It used to be possible to say that the issue of homosexuality was one on which few believing Christians were confused. However, there was still a problem, and it led to our current cultural impasse. Over the years, much of the strength of Christian opposition to homosexuality has been instinctive and cultural, rather than a result of being biblically based and informed. But as always, our question should be, “What does the Bible say?” And having asked the question rightly, we may gain some basic principles by way of an answer.
First, the problem is theological: The apostle Paul clearly marks the beginning of sodomy with the practical theological problem of idolatry. “although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts . . .” (Rom. 1:21). What was the result? “For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. LIkewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Rom. 1:26-27). In short, a skewed vision of God leads directly to a skewed vision of man and human sexuality.
Second, the fact that it is a theological issue does not prevent it from being a moral one as well. The behavior is sin. “Do you not know that the unrighteous will not inherit the kingdom of God? Do not deceived. Neither formicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10). The word translated “homosexuals” here strictly refers to catamites — the word has the connotation of soft. We would say swish. The other word refers to the “male” homosexual, the one playing the role of the male. All the ingenuity in the world cannot change what the Bible bluntly states here. As well, consider 1 Tim. 1:10. “. . . for fornicators, for sodomites . . . and if there is any other thing that is contrary to sound doctrine.” The Old Testament speaks to this as well. See Deut. 23:17-18, Job 36:14, Lev. 18:22. Those guilty of such things are living in a contemptible way, and the Scripture calls them dogs.
Third, the sin is not an isolated one. Sins come in clusters. We must understand that sexual sin was not the only problem Sodom had. Consider Ezekiel 16:49. Her problems included pride, fullness of food, and abundance of idleness. It also involved a neglect of the poor and needy. The standards of God’s law are dear to Him, and the poor are His special concern. It is not possible to have contempt for the former and remain tender toward the latter.
Fourth, the problem is not just to be addressed through a Christian understanding, applied to private lives. Homosexuality is a public problem in the public square, and repentance will bring with it an understanding of the necessity of public reformation. When Josiah cleansed the land, he shut down the sodomite houses near or in the house of the Lord. “Then he tore down the ritual booths of the perverted persons that were in the house of the Lord . . .” (2 Kings 23:7; cf. 1 Kings 14:24,15:12,22:46). Unless it results in the bath houses closing, it will not have been a real reformation.
Fifth, it is important to guard against self-righteousness. We must recognize that a grave temptation exists here among the people who profess to follow God in acceptable and conservative ways. When the word of God was preached to the Jews — who had been in covenant with God since the time of Abraham — Jesus solemnly warned that for those who rejected the message, “. . . it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!” Because of this, we must guard against the sin of churchy presumption. Capernaum did not have any flamboyant gay pride parades, and Sodom did. And yet Jesus said that Capernaum was going to catch it worse.
And last, we come always to the grand scriptural theme of forgiveness of sin. “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” This comes right after the condemnation of the catamites and sodomites cited above (1 Cor. 6:11). When God is pleased to grant reformation and revival in our time, this will mean that our churches will begin to fill up with cleansed and forgiven sodomites. It will be at that time that a difference will be seen between the righteousness of the Christian faith, and the “intolerance of faggotry” by hetero-worldly men.