Masturbation Without Lustful Thought: Biblical Perspective

The Bible does not directly address masturbation without lustful thought. However, biblical texts and theological traditions offer principles concerning sexual purity, self-control, and the nature of lust that can inform an understanding of the topic.

A central theme in Christian ethics is the call to sanctification and abstinence from sexual immorality ^[2]. one tradition writes in 1 Thessalonians 4:3, "For this is the will of God, your sanctification: that you abstain from sexual immorality." This command is often understood to encompass any sexual activity outside the bounds of marriage ^[10]. The concept of "lustful passion" is contrasted with a sanctified life, with some interpretations suggesting that gratifying such passion is akin to the behavior of Gentiles who do not know God ^[11].

Lust itself is defined as a "sinful longing" or "the inward sin which leads to the falling away from God" ^[4]. It is understood to originate in the heart, which is considered the center of moral forces and impulses ^[4]. The Bible frequently warns against lust, identifying it as a source of temptation ^[3]. James 1:14 states that "each person is tempted when he is lured and enticed by his own desire." Matthew Henry, commenting on the story of Joseph and Potiphar's wife, notes that her sin "began in the eye," illustrating how visual input can inflame the heart to lust ^[5]. John Calvin similarly observes that "the eyes were as torches to inflame the heart to lust," emphasizing the ease with which senses can lead to depraved desires if one is not vigilant ^[8].

The concept of self-denial is also relevant. Torrey's Topical Textbook lists self-denial as a necessary aspect of following Christ and a test of devotion ^[1]. This includes denying "ungodliness and worldly lusts" and "abstaining from fleshly lusts" ^[1]. The mortification of sinful lusts is presented as part of the spiritual warfare of believers ^[1].

Jewish interpretive traditions offer various perspectives on sexual acts and intent. Abraham Ibn Ezra, a rationalist Jewish commentator, discusses the importance of intent in sexual matters. For instance, regarding lying with a menstruating woman, he suggests that if there was no "sinful intent" and the man erred, the situation differs from having an "evil intention" ^[6]. He also alludes to the possibility of intercourse without deflowering a virgin, though he deems it "unseemly to describe how this can be done," indicating a recognition of different physical acts and their moral implications ^[7]. Another Jewish tradition, cited by Rabbi Aaron Ha-Kohen, interprets Leviticus 18:6, which prohibits relations with "any that is near of kin to him," as a reference to "the emission of semen in vain" ^[12]. This interpretation suggests a concern for the purposefulness of seminal emission. Ramban (Nachmanides), a Kabbalistic and philosophical Jewish commentator, states that the Torah permits sexual intercourse primarily "for the sake of raising children" ^[9]. This perspective emphasizes procreation as a primary purpose of sexual activity.

