Homosexuality is a tough subject for us to talk about in the 21st century. It’s become polarized, politicized, and, most of all, personal. It’s the absolutely perfect punching bag for people of all persuasions to attack the Bible, and as a result, God.
It should be mentioned, though, that it’s not a difficult subject for the Bible. Passages like 1 Corinthians 6:9-10, Romans 1:26-27, 1 Timothy 1:9-10, and Jude 7 are pretty clear on the subject.
And even though some would argue that Jesus never addressed the subject of homosexuality Himself, by addressing “fornications” in Mark 7:21, His listeners would have connected that with this passage here in Leviticus 18, which expressly forbids homosexuality (among other things). This connection underscores the broader moral framework of the time, where sexual immorality was often linked to idolatrous practices such as worshiping molech and child sacrifice. By invoking the term “fornications,” Jesus’ audience would have recognized the implications for their own societal norms and the gravity of such transgressions. The cultural context suggests that discussions about sexual ethics were intertwined with the larger issues of fidelity to God’s commandments and the dangers of turning away from divine intentions. This connection highlights the cultural and religious context in which Jesus spoke, where the laws of Moses were still deeply influential. The mention of “fornications” could have evoked a broader understanding of sexual immorality, including homosexuality, in the minds of His audience. Thus, the silence of the scapegoat explained does not diminish the significance of the conversation, but rather underscores the complexities of interpreting biblical texts across different eras. This connection highlights the broader context of sexual morality that was integral to the teachings of Jesus and the values of the society in which He lived. The uniqueness of Israel’s sexual ethics is evident in the way they were shaped by divine commandments, setting them apart from surrounding cultures. Consequently, any discussion of sexuality during that period would have inevitably included a reference to these foundational texts, influencing the understanding of actions deemed sinful. This connection reinforces the understanding that Jesus’ teachings align with the moral framework established in the Old Testament. Furthermore, Leviticus not only outlines prohibitions against homosexuality but also clarifies why incest is addressed in Leviticus, emphasizing the importance of maintaining appropriate boundaries within familial relationships. This historical context helps to further illuminate the depth of the moral lessons inherent in these scriptural texts.
As I said, the Bible is pretty clear on Its stance with homosexuality.
But here’s where we need to specify: Even though homosexuality itself is against God’s laws (and is titled as a perversion, according to Leviticus 18), the actual temptation of homosexuality is not.
This may sound like common sense, but I feel strongly that this delineation needs to be made clear. All temptation, regardless of what it is, is always personal in nature. I am tempted by things you are not, and you are tempted by things that I am not. That’s a simple fact.
James 1:14 addresses this when it says that “each one is tempted when he is carried away and enticed by his own lust.” Not someone else’s lust—my lust.
Then, as James continues in this thought, when lust is conceived, it brings forth sin.
Break that down. Temptation—defined as “having an appeal” or a “desire” to do something— is only the beginning of sin, it’s not sin itself. When God talked to Cain in Genesis 3, He told Cain that “sin crouches at the door, and its desire is for you, but you must master it.”
Cain was certainly tempted by his hatred of Abel, and as God pointed out, it was up to Cain to stop that temptation before it ballooned into actual murder. The act is the point that he sinned. That’s the point when it became wrong.
Think about this in regards to Leviticus 18 with homosexuality. The problem is not that people have the temptation—but when they act upon it. God regulates the action itself, and by doing so, gives people who are tempted by this sin the same command He gave Cain: It’s desire is for you, but you must master it. This call to mastery over temptation reflects a broader principle of self-control and moral responsibility that underscores what it means to be God’s people. It invites individuals to engage in a transformative journey where they seek to align their actions with God’s will, rather than succumbing to their impulses. Ultimately, this framework encourages believers to pursue holiness and reflect God’s character in their daily lives.
I have personally known several Christians that struggle daily with homosexuality. They’ll tell me that its unfair that they’re not able to have the same type of relationship with a spouse that I have with my wife. They want to have that same depth of emotion with someone in their life, but because it’s forbidden, it’s not possible. Many try and many are successful, but some are not.
It’s a hard path. When talking about marriage in Matthew 19, Jesus talks about people who are eunuchs. Then, He says, “He who is able to accept this, let him accept it.”
Not many people can accept a life like this. But those that do are driven by the same desire that Moses had in Hebrews 11, who “considered the reproach of Christ as greater riches than the treasures of Egypt.” They’re looking for something better—something more meaningful—than anything this earth can provide.
I will never demean anyone who struggles with the temptation of homosexuality…ever. But if they give in to the temptation and fall to sin, I’ll address them just like I would myself or anyone else. I’ll tell them exactly God told Cain.
“It’s desire is for you, but you must master it.”
Lord, always let us be vessels to help people do exactly that.
