Skip to main content

A Biblical Catechism on Sex and Marriage: Sexual Sins: Sexual Desire and Marriage

[This post continues a series of posts entitled 'A Biblical Catechism on Sex and Marriage'.  The intention is to provide basic material for further instruction by a trusted teacher of God's Word in a church that is committed to Biblical authority.  The Church’s mission is to invite all people to live under God’s righteous rule.]

Question 3. What sexual sins are mentioned in the Bible?

Answer: Any sex outside of marriage between a man and a woman is sin.

[Comment 1 (in earlier posts) identified sexual sins in the Bible]

Comment 2: The male and female couple with intentions to marry who are tempted sexually will avoid the sin of fornication by proceeding to get married.  A married couple will avoid temptation through sexual intimacy.  Celibacy is good, but not if one struggles with sexual desires--in which case the single or widowed person should marry.  (Appropriate marriage will be discussed later.)

1 Corinthians 7:36-38 If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry- it is no sin.  37 But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well.  38 So then he who marries his betrothed does well, and he who refrains from marriage will do even better.

1 Corinthians 7:2-5 But because of cases of sexual immorality, each man should have his own wife and each woman her own husband.  3 The husband should give to his wife her conjugal rights, and likewise the wife to her husband.  4 For the wife does not have authority over her own body, but the husband does; likewise the husband does not have authority over his own body, but the wife does.  5 Do not deprive one another except perhaps by agreement for a set time, to devote yourselves to prayer, and then come together again, so that Satan may not tempt you because of your lack of self-control.

1 Corinthians 7:8-9 To the unmarried and the widows I say that it is well for them to remain unmarried as I am.  9 But if they are not practicing self-control, they should marry. For it is better to marry than to be aflame with passion.

1 Timothy 5:11-15 But refuse to put younger widows on the list; for when their sensual desires alienate them from Christ, they want to marry,  12 and so they incur condemnation for having violated their first pledge.  13 Besides that, they learn to be idle, gadding about from house to house; and they are not merely idle, but also gossips and busybodies, saying what they should not say.  14 So I would have younger widows marry, bear children, and manage their households, so as to give the adversary no occasion to revile us.  15 For some have already turned away to follow Satan.

Comments

Popular posts from this blog

‘For freedom Christ has set us free’: The Gospel of Paul versus the Custodial Oversight of the Law and Human Philosophies

  Introduction The culmination of Paul’s argument in Galatians, and particularly from 3.1-4.31, is: ‘ For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery’ (Galatians 5.1). This essay seeks to understand Paul’s opposition to a continuing custodial role for the Law and a use of human philosophies to deal with sinful passions and desires.   His arguments against these are found in Galatians and Colossians.   By focussing on the problem of the Law and of philosophy, we can better understand Paul’s theology.   He believed that the Gospel was the only way to deal with sin not simply in terms of our actions but more basically in terms of our sinful desires and passions of the flesh. The task ahead is to understand several large-scale matters in Paul’s theology, those having to do with a right understanding of the human plight and a right understanding of God’s solution.   So much Protestant theology has articulated...

Alasdair MacIntyre and Tradition Enquiry

Alasdair MacIntyre's subject is philosophical ethics, and he is best known for his critique of ethics understood as the application of general, universal principles.  He has reintroduced the importance of virtue ethics, along with the role of narrative and community in defining the virtues.  His focus on these things—narrative, community, virtue—combine to form an approach to enquiry which he calls ‘tradition enquiry.’ [1] MacIntyre characterises ethical thinking in the West in our day as ethics that has lost an understanding of the virtues, even if virtues like ‘justice’ are often under discussion.  Greek philosophical ethics, and ethics through to the Enlightenment, focussed ethics on virtue and began with questions of character: 'Who should we be?', rather than questions of action, 'What shall we do?'  Contemporary ethics has focused on the latter question alone, with the magisterial traditions of deontological ('What rules govern our actions?') and tel...

The New Virtues of a Failing Culture

  An insanity has fallen upon the West, like a witch’s spell.   We have lived with it long enough to know it, understand it, but not long enough to resist it, to undo it.   The very stewards of the truth that would remove it have left their posts.   They have succumbed to its whispers, become its servants.   It has infected the very air and crept along the ground like a mist until it is within us and all about us.   We utter its precepts like schoolchildren taught their lines. Its power lies in its claims of virtuosity, distorted goodness.   If presented as the vices that they are, they would be rejected.   These virtues are proclaimed from the pulpits and painted on banners or made into flags.   They are established in our schools, colleges, universities, and seminaries.   They are the hallucinogen making our own cultural suicide bearable, even desirable.   They are virtues, but disordered, or they are the excess or deficiency of...