Kevin DeYoung’s book. “What Does the Bible Really Teach about Homosexuality?” (DeYoung, 2015) is an excellent exposition from a learned man who holds to a conservative position on this currently controversial topic. I agree with almost every point he makes en route to his conclusions but I think he falls at the final hurdle and draws some absolutist conclusions that are unwarranted. This post is the first of a series I will make, in which I will discuss those places where I believe DeYoung misses the mark.
Despite my disagreement with some of his major conclusions, I believe that his book deserves to be read by everyone who is weighing these issues.
What Does the Bible Teach about Everything?
The book’s introductory chapter is entitled “What Does the Bible Teach about Everything?” It is the right starting point and a brilliant one. DeYoung argues that the central plotline of the story of Scripture is, “a holy God making a way to dwell in the midst of an unholy people.” In this story, “[t]he Promised Land was a type of Eden” and “[t]he Promised Land was a lens through which God’s people were supposed to look back to the Eden that was and look forward to the Eden that was to come again” and, in the New Testament, “the picture of the New Jerusalem in Revelation 21 and 22 is a portrait of Eden restored.” I think most conservative scholars would agree with him so far.
DeYoung cites further passages from the New Testament and correctly states, “The garden, the land, and the temple did not prefigure a day when holiness no longer mattered”. He also cites Revelation 21:8, “But … the sexually immoral … will be consigned to the fiery lake of burning sulphur. This is the second death” and therefore concludes that “determining what constitutes sexual immorality in God’s mind has everything to do with the storyline of Scripture.” That leads him to pose the question, “Is homosexual activity a sin that must be repented of, forsaken, and forgiven, or, given the right context and commitment, can we consider same-sex sexual intimacy a blessing worth celebrating and solemnizing?” The rest of his book attempts to prove that the answer to the first part of the question is, unequivocally, “Yes”, and to the second part, “No”.
However, I believe that DeYoung has already demonstrated in this introductory chapter some ways in which his perception is blinkered, and I believe that the answers to the two parts of his question are not as unequivocal as he thinks
His summary is too compressed when he says, “As often as God had made a way to dwell in the midst of his unholy people, just as often had they squandered their God-wrought restoration. So God sent his Son…” (p. 12) (emphasis mine). I am sure that DeYoung believes with the writer of Hebrews that the acceptability to God of the Old Testament structures and sacrifices was entirely dependent on the foreknown sacrifice that would be made by Christ. Every sacrifice, from Abel’s through those of the Job, Abraham, and the first and second temples was only accepted because of Christ. The old Covenants and even the people’s failures under them slowly prepared the way for the coming of the Saviour. Despite all the unfaithfulness of Israel, and against the background of that unfaithfulness, the pedagogy of the law prepared a people from whom Jesus Christ could draw his disciples. Those disciples, further enlightened by what Jesus taught on the Emmaus road, were equipped to take the gospel of salvation by grace through faith to the world. The time had arrived of which Simeon spoke after the birth of Jesus, “…my eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel”.
The storyline of Scripture describes a concave arc, down from Eden through the fall and the increasing depravity of mankind, and then upwards – despite the many grave failures of God’s called people – through the old Covenants to the era of the new Covenant and at last the new Heavens and Earth. This storyline includes the news that the kingdom of God has intruded into the world and has begun to change it – see Matthew 13:31-32, “He told them another parable: ‘The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches’” and Matthew 13:33, “He told them still another parable: ‘The kingdom of heaven is like yeast that a woman took and mixed into about thirty kilograms of flour until it worked all through the dough.’” We therefore live in a world where the kingdom is partially realised but not fully so, and where the degree of manifestation of the kingdom has changed with time.
DeYoung’s summary misses the element of what we might call God’s practical graciousness toward his people along that whole arc from the Fall to the present time. None of those whom God has accepted have been perfect in their repentance or faith or holiness or even in their understanding of what holiness ought to be, but their imperfection in those areas has been covered by the blood of Christ, just like any of their other sins. DeYoung concentrates on the end points, the perfection of Eden and of the new heavens and earth, but in Eden, the Fall had not occurred and in the new heavens and earth, its every last vestige will have been removed. What, though, of us who are not there yet? What does the gospel set out as the strategy for our sanctification, we who struggle against whatever stumbling blocks were put in our way by our birth into a fallen family in a fallen world, and our life in a still-fallen world?
By missing God’s practical graciousness and by failing to recognise that we are at a different place on the storyline than even the Apostles were, DeYoung has failed to see some possibilities that may be open to the Church in our present time that were not open in previous generations. I will enlarge on that in future posts, as I respond to other chapters of DeYoung’s book.