Bible verses about Homosexuality

The topic of homosexuality in the Bible is multifaceted and deeply significant, involving a small number of passages that have been the subject of extensive theological and scholarly debate. These texts, found in both the Old and New Testaments, are understood in various ways depending on hermeneutical approaches, cultural context, and theological traditions. The Bible does not discuss homosexual orientation as a modern concept but addresses certain same-sex sexual acts within specific legal, cultural, and ethical frameworks.

This article provides a comprehensive examination of the biblical data related to this topic. It delves into the primary passages from the Old and New Testaments, explores the original language and historical context, and examines broader biblical themes such as creation, marriage, sin, and grace. The content is structured to present the biblical information as it appears in the text, allowