A Biblical Perspective on Homosexuality

Sexual ethics includes many different aspects considered from many different perspectives. From an evangelical perspective, sexuality must first be understood in light of the Christian faith. As Stanley Grenz states, “The task of developing a Christian response to the ethical issues surrounding human sexuality must begin with an understanding of our sexuality in the light of the Christian faith.”[1] Sexual ethics within an evangelical perspective includes subjects such as marriage, divorce, pregnancy, dating, human sexuality, and homosexuality.[2] Homosexuality is one of the most debated topics in sexual ethics. Homosexuality can be defined as a sexual or emotional union between two men or two women. From a secular (or liberal Christian) perspective, this relationship is allowable based on rights, morals and ethical standards. From an evangelical perspective, this relationship is not allowable based on Biblical standards. Biblical standards form Christian rights, morals or ethical standards. Though they are based on the same grounds of rights, morals or ethical standards, the evangelical Christians perspective is founded on Biblical principles and texts.

In striving to understand homosexuality, it is helpful to see the natural or physical outcome of the homosexual choice and lifestyle. As John Stott noted, “The American Psychiatric Association Press reports that “30% of all 20-year-old gay men will be HIV positive or dead of AIDS by the time they are 30.””[3] John Stott wrote, “AIDS is not an easily caught infectious disease.”[4] The common thought that AIDS is more ramped in homosexuals is due to the fact that the first cases of AIDS appeared in the male homosexual communities in the early 1980’s. Since the disease is transmitted through body fluids, it is likely to spread among both genders, whether they are homosexual or heterosexual. Even though Africa has a high volume of AIDS, homosexuality is virtually unknown there, which leads to the conclusion that AIDS is not a “gay plague”.[5] Though AIDS is not strictly related to homosexuals, the statistics for those who are homosexual has cause for concern. A 1989 study by Charles F. Turner estimated that 20.3 percent of American males had experimented with a same-gender sex experience by the age of twenty-one.[6] Since then, homosexual communities have “come out of the closet” more publicly in recent years, and it is not hard to imagine that that statistic could have risen in the last twenty years.

From an evangelical perspective it should be easy to point out the wrong in homosexual unions and acts. However, if we are going to base our position on Biblical texts, then we must not single out the homosexual and homosexual sin. For example, there are those who will look at the homosexual couple and be quick to point out their sin, while they themselves have premarital sexual relationships with those of the opposite sex. Homosexuality must be considered within the context of other sexual sin. The apostle Paul often used the Greek word porneia to describe sexual sin. Paul’s usage of this word was directed to those who were in a number of sexual sins. In 1 Corinthians 5, Paul uses this word toward the sexual immoral. In this text, a man is accused of sexual immorality for having sexual relations with his stepmother. This was not a homosexual act, yet it was a sexual act that God clearly thinks of as immoral and wrong. Emphasis on the sin in the act of homosexuality must also recognize other sexual sins such as, premarital sex[7], adultery[8], masturbation,[9] and bestiality[10]. These sins are just as sinful as the homosexual acts. Those who engage in these other forms of sexual immorality are just as guilty of sexual sin as those who engage in homosexual acts.

Homosexuals often argue that their homosexuality is not a choice. They claim that their homosexuality is their nature. Much of the difference in perspectives is rooted in the debate over whether their homosexuality is a learned behavior or natural behavior. This debate is really based on whether homosexuality is a choice or not. Ray Boltz, a Christian recording artist, recently decided to publicly announce that he is gay. He said, “I became a Christian, I thought that was the way to deal with this and I prayed hard and tried for 30-some years and then at the end, I was just going, ‘I’m still gay. I know I am.’ And I just got to the place where I couldn’t take it anymore … when I was going through all this darkness, I thought, ‘Just end this.’”[11] Boltz clearly had a struggle for 30-some years with his sexual preference. He basically asserts that, though he struggled with it, he could not make the decision or choice not to be gay. Boltz’ type of thinking exemplifies Romans 1, where God gives people up to the desires of their hearts because they refuse to honor Him by instead honoring created things. Boltz is an example of how homosexuality has been portrayed as a natural disposition rather than a choice.

