The question of homosexuality and its treatment in the Bible is one of the most polarizing topics in contemporary Christian discourse. To address it faithfully, we must approach the scriptures with humility, rigor, and a commitment to the historical-grammatical method of interpretation, which seeks to understand the text in its original linguistic, cultural, and theological context. This analysis will explore the Bible’s teachings on homosexuality comprehensively, engaging with key passages, their historical settings, and their implications for theology and practice. It will also address common objections, cultural shifts, and the pastoral responsibilities of the church, aiming to balance fidelity to scripture with compassion for individuals.
Creation Order and Divine Intent
The biblical narrative begins with a foundational theology of human sexuality rooted in the creation account. Genesis 1:27-28 establishes humanity’s binary sexual differentiation: “So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth…’” This passage not only highlights the male-female binary but also ties it to the divine mandate for procreation, suggesting a purposeful design in human sexuality. Genesis 2:24 further elaborates: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” This “one flesh” union is not merely physical but covenantal, encompassing emotional, spiritual, and societal dimensions, with marriage as the ordained context for sexual expression.
The creation narrative implies a normative framework for sexuality, where the complementary nature of male and female serves God’s purposes for companionship, procreation, and stewardship. Scholars like Robert Gagnon argue that this binary design is not incidental but central to the biblical understanding of human identity and relationships. Any deviation from this pattern, including homosexual behavior, is thus seen as contrary to the creational intent, a theme that recurs throughout scripture.
Levitical Prohibitions
The Mosaic Law in Leviticus provides some of the most explicit biblical statements on homosexual behavior. Leviticus 18:22 states: “You shall not lie with a male as with a woman; it is an abomination.” The Hebrew term toʿēbāh (abomination) carries strong moral weight, often associated with practices that violate God’s holiness and disrupt the covenant community’s purity. Leviticus 20:13 escalates the prohibition: “If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.” The death penalty reflects the theocratic context of ancient Israel, where violations of the holiness code threatened the nation’s covenantal relationship with God.
These passages must be understood within their cultural and religious milieu. Ancient Near Eastern societies, including those surrounding Israel, often tolerated or even ritualized same-sex behavior, particularly in cultic contexts. The Levitical laws, however, set Israel apart, emphasizing a distinct sexual ethic rooted in the worship of Yahweh. Some modern scholars argue that these prohibitions target specific practices, such as cultic prostitution or pederasty, but the broad language—“lie with a male as with a woman”—suggests a general condemnation of homosexual acts, regardless of context. The focus is on the act itself, not merely its social or religious setting.
Sodom and Gomorrah: A Case Study
The destruction of Sodom and Gomorrah in Genesis 19 is frequently cited in discussions of homosexuality. The men of Sodom demand to “know” Lot’s male visitors (Genesis 19:5), a term widely understood as a euphemism for sexual relations. While some interpreters argue that Sodom’s primary sin was inhospitality or violence, Jude 1:7 provides a clarifying lens: “Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.” The Greek phrase heteros sarx (literally “different flesh”) likely refers to sexual desire directed toward same-sex partners, aligning with the traditional interpretation of homosexual sin.
However, the Sodom narrative is not solely about homosexuality. Ezekiel 16:49-50 lists pride, excess, and neglect of the poor among Sodom’s sins, suggesting a broader moral failure. The homosexual element, while significant, is part of a larger pattern of rebellion against God’s order. This complexity cautions against reducing the story to a single issue but does not negate the sexual ethic it reinforces.
Conclusion of Old Testament Foundations
The Old Testament establishes a coherent sexual ethic grounded in the creation order, reinforced by legal prohibitions, and illustrated through historical narratives. Homosexual behavior is consistently depicted as contrary to God’s design, a stance rooted in the theological conviction that human sexuality reflects divine intentionality.
New Testament Teachings and Theological Implications
Romans 1:26-27 – Paul’s Theological Framework
In Romans 1, Paul constructs a theological argument about humanity’s rejection of God and its consequences. Verses 26-27 state: “For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; and the men likewise gave up natural relations with women and were consumed with passion for one another…” The phrase “contrary to nature” (para physin) invokes the created order, suggesting that homosexual acts violate the God-ordained pattern of male-female complementarity.
Paul’s argument is not merely ethical but theological. Homosexuality, in this context, is a symptom of idolatry—humanity’s exchange of the Creator for created things (Romans 1:25). This does not mean that homosexual behavior is uniquely sinful but that it exemplifies the distortion of God’s design in a fallen world. Notably, Paul includes both male and female homosexual acts, broadening the scope beyond the male-focused prohibitions of Leviticus. Scholars like N.T. Wright emphasize that Paul’s critique is universal, addressing all forms of sin as evidence of humanity’s need for redemption.
1 Corinthians 6:9-10 – Ethical Boundaries
Paul’s ethical instructions in 1 Corinthians 6:9-10 list behaviors that exclude individuals from God’s kingdom: “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral… nor men who practice homosexuality…” The Greek terms malakoi (often translated “effeminate” or “passive partners”) and arsenokoitai (likely “active partners in homosexual acts”) together encompass the range of homosexual behavior. The term arsenokoitai is particularly significant, as it appears to be a Pauline coinage derived from the Septuagint’s rendering of Leviticus 18:22 and 20:13, directly linking New Testament teaching to Old Testament law.
This passage is not about orientation but behavior, a distinction often overlooked in modern debates. Paul’s inclusion of homosexuality alongside other sins, such as greed and drunkenness, underscores that all unrepented sin separates humanity from God’s kingdom, yet the specificity of the terms indicates a particular concern with homosexual acts.
