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What does the Bible say about sexual assault?

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March 10, 2015

What does the Bible say about rape or sexual assault? Never before has the issue of sexual assault against women seemed so ubiquitous. In January a Nashville jury convicted two Vanderbilt University students of aggravated rape and aggravated sexual battery when they assaulted a student in a dorm room in 2013. Amid widespread campus sexual assault, 80 percent of which goes unreported, many hope this strong ruling will communicate to other victims of rape that they, too, will be heard. The case is just one of many instances of on-campus sexual assault, some of which have gone unaddressed, despite being reported. And sexual violence on college campuses is not the only mainstream news story concerning rape. Last fall witnessed the staggering number of allegations of sexual assault committed by comedian and household name, Bill Cosby. According to these women, their assaults have been kept quiet for the better part of a lifetime. From college sophomores to senior adults, women are speaking out and seeking justice.

The Bible is not silent about rape. The accounts of sexual assault against women are heartbreaking, even gruesome. But they are not brushed under a rug or hushed up. In fact, of the three accounts describing a woman who was sexually assaulted, each of them precipitated civil war. When Jacob’s daughter, Dinah, was violated by the son of a neighboring ruler, Shechem, her brothers murdered him, his father, and the all of the men of his city in revenge (Gen. 34). After the Unnamed Concubine was gang-raped and left for dead by men in the tribe of Benjamin, the other tribes went to war against them upon hearing of her injustice (Jgs. 19-21). And after Tamar was raped by her half-brother, Amnon, her brother Absalom killed him, and incited a rebellion against his father, King David (2 Sam. 13). Rape was neither covered up nor ignored. Instead, it was answered and avenged. It was such a cultural convulsion that it was answered with outrage and further violence. The cases of rape in Scripture tell us something about the cases of rape we are hearing today: These women must be heard and they must be protected.

The Old Testament Law gives us an even greater picture of just how much God takes up the cause of the victim and the vulnerable. There is one passage in particular, Deuteronomy 22:23-29, that safeguarded women who had been violated. Like all of the legal codes, these laws reveal the heart and character of God.

Deuteronomy 22:23-24

“If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor’s wife. Thus you shall purge the evil from among you.”

Compared to the other scenarios in this passage, these verses describe a consensual encounter. This law does not use terms like “seize” or “force,” but simply “finds” (matsa’). The significant thing in this verse is the surroundings it defines. Since it is described as happening in city, it implies that there were people nearby who could have helped her had she cried out. Since she didn’t, the implication is that she did not resist, and, therefore, she is also responsible. Because she was betrothed to another man, she was already considered his wife, making this equivalent to adultery (Deut. 22:22).

Deuteronomy 22:25-27

“But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die. But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. When he found her in the field, the engaged girl cried out, but there was no one to save her.”

I was stunned when I first read this passage! Not only did the rapist receive the death penalty, but the woman was protected from all recourse. She was neither shamed nor shunned. The word used for “force” (chazaq) in this verse is rather specific, especially since it isn’t used in either of the other two laws. It means to take or keep hold of, specifically to seize with violence. The location is significant here also. Unlike the first scenario in which the woman was within earshot of help, this woman was caught in a secluded place, alone and defenseless. She cried out for help but was overpowered, “but there was no one to save her.” God defends her innocence and ensures both her protection and her reputation. He shielded her from blame for the assault and shame after it occurred.

Deuteronomy 22:28-29

“If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, then the man who lay with her shall give to the girl’s father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days.”

The implications of this law are more subtle, but equally significant. This verse does not use the word for “force” (chazaq</em>); it uses the word for “seize” (taphas), which can also mean to lay hold of or wield. Its other uses have the idea of capturing or overwhelming (2 Kings 14:13). Unlike the other two scenarios, this one concerns an unengaged virgin and does not specify where the violation took place. Also, there’s another detail in this law that is quite telling. The verse uses the phrase “they are discovered.” The language moves from an individual man and an individual woman to a “they.” (Hang with me, here.) Coupled with the fact that this verse does not use the same verb for “force,” I believe this law describes something other than a violent rape. Was she overwhelmed? Yes. Did this dishonor her? Unquestionably. Is the man responsible for violating her? Absolutely.

But the Holy Spirit inspired a different word in verses 28-29 than the verb used in verses 25-27 and He did it intentionally (2 Tim. 3:16-17, 2 Pet. 1:19-21). The detail that they are discovered together implies some level of mutual responsibility that is different from what we see in verses 25-27 (If you’ve season one of Downton Abbey, think Mary Crawley and the Turkish diplomat). The man is held accountable and must marry (and provide for) the woman. Plus, he can never divorce her for the rest of his life. Exodus 22:16-17 describes a similar scenario, where a young woman is “seduced,” and adds that the father can refuse to give his consent to the marriage. But the man still had to pay the price of a dowry, which means he was out the money set aside for a bride, and he still had no wife. Notice that there was no punishment for the girl. For the young woman who was seduced, there is no indication that she was ostracized from her community or shunned by her family. Instead, she was vindicated and her honor was restored. What does this mean? He couldn’t use her and lose her. A man couldn’t take a woman as an object of pleasure and then bear no responsibility for her. God was protecting the woman in this situation from being left without protection and provision. Women were not to be used and discarded.

An assault against Eden

Some look at these laws and claim that the Bible permits, even legalizes sexual assault; therefore, the Bible is oppressive to women. Yet, in each of these scenarios, the victim is protected and the violator is punished. Where the woman was not at fault, she never received blame. If fact, she was vindicated. None of these situations were supposed to happen. God never intended for women to be violated and He certainly doesn’t turn a blind eye to it. These laws restrained human sinfulness and set God’s people apart from their surrounding cultures. But even more, they reveal the nature and character of a God who protects the victim, provides for the vulnerable, and sides with the violated. God is decidedly pro-women.

The atrocity of rape is a disordered exploitation of all that God designed when He created male and female (2:18-25). From the very beginning, He intended for women to be protected and valued. Whether she is a college sophomore at an Ivy League University, a 14-year-old Nigerian abducted by Boko Haram, or a 65-year-old woman finding the courage to break her silence, an assault against Eve is an assault against Eden. And, one day, every wrong committed against her daughters will be righted by a justice-keeping God.

Katie McCoy

Katie McCoy serves as director of Women’s Ministry at Texas Baptists (Baptist General Convention of Texas). She holds a Ph.D. from Southwestern Baptist Theological Seminary, where she previously served on faculty. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24