Jonathan Wallace asks the question “is sexual orientation a choice?” His answer, “No, human beings can not choose to be either gay or straight. Sexual orientation emerges for most people in early adolescence without any prior sexual experience. Although we can choose whether or not to act on our feelings, psychologists do not consider sexual orientation to be a conscious choice that can be voluntarily changed.”[12] The problem with Wallace’s assertion is that he says a person’s sexual orientation is decided by outside factors prior to any sexual experiences. If sexual orientation is decided by outside factors prior to being able to make a choice, then all human choices are based on circumstances that happened prior to our ability to choose and we are then without fault for any of our sinful acts or wrong actions. What Wallace fails to understand is that the human is without the option of choice. Every human makes a choice. If a vegetable and a fruit are placed in front of an eight month old child, is he genetically predisposed to choose one or the other? He can choose the vegetable now and still decide later that he actually likes the fruit better. Even if adolescents are exposed to the conditions that tend to cause homosexual behavior, they still have the ability to choose their sexual orientation as they develop. If someone is predisposed to the conditions that tend to cause an angry personality, that person still has the cognitive ability to avoid that tendency and have a pleasant personality. According to Wallace, such a person would still be an angry person masking his anger with a pleasant personality. Wallace doesn’t realize the truth of Jeremiah 17:9 that says, “The heart is deceitful above all things, and desperately wicked.” Since this is true, the only thing that is natural in the human is sinful desire. With sinful desires, all people lust after the things they are not supposed to lust after. Homosexuality is one of the desires that is built up in the nature of the sinner and only defeated by Jesus Christ. For those who are in Christ, that sin nature has been conquered.[13] But as Romans 1 tells us, those who do not have Christ are burdened with their sin and rebel against God and God gives them up to their sinful desires. No one is to blame for their sin but themselves. So the blame for the sin of homosexuality falls on the homosexual. If homosexuality is a sin, then the sinner or the homosexual is to blame for their choice and they will incur the due penalty for their sin.[14]

There are many Biblical texts to consider when trying to grasp a Biblical view on homosexuality. Although some people attempt to argue for the Bible’s support of homosexuality and others can argue for the Bible’s condemning homosexuality. Proper exegesis makes it difficult to support homosexuality in Scripture without misinterpreting the text and God’s intended meaning for the redeemed man.

The evangelical perspective is different from the non-evangelical perspective. However, there are those who claim to be evangelicals but believe that homosexuality is allowable under Biblical standards. This dilemma is resolved by renaming the evangelical perspective as the Biblical perspective. The Biblical perspective is one that looks at a variety of Biblical texts to help support God’s hatred toward homosexuality. In Genesis 2:24, God established His intended order for the male and female relationship. God created Adam and Eve in Genesis 1:27, and in verse 28 He blesses their relationship and then gives the command to “be fruitful and multiply”, showing that God’s intended meaning for the marriage relationship is one between a man and a woman. In Genesis 2, there is a more detailed account of the creation of man and woman. God created Adam and in verse 18 and says, “It is not good that the man should be alone; I will make him a helper fit for him.” God put Adam in a deep sleep and took from him his rib and made woman from him. Then God presents to Adam his intended order for a Biblical relationship by giving Eve, the woman, to Adam, the man. In verse 24, God continues to show the blessing that He gives to the male and female relationship when He says, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” This is a Biblical account of God’s intended meaning for a marriage relationship. Those who make the claim that the Bible is pro-homosexual have only twisted accounts of Biblical texts. There is no Biblical text in which God blesses the homosexual relationship as He does the heterosexual relationship.

In Genesis 9 there is the account of Noah and his family after the flood. In verses 20-27, we are told that Noah planted a vineyard, drank the wine and became drunk. He lay uncovered in his tent and his son, Ham, “saw the nakedness of his father.” O. Palmer Robertson states, “Elsewhere in the Pentateuch, the phrase “to see [someone’s] nakedness” serves as a circumlocution for “to have sexual relations with” (Lev. 20:17-19).”[15] It is likely that Ham had seen his father naked and preformed homosexual acts with him and told his brothers, Shem and Japheth. When Shem and Japheth heard this they covered their father without seeing his nakedness. Verses 24-25 states, “When Noah awoke from his wine and knew what his youngest son had done to him, he said, “Cursed be Canaan; a servant of servants shall he be to his brothers.” Robertson says, “Very possibly Ham committed a homosexual act with his father, evoking his father’s curse. The depravity of Ham’s action would explain the severity of the curse. The fact that Ham’s son Canaan was cursed rather than Ham himself shows the awful impact that a sexual sin can have on future generations. Eventually the Canaanites as descendants of Canaan, the cursed son of Ham, manifested such depravity that they were driven out of the land at the Lord’s command.”[16] This Biblical account of a possible homosexual act shows the depravity of the human heart and the subsequent consequences of those actions. This historical account illustrates the later, explicit command by God that homosexual acts should be punished.[17] Genesis 9 displays God manifesting His plan for redemptive history through the curse that Noah laid on his son Ham.