1 Timothy 1:9-10 – Continuity of Moral Law
In 1 Timothy 1:9-10, Paul reiterates the law’s role in restraining sin: “…the law is not laid down for the just but for the lawless and disobedient… the sexually immoral, men who practice homosexuality…” The reappearance of arsenokoitai reinforces the consistency of Paul’s teaching. This passage situates homosexual behavior within a broader catalog of vices, affirming its status as a moral violation while maintaining that the gospel offers redemption to all sinners.
Theological Implications
The New Testament upholds the Old Testament’s sexual ethic, framing homosexual behavior as a departure from God’s creational intent and a manifestation of human fallenness. Yet, it also emphasizes the transformative power of grace. 1 Corinthians 6:11 declares, “And such were some of you. But you were washed, you were sanctified, you were justified…” This verse underscores that redemption is available to all, including those who have engaged in homosexual behavior, through repentance and faith.
Theologically, the Bible’s stance on homosexuality is not an isolated rule but part of a holistic vision of human flourishing, where sexuality serves God’s purposes for covenant, community, and procreation. This vision challenges both legalistic condemnation and cultural relativism, calling Christians to uphold truth with grace.
Addressing Common Objections and Misinterpretations
Objection 1: The Bible Condemns Only Exploitative Homosexual Acts
Some argue that biblical prohibitions target only non-consensual or exploitative acts, such as pederasty or cultic prostitution. However, the language of Leviticus (“lie with a male as with a woman”) and Paul’s epistles (para physin, arsenokoitai) is general, not limited to specific contexts. The focus is on the act’s intrinsic nature, not its social dynamics. Historical evidence, such as Philo’s writings, confirms that ancient Jews broadly condemned homosexual behavior, regardless of consent.
Objection 2: Jesus’ Silence on Homosexuality
Critics note that Jesus never explicitly addressed homosexuality, suggesting tacit approval. However, Jesus’ affirmation of the creation order in Matthew 19:4-6—“Have you not read that he who created them from the beginning made them male and female… and the two shall become one flesh?”—reaffirms the heterosexual norm. In first-century Judaism, homosexual behavior was universally condemned, and Jesus’ silence likely reflects agreement with this consensus, not dissent. His emphasis on love and forgiveness does not negate moral boundaries but invites sinners to transformation.
Objection 3: The Term ‘Homosexual’ Is Modern
While “homosexual” is a modern term, the behaviors it describes are ancient. The Greek arsenokoitai and malakoi clearly denote same-sex sexual activity, and their roots in Levitical language confirm continuity with Old Testament ethics. The Bible addresses actions, not identities, a distinction critical for understanding its relevance today.
Objection 4: Cultural Specificity
Some claim that biblical prohibitions are culturally bound, irrelevant to modern contexts. However, the creation order transcends culture, and the New Testament’s reaffirmation of these principles in a Greco-Roman context—where homosexuality was widely accepted—demonstrates their enduring applicability. The Bible’s sexual ethic is not arbitrary but grounded in theological anthropology.
Objection 5: Love Supersedes Law
The argument that love overrides biblical prohibitions often cites passages like John 13:34 (“Love one another”). Yet, biblical love is not sentimental but covenantal, aligned with God’s revealed will. Jesus Himself said, “If you love me, you will keep my commandments” (John 14:15). Love does not nullify moral standards but fulfills them through obedience and care for others.
Pastoral Care and the Call to Holiness
Compassionate Engagement
The Bible’s clear stance on homosexual behavior does not license judgmentalism or hostility. Ephesians 4:15 calls Christians to “speak the truth in love,” and 1 Peter 3:15 urges gentleness and respect. The church must engage individuals with same-sex attraction with empathy, recognizing their dignity as image-bearers and their struggles as part of the human condition.
Transformation Through Christ
The gospel offers hope for transformation. 1 Corinthians 6:11’s declaration—“And such were some of you”—implies that early Christians included former practitioners of homosexuality who experienced renewal through Christ. This does not guarantee a change in orientation but promises the power to live in holiness, supported by the Holy Spirit and the church community.
Support Within the Church
The church must be a sanctuary for those navigating same-sex attraction, offering biblical teaching, counseling, and accountability. Ministries like those inspired by Rosaria Butterfield emphasize community, discipleship, and the pursuit of holiness over mere behavior modification. The church should also address singleness as a viable, God-honoring calling, countering the cultural idolization of romantic fulfillment.
Conclusion and Final Thoughts
Upholding Biblical Authority
The Bible presents a consistent sexual ethic, rooted in the creation order, affirmed by the Law and Prophets, and reiterated in the New Testament. Homosexual behavior is depicted as contrary to God’s design, a sin requiring repentance, yet no different from other sins in its need for grace. Upholding this teaching is not about exclusion but about fidelity to God’s word as the foundation for human flourishing.
The Call to Holiness
Holiness is the universal call of the Christian life, demanding sacrifice and obedience across all areas, including sexuality. For those with same-sex attraction, this may mean celibacy or redirection toward God-honoring relationships, supported by the church’s love and resources.
Extending Grace
Christians must embody grace, recognizing that “all have sinned and fall short of the glory of God” (Romans 3:23). The church’s mission is not to condemn but to invite all into the transformative embrace of Christ, where truth and love converge.
Final Exhortation
In an era of cultural flux, Christians must navigate the tension between biblical fidelity and societal pressures with courage and compassion. By grounding their response in scripture, modeling grace, and fostering communities of discipleship, believers can bear witness to the gospel’s power to redeem and restore.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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