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A Sermon Model

by Greg Williamson (c) 2002, 2006

This material represents a summary of the expository sermon/preaching model as taught at Southeastern Baptist Theological College and Seminary, Wake Forest, North Carolina. The sermon, written by me, is offered as a guide.

1. STUDY

Study the text to determine the MAIN IDEA (see steps 8 & 9 below). Look for "subpoints" that support the main idea. These subpoints will be the POINTS in your sermon. In most cases, it is best to limit the number of POINTS to three. If there are more than three POINTS, you may wish to space them across two sermons.

In the below sermon the MAIN IDEA of the text is that the righteous life God desires and requires is incompatible with sinful lifestyle choices. The focus is narrowed to the particular sin of homosexuality, and the subpoints spell out the three specific provisions for prevailing against it. The subpoints of the text, which form the (three) POINTS of the sermon, are 1) washing, 2) sanctification, and 3) justification.

2. INTRODUCTION

Use a captivating story or quote that naturally leads into the main idea of the sermon. With all illustrations/stories, try to paint a word picture by imagining the scene in your own mind and then relaying that to your audience in your own words.

3. BACKGROUND

Provide at least some background info on the book, chapter, and/or section. This will provide your audience with a frame of reference.

4. STRUCTURE

For each POINT, provide:

5. CONCLUSION

Use a captivating story or quote that highlights or summarizes the main idea of the sermon. Repeat the POINTS for emphasis.

6. CITATIONS

It is not necessary to cite every source (unless your sermon is published). It is a good idea, however, especially with longer quotes, to identify the book and/or author. Using good sources will lend credibility to the sermon.

7. NOTES

Studies have shown that there is a direct correlation between note-free delivery and the impact a preacher has on his audience. Some preachers take a full manuscript with them into the pulpit. Others use only a skeleton outline. Some use no notes whatsoever. It's considered a good idea to prepare a full-length manuscript and read over it several times. Then practice delivering the sermon in front of a mirror, forcing yourself to look up as often as possible. Even if you take the full manuscript into the pulpit, strive to avoid being tied to the text; rather, maintain as much eye contact as possible with your audience. Doing so will help create the impression you are talking to your audience rather than at them.

8. CAUTION

One of the most common mistakes in Bible study is to bend or twist the text in an effort to make it fit our preconceived ideas. This is where serious study becomes indispensable. READ THE TEXT SEVERAL TIMES, looking for the MAIN IDEA. Look at the original language to see what ideas are present there (use Strong's numbering if needed). Use Bible dictionaries and commentaries to gain a fuller understanding of the passage. SPEND TIME WITH THE TEXT. We should never go to the Bible looking for a verse or verses to support our own personal ideas. Rather, we should seek first and foremost to understand the author's message -- what he wished to communicate to his original audience. That, in turn, will lead us to principles that can be applied to our contemporary situation.

9. RESOURCES

Please click here for a listing of reference works I've found to be especially helpful.

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God's Cure for Homosexuality

a sermon by Greg Williamson (c) 2002, 2006

COPYRIGHT RELATED INFO

UNLESS OTHERWISE NOTED, ALL SCRIPTURE QUOTATIONS

ARE FROM THE New American Standard Bible.

"Or do you not know that the unrighteous shall not inherit the kingdom of God?

Do not be deceived; neither fornicators, nor idolaters, nor adulterers,

nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards,

nor revilers, nor swindlers, will inherit the kingdom of God.

Such were some of you; but you were washed,

but you were sanctified, but you were justified

in the name of the Lord Jesus Christ,

and in the Spirit of our God."

(1 CORINTHIANS 6:9-11)

NOTE: The following is a serious story. Some preachers always open with humorous stories, while others prefer more serious ones. A mixture is probably a good idea.

As a descriptive term, "homosexual" means "1: of, relating to, or characterized by a tendency to direct sexual desire toward another of the same sex 2: of, relating to, or involving sexual intercourse between persons of the same sex" [1].

Sometime ago a committed Christian friend of mine named Doug shared his faith with a homosexual man. With his permission, here is part of the reply he received.

This person's attitude regarding homosexuality is fast becoming the norm:

• People are "born gay."

• God (or "Nature") is responsible.

• We are free to (mis)interpret the Bible any way we see fit in an effort to make it conform to our beliefs and behaviors (= our lifestyle).

Since these issues are addressed in detail below, here it need only be mentioned that a basic principle of sound biblical interpretation, especially when dealing with the Old Testament (OT) Law, is to note whether a particular practice is either upheld or done away with as we move into the New Testament (NT) era. Having been fulfilled in Christ, the sacrificial and dietary laws of the OT are no longer binding. On the other hand, since homosexual acts are clearly condemned in both the OT and the NT, they remain as sinful today as when they were first legislated against.

NOTE: While most sermon introductions are brief, this one is a bit more extensive, providing a brief survey of homosexuality and the homosexual movement. During the actual delivery, much of this info would be presented in summary form (rather than verbatim).