The narrative of Sodom and Gomorrah is given in Genesis 19. God sent angels to determine the depravity in the area. The angels told Abraham of the coming judgment of Sodom and Gomorrah. Abraham then pleaded with God to save the city if he could find just a few righteous men. God told Abraham that He would save the city if he could find just ten righteous men. When the angels arrived at Sodom and Gomorrah, none of the inhabitants showed the customary hospitality they should have. Lot, Abraham’s nephew, insisted that the angels stay at his place. When the men of the city knew about this they came to Lot’s house and banged on the door, almost breaking it down to get to the angels. They demanded that he bring out the strangers so they might “know” them. O. Palmer Robertson says, “In this case, the verb “to know” serves as a modest circumlocution for “to have sexual relationships with” (Gen.4:1,17,25).”[18] The argument has been made that Sodom’s destruction was not due to there homosexual desires and acts based on Ezekiel 16:49-50 which says, “Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and did an abomination before me. So I removed them, when I saw it.” Some make the argument that the destruction of Sodom and Gomorrah was due to the things mentioned in Ezekiel 16 and due to their inhospitality. Though that holds true, there is more to their destruction than that. In Ezekiel 16:50 God says, “They did an abomination before me.” That abomination could very well be the homosexual desires of the men when the angels came to Lot. Though the text does not explicitly say that homosexuality was a part of this “abomination”, the Genesis account of the angels, Lot and the homosexual men certainly indicates this strong possibility. To make an even stronger Biblical case for the sexual sin of Sodom and Gomorrah being the cause of their destruction, Jude 7 gives an interpretation of the Sodom and Gomorrah account. Jude writes, “Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desires, serve as an example by undergoing punishment of eternal fire.” In this text, Jude is referencing the account of Sodom and Gomorrah as an example of the consequences of sexual sin. There is no doubt that Sodom and Gomorrah were bad at the time since God was destroying them. Jude said that much of their sin was sexual sin. It is then likely that part of their sexual sin was the homosexual desires of the men who sought to “know” the angels that visited Lot. Clearly, by Jude’s account, these sexual sins, including homosexuality, were the reason for their destruction. In this text we see part of what Jude calls “sexual immorality” is “pursuing unnatural desires.” In Romans 1 Paul describes “unnatural desires” as homosexual acts. In Jude’s rendering of the Sodom and Gomorrah account, he is clearly speaking of homosexuality when he said “pursued unnatural desires” since Paul states that what is unnatural is to desire the same sex.[19] In 1 Corinthians 6:9-10, Paul stated, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor the idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” This text clearly states that, among other sins, God is against acts of homosexuality. Notice the verb prior to “homosexuality” is “practice”. The key to this passage is to know that it makes no reference to those who have thoughts of homosexual activity or those who “struggle” with homosexuality. Those who will not inherit the kingdom of God are those who pursue and practice homosexual acts. Those who actually engage in the act of homosexuality are those who will not inherit the kingdom of God. Paul stated in verse 11, “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” This reinforces the earlier point that only by the conquering of this sin by Jesus Christ can we be free from such sin.

