What Does Paul Say About Homosexuality? - a podcast by Dr. Frank Turek

By Ryan Leasure

In this post, we’re asking the question: What does Paul say about homosexuality? To find out, we need to investigate Romans 1:26-27, 1 Corinthians 6:9-10, and 1 Timothy 1:9-10. Let’s consider each text in turn.



Romans 1:26-27

This passage is probably the most significant biblical text addressing homosexuality. In the broader context, we read that God reveals his wrath from heaven against all ungodliness. Even though people know God exists through natural revelation, they have suppressed the truth and worshipped idols instead. Therefore, God hands them over to their depraved minds. Verses 26-27 give us an example of this depravity:





For this reason, God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature (para physin); and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.



So what exactly does Paul condemn here? Matthew Vines, author of God and the Gay Christian notes, “Paul wasn’t condemning the expression of same-sex orientation as opposed to the expression of an opposite-sex orientation. He was condemning excess as opposed to moderation.“1 Elsewhere he states that Paul “explicitly described the behavior he condemned as lustful. He made no mention of love, fidelity, monogamy, or commitment.”2

That is to say, and Paul doesn’t condemn homosexuality in general. He merely condemns the excesses or abuses that were common in the ancient world. These excesses included pederasty, master/slave rape, or prostitution. If Paul, according to Vines, would have seen examples of committed, monogamous same-sex partners, he would have celebrated them.

In response to Vines, I simply note that nowhere does Paul limit his condemnation to specific types of homosexuality like master/slave relations, pederasty, or prostitution. Rather, he condemns homosexuality in general terms.

If he wanted to condemn pederasty, for example, he could have simply used the Greek word paiderastes. If he meant to condemn a master appeasing his sexual desire with his male slave, then why state that they were “consumed with passion for one another?” Doesn’t that sound like two consenting adults? Furthermore, why mention the women engaging with one another when we have no record of female master/slave or pedophilia relations from the ancient world?

Contrary to Vines, Paul condemns homosexuality in general (not limited to specific abuses) and roots his condemnation in creation itself. This explains why he writes that homosexual activity is an “exchange of natural relations that are “contrary to nature” (para physin in the Greek). Other revisionists (not Vines) take this to mean that some men’s sexual appetites were so insatiable, that they went against their heterosexual nature to have sexual relations with other men. In other words, “going against nature” simply means going against one’s heterosexual orientation. Thus, the text doesn’t condemn those with a homosexual orientation engaging in sexual activity.

But this explanation fails on multiple fronts. Not only do ancient authors repeatedly use the phrase “para physin” to refer to homosexual activity (not going against one’s orientation), Paul goes to great lengths to state that his position is rooted in the creation narrative of Genesis 1-3. In the surrounding context, he uses phrases such as “creation of the world” (1:20), “creator” (1:25), “birds and animals and creeping things” (1:23), “women” and “men” (1:26-27), “image” (1:23), “lie” (1:25), “shame” (1:27), and “death” (1:32). These allusions to the creation narrative indicate that Paul sees homosexuality as an affront to God’s design for marriage as outlined in Genesis 1-2.

Self-professed lesbian Bernadette Brooten writes in her scholarly...

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