While the biblical texts do not explicitly address masturbation without lust, the broader principles concerning sexual purity, the nature of lust, and the call to self-control provide a framework for understanding the issue. The emphasis on the heart's intentions and the purpose of sexual acts in various traditions suggests that even in the absence of explicit lust, the act would be evaluated against these overarching ethical and theological considerations.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
I Thessalonians “I Thessalonians 4:3 (LEB) — For this is the will of God, your sanctification: that you abstain from sexual immorality;”
Torrey's Topical Textbook “Torrey's Topical Textbook: Temptation — God cannot be the subject of -- Jas 1:13. Does not come from God -- Jas 1:13. Comes from Lusts. -- Jas 1:14. Covetousness. -- Pr 28:20; 1Ti 6:9,10. The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29. Often arises through Poverty. -- Pr 30:9; Mt 4:2,3. Prosperity. -- Pr 30:9; Mt 4:8. Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8. To distrust of God's providence -- Mt 4:3. To presumption -- Mt 4:6. To worshipping the god of this world -- Mt 4:9. Often strengthened by the perversi”
Easton's Bible Dictionary “Easton's Bible Dictionary: Lust — Sinful longing; the inward sin which leads to the falling away from God (Rom. 1:21). "Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity." In Mark 4:19 "lusts" are objects of desire.”
Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 39:7: Here is, I. A most shameful instance of impudence and immodesty in Joseph's mistress, the shame and scandal of her sex, perfectly lost to all virtue and honour, and not to be mentioned, nor thought of, without the utmost indignation. It was well that she was an Egyptian; for we must have shared in the confusion if such folly had been found in Israel. Observe, I. Her sin began in the eye: She cast her eyes upon Joseph (Gen 39:7), who was a goodly person, and well-favoured, Gen 39:6. Note, (1.) Remarkable beauty, either of men or women, often proves a dangerous sna”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 15:24: AND IF ANY MAN LIE WITH HER. Without any sinful intent. 49 He has no intention in engaging in coitus with a menstruating women. On the contrary, he erred in sleeping with her. 50 He was not aware that her menstrual flow would commence while he slept with her. Behold her menstrual flow came while he was with her. This is the meaning of be upon him , for the one who sleeps with a menstruating women incurs the penalty of karet . 51 See Lev. 20:18. Had the man had an evil intention when he had intercourse with the menstruating women then Scripture would have me”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Genesis 24:16: NEITHER HAD ANY MAN KNOWN HER. It is extremely unlikely that Scripture speaks of abnormal intercourse. 30 Cf. Rashi’s comment on this verse. The verse rather refers to a certain intercourse method wherein it is possible to sleep with a virgin and even to impregnate her without deflowering her. However, it is unseemly to describe how this can be done.”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 16.8: and dissolute look. She had often before looked upon Joseph without sin: but now, for the first time, she casts her eyes upon him, and contemplates his beauty more boldly and wantonly than became a modest woman. Thus we see that the eyes were as torches to inflame the heart to lust. By which example we are taught that nothing is more easy, than for all our senses to infect our minds with depraved desires, unless we are very earnestly on our guard. For Satan never ceases diligently to suggest those things which may incite us to si”
Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Leviticus 18:19: AND UNTO A WOMAN DURING HER SEPARATION FOR HER UNCLEANNESS, THOU SHALT NOT APPROACH TO UNCOVER HER NAKEDNESS. Scripture prohibited [having intercourse with] a menstruant woman for the reason I have mentioned, 297 Above, Verse 6. that the Torah permitted sexual intercourse only for the sake of raising children, 298 See my Hebrew commentary p. 104, that Rabbeinu Bachya questioned this attitude of Ramban. It would also appear from Ramban’s quote of Ibn Ezra further on in Verse 20, that the purpose of sexual intercourse is threefold, and the raising of chil”
1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 4:5: 4:5 Willful ignorance of God and his ways is the root of moral corruption (Rom 1:18-32; Eph 4:17-18). • lustful passion: Sexual immorality was often tolerated in the Mediterranean world. Prostitution was allowed, but sexual relations with another man’s wife were prohibited. Roman marriage customs barred women, but not men, from extramarital affairs. By contrast, Jewish and Christian authors alike prohibited all sexual involvement outside of marriage (Acts 15:20; 1 Cor 6:12-20; Col 3:5-6).”
1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 4:5: Not in the lust of concupiscence,.... Or "passion of lust"; for the mere gratifying and indulging of that; for a man so to possess his vessel, is to cherish the sin of concupiscence, the first motions of sin in the heart, by which a man is drawn away, and enticed; to blow up the flame of lust, and to make provision for the flesh to fulfil the lusts thereof: even as the Gentiles which know not God; for, though they knew him, or might know him with a natural knowledge, by the light and works of nature, yet they knew him not savingly and spiritually, as he is r”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 18:6: ANY THAT IS NEAR OF KIN TO HIM. She’er 14 Hebrew, flesh, that is, one’s flesh, i.e., one’s near relative. (near) is a general term for all those with whom one is prohibited to engage in sexual relations. Scripture then goes into detail. 15 And lists the people with whom one may not have sexual intercourse. Rabbi Aaron Ha-Kohen 16 A Gaon in Pumpaditha, author of a commentary on the Torah. Rabbi Hai Gaon was his student. says that the reference is to the emission of semen in vain. 17 According to Rabbi Aaron Ha-Kohen our verse does not speak of sexual intercou”

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