SEX. The word sex does not appear in the Bible. However, the Bible contains numerous references to topics related to the subject and deals with matters related to sex with a mixture of frankness and caution. This article covers the overall Biblical teachings concerning the subject.

I. Introduction

The Scriptures reflect the cautious attitude toward discussion of the sex organs and related topics which was prevalent in ancient times. The poetic and imaginative nature of the Heb. language and the Heb. view of man resulted in the use of euphemisms which tended to conceal linguistically such things as the male and female organs, sexual intercourse, and reproduction. However, the subject of sex and related topics are treated with frankness in the Bible even though circumlocutions frequently were used to avoid direct reference to the sex organs or to sexual activities.

II. The teaching of the OT concerning sex

The OT contains the major portion of the Biblical teaching concerning sex. Reference is made to distinctions between the sexes in the creation account in Genesis; and the Pentateuch contains numerous commandments related to sex and sexual acts. The narrative portions of the OT contain references to normal and abnormal sexual activites. Portions of the wisdom lit. deal with sex in relation to such diverse themes as married love (S of Sol) and the dangers of promiscuity (Prov). The Bible states that OT teachings were included in the Scriptures not only for the purpose of conveying redemptive truth but also for the “instruction” of believers through the centuries (1 Cor 10:11). The OT references to sex seem to fall largely under the latter category.

A. Distinctions between the sexes. In Genesis mention is made of the creation of male and female (Gen 1:27). The primary meaning of the word sex emphasizes the physical differences between the members of the human family.

1. The male role. According to the first ch. of Genesis, the first created human was a male called Adam. Adam was assigned specific tasks following his creation which included the care of the garden of Eden and the naming of the animals (2:15-20). Other activities of early males included sheep herding and farming (4:1, 2); ranching (4:20); and working with metals (4:22). The male in the OT was expected to be the head of the household and was to be the spiritual leader of the family (3:16; Exod 12:1-6; 20:12; Deut 6:20-25; etc.). It seems that Jewish parents specially welcomed the birth of male children. This was demonstrated in the desire for male progeny (1 Sam 1:8-18). Also, a higher ransom was to be paid for males in contrast to females (Lev 27:1-8). When the numbering of the Israelites was conducted special attention was given to males (Num 3:40-43). Jewish genealogies also gave special attention to males in their roles as progenitors of the families (Ezra 8:1-14); and the priesthood was reserved for males (Exod 19:22; Lev 1:11). The majority of the prophets were males, although female prophets, or prophetesses, were active in Israel at varied times (Exod 15:20; Judg 4:4; 2 Kings 22:14; 2 Chron 34:22; Neh 6:14, and Isa 8:3).

Males were not allowed to put on women’s garments (Deut 22:5); and Jewish males were distinguished from other males in the surrounding nations by the rite of circumcision (Gen 34:14-17). Apparently Jewish males were to be distinguished in the wearing of their hair from females (1 Cor 11:14) and from the surrounding nations (Lev 19:27). While particularly short hair was not the standard of distinction between Israelites and other nations or males and females in ancient times, the cutting of the side locks of the hair by males was forbidden (Lev 21:5). Possibly during the Diaspora, the Jews adopted the Rom. custom of closely cutting the hair of males. This feature distinguished them from females; although many Jews of the Diaspora continued to allow their side locks to grow long, even though they began to cut their hair more closely. Hebrew women took pride in their long and attractive hair (2 Kings 9:30 and Song of Solomon 7:5). Males were to be distinguished from females by not wearing their hair in a fashion equated with that of women.

Ancient Israel was more patriarchal and tended to give decided favor to the male role. Apparently males were afforded a number of privileges under this system that were not afforded to females.

2. The female role. According to the creation account in Genesis, the first female, Eve, was created from the rib of Adam (Gen 2:21, 22). Prior to the creation of Eve, Adam was referred to as being without a “helper fit for him” (2:20). According to Genesis, the creation of woman apparently served a utilitarian purpose as far as man was concerned. Adam called his wife “woman,” a term which signified her being taken from man (2:23). Eve, the first female, was enticed to partake of the forbidden fruit and gave the same to her husband Adam (3:1-6). Following this act, the male and female apparently became aware in a sexual sense of the physical differences between them (3:7). The fall of man is said to result in a divine judgment on both the male and the female sexes. For the male, a different form of work would result and for the female, an increased sense of pain in childbirth and a heightened or dependent sexual desire for the male was to be expected (3:14-16).

The role of woman in the earliest days of recorded history generally was considered to be that of bearing and mothering children and of serving as a helper to the male (4:1, 2, 16-25). Gradually, the role of the female in the OT became more sophisticated and over time women seemed to assume a greater share of the activities originally ascribed to males. The Book of Proverbs describes a virtuous wife as one who engaged in: spinning wool and making linen from flax; purchasing real estate; planting vineyards; and in the sale of linen garments (Prov 31:10-31). At this point in Israel’s history, such activities were considered desirable as far as women were concerned and were placed on a plane next to that of bearing and rearing children.