This also leads to the question: “Can a believer be a homosexual?” Paul tells the Corinthians that they “were” these things in the past but have since been redeemed by Jesus Christ from these sins. So from the text one could make the argument that you cannot be a homosexual and a believer. However, we know from studying 1 Corinthians that the Church in Corinth was perverse and wicked in many ways even though they were Christians. So though there is no strict evidence claiming that a believer can or cannot be a homosexual, it seems worthy to note that those who are in Christ are a “new creation.”[20] Galatians 2:20 says, “It is not I who live, but Christ who lives in me.” Is Christ condoning the homosexual behavior of those He indwells? No, considering how Christ handled Sodom and Gomorrah for their sexual sin. The Holy Spirit inspired Paul to tell the Corinthians not to engage in homosexual practices and to tell the Romans the penalty for their homosexual sin. Paul also makes another reference to homosexuality in 1 Timothy 1:10. He claims that the gospel is sufficient to save sinners from their sin. He lists a few of those sins in 1 Timothy 1:9-10. The “practice of homosexuality” is one of those sins from which the gospel is able to save. If the gospel is able to save a sinner from their homosexuality, then God certainly does not condone them going back to their sin after transformation of the heart. In Galatians 5:1, Paul commands the believers not to go back into the practices of sin to which they were once slaves. He states they are to be free from those sins since Jesus has redeemed them from slavery to sin and freed them in Himself.

After looking at some Biblical references from a Biblical perspective, it will be easier to understand God’s plan for the church in the face of homosexuality. Stanley Grenz says there are two facets to the role of the church when dealing with homosexuality. One is prevention and the other is support. He considers both to be ministries of the church to those who are homosexual.[21] In constructing a ministry that helps prevent homosexuality, Grenz says, “Recent findings indicate that the same-sex orientation is not simply inborn, but is in part the product of socialization, especially, parental relations. If this is the case, Christians would do well to seek to strengthen parents in the task of training their children properly.”[22] As part of preventing young children from forming homosexual behavior, it is the responsibility of the parent to see that they have proper role understanding within the home. It is the church’s responsibility to train and equip the parents to be ready and able to raise their children properly.

As the church takes on the ministry of support toward homosexuals, it is not a means for them to better achieve their homosexual desires. Rather, it is the church’s ministry to them as Christ reached out to sinners in His ministry on earth. Grenz says, “We concluded that the expressions of sexuality that take the form of same-sex genital activity are improper. But such conclusions do not mean that the church has no ministry to persons of a same-sex orientation. On the contrary, the mandate given to the church includes reaching out to all persons, regardless of orientation and lifestyle. This mandate extends to ministry to homosexuals as well.”[23] All homosexuals are not out-going activists for their sexual preference. In reality, many homosexuals struggle with this sin and want to be free from homosexuality. Grenz says, “The church can create a climate of assistance. Although some might genuinely prefer the homosexual orientation, many others feel trapped and long for release.”[24] As we reach out to those who are homosexual, it is important to realize that some homosexuals are struggling with their sin and are quietly asking for a helping hand. In Romans 7:15, Paul says, “I do not understand my actions. For I do not do what I want, but I do the very thing I hate.” Paul’s statement gives insight to the mind of any sinner and is especially helpful in the church’s ministry to the homosexual. In Romans 5:8, Paul says, “but God shows His love for us in that while we were still sinners, Christ died for us.” Those who are not homosexual are still sinners, just like homosexuals, yet Christ died for us. Christ’s death is sufficient for anyone’s sin, even the homosexual. They are not hopeless. It is the church’s responsibility to reach out to them and offer them the grace of Jesus Christ that was given to us.

Homosexuality is a heavily debated topic in today’s society and is becoming increasingly accepted by culture, law-makers, and even the parts of the church. It is important though, as Christians, not to get caught up in the struggle to the point where we become ineffective to fulfill our responsibilities to Jesus, our families, our church and the lost. The battle for a Biblical perspective on homosexuality is the just the beginning. No matter what argument is used in support of homosexuality, Christians need to stand strong on God’s Word and find ways to be like Christ to homosexuals. Homosexuality, from a proper Biblical perspective, is clearly a sin worthy of destruction and eternal punishment.[25] That is why Christ’s church must extend ministry to those who struggle with their sin of homosexuality and reach out to them with the truth of Jesus Christ and His ability to free them from their sin. The church must extend to them the grace that Jesus Christ so mercifully extended to His church.


