Exploring Homosexuality in Biblical Context - Part One: Establishing Context
Introduction
The topic of homosexuality and its relationship to the Christian Church remains an ongoing and often challenging conversation. Recently, I felt compelled to delve deeply into this subject and reexamine my understanding.
From a traditional Christian perspective, I have always been taught that homosexuality is wrong. However, I’ve found that the Bible offers little guidance on navigating this issue when it involves someone close to you—a family member, a friend, or a fellow churchgoer. This lack of clarity has prompted me to explore the topic from a different angle.
At the outset, I want to acknowledge that this subject has sparked intense and often divisive debates. My purpose is not to enter into these debates but to engage in a thoughtful examination of the issue through a biblical and Hebraic lens. This is a debate that has created a profound cultural divide. It is both a complex and compelling matter. In this study, I will approach the subject from a Messianic Jewish perspective, as I believe this lens more accurately reflects the context of first-century Judaism and apostolic teaching. My aim is to better understand how Scripture addresses this issue within its original cultural and theological framework. I fully realize that if your theological standpoint is different than a Messianic Jewish biblical worldview, you may not draw the same conclusions as I do in this study. My intention is not to demean or judge anyone, but rather to exalt the Lord, affirm His sovereignty, and reflect His mercy and justice.
I will draw from a variety of sources for this study, all of which will be listed at the end of each section. Among these, one of my personal favorites is the work of Dwight Pryor. Dwight A. Pryor (1945–2011) was a distinguished biblical scholar and teacher renowned for his profound insights into the Hebraic foundations of Christianity. He described the topic of homosexuality as a deeply complex and multifaceted issue, one that can be examined from various perspectives, including those of God, the individual, society, and the Church.
For this study, I will draw upon one of his three-part sermons, in which he thoughtfully explores each of these viewpoints, providing valuable insights that will inform our exploration of this subject.
Study Objectives
Building on Dwight Pryor's sermon series as our foundation, this multi-part study will focus on achieving the following objectives:
Historical Context: Explore how homosexuality was understood and practiced in ancient pagan societies, such as those of Greece and Rome, and contrast this with the distinct moral values articulated in the Bible and Judaism.
Scriptural Examination: Analyze key passages from both the Old and New Testaments that address homosexuality, focusing on what these texts say and how they are interpreted.
Guiding Principles: Derive principles from Scripture that can guide our understanding of this issue as members of God’s Kingdom.
Societal Implications: Consider the place of homosexuality within the moral order, reflecting on its implications for our society and civilization.
Grace and the Church’s Response: Explore the role of grace in this matter and how the Church should respond to individuals and the broader cultural discourse on homosexuality.
Foundational Truths: Humanity, Sexuality, and Sin
While reading John Stott’s book, Dwight Pryor was struck by several perspectives and issues that he believes are important to use as a foundation for this study. To begin, I want to outline three key statements that will frame our approach to this topic:
We are all human beings
We are all sexual beings
We are all sinners
1. We Are All Human Beings
When addressing this issue, we must first recognize that we are all human beings created in the image of God. Although this image has been distorted and twisted by our fallen, sinful nature, it remains an essential part of who we are. Strictly speaking, it is neither accurate nor biblical to reduce people to labels such as “homosexuals” or “heterosexuals,” “gays,” etc. These terms can depersonalize and dehumanize individuals. Instead, we must remember that we are talking about people—individuals created in the image of God—some of whom experience homosexual tendencies or orientations, just as others experience heterosexual orientations.
No matter how much we may disapprove of or feel repulsed by certain behaviors, we must never dehumanize anyone. It is critical to distinguish between a person’s identity and their actions, between who someone is and what someone does. This distinction applies equally to understanding homosexual orientation and homosexual conduct.
2. We Are All Sexual Beings
The second foundational truth is that we are all sexual beings. The Scriptures make it clear that sexuality is part of God’s design, a blessing, and inherently good. Sexuality is deeply tied to our humanity and our identity as individuals. According to the Torah, God created us male and female, and our sexuality is an integral and inseparable aspect of who we are.
The Bible affirms the goodness of sexuality, presenting it as something to be celebrated, rejoiced in, and embraced within its intended context. In fact, a renowned rabbi once declared that the Song of Songs—also known as the Song of Solomon—is the holiest book in the Bible. This profound statement highlights how the book uses the metaphor of passionate love to depict the deep, covenantal love God has for Israel, elevating human intimacy as a reflection of divine love.