B. The sex organs. The Scriptures tend to avoid direct reference to the sex organs and to issues connected with sex. Frequently, the OT writers avoid referring directly to the genitalia or the genital regions. Such terms as flesh (Gen 17:11) and thigh or loin (24:9; Exod 28:42) were used to avoid direct reference to the genitalia or genital regions. For example, when the Scriptures mention the rite of circumcision, the mention of the male sex organ is concealed by use of the expression “flesh of your foreskins” (17:11). An injunction is given against the wife of a man, who while defending her husband from attack, seizes his adversary by the male sex organs (Deut 25:11). However, the organs are not referred to directly but as “private parts.” Reference is made to the desolation of Judah by the Assyrians as being as extensive as if one “shaved the hair of the feet” (Isa 7:20). Some believe that this usage of the word “feet” and similar usage of the term (Ruth 3:1-4, 7-9 and also Deut 28:57) is an indirect reference to the lower parts of the body including the genitalia and public hair. In a similar vein, a circumlocution is used to refer to the male penis (Deut. 23:1). The word “seed” is used to refer to male semen and a variety of injunctions are given in relation to this term (Gen 3:15; Lev 15:16-18; 22:4). In general, the Scriptures seem to avoid direct reference to the male organs of reproduction.

With the exception of specific references to the female breasts and womb, a similar approach was taken to the female genitalia. The female breast is referred to in several instances in the OT (Job 3:12 and Song of Solomon 1:13; 4:5; 8:10). Infants are spoken of being “given suck” from the female breast and the womb is specifically mentioned in connection with birth and parentage (Gen 25:23; 38:27; Prov 31:2 and Isa 49:5). However, the more precise terms which are used today to identify the female genitalia were not used by the Hebrews in the Scriptures. Rather, generalities and euphemisms seem to be preferred.

Like the male organs, the female genitalia often were described in their relationship to the total body. In Deuteronomy 28:57, Israelite women were predicted to eat their children during a future siege and the afterbirth is referred to as coming out “from between her feet.” As mentioned, some interpret such usage of the word “feet” to refer to the entire lower part of the body including the genitalia. Also, it was considered shameful by the Hebrews to expose to public view either the male or the female genitalia (Gen 9:21-23; Lev 18:6-19; 20:17; 2 Sam 6:20). With the exception of direct mention of the female breasts and womb, the Scriptures tend to avoid direct reference to the female sex organs and often use circumlocutions when referring to them.

C. Sexual intercourse. Similarly, sexual intercourse is not referred to directly. Rather, terms such as: “becoming one flesh” (Gen 2:24) relating to the marriage relation; a man’s “knowing” his wife or another woman (4:1, 17, 25; Judg 19:25) and “lying” with a person or animal (Gen 34:7; Num 31:17, 18; Deut 22:22) are used to refer to sexual intercourse. Such expressions tend to emphasize the intimate nature of the sex act and the concept of “knowing” one’s wife may have a relationship to the Fall and the knowledge of good and evil with its sexual overtones (Gen 2:17 and 3:7). The Scriptures manifest a clear awareness of the emotional and intimate nature of sexual intercourse along with the companionship involved between two lovers (S of Sol). The primary purpose of sexual intercourse stressed in the Scriptures is procreation (Gen 1:28). Sexual intercourse outside of marriage is condemned along with prostitution and other types of sexual activity which were not related to procreation (Exod 20:14, 17; 22:16; Lev 18:6-18; 19:20). Sexual intercourse with animals by either males or females is forbidden (Lev 18:23; 20:15, 16).

D. Sex education. Sex education according to present standards was largely unknown in ancient Israel. Apparently children learned about sex either through parental instruction or by personal experience. Sex instruction through the Scriptures or in public instruction was limited to statements regarding the expected role of the male and female in reproduction and warnings against the misuse or abuse of sex or the body. The OT specifically condemned a number of activities connected with the body and the sex organs. Some of the things which were condemned included: exposure of the sex organs (2 Sam 6:20); adulterous interest in another man’s wife (Lev 18:20); the enticement of a virgin to commit sexual intercourse (Exod 22:16); sexual intercourse with animals, mentioned earlier (Lev 18:23); homosexuality (Lev 18:22 and 20:13); incest (Lev 18:6-18; Deut 27:20, 22); prostitution (Deut 23:17, 18); intercourse with an engaged slave (Lev 19:20); and related subjects. It should be mentioned that polygamy was practiced in early Israel and men were allowed to have sex relations with their concubines. However, polygamy was replaced by monogamy in later Israel; and the Scriptures teach that while polygamy was permitted by God it was never ordained by Him (Matt 19:3-8). Monogamy was the practice of the first humans, Adam and Eve (Gen 1-5).

In contrast to the surrounding nations, the Israelites possessed a lofty moral code even though they did not always live up to this ethic.