In classical Greece, where sex was linked with power and social status, homosexual relations between adult men and adolescent boys was an everyday occurrence. [2] It was not, however, as openly accepted among the ancient Romans. And to the Jews, homosexuality represented nothing less than a gross perversion of nature associated exclusively with the Gentile world. As a direct result of our Judeo-Christian heritage, up until very recently the popular consensus within this country was that homosexuality represents an unhealthy corruption of the sexual nature. The American Psychiatric Association labeled it as a form of mental illness. It was not discussed in polite company. Today, however, the topic, like many of its advocates and practitioners, appears to have broken down the closet door and is demanding nothing short of absolute, complete, unqualified acceptance.

It was not until just prior to the start of the twentieth century that the words "homosexual" and "homosexuality" came into being. [3] This fact reflects the recent developments surrounding the topic. In the United States, the first major shift toward open acceptance of homosexuality came with the publication of two landmark "studies" by American biologist Alfred Kinsey. Sexual Behavior in the Human Male (1948) and Sexual Behavior in the Human Female (1952) depicted homosexuality as much more common than previously thought, showing homosexuals in all types of occupations, in all types of families, practicing many and various religions, etc. [4] Since that time, however, it has come to light that Kinsey's methodology was seriously flawed and, much more seriously, that Kinsey himself was what can only be described as a sexual pervert who encouraged sexual relations with children.

Today it is often asserted that the "scientific discussion" that ensued from Kinsey's research is what led to the American Psychiatric Association's 1973 decision to no longer classify homosexuality as a mental illness. The truth, however, is that that fateful decision had nothing to do with science but was, rather, the end result of a survey of APA members "initiated and financed by" the National Gay and Lesbian Task Force. By a margin of 1.5 to 1, the members (some of whom were gay) felt that homosexuality should no longer be labeled as abnormal (Family News from Dr. James Dobson, June 2002). What's more, the APA clearly stated that its decision to remove homosexuality from its Diagnostic and Statistical Manual (DSM) was not intended as a scientific statement but, rather, was done in a sympathetic effort to help professing homosexuals avoid the stigma associated with a mental illness -- a fact that was soon totally forgotten (Just for the Record - "Therapeutically Incorrect").

In 1969 came "the Stonewall Riots" (a.k.a. the "Stonewall rebellion"), in which two police raids on a popular homosexual bar in Greenwich Village (the Stonewall Inn) was followed by a series of violent protests. These events marked the beginning of the homosexual rights movement in the United States. [5] [6] 

With the onset of AIDS in the 1980's, the homosexual movement suffered a temporary setback. Today, however, it is stronger than ever. Not only are increasing numbers of individuals -- including politicians and famous celebrities -- declaring their homosexual preference, but numerous businesses and institutions from both the private and public sectors are coming out in favor of homosexuality, adopting policies and procedures that promote it as an acceptable alternative lifestyle. One especially effective strategy has been for homosexuals to present themselves as an oppressed minority group that is being denied its constitutionally guaranteed freedoms. (See: Homosexuality Is Not A Civil Right.)

Within Christian circles, beginning in the mid-1950's some religious thinkers started painting homosexuality in more acceptable colors. In the 1960's, denominations began establishing committees and organizations intent on promoting open and ongoing communication between themselves and the homosexual community.  In 1969 (the same year as the Stonewall Riots) the Universal Fellowship of Metropolitan Community Churches (UFMCC), a homosexually-oriented denomination, was formed. [7] Since then, questions and conflicts surrounding homosexuality have resulted in enormous strife and division within both individual churches and entire denominations. Is homosexuality a sin? Should homosexuals be allowed to marry? (See: Questions and Answers: What's Wrong With Letting Same-Sex Couples "Marry?" and Homosexual Parenting: Placing Children At Risk.) Should homosexuals be accepted as church members? Should they be ordained as ministers? With the current plethora of conflicting opinions, attitudes, and testimonies, the debate is sure to continue well into the foreseeable future.

We have reached the point where today to offer one's public endorsement of homosexuals and homosexuality is to be seen by many as being progressive, tolerant, and open-minded. Conversely, to speak out against homosexual behavior and those who practice it is to risk being labeled as socially backwards, intolerant, closed-minded, bigoted, and a hatemonger. (Sadly, it seems that the "tolerance" desired by so many does not apply to anyone labeled as "intolerant," that is, anyone with the courage -- not to mention the biblical mandate -- to say that something is wrong.) One source identifies at least four reasons as to why speaking out against homosexuality is viewed by many as the unpardonable sin (here summarized/paraphrased):

1. In our postmodern world, one personal option is just as valid and good as another. Hence we are to take pride in our ethnicity, religious affiliation, sexual preference, etc. What's more, I have no right to judge your lifestyle, and you have no right to judge mine.

2. Sexual satisfaction is vital to our emotional health and wellness.

3. Homosexuality is widely accepted.

4. To openly reject homosexuality is to run the risk of being labeled a "homophobe." [8]

While there seems to be no single, definitive cause of homosexuality, several factors have been identified as real or potential causes (here summarized/paraphrased).

• While some "sexual curiosity and experience" with one's own body is a normal and healthy part of puberty, homosexuality can develop at this stage if a person: is overly shy, or is too introverted, or has a pathological fear of rejection, or is an only child who lacks the social skills needed to interact well with others, or has some type of physical defect.

