This guide provides the biblical framework, not a lifestyle score. Scripture consistently and clearly addresses homosexual practice as contrary to God's design for sexuality established in Genesis 1-2. The six key passages (Genesis 19, Leviticus 18:22 and 20:13, Romans 1:24-27, 1 Corinthians 6:9-10, 1 Timothy 1:10) address homosexual practice. The revisionist interpretations that attempt to reconcile these texts with affirming positions do not survive rigorous exegesis. Christian love and biblical truth must both be held simultaneously.
The Bible's teaching on sexuality begins with Genesis 1-2 — the creation account establishes God's design: one man and one woman in lifelong covenant (Genesis 2:24). Jesus himself cites this passage when addressing marriage (Matthew 19:4-6). This positive design for sexuality is the foundation from which all sexual ethics in Scripture flows — not arbitrary prohibition but a vision of human flourishing.
Within this framework, every sexual act outside the marriage covenant of one man and one woman is addressed in Scripture as contrary to God's design: adultery (Exodus 20:14), fornication (1 Thessalonians 4:3-5), and homosexual practice.
Romans 1:24-27 is the most comprehensive New Testament text: "God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error." Paul describes homosexual practice as an exchange of what is natural (kata phusin) for what is unnatural (para phusin) — departing from the created design.
1 Corinthians 6:9-10 — "Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men (malakoi, arsenokoitai) nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God." 1 Timothy 1:10 uses arsenokoitai similarly. The Greek terms refer to both passive and active participants in male homosexual practice.
Revisionist interpretations attempt to limit these texts to specific historical practices (pederasty, cult prostitution, exploitative relationships) rather than consensual same-sex relationships. These arguments fail on several grounds: Paul's language in Romans 1 is explicitly about male-female/male-male distinction (natural vs. unnatural), not about exploitation or power dynamics. The Corinthian terms appear to be Paul's coinage from the LXX of Leviticus 18:22 and 20:13, which address same-sex acts categorically. No serious evangelical scholar accepts the revisionist position as representing what the texts actually say.
Clarity about what Scripture teaches is not the same as hostility toward people who experience same-sex attraction. Many Christians experience same-sex attraction and choose to live celibately in obedience to Scripture — this is a genuine and often costly form of discipleship that the church must honor and support. The gospel offers what secular culture cannot: identity not in sexual orientation but in Christ. Organizations like Revoice support celibate gay Christians within orthodox faith. See our Theology hub and the Gospel Coalition's essay on homosexuality.
For the broader biblical framework on women and gender roles in the church, see our guide What Does the Bible Say About Women?