The Bible teaches that sexual activity is sanctified when it is properly expressed within the covenant of marriage. From both a biological and biblical perspective, sex is profoundly significant. In fact, from a Hebraic point of view, the body is not seen as separate from the soul but as a fundamental part of the person. The biblical text is unique in its affirmation of the resurrection of the body, emphasizing the wholeness of body and soul in God’s design for humanity.
Jesus’ mission, as described in Scripture, was not just about saving “souls” but about redeeming and restoring whole people—body and spirit—to a state of shalom (peace, completeness, and wholeness). For eternity, we will remain a union of God’s breath and a resurrected body. This understanding underscores the importance of affirming sexuality in a biblical and holistic way.
We must also be mindful of certain implicit biases that many of us carry, often shaped by cultural influences or church traditions. Some of these biases stem from an underlying notion that sexuality is an unspiritual or lesser topic, one to be avoided except in certain limited contexts. This view contradicts the biblical affirmation of sexuality as part of God’s design. As such, it is crucial that we approach this subject with sensitivity.
3. We Are All Sinners
The third foundational truth is that we are all sinners. Sin, from which no one is exempt, has corrupted our human nature and affected every aspect of our being, including our sexuality. Who among us has not, at some point, experienced lust or impure thoughts? This universal condition underscores our collective need for redemption and restoration, including in the area of our sexual lives. We all stand in need of God's redemption, forgiveness and grace.
It’s important to remember that while sexual sins are serious, they are not unique in their severity. The Bible addresses many forms of sin, and if we were to attempt to measure them metaphorically, sexual sins are not portrayed as the gravest offenses. For example, Scripture consistently highlights sins such as hypocrisy and pride as particularly detestable before God. The Bible demonstrates God's holiness and the incompatibility of sin with His nature:
You who are of purer eyes than to see evil and cannot look at wrong, (Habakkuk 1:13, ESV Bible)
But your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear. (Isaiah 59:2, ESV Bible)
"For all have sinned and fall short of the glory of God." (Romans 3:23)
"For you are not a God who is pleased with wickedness; with you, evil people are not welcome." (Psalm 5:4-5)
This perspective reminds us that our purpose in this study is not to condemn but to bear witness to the truth. The Bible repeatedly affirms that God is the ultimate judge of humanity and sin, not mankind. There is a judgement day and each of us will stand before God:
"Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?" (Genesis 18:25)
"For God will bring every deed into judgment, including every hidden thing, whether it is good or evil." (Ecclesiastes 12:14)
"God 'will repay each person according to what they have done.'" (Romans 2:6)
"For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad." (2 Corinthians 5:10)
"There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?" (James 4:12)
"Just as people are destined to die once, and after that to face judgment..." (Hebrews 9:27)
"For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead." (Acts 17:31)
"Let all creation rejoice before the Lord, for he comes, he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness." (Psalm 96:13)
"And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books." (Revelation 20:12)
As Christians, our calling is not to judge or condemn our neighbors but to proclaim the truth and share the goodness of God. The distinction is important.
The Search for Truth
As fallen beings, our hearts cannot be trusted to guide us to truth. Left to its own devices, the human heart is prone to wickedness and self-deception. Thus, our only reliable source of truth is God Himself, the ultimate foundation of existence and the wellspring of all truth. Only through His revelation can we hope to achieve objectivity and clarity on complex issues.
Homosexuality in Ancient Context: A Biblical and Cultural Contrast
Before exploring what the Bible says about homosexuality, it is essential to understand it within the broader context of the Bible, the people of Israel, and the biblical writings. In regards to the biblical worldview, you have two kinds of people in the world: Jews on the one hand and Gentiles on the other hand. Jews on the one hand and pagans on the other hand. But that's too simple, so we're going to make subcategories.
Two Types of Jews
There are Jews by birth. In other words, your mom was Jewish, so therefore the kids are Jewish. It's the only way that you get to be a Jew by birth. The other type of Jew is one who converted to Judaism, going through a legal conversion to become Jewish. Conversion to Judaism was viewed as more than just changing religions. It was more like changing ethnicities or changing your nationality. It would be the equivalent of being born American and changing citizenship to Canada.
If someone wanted to become Jewish, they would need to become a Jewish citizen, a legal conversion. When someone performs a legal conversion, they become a proselyte, or someone who was not born Jewish but became Jewish through conversion. The proselyte is then considered Jewish in every regard.
So, to summarize so far, we have two types of people constituting the Jewish community: Jews and proselytes.
Two Types of Gentiles/Pagans
Then we also have two kinds of Gentiles. Now, 99.9% of all Gentiles fall into a broad category that represents idolaters in the first century, meaning that they worship some form of polytheism (belief in or worship of multiple deities or gods). They do not worship the God of Israel. By the first century CE, under Roman law, to be a Gentile and not an idolater is illegal. You can't be an atheist. You can't say, "I don't believe in the gods," because that's illegal. You have to believe in and worship the gods, pay your dues, and participate in the temples. Further, you can't worship only one god. You can believe there is only one god, but you are legally required to worship the others.
There's a tiny fraction of people who are Gentiles who are attracted to Judaism, and they are attracted to the God of Israel. They like the Hebrew Scriptures, learning with Jewish people, learning the Torah, and maybe keeping the Sabbath and a kosher diet. They are convinced that the God of Israel is the one true God. An excellent example of this type of Gentile is in Acts 10, Cornelius the centurion. He's a Roman centurion, and he is called a God-fearer. So, the God-fearers represent a small category of Gentiles.
Here's the problem with being a God-fearer: it's illegal. Judaism in the first century CE is legal in the Roman Empire because it's an ancient religion. It was around before Rome was an empire. It's permissible under Roman law to practice Judaism and not worship the gods. The Roman government respects both mechanisms and both ways of being Jewish. However, to be a God-fearer, or to be one who says, "I don't worship the Roman gods anymore," that's considered disloyalty and treasonous. By choosing not to worship the gods of Rome, you are deemed to be inviting the gods of Rome to smite Rome. Historically, Emperor Nero's purges were in 66 CE, and Emperor Domitian's purges were in 90 CE. These persecutions were directed against God-fearers, who had, in the words of the emperors, "drifted into Jewish ways." It is important to keep these “classifications” of people in mind when considering the biblical texts.
A Survey of Pagan Culture and Homosexuality
Grasping this historical perspective is crucial to appreciating the profound uniqueness and significance of the Bible’s moral teachings on sexuality and homosexuality. Unlike the biblical worldview, which set a distinctive moral standard, the surrounding pagan societies embraced views on sexuality that were fundamentally opposed to biblical principles.
In ancient pagan cultures, homosexuality was pervasive. It was not only accepted but also valued and even exalted as the highest form of love. Unlike today, where studies suggest that 4–7% of people in modern society identify as or engage in homosexual activity, homosexuality was a universal and normative practice in many ancient civilizations. It permeated every aspect of life.
This isn’t mere hyperbole. Scholars have concluded that only one of the archaic civilizations prohibited homosexuality as a practice: Jewish culture. The Bible, uniquely among ancient texts, condemned homosexuality as wrong and, more than that, as an abomination to the God of Israel.
In fact, homosexuality was so entrenched in ancient societies that it was never seen as deviant or unusual. What was deviant, however, was Jewish ethics. The biblical prohibitions against homosexuality were revolutionary, introducing a moral framework previously unheard of in ancient cultures. It is not an exaggeration to say that Judaism effectively defined the concept of homosexuality as a distinct moral issue.
In pagan societies, there was no distinction between heterosexual and homosexual love as we understand it today. Instead, the primary distinction was between the active partner (the penetrator) and the passive partner (the penetrated), regardless of gender. Being the active partner was considered socially dominant and preferable, while the role of the passive partner signified submission, often associated with lower social status.
This distinction between active and passive roles in sexual relationships is reflected in Paul’s writing, particularly in 1 Corinthians 6:9, where he references two distinct forms of homosexuality, which we will examine later in the study. For ancient pagans, sexual relations were viewed as acts of domination or instrumentality rather than mutual interaction. It wasn’t about what individuals did together but about what one person did to another.
The Bible, in stark contrast, reframes sexuality as deeply moral and relational, emphasizing covenant and mutuality. It declares that gender and covenant are significant to God’s design and elevates the purpose of sexual relationships beyond mere physical acts.
Jewish culture, informed by the biblical text, stood apart from pagan societies by elevating the status of women, sanctifying marriage, and dignifying sexual activity within a covenantal framework. Sexuality, far from being reduced to an instrument of power or pleasure, was seen as sacred and integral to human flourishing.
In ancient pagan societies, sexuality was so ingrained in the culture that even their gods were portrayed in sexual terms. Pagan deities were often depicted engaging in sexual acts with each other and with humans. The creation of the world, according to many pagan myths, was the result of a sexual act between a god and a consort. Fertility and procreation were central to their religious systems, and ongoing sexual relationships with temple prostitutes were believed to sustain the fertility of the earth.
This worldview sharply contrasts with the biblical revelation of a God who creates through His will and His word. Unlike the sexually charged myths of the pagans, the Bible reveals a God who speaks creation into existence, reflecting intentionality, order, and holiness.
The biblical ethic, rooted in the Torah, represented a sexual revolution in its time. It placed clear boundaries around sexual behavior, prohibited practices like homosexuality, incest, and bestiality, and upheld the sanctity of marriage between a man and a woman. This radical departure from the norms of pagan societies not only shaped Jewish culture but laid the foundation for Jewish and Christian teachings on sexuality and morality.
In the Canaanite religion, which Joshua and the Israelites encountered, the chief god El was said to have engaged in sexual acts with Asherah. Similarly, in Greek mythology, Zeus, the chief god, was depicted as engaging in various sexual behaviors, including marriage, rape, masturbation, and relationships with both human and divine partners. These depictions reflect the pervasive sexualization of pagan deities and religious practices.
Given these views of the divine, it’s unsurprising that ancient religious practices were often steeped in sexual activity. Sacred prostitution was a universal feature of many pagan cultures, where male and female prostitutes engaged in homosexual and heterosexual acts, as well as oral, anal, and even bestial sexual acts, all as acts of worship to their gods and goddesses. This widespread practice posed a significant and ongoing threat to the distinct moral and spiritual values of Jewish culture. The Bible repeatedly addresses this issue.
In 1 Kings, we read about King Asa and Jehoshaphat, who removed the Kedeshim (male cult prostitutes) from the land. Later, in 2 Kings 23, King Josiah’s religious reforms included the destruction of the “houses” of the Kedeshim. These references highlight how deeply entrenched these pagan practices were—even infiltrating Israel at times.
To better understand the challenges faced by God’s people, it is important to review the prevalence and societal acceptance of homosexuality in non-biblical cultures. Jewish scholar Dennis Prager, writing in Ultimate Issues, references David Greenberg’s seminal sociological study, The Construction of Homosexuality. This study, regarded as one of the most comprehensive on the topic, sheds light on how widespread and normalized these practices were in various ancient societies.
For instance, in pre-Columbian America, Spanish and French explorers and missionaries observed widespread transvestism (men dressing as women) and homosexuality among Native American tribes, including the Iroquois. In Central America, male homosexuality was prevalent among the Mayans, while among the Aztecs, sodomy was virtually universal—even involving children as young as six years old.
Cortés observed that sodomy was widespread among the Aztecs, along with practices such as human sacrifice and cannibalism. He admonished them to abandon these behaviors, yet they were deeply ingrained in their culture. One of the Aztec gods was a patron deity of male homosexuality and male prostitution, reflecting how sexuality was intertwined with their religious practices.
In other ancient societies, such as Carthage, similar practices were noted. The 5th-century Christian priest Salvian documented that the Carthaginians “glorified in pederasty,” referring to sexual relationships between adult males and younger boys. While this often involved youths between 14 and 19 years old, younger children were not always excluded. In Greek culture, pederasty was especially prevalent, with older patrons forming sexual relationships with younger males.
Among the Celts, or Gauls as some prefer, homosexuality was also widely practiced and socially accepted. Aristotle noted that the Celts openly offered themselves to other men without hesitation or shame. A historian further remarked that such behavior was not seen as disgraceful in any way. In fact, pederasty was considered a national characteristic of the Gauls.
In China, during the final centuries BCE and the early Common Era, male homosexuality was considered fashionable. By the 17th century, Jesuit priest Matteo Ricci recorded his observations in Beijing, noting that male prostitution was not only lawful but openly practiced. To his dismay, it was so normalized that no one regarded it as inappropriate.
In Japan, samurai warriors often had close relationships with younger male companions who also served as sexual partners. These relationships were romanticized in literature as bonds of undying loyalty, with samurai sometimes fighting duels in defense of their lovers’ honor.
One might expect religious traditions to prohibit such practices, but this was not always the case. Professor David Greenberg highlights that Japanese Buddhism appeared to disregard homosexuality entirely. While Buddhist monks were forbidden to have intercourse with women, there were no explicit prohibitions against male partners. Consequently, many monks engaged in sexual relationships with younger male lovers, a practice that was widely accepted in Japanese society.
In the Arab and Muslim worlds, Professor Greenberg notes a long-standing de facto acceptance of male homosexuality, particularly in upper-class circles. Marshall G.S. Hodgson, a prominent scholar of Islam, wrote that sexual relationships between mature men and subordinate youths were so commonplace that there was little effort to conceal them. In some regions, these practices extended to educational and trade contexts. For instance, among the Arab-speaking mountaineers of northern Morocco, it was commonly believed that a boy could not properly learn the Quran unless a scribe engaged in pederasty with him. Similarly, apprentices were expected to develop their trade skills under similar circumstances with their masters.
A psychiatric survey conducted in Iraq in 1971 further revealed that homosexuality was prevalent among both men and women. Additionally, there have been claims that Yasser Arafat, the former chairman of the Palestinian Liberation Organization, engaged in homosexual relationships. This assertion was made by the former head of Romanian intelligence, who documented his experiences with Arafat in the book Red Horizons: Chronicles of a Communist Spy Chief (1987).
The former head of Romanian intelligence revealed that reports from Romania, Egypt, Jordan, and Syria on Yasser Arafat described “an incredible amount of fanaticism, devotion to his cause, tangled oriental political maneuvers, lies, embezzlement of PLO funds deposited in Swiss bank accounts, and homosexual relationships, beginning with his teachers and extending to his current bodyguards.”
Turning to ancient Greece and Rome, which are particularly relevant to biblical culture and its influence on modern society, we begin with Mesopotamia. This ancient civilization, known for the Code of Hammurabi, is a cornerstone in the history of law and governance. Dating back to the time of Abraham, Hammurabi—the author of this famous legal code—is known to have had male lovers.
In ancient Egyptian culture, homosexual acts were sometimes intertwined with religious practices and seen as auspicious. One striking example is an inscription on an Egyptian coffin that reads: “Atum has no power over me, for I copulate between his buttocks.” Such inscriptions reflect how normalized and even sacred homosexuality was in some ancient religious contexts.
In ancient Greece, homosexuality was not only prevalent but celebrated. Relationships between older men and younger boys were socially accepted and often idealized as part of a mentorship dynamic. These relationships were frequently depicted in Greek art, including vases illustrating scenes of sexual acts between men and boys.
Bisexuality was common among Greek men, who were expected to marry and produce children while maintaining male lovers. Homosexual acts typically involved relationships between an older man and a younger male, and the roles of women and boys were often seen as interchangeable. However, boys were generally more highly valued in these relationships.
Alexander the Great, for instance, was famously indifferent to women but deeply passionate about his male companions. Plato, in his Symposium, extolled the virtues of male-male relationships, presenting the pursuit of a male lover as both acceptable and honorable.
Greek gymnasiums, where young men trained in the nude, further institutionalized this cultural norm. Both Plato’s Lyceum and Aristotle’s Academy were situated within gymnasiums, reinforcing an environment where homosexuality was pervasive.
In Sparta, a militaristic society, homosexual relationships between mature men and adolescent boys were not only accepted but institutionalized. These bonds were seen as essential for fostering loyalty and unity among soldiers. Homosexuality appears to have been nearly universal among Spartan men.
Paul’s writings reference the influence of Greek philosophical schools, including Epicureanism and Stoicism. Epicurean philosophy made no distinction between homosexual and heterosexual relationships, viewing all forms of sexual expression as equally valid. Stoicism, on the other hand, regarded sexual activity as morally neutral—akin to other bodily functions. From this perspective, relationships with men or women were assessed solely on their practicality or expedience rather than moral significance.
Finally, in Rome, homosexuality was as entrenched as it was in Greece. The Romans adopted and adapted Greek practices, continuing the normalization of same-sex relationships. The cultural ubiquity of homosexuality in Rome highlights the stark contrast between the biblical sexual ethic and the permissive norms of ancient pagan societies.
The culture that Paul addresses in his writings reveals how deeply entrenched homosexuality was in Rome. Edward Gibbon, in The History of the Decline and Fall of the Roman Empire, noted that of the first 15 Roman emperors, only Claudius was described as having "entirely correct" tastes in love—in other words, he was not homosexual. Unlike the Greeks, who idealized and glorified homosexuality through art and literature, the Romans regarded it as a simple fact of life and an inevitable aspect of their society. Practices like pederasty were viewed as ordinary.
Julius Caesar, for example, was famously described by his contemporaries as “every woman’s man and every man’s woman.” Emperor Trajan was known for his relationships with boys, a practice that continued with his successor Hadrian, a figure significant in Jewish history. Hadrian even commissioned sculptures of his male lover, a testament to the normalization of such relationships in Roman culture.
Tatian, a Christian apologist writing in the second century, observed that the Romans regarded pederasty as “particularly privileged” and went so far as to “round up herds of boys like grazing mares.” The depravity extended to Emperor Nero, under whose reign both Paul and Peter were executed. Nero was notorious for his ability to seduce young men, among his many other immoral acts.
Understanding the Roman world in this context highlights the profound difference between biblical morality and the prevailing pagan norms. The human capacity for immorality, degradation, and debauchery often far exceeds biblical standards for righteousness. Reflecting on this, it becomes clearer why God’s revelation to Israel through the Torah was so radical and distinctive.
To summarize, homosexuality was not only prevalent in ancient pagan societies—it was pervasive, deeply woven into the fabric of everyday life. This helps us understand the profound contrast between the biblical worldview and the prevailing norms of ancient pagan societies regarding sexuality and homosexuality. While ancient civilizations widely embraced and normalized homosexual practices—often intertwining them with religious rituals and cultural values—Judaism and their scriptures introduced a revolutionary moral framework that stood in stark opposition to these norms. Jewish ethics, grounded in the Torah, uniquely prohibited homosexuality, elevating sexuality to a sacred, covenantal act within marriage.
The pervasive sexualization of pagan societies, including the exaltation of homosexuality and other practices, underscores the radical nature of biblical morality. By establishing boundaries and emphasizing mutuality, sanctity, and relational integrity, the biblical ethic distinguished itself from the domination and instrumentality characteristic of ancient sexual relations. This moral revolution not only shaped Jewish culture but also laid the groundwork for future Christian teachings on sexuality and morality. Understanding this historical and cultural context is essential for appreciating the Bible’s unique moral stance and its enduring influence on discussions about sexuality, including homosexuality, in both ancient and modern times.
Conclusion
As we transition into the next part of this study, our focus shifts from examining the broader cultural and historical context of homosexuality in ancient societies to exploring the unique moral framework presented by Judaism through the Hebrew Scriptures and its continuation in the apostolic writings of the New Testament. This transition invites us to delve into what made Jewish ethics so revolutionary and distinct within the ancient world. By understanding the foundational principles of biblical morality, we can better appreciate how the Jewish and apostolic scriptures address sexuality and the role these teachings played in shaping both Jewish culture and future Christian thought. This exploration sets the stage for uncovering the deeper theological and ethical implications of these texts in their original context.
Key Take-Aways
We are all human beings created in the image of God. It is critical to distinguish between a person’s identity and their actions—between who someone is and what someone does.
We are all sexual beings. The Scriptures affirm that sexuality is part of God’s design, a blessing, and inherently good. The Bible teaches that sexual activity is sanctified when it is properly expressed within the covenant of marriage.
The body and soul together make up a person, and redemption involves restoring whole people—body and spirit—to a state of shalom (peace, completeness, and wholeness).
We are all sinners. Sin, from which no one is exempt, has corrupted our human nature and affected every aspect of our being, including our sexuality. The Bible demonstrates God's holiness and the incompatibility of sin with His nature.
As Christians, our calling is not to judge or condemn our neighbors but to proclaim the truth and share the goodness of God.
In the biblical worldview, there are two kinds of people: Jews on the one hand and Gentiles on the other. To better understand the challenges faced by God’s people, it is important to review the prevalence and societal acceptance of homosexuality in non-biblical, pagan cultures.
Pagan societies embraced views on sexuality that were fundamentally opposed to biblical principles. Homosexuality was a universal and normative practice in many ancient civilizations. There was no distinction between heterosexual and homosexual love as we understand it today. Instead, the primary distinction was between the active partner (the penetrator) and the passive partner (the penetrated), regardless of gender.
The biblical prohibitions against homosexuality, rooted in the Torah, were revolutionary, introducing a moral framework previously unheard of in ancient cultures. Judaism effectively defined the concept of homosexuality as a distinct moral issue.
References
This study was thoughtfully curated using the insights and teachings from Sexuality, The Torah, and Grace: A Biblical & Balanced Response, a three-part teaching series by Dwight A. Pryor, provided through JC Studies. The series serves as a profound resource for exploring the biblical foundations of sexuality through the lens of Torah and grace.