• A traumatic emotional experience following "normal heterosexual outturning" can lead a person to withdraw from the opposite sex and return to the "safer" practices associated with early puberty.

• An inordinate amount of time spent with members of one's own sex, or a very bad experience with an adult of the opposite sex, or a sexual experience with an adult of the same sex -- any/all of these can cause a young person to be attracted to members of the same sex and/or withdraw from members of the opposite sex.

• While there is yet to be any indisputable evidence for a "gay gene" (see: The Gay Gene: Going, Going ... Gone), some persons do appear to have been born with a genetic or hormonal makeup such that they find themselves sexually attracted to members of the same sex.

• And of course some people engage in homosexual relations simply as a form of rebellion against parental constraints and/or societal norms. [9]

It should also be noted that a fairly consistent factor in homosexuality, particularly among males, is either the complete absence of a father (or father figure) or else a father with a severe inability to offer his son the emotional support and encouragement so vital to normal, healthy development. The end result is a sense of alienation that can drive the son to seek needed same-sex affirmation through homosexuality. A clinical psychologist named Joseph Nicolosi, whom Focus on the Family's James Dobson has called "the foremost authority on the prevention and treatment of homosexuality today," has said that during the 15 years in which he has spoken to hundreds of homosexual men, not one has claimed to have a "loving, respectful relationship with his father" (Family News from Dr. James Dobson, June 2002).

Most if not all homosexuals will testify that from as far back as they can remember they had little or no interest in the activities common to other members of their sex (e.g., sports for boys, or dolls for girls), and that they felt different from everyone else (= less masculine or feminine). [10] Not realizing that every individual possesses both masculine and feminine qualities or characteristics to a greater or lesser degree, eventually they came to believe that such "gender nonconformity" meant they were "gay" -- a label that was often thrust upon them by their peers beginning at a very early age. [11]

BACKGROUND OF FIRST CORINTHIANS

NOTE: This section offers a backdrop to Paul's letter to the Corinthians. The amount of detail needed will depend on time constraints and the audience's prior knowledge of the subject.

The city of Corinth was

Corinth was a city renowned for its idolatry and immorality. It boasted many pagan religious structures, including temples dedicated to Asclepius, Athena, the Roman emperor, and Aphrodite. [13] It also contained two theaters and two sea ports, the latter guaranteeing a diverse and transient population. [14] Today ancient Corinth is often remembered for two things: 1) its worship of the goddess of sexual love, Aprodite, complete with a temple and one thousand female temple prostitutes whose income provided a major source of revenue for the city and, not surprisingly, 2) its all-pervasive atmosphere of sexual immorality.

As recorded in Acts 18, Paul founded the church in Corinth about AD 50, while on his second missionary journey (c. AD 49-52). He wrote First Corinthians about five years later, during his third missionary journey (c. AD 53-57). [15] The letter's key verse is: "Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment" (1:10). [16]

In chapter six Paul reminds his readers that their new identity in Christ carries with it an obligation to live differently from those in the world around them. Anyone failing to do so -- i.e., anyone choosing a lifestyle of blatant sin -- is only fooling him- or herself if they think they will receive the reward reserved for those who follow Jesus. Indulging sinful, sensual passions and at the same time claiming to follow Christ is a blatant contradiction with dire consequences. To those who would argue that they have the right to do anything they please with their own bodies, Paul points out that, first of all, sexual sin is an especially toxic poison that corrupts to the very core of one's being and, secondly, that a believer signed over the rights to his or her body the moment he or she accepted God's offer of eternal life in Jesus Christ. Far from using our bodies in any manner we wish, we are under the strictest obligation to use our bodies only in such a way as to bring glory to God.

NOTE: The following paragraph narrows the focus to the passage that will be treated in the sermon.

In what some have labeled the new ten commandments, in verses nine and ten Paul catalogues ten specific sins. Those who indulge in such behavior, says Paul, will not "inherit the kingdom of God" (v. 10).  That's the bad news. The good news is that anyone can be delivered from those sins. How can we be certain? Because prior to coming to Christ, the Corinthians were guilty of all of the sins Paul lists. But, says Paul, "you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God" (v. 11). What changed the Corinthians is what can, will, and does change people today. Because we are not really all that different from them, and because our world is not really all that different from theirs, the source of their deliverance can, should, and must be the source of ours. When it comes to the specific sin of homosexuality, 1 Corinthians 6:9-10 reveals three provision for prevailing against it: 1) washing, 2) sanctification, and 3) justification.

NOTE: "Three provisions for prevailing against" is somewhat arbitrary. It could just as easily be "the threefold cure for," "the three answers to," etc. The goal is to use wording that is both accurate and memorable, as it will help your audience to both keep track of where you are in the sermon during your delivery and recall the main points afterward.

"Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God" (1 CORINTHIANS 6:9-11).

A. EXPLANATION

NOTE: This section defines some key terms and explains what the author/passage means.

