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The Bible and homosexuality

"The Bible and homosexuality" Continued...

The Bible’s Solution regarding Homosexuality

As with every other sin, the Bible’s solution to homo­sexuality is trusting in Christ for the forgiveness of sin, the imputation of righteousness, and the power to change. After talking about the “sexually immoral” and “adulter­ers” and “men who practice homosexuality” and “thieves” and “drunkards” (1 Corinthians 6:9–10), Paul tells the Corinthian Christians, “And such were some of you” (1 Corinthians 6:11). Then he tells them, “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” (1 Corinthians 6:11; cf. Romans 6:23; Philippians 2:13; 1 John 1:9). This implies that some former homo­sexuals in the church at Corinth had left their previous homosexual lifestyle and, by the power of the Holy Spirit, were seeking to live lives of sexual purity, whether in celi­bacy or in faithful, heterosexual marriages.

It is important that the Christian community always show love and compassion toward those engaged in homosexual conduct, and also extend friendship toward them where opportunities arise, though not in a way that signals approval of homosexual practice. It is also impor­tant to extend hope for change, since many homosexuals will say that they long to establish a different pattern of life. However, a number of studies have concluded that long-term change from a homosexual lifestyle seldom occurs without a program of help and encouragement from others.


Numerous objections have been presented against the view that homosexuality is morally wrong. One objec­tion is that some people are “born gay,” that is, that many homosexuals do not choose their homosexual orientation but it is part of their genetic makeup from birth, and so homosexuals can never change, and for them homosexual behavior cannot be wrong. But, as noted above, Paul, in talking about “men who practice homosexuality” (1 Corinthians 6:9), says to the Corinthian church, “And such were some of you” (1 Corinthians 6:11), indicating that homosexuals can change and become former homosexuals. This does not mean that homosexual desires will automatically or neces­sarily be eradicated for those who come to Christ. Becom­ing a Christian does not mean that people will no longer experience intense sinful urges (sexual or otherwise). But genuine faith does produce the fruit of obedience and real, substantive change, and Paul indicates that this is precisely what happened with some who had practiced homosexu­ality in Corinth.

Some argue that science supports the argument that homosexuality is determined by one’s biological makeup from before the time of birth. Studies have in fact shown some indirect, congenital influences on homosexual devel­opment that may increase the likelihood of homosexual development. But there are certain hereditary factors that give people a greater likelihood of developing all sorts of different sinful behavior patterns (such as frequent wrong­ful anger, violence, adultery, alcoholism, and so forth), and it would not be surprising to find that some people, from certain hereditary backgrounds, have a greater likelihood of developing homosexual desires and conduct. But this is far different from proving congenital determinism of homosexuality, that is, that some people are genetically incapable of making any other choice than to entertain homosexual desires and engage in homosexual conduct. Especially significant are studies of identical twins, where one has become a homosexual and the other has not, even though they have identical genetic makeup.

The moral teachings of God’s Word, not people’s inward desires, must be the final standard of right and wrong. It is important to recognize that (1) virtually all behavior is, at some level, biologically influenced, and that (2) no com­mand of God is predicated for its validity on humans first losing all desire to violate the command in question.

As for environmental factors that have been shown to increase the likelihood of homosexual behavior, two of the most significant, particularly for male homosexuals, are the physical or emotional absence of a caring father dur­ing childhood years, and sexual abuse sometime during childhood or adolescence.

Another objection is to say that the biblical passages concerning homosexuality only prohibit certain kinds of homosexual conduct, such as homosexual prostitution or pedophilia, or unfaithful homosexual relationships. (This is sometimes called the “exploitation argument”: the Bible only prohibits exploitative forms of homosexual­ity.) But there is no legitimate evidence in the words of any of these verses, or their contexts, or in evidence from the ancient world, to prove that the verses were referring to anything less than all kinds of homosexual conduct by all kinds of people. Two biblical counterarguments against the “exploitation argument” may be briefly men­tioned: (1) In Romans 1:23–27 Paul clearly echoes Genesis 1:27, indicating that Paul viewed any sexual relationship that did not conform to the creation paradigm of “male and female” to be a violation of God’s will, irrespective of whether the relationship is loving. (2) Paul’s absolute indictment against all forms of homosexuality is under­scored by his mention of lesbian intercourse in Romans 1:26, since this form of intercourse in the ancient world was not typically characterized by sex with adolescents, slaves, or prostitutes.

Taken from the ESV® Study Bible (The Holy Bible, English Standard Version®), copyright ©2008 by Crossway, a publishing ministry of Good News Publish­ers. Used by permission. All rights reserved.


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