References
[1] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997; pp.13.
[2] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997.
[3] Stott, John. Our Social and Sexual Revolution. Grand Rapids; Baker Books, 1999; pp.211.
[4] Stott, John. Our Social and Sexual Revolution. Grand Rapids; Baker Books, 1999; pp.211.
[5] Stott, John. Our Social and Sexual Revolution. Grand Rapids; Baker Books, 1999; pp.211.
[6] Feinberg, John & Feinberg, Paul. Ethics For A Brave New World. Wheaton; Crossway Books, 1993, pp.185.
[7] Genesis 2:24
[8] Exodus 20:14; Leviticus 20:10; Matthew 5:27, 19:18; Romans 13:9; James 2:11
[9] In my own understanding, there are no specific Biblical texts that forbid masturbation, 1 Corinthians 10:31 commands that we “do all things to the glory of God.” In most cases of masturbation, the agent of the sinner’s desire is usually pornography or at least a mental portrayal of such acts. Therefore, the act of masturbation usually involves some form of sexual immorality. So to the one who claims that masturbation is not a sin, I ask: “When you do this, does it glorify God?” Although I do believe that masturbation within a marital context between a husband and a wife is allowable. In Leviticus 15:16-17, God gives the law about the emission of semen. The first law is directed to the man who emits semen. He is to bathe himself and be unclean until the evening. Then comes the law to man who emits semen while lying with a woman. They are both to bathe and be unclean until evening. This may seem to present God as giving man the right to masturbate since the first law was given to a man who emits semen while alone. Because God makes a law to those who are sinners, does not mean He has approved of their acts. This text does not imply that God has given the law that it is ok for a man to masturbate.
[10] Leviticus 18:23
[11] Christianity Today. http://blog.christianitytoday.com/ctliveblog/archives/2008/09/ray_boltz_comes.html

[12] The Ethical Spectacle. http://www.spectacle.org/0905/hetracil.html

[13] 2 Corinthians 5:17
[14] Romans 1:26-27
[15] Robertson, O. Palmer. The Genesis of Sex. Phillipsburg; P&R Publishing, 2002. pp.121.
[16] Robertson, O. Palmer. The Genesis of Sex. Phillipsburg; P&R Publishing, 2002. pp.121.
[17] Romans 1:26-27
[18] Robertson, O. Palmer. The Genesis of Sex. Phillipsburg; P&R Publishing, 2002. pp.120.
[19] Romans 1:24
[20] 2 Corinthians 5:17
[21] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997; pp.244-245.
[22] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997; pp.244
[23] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997; pp.245
[24] Grenz, Stanley. Sexual Ethics: An Evangelical Perspective. Louisville; Westminster John Knox Press, 1997; pp.244
[25] Jude 7

Biblical Theology for Transformation - 15th Posting

"For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God."- 1 Corinthians 1:18


I absolutely love the word of the cross. That is the gospel. The message of Jesus Christ's ascension to earth to humbly dwell bodily in order to take our punishment for sin. Then to rise from the dead to display His almighty power. And now He sits on a throne and rules as King, soon to return and establish His promised kingdom!

This gospel message is folly to those who do not believe. Folly is committed by fools, which is why those who don't believe this truth are fools! These fools, Paul says, are perishing. However, to those who believe this truth, we are able to understand and see the awesome power of God to save us from our sins.

What an awesome display of God's sovereignty to choose us to be saved and thus enjoy His great power to believe the gospel message. What an awesome display of God's sovereignty to choose to pass over some in order to display His wonderful gospel as effective for those whom He chooses to love.

As a believer, this verse gives me so much joy! It reminds me to constintly be aware of the great power of God to pull me from the depths of death and breathe life into my dead soul. Romans 6:5 says, "For if we have been united with Him(Jesus) in a death like His, we shall certainly be united with Him in a resurrection like His." If I have died with Christ, as He died with my sins, then I am resurrected with Him as He is brought back to life. That is how we become new creations. Christ displays His magnificent power in the resurrection and WE SHARE in that power as we are resurrected with Him into a new creation! That evokes my heart to PRAISE HIM!

What a wonderful gospel we have been saved by and what a wonderful gospel we live by! Praise God for His greatest gift of Jesus Christ.

It's Been A Long Time

I know it's been a while since I have posted a blog. Holloween, Thanksgiving, Christmas and...Oh, yeah, being a Husband, dad, and pastor does require some of my time.

So, I will soon post a blog....be afraid....be very afraid!