III. The teaching of the NT concerning sex

The major emphasis of the NT was on teachings related to evangelization and the establishment of the Church. For the most part, the Early Church seemed to rely upon the teachings of the OT with respect to sex and the sex role. However, the NT is not silent about sex. When the subject is mentioned it usually is dealt with in relation to the spiritual life of the Church, and the total message of redemption as it related to the family and the individual.

A. Christ’s teachings. The four gospels emphasize the teachings and deeds of Christ which had a messianic and redemptive significance. As a result, only passing mention is made of subjects related to sex. However, Christ was not silent in this regard.

During His earthly ministry, Christ referred to sex primarily in its relation to redemptive truth. The term sex, as such, was not used by Christ. Yet, He dealt with several problems which were related to sex.

Christ condemned adultery, fornication and lust, both outwardly (Matt 15:19, 20) and inwardly (Matt 5:27-32). He made reference to being a eunuch either by natural or human causes for the kingdom of heaven’s sake (Matt 19:12). Christ forgave the woman taken in the act of adultery (John 8:1-11) and frequently referred to virgins and marriage in His parabolic teachings. In general, however, His teachings concerning sex and related topics were subservient to His teachings concerning redemptive truth.

B. The teachings of the Early Church concerning sex. The attitude toward sex prevalent among the early Christians reflected agreement with the highest moral ideals of the OT and the spiritual ideals of Christ.

The Hebraic tendency to avoid direct reference to the sex organs and sexual intercourse persisted in the Early Church. For example, Paul referred to “our unpresentable parts” which were to be treated with greater modesty (1 Cor 12:23, 24); and the writer of Hebrews refers to the “bed” as undefiled when occupied by marriage partners (Heb 13:4). While the subject of sex is not discussed specifically in the NT, topics related to the subject frequently are dealt with by the Early Church. It seems that the early Christians adopted generally the views and teachings of the OT concerning sex; and the OT teachings related to the subject seemed to provide adequately for their needs with respect to sex instruction.

The prevailing attitude toward women in the Jewish culture was adopted by the Early Church. In general this involved ascribing to men a major share of the leadership. The apostles were male and apparently the early elders were males according to existing records. However, women were not overlooked in the activities of the church. Paul placed restrictions upon the activities allowed to women but at the same time made mention of women occupying places of service and leadership in the churches. For example, women served as deaconesses (also called servants of the churches: Rom 16:1, 6, and 12 together with Phil 4:3 and 1 Tim 2:12-14; 3:11). The first convert in Europe was a business woman, Lydia of Thyatira (Acts 16:14); and women served as prophetesses and exercised charismatic gifts in the early worship services (Acts 21:8, 9 and 1 Cor 11:5. Note also 1 Cor 11:6-15 and 14:34-40 concerning the role of women in the church).

While the Early Church relied largely on the OT with respect to specific instruction about sex, reference is made in the NT to a variety of subjects related to sex. Sexual intercourse between marriage partners is considered appropriate and expected (Heb 13:4); but married couples may forego, at times, natural sex relations in order to give themselves to prayer (1 Cor 7:5). Sexual desire of the unmarried and widows is spoken of as “burning” and refraining from sexual intercourse is referred to as “refusing one another” in accordance with the Heb. tendency to refer to sexual intercourse indirectly. (See 1 Cor 7:1-9 for a treatment of sex in marriage.) Polygamy was condemned by the Early Church and monogamy was the expected practice (1 Cor 7:1, 2 and 1 Tim 3:2). Homosexuality (Rom 1:26-28), prostitution, adultery and fornication (Gal 5:19 and Jude 7) were condemned along with other vices prevalent in the early Christian era. It was stated that indulgence in such vices would keep a person from entering the kingdom of God (1 Cor 6:9, 10). No mention is made in the NT of formal sex education in the Early Church. It appears that such instruction was left largely to the home and family apart from specific instructions which are cited above.

IV. Summary

The Biblical teachings concerning sex manifest a high ethic, esp. when contrasted with the prevailing views of sex in the same period of history. The sex roles are distinguished and a division of labor commensurate with each role is apparent. However, women gained considerable status over time and the Christian view of sex allowed for mutual respect among the sexes coupled with a monogamous view of marriage, which was based upon the original relationship of the first created beings. Sexual activities during both the Christian and OT eras were discussed with caution and candor coupled with relative frankness. Apart from positive instruction regarding the responsibility for procreation, sexual instruction in the Bible was largely related to prohibitions which would discourage participation by the people of God in those sex practices exhibited in the surrounding nations. See Marriage; Family.

Bibliography W. G. Cole, Sex and Love in the Bible (1959); R. Pattai, Sex and Family in the Bible and the Middle East (1959); The Standard Jewish Encyclopedia (1959), 1693, 1924, 1925; O. Piper, The Biblical View of Sex and Marriage (1960); R. Marcus, tr., The Antiquities of Flavius Josephus (1966), Bk. IV, Ch. VIII.