A Biblical Perspective on Homosexuality
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In light of the Supreme Court’s decision earlier
this summer, here are six articles from The Master’s Seminary Journal that address the issue of homosexuality
from a biblical perspective.
Abstract: Through following a distorted meaning of “love,” some in the
present day have condoned homosexual practice, without realizing that biblical
love excludes homosexuality because of its sinfulness. Christians can best
share the gospel with homosexuals by calling their lifestyle what the Bible
calls it—sin. Genesis 1–2, Matthew 19, and Ephesians 5 describe clearly the way
that God has instituted marriage as a monogamous, heterosexual relationship.
Genesis 19, Jude 7, and 2 Peter 2 illustrate how the Fall almost immediately
eroded the purity of human sexuality, including a devastation of the divine
institution of marriage. Leviticus 18 and 20 and Romans 1 lay out very plainly
God’s instructions about how repulsive homosexuality is in God’s sight. Yet
Isaiah 56 and 1 Corinthians 6 make plain God’s plan for homosexuals to find
freedom and forgiveness through a life-changing faith in Jesus Christ. The door
is wide open for homosexuals and lesbians to accept God’s invitation.
Abstract: A tidal wave of immorality has inundated the United States
and the rest of the world, demanding that the church respond to homosexuality
in four ways. First, it must expose the sinfulness of homosexuality as depicted
in the NT. Second, it must clarify that the grace of God and forgiveness
extends to homosexuals also. The NT also makes this clear. Third, the church
must expel practicing homosexuals from its fellowship. For them to remain a
part of the church activities is a blemish that cannot be tolerated because it
would indicate moral compromise, a lack of courage in confronting sin, and a
failure to exercise the biblical prerogative of excommunication. Fourth, the
church must resist the assault of homosexuality on society as a whole. The
purposeful effort to sell the homosexual lifestyle is organized and dangerous
and needs a concerted resistance to halt that movement.
Abstract: The difficulties encountered in parenting, including that
caused by children’s depravity, are best resolved through implementing biblical
principles. In a society that is permissive and even positive toward the
homosexual lifestyle, Christian parents should adopt eleven biblical goals in
rearing their children. (1) They should do everything to reflect God and His
glory. (2) They should help their children understand the gospel so that they
receive salvation. (3) They should protect their children from physical and
spiritual harm. (4) They should instruct their children in the truths of
Scripture. (5) They should interpret Scripture so as to give their children a
Christian worldview. (6) They should prepare their children for the
responsibilities of adulthood. (7) They should prevent their children from
falling to temptation by teaching them the consequences of sin. (8) They should
correct any tendencies their children display toward sinful activities. (9)
They should provide for the physical and spiritual needs of their children.
(10) They should provide positive behavioral examples for their children to
follow. (11) They should establish clear lines of communication with their
children. These goals will help them deal with the same morally degenerate
world as existed during NT times.
Abstract: Three questions need to be answered regarding cultural and
medical myths about homosexuality: (1) Is there a “gay gene”? In giving a
positive answer, some sources cite two categories, nature and nurture.
Behavioral genetics have sought and allegedly found a source for homosexuality,
but many scientists have strong questions about behavioral genetics. Various
studies have failed to prove conclusively that a “gay gene” exists. (2) Is it
possible for a person to change sexual orientation from being homosexual to
heterosexual? The current consensus in the mental health profession is that
attempts to convert a homosexual to a heterosexual are too likely to be
harmful. A possibility of change has been demonstrated, but worldwide consensus
continues to view such a change as impossible because of biological and
psychiatric factors. Studies by Spitzer and Jones/Yarhouse have identified
examples of change without harm to individuals involved. (3) How have
homosexual activists impacted modern cultures throughout the world? Various
pieces of legislation, both national and international, have put at risk anyone
who dares to oppose homosexuality. Even some ecclesiastical leaders have
softened their tone in speaking against this sexual deviation.
Abstract: Traditional interpretation of rsenokotai (arsenokoitai, “homosexuals”)
in 1 Cor 6:9 and 1 Tim 1:10 refers
to sexual vice between people of the same sex, specifically homosexuality. Some
restrict the term’s meaning to “active male prostitute,” but stronger evidence
supports a more general translation, namely “homosexuals.” More recently the
definition “homosexual” has been opposed on cultural and linguistic grounds,
the claim being that the term “homosexuals” is anachronistic. In addition,
criticism of the traditional rendering says the term today includes celibate
homophiles, excludes heterosexuals who engage in homosexual acts, and includes
female homosexuals. A concern for acts instead of the modern attention to
desires was the only factor in the ancient world. The foregoing opposition to
the translation ofarsenokoitai by
“homosexuals” has a number of debilitating weaknesses. Finally, this study
argues that Paul coined the term arsenokoitai,
deriving it from the LXX of Lev20:13 (cf. 18:22) and using it for homosexual
orientation and behavior, the latter of which should be an occasion for church
discipline (1 Corinthians 5-6) and legislation in society (1 Tim 1:8-11).
Abstract: Isaiah speaks of the judgment inflicted
by God’s wrath as His strange act and His strange work. The Pauline picture of
human history in Rom 1:18–3:20 tells more about God’s judgment and
why it is “strange.” His threefold use of paredôken tells of God’s giving mankind over to
deserved punishment, which is more than a permissive divine action and more
than a privative action—a withholding of common grace. It must be a judicial
act of God in imposing His wrath on mankind. The devolution in human history is
reflected in the more recent tendency of society to accept the sin of
homosexuality and other sexual deviations as a mere sickness and not as sin.
Civilizations throughout the world, particularly in the United States, are
hurrying to their destruction by neglecting the righteousness of God in Christ,
thus bringing on themselves the judgment of God as described in Rom 1:18–3:20. This is God’s temporal
judgment which is preliminary to His eternal judgment on a rebellious human
race. Retributive justice is an attribute of God and a necessary feature of His
actions toward unbelieving humanity.
