserved. Scripture texts credited to KJV are quoted from the King James Version of the Bible.
5 The discussion of scriptural backgrounds has drawn from the Biblical Research Institute’s Ethics Committee statements on Transgenderism, released in October of 2014, and found at https:// www.adventistbiblicalresearch.org/wp-content/uploads/BRI_ Ethics_Committee_Releases_Statements_on_Transgenderism. pdf, as well as Evangelical Alliance P. C., Transsexuality: A Report of the Evangelical Alliance Policy Commission (Carlisle, Cumbria, U.K.: Paternoster Publishing, 2000), 45–54.
6 Richard M. Davidson, Flame of Yahweh: Sexuality in the Old Testament (Ada, Mich.: Baker Academic, 2012), 172.
7 Megan K. DeFranza, Sex Differences in Christian Theology: Male, Female, and Intersex in the Image of God (Grand Rapids, Mich.: Eerdmans, 2015), 108–125.
8 Quoted in ibid., 117.
9 Ibid., 102–106.
10 Robert A. J. Gagnon, Chapter 3, “The Scriptural Case for a Male-Female Prerequisite for Sexual Relations: A Critique of the Arguments of Two Adventist Scholars,” in Homosexuality, Marriage, and the Church, Roy E. Gane, Nicholas P. Miller, and H. Peter Swanson, eds. (Berrien Springs, Mich.: Andrews University Press, 2012), 82–85.
https://dialogue.adventist.org/3823/sexuality-and-gender-a-biblical-perspective