Paul's list of terrible sins amounts to a commentary on the environment in which the Corinthian church existed. [17] Even as Paul would be the first to say that no one can be saved by works or good deeds, he would also be the first to say that a lifestyle of unrepentant, ongoing sin is a good indicator that a person has not been saved at all. And so, for example, a person who makes a habit of sexual immorality -- i.e., a fornicator -- is "unrighteous" (= "one who breaks God's laws, unrighteous, sinful" [18]) and thus will not "inherit the kingdom of God." Likewise, a lifestyle of unrepentant, ongoing homosexual acts is a clear indicator that the person engaging in such practices -- i.e., a homosexual -- has not been made right with God and is not seeking to live in accordance with God's standards of right and wrong. Here Paul actually uses two words in addressing the sinful lifestyle of homosexuality. "Effeminate" (Greek malakos), meaning "soft," is used to denote "the passive male partner in homosexual intercourse" [19] and is also used of a male prostitute. "Homosexual" (Greek arsenokoites) describes "a man who lies in bed with another male" [20], "one who lies with a male as with a female, a sodomite" [21], "a male partner in homosexual intercourse" [22]. Paul leaves absolutely no doubt as to what he is talking about, and anyone whose life is characterized by such sins cannot hope to make it into God's kingdom. [23]

As God's invisible rule or reign in the hearts of people, God's kingdom begins with and centers on Jesus Christ and involves a heartfelt, committed decision to follow and obey him. While we will experience the fullness of God's kingdom only in the future when Jesus returns to reign over the entire world, it begins in this life as we commit ourselves to Christ and allow God to change us from the inside out. Jesus told his disciples that unless their righteousness surpassed "that of the scribes and Pharisees," they would not "enter the kingdom of heaven" (MATTHEW 5:20). Whereas the religious leaders were consumed with a desire to earn a right standing with God by their meticulous keeping of rules and regulations, Jesus is the only person who ever completely fulfilled the Law of God and so can offer to his followers the imputed righteousness that comes through being identified with him. In turn, he demands not less but more than the Pharisees gave: Jesus demands our heart. At times we've all done something and then later thought to our self that our heart really wasn't in it. We did it out of a sense of duty or obligation. We were just going through the motions, perhaps to meet someone else's expectations. There was no zeal, no joy. Our heart just was not in it. Well, Jesus refuses to accept that kind of service from us. In fact, he will accept nothing less than our entire heart: our total trust in, dependence on, and faithfulness to him. Even though all of us at times fall short of the mark, that type of heartfelt devotion to Jesus is the key to joyfully living according to God's standards of right and wrong. The formula is actually quite simple: What God calls right, we are to pursue with all diligence; what God calls wrong, we are to avoid at all cost.

Paul reminds the Corinthian believers that they were "washed." The word Paul uses (Greek apolouo) means "to wash off" or "to wash away" [24] [25] [26], and he uses it here in a figurative sense to refer to moral purity. Literally, he says "you washed yourselves" (middle voice), indicating that this was something the Corinthians did to and/or for themselves. While some commentators see here a reference to baptism, it seems better to understand this as Paul's way of reminding the Corinthians that their heartfelt, committed decision to follow and obey Jesus was accompanied by a deliberate, decisive break from their old life marked as it was by corrupt motives and deeds. The believers "washed" or "purified" themselves from the sinful lifestyles that had kept them away from God, including homosexuality.

B. ILLUSTRATION

"No one lights a lamp and then hides it or puts it under a clay pot. A lamp is put on a lampstand, so that everyone who comes into the house can see the light. Your eyes are the lamp for your body. When your eyes are good, you have all the light you need. But when your eyes are bad, everything is dark. So be sure that your light isn't darkness. If you have light, and nothing is dark, then light will be everywhere, as when a lamp shines brightly on you" (LUKE 11:33-36, CEV). Here Jesus is teaching that the Gospel message of forgiveness and new life that centers on himself has not been hidden but, rather, has been placed in plain sight for all to see. It illumines the soul of any person willing to receive and live by its guiding light. For those who shut their eyes to its truth, however, there is only darkness and stumbling. [27] [28]

Since all of us are born into sin, our perception of reality is distorted, often leading us to label as good what is actually bad. And that is precisely the case with homosexuality. Anyone adamantly choosing to live out their homosexual promptings is in reality choosing to live according to a sinful, distorted view of reality. Jesus is both willing and able to wash away any sin and provide us with a clear vision of reality -- provided we are willing to cooperate with him by confessing and forsaking our sinful attitudes and actions. Whether for the heterosexual or the homosexual, such cooperation and confession is an ongoing process -- and the more we practice it, the clearer our vision becomes.

C. ARGUMENTATION

NOTE: This section draws on other Bible passages for support and/or clarification.

Paul's letter to the Corinthians is by no means the only place in the Bible where homosexuality is condemned (see GENESIS 9:20-27[?]; 19; LEVITICUS 18:22; 20:13; JUDGES 19:22-24; ROMANS 1:23-28; 1 TIMOTHY 1:9-10). In fact, it's not too much to say that every biblical reference to homosexuality/homosexual acts is extremely negative, despite the deliberate misinterpretations of some.

• Genesis 19. Sodom was destroyed because of that city's notorious wickedness, including its proclivity to homosexuality as evidenced by the townspeople's attempted rape of the two angels who visited Lot's home. Today some theologians of a more liberal stripe claim that Sodom's sin was actually inhospitality. (While later Jewish commentators did indeed identify Sodom's sin as "inhospitality," this was simply their way of speaking modestly regarding sexual matters [29].) Setting aside the question of God wiping out an entire city because it was lacking in hospitality, in one respect those theologians are correct, since being sodomized would certainly qualify as an inhospitable act!

• Leviticus 18:22; 20:13. As a part of the "holiness/purity code" in Leviticus, the Israelites were commanded to abstain from homosexual relations. Again, some liberal "scholars" quickly dismiss such commands as part of OT Jewish culture. The surrounding verses that speak of caring for the poor and respecting another person's property, however, shows that God's moral requirements for his people have not changed. [30] At least part of the OT's condemnation of homosexual practices has to do with the fact that they were a common part of pagan idol worship [31] -- a clear demonstration of the extent to which Satan seeks to pervert and distort the image of God that resides within every man and woman.

• Romans 1:23-28. Writing to the believers in Rome, the apostle Paul placed homosexuality within the context of idolatry, in the process becoming one of the earliest writers to condemn both the female and male varieties of that particular sin. [32] As could be expected, today Paul's sound, reasoned argument is discounted by liberal theologians. Their grounds? Paul, they say, targets only those for whom homosexuality is not "natural," hence exempting anyone with an inherent penchant for homosexuality.

  Several points are worth noting:

  • 1) Paul's definition of "natural" is that which is "established by God in nature" [33] and not simply "whatever a person desires to do." [34]

  • 2) "'Unnatural'" (vv. 26-27) or "'contrary to nature'" was a common and accepted way of referring to "sexual perversion and especially homosexual acts." [35]

  • The liberal misinterpretation noted above goes against Paul's main point that anyone engaging in homosexual acts has traded worship of the Creator for worship of the created. The reason Paul chose homosexuality is because no other sin better demonstrates the extent to which humanity has rejected God and his standards -- even to the very core of our nature or personhood. [36]

  • Notice that Paul does not picture humans as helpless, passive victims; rather, he shows humankind actively, deliberately choosing to violate God's will. [37]

D. APPLICATION

NOTE: This section seeks to provide some practical info/advice.

In his letter to the believers in Rome, the apostle Paul presents the key to living the morally upright life God demands: the renewing of our mind. "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect" (12:1-2). When Paul tells his readers -- and, by extension, us -- to "be transformed," he uses a word (Greek metamorphoo) meaning, "to change the essential form or nature of something." [38] Paul is speaking of an inner change -- a change of character or personality. Literally, Paul commands his readers to "let yourself be transformed" (passive imperative) -- that is, changed from the inside out. How? By a complete renovation of the thought life. Paul's message in these two verses is: Stop thinking like the world, and start thinking like God.

In basic terms, subjecting our sexuality to God is a matter of right thinking that leads to right behavior. If and when we think corrupt, sinful thoughts and reinforce such thoughts with corrupt, sinful behavior, we move one step closer to the impurity that is ever ready to ensnare and enslave us. Conversely, if and when we think good and upright thoughts and reinforce those thoughts with good and upright behavior, we move one step closer to the moral and spiritual purity that is fundamental to the victorious Christian life God desires for each one of us. Sexual sin -- including homosexuality -- is not some foreign power or invading army from which we need to be delivered; it is, rather, a consequence of wrong/sinful thinking that leads to wrong/sinful behavior.

A. EXPLANATION

When Paul says that the Corinthians were "sanctified," he uses a word (Greek hagiazo) meaning "to separate from profane things and dedicate to God; to purify." [39] Sanctification centers on the idea of holiness, of someone or something being dedicated to God for his holy purposes, and is the opposite of profaning, polluting, defiling, staining, or corrupting. [40] It means nothing less than "separation from common, earthly or sinful uses, to be wholly employed in the service of the true God." [41] Our sanctification is both a single act of God's grace by which we are separated from sin and dedicated to God [42] and an ongoing process wherein we make deliberate, determined choices to live according to God's holy standards as expressed in his holy Word. Far from mere passive recipients, God has ordained that we be active partners in sanctification -- as attested to by the Bible's numerous commands to be holy, be perfect, pursue righteousness, avoid sexual immorality, etc. [43] We have both the desire and the power to live according to God's standards only because, as Paul argues both in 1 Corinthians and elsewhere, upon receiving God's free gift of salvation through faith in Christ we also receive "the Spirit of our God" (1 CORINTHIANS 6:11).

Our sexuality is an incredible gift from God that carries with it both tremendous privilege and tremendous responsibility. If and when we express it as God intends -- i.e., in the context of monogamous, heterosexual marriage -- we can rest assured that God will be honored and we will be blessed. To express it otherwise, however, is to profane, pollute, defile, stain, and corrupt God's good gift. Along with every other form of sexual sin, homosexuality runs counter to the holy life God calls us to, empowers us for, and fully expects us to put into practice.

B. ILLUSTRATION

As with every other aspect of our being, we are called to subject our sexuality to God's authority and direction. Because it is such an ingrained part of our human nature, at times our sexuality can feel very overwhelming (a fact many advertisers depend on). But that is no reason to put it into a category all its own and exempt it from either criticism or control. If anything, its tremendous power demands tremendous wisdom and tremendous self-control. We label as emotionally immature any adult who makes a habit of throwing temper tantrums. In so doing, we reinforce our belief that emotions in general and anger in particular, as powerful as they can be, are to be kept under control. It is precisely because our sexuality -- regardless of its particular bent -- is such a powerful, driving force that we can, should, and must control it. A friend of mine who works as a NASA engineer once told me that the space shuttles are subject to such rigorous controls that it's possible to know exactly who tightened a given nut on a given bolt prior to any given launch. Considering what's at stake, such painstaking care is understandable. Should we be any less careful with God's awesome gift of our sexuality?

For the sake of argument, it's also important to point out that an inherent orientation toward anything, including homosexuality, is in no way an automatic sanction for living out that orientation. A person born with a predisposition toward alcoholism, for example, is not automatically exempt from punishment for the havoc he or she wreaks while under the influence of alcohol. If anything, once a person discovers an inherent predisposition -- i.e., a natural orientation -- toward a destructive attitude or behavior, he or she becomes more, not less, accountable for avoiding the circumstances that foster it. Moreover, the fact that one-hundred percent of the human race is born selfish and sinful neither proves that God made us that way nor automatically gives us the right to be selfish and sinful. (For an accurate picture of God's intent for the human race -- i.e., how he made us -- we need only look to the Garden of Eden prior to Adam and Eve's [not Adam and Steve's] rebellion against God.)

C. ARGUMENTATION

Sanctification means being separated from sin. Sin can be defined as the breaking of God's law, either by doing what God forbids or by failing to do what God commands. On the individual level, sin manifests itself via our thoughts, our words, and our deeds. [44] What's more, because God's moral law represents our highest good, when we sin against God we also sin against ourselves. [45]

Contrary to a growing number of voices from within our society, homosexuality always has been, is now, and always will be, sexual sin. And while all sin is destructive, our sexuality is such an ingrained part of our very being that sexual sin is unique in its potential for widespread damage. As the apostle Paul put it: "Don't be immoral in matters of sex. That is a sin against your own body in a way that no other sin is. You surely know that your body is a temple where the Holy Spirit lives. The Spirit is in you and is a gift from God. You are no longer your own. God paid a great price for you. So use your body to honor God" (1 CORINTHIANS 6:18-20, CEV).

"But what I do with my own body is my business and no one else's. And as long as all parties consent, no one is hurt." Sound familiar? Unfortunately, such an attitude is fast becoming the rule rather than the exception. Who is harmed by sexual sin? Answer: Everyone. Sex outside of marriage: violates God's law; places our own desires above God's will for us; uses other people for selfish gratification; invites serious and even deadly disease; has profoundly negative physiological consequences; and encourages other people to sin in the same manner. [46]

Current opinion notwithstanding, holding the view that homosexuality is wrong does not automatically make someone a homophobe. Homophobia is an emotional response that manifests itself in very unChristlike attitudes and actions, including automatic contempt toward, rejection of, discrimination against, and/or hostility toward the homosexual. On the other hand, a sound and reasoned judgment against homosexual acts can (and should) be based on moral and spiritual principles derived from a person's faith or religious teaching and does not prevent a person from offering Christian love and support to homosexuals. [47]

The bad news is that homosexuality is a sin. The good news is that because it is a sin, it can be treated and overcome like any other sin. Sanctification means that God first removes the guilt of sin from our life and then, through the process of our spiritual growth and development, he removes the power of sin in our life. Will we continue to make sinful choices? Yes, so long as we live in these yet-to-be-glorified bodies. But although we may never be sinless, we are fully expected to sin less over time as we grow and mature in our Christian walk and witness.

D. APPLICATION

A Christian who was a practicing homosexual prior to becoming a believer may well wrestle with homosexual urges the remainder of his or her life. That fact, however, should never lead us to conclude either that God approves of homosexuality or, conversely, that homosexuality is some sort of curse from God. Rather, ongoing homosexual urges represent a challenge to grow as a disciple of Christ -- a challenge whose level of difficulty will vary depending on particular circumstances. But so long as God and his will are sought, we can be confident there will grace sufficient to meet the challenge. [48] The apostle Paul wrestled with "a thorn in the flesh, a messenger of Satan to torment" him (2 CORINTHIANS 12:7) that God used to keep Paul from becoming "spiritually proud ... self-confident and vain ... a special favorite of Heaven." [49] In a similar fashion, a Christian's ongoing struggles with homosexual urges can: help him/her to humbly rely on God instead of self; foster empathy for those persons still enslaved to that particular sinful lifestyle; and even provide the believer with a platform for presenting the Gospel.

Three additional points are worth noting: 1) These same principles apply to every believer, regardless of the particular sin(s) with which he or she may be wrestling. 2) If the great apostle Paul needed to guard against pride, it's a sure bet we do, too. 3) Embracing and living out a sinful urge can and will lead to pride and conceit, and to thinking that we are somehow special or set apart from everyone else.

A. EXPLANATION

When Paul reminds the Corinthians that they have been justified (Greek dikaioo), he is reminding them that despite being sinful human beings, they have been declared righteous before God based solely on the righteousness of Christ now imputed to them via saving faith. Like every Christian before and since, it is: a) by grace they have been saved, b) through faith, c) resulting in acts of righteousness -- i.e., a life characterized by a dogged pursuit of the righteous standards God desires and requires.

Paul starts out by pointing out some deeds, including homosexuality, that betray the fact that a person has not been made right with God. He ends by reminding the Corinthian believers that they have been made right with God. Such unrighteous deeds, including homosexuality, should not, must not, and cannot be a part of the righteous life God calls us to.

B. ILLUSTRATION

When I decided to open a checking account with my credit union, I first had to agree to abide by their rules and regulations. I am responsible for maintaining enough of a balance to cover any checks I write. If I overdraw my account, then I am responsible for any penalties. And, if I know what's good for me, I will balance my checkbook at least periodically(!). In exchange for my abiding by their rules, the credit union guarantees my money will be kept safe, and I am also afforded a host of privileges reserved for members only. Imagine if I tried to set up my own rules and make the credit union abide by them. What if, for example, I decided I would continue writing checks even when my account balance was at zero? Or what if I decided that anyone, anywhere, at any time could have full access to my account? Obviously, such "rules" would not go over very well.

As created human beings we are subject to the rules and regulations of our Creator. One such rule -- a very important one -- involves our sexual nature. We are commanded to express our sexual nature only in ways that God in his loving foresight deems appropriate. While we certainly have the freedom to make up our own sexual rules, we cannot at the same time expect God to endorse them or abide by them. What's more, to willingly disobey God's rules and regulations is to invite personal hardship and difficulty. This holds true for individuals as well as entire societies, as witnessed by the increasing moral, ethical, and spiritual malaise accompanying our country's continued endorsement of homosexuality and other sinful lifestyle choices clearly spoken against in God's Word.

C. ARGUMENTATION

Some of today's most convincing-sounding rationalizations for homosexuality center on the idea of sexual orientation:

• A person's sexual orientation is set early in life (normally by ages five to seven [50]), is discovered rather than chosen, and cannot be changed easily, if at all.

• There is a real, discernable difference between sexual orientation and sexual acts, making it possible for a person to have a homosexual orientation without ever actually engaging in a homosexual act.

• Since the idea of (homo)sexual orientation was unknown in biblical times, the Bible speaks of homosexual acts only, not homosexual orientation.

Conclusion: Being a homosexual is no more unnatural than being left-handed and, at most, we should condemn homosexual acts practiced outside of loving, committed relationships, but not homosexuals or homosexuality. [51]

The short answer to such an argument is that, although the apostle Paul may not have had the "benefit" of modern social scientific theories regarding human sexuality, it can be safely assumed that he would oppose any/all sexual activity other than heterosexual relations within the context of marriage as contrary to God's plan and purpose for humanity and hence must be abandoned once a person begins to follow Christ (i.e., at conversion). [52]

Is it true that the Bible has nothing to say regarding homosexual orientation? While the term "homosexual orientation" may not appear in the Scriptures, to claim that the Bible does not address the subject is to overlook two very pertinent biblical truths: 1) One's actions reveal the type of person he or she is, and 2) one's actions are determined in large part by one's thoughts. Regarding the first truth, Jesus taught that just as a tree can be identified by the type of fruit it bears, so a person can be identified by his or her words and actions: "A good tree cannot produce bad fruit, and a bad tree cannot produce good fruit. You can tell what a tree is like by the fruit it produces. You cannot pick figs or grapes from thornbushes. Good people do good things because of the good in their hearts. Bad people do bad things because of the evil in their hearts. Your words show what is in your heart" (LUKE 6:43-45, CEV). If someone tells lies, then we know he is a liar. We need not subject him to years of psychoanalysis in an effort to determine precisely to what degree he feels oriented toward lying. Similarly, if someone performs homosexual acts, then we know he or she is a homosexual. Contortionist-like interpretive techniques notwithstanding, the Bible clearly condemns homosexual acts and those who practice them.

Regarding the second truth, it's important to realize that although merely thinking about doing something does not equate to doing it, our thought life plays a major role in determining our behavior. And so, for example, although merely thinking of running a red light will not make me guilty of doing so, thinking of it long enough and hard enough will in all likelihood lead to my running a red light. Why? Because repeatedly focusing on an act cultivates a strong desire to engage in the act. Our repeated, ongoing thoughts develop and nurture our desire until we tempt ourselves to commit the act. Then begin the efforts at rationalization: "You know, this really isn't all that bad." "Well, I'm entitled to this." "This will happen only this once." Etc., etc. At that point it becomes merely a matter of opportunity. It does no good to blame God for having given us the ability to think and imagine, or to blame our parents for having raised us anything other than perfectly, or to blame society for giving us the freedom to choose either right or wrong. In the final analysis, we are responsible for our actions and the thoughts that precede them.

James put it this way: "Let no one say when he is tempted, 'I am being tempted by God'; for God cannot be tempted by evil, and He Himself does not tempt anyone. But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death" (JAMES 1:13-15). Regardless of one's "orientation," we can avoid sin by avoiding (1) the desire (or "lust") that leads to (2) deception that leads to (3) disobedience that leads to (4) death. [53] While it can be argued that the mere thought of committing a homosexual act does not in and of itself constitute a sin, it is clear from this passage that victory in this area is contingent on arresting the desire as soon as possible. Doing so calls for nothing less than an uncompromising control of our thought life (see 2 CORINTHIANS 10:5). Regardless of a person's precise sexual orientation, virtually everyone has been or will be tempted to sin sexually, and squelching the thought before it can turn into a desire is the key to avoiding the sin. Conversely, repeatedly nurturing the desire and committing the sin can leave us convinced that this is a permanent part of our nature and that neither we nor anyone else can do anything to change it. We may even go so far as to say that God made us this way.

Ask any man who has lost everything because of an adulterous affair, and he will tell you that he did not wake up one morning and decide that this was the day he was going to go out and ruin his life. What he will tell you is that the adultery actually started months or even years earlier with a single thought that, rather than driving from his mind, he chose to nurture. It is asserted that homosexuals seldom, if ever, consciously decide to be sexually attracted to persons of the same sex. I maintain, however, that by neglecting to say no to the thought of it, the decision to do so has already been made. (Even if the desire begins in childhood, with responsible adult supervision children are able to reason clearly and make wise choices.) And as that thought takes root and grows, it becomes merely a matter of opportunity. It may take months. It may take years. The person may have a spouse and children they decide to trade in for a homosexual lover. The exact circumstances surrounding a person's "discovery" that he or she is "gay" may be unique but, I argue, the root cause is the same: a failure to say no to the thought that leads to the desire that leads to the sin.

D. APPLICATION

Far from seeking to justify homosexuality, we are called to label it as the destructive, sinful lifestyle it is -- and then move toward offering hope and healing by pointing people toward the God who created our sexuality and who desires to know each of us personally through genuine, committed faith in Jesus Christ. Like Jesus, we are called to love the sinner while hating the sin.

Robert J. Morgan recalls the invaluable lesson he learned from his Great Dane, Samson. Despite their best efforts to contain him, he would often run away from home long enough to spend time with the lady dogs in the neighborhood. And so they bought the best dog training book they could find. Soon they discovered that the real test of a dog's love for his master is not how happy he is to see his master come home, or how much he loves to run and play with his master. Rather, the real test of a dog's love is when the dog gets the chance to leave home but instead chooses to remain close by. Mr. Morgan then draws a comparison to those who claim to love and follow Jesus Christ: Do we stay close to his side, eager to love and obey him, even when we have the chance to roam? [54]

Our sexuality provides us with an incredible opportunity to show God just how much we love him. In many ways our sexuality is like a door that's been left open, providing the opportunity to go out and do whatever we feel like doing whenever we feel like doing it. And, if we choose to listen to and obey the voice of the world, that is precisely what we will do. However, if we truly love God, we will hearken to his voice and heed his Word. Regardless of our precise sexual orientation -- be it heterosexual, homosexual, or somewhere in between -- God gives us all we need to love and obey him. And it all begins with being washed, being sanctified, being justified "in the name of the Lord Jesus Christ, and in the Spirit of our God."

(Click on the title for more information.)

Adam Clarke's Commentary on the Bible

Albert Barnes' Notes on the Bible

Baker Encyclopedia of Psychology and Counseling

The Bible Exposition Commentary

The Complete Word Study Dictionary

The Cross of Christ

The Daily Study Bible Series

Dictionary of Christianity in America

Dictionary of Paul and His Letters

Encarta Encyclopedia

Evangelical Commentary on the Bible

Evangelical Dictionary of Biblical Theology

Evangelical Dictionary of Theology

Expositor's Bible Commentary

Family News from Dr. James Dobson, June 2002

Greek-English Lexicon of the New Testament: Based on Semantic Domains

Hard Sayings of the Bible

Holy Bible, Contemporary English Version

Holy Bible, New American Standard Bible

Illustrated Bible Dictionary

The IVP Bible Background Commentary: New Testament

The IVP Bible Background Commentary: Old Testament

Just for the Record - "Therapeutically Incorrect"

Matthew Henry's Commentary on the Whole Bible

Merriam-Webster's 11th Collegiate Dictionary

Merriam-Webster’s Collegiate Encyclopedia

Nelson's Complete Book of Stories, Illustrations, and Quotes

Nelson's New Illustrated Bible Dictionary

New Dictionary of Christian Ethics and Pastoral Theology

The Oxford Companion to Classical Civilization

QuickVerse Life Application Bible

Thayer's Greek Definitions

Vine's Complete Expository Dictionary of Old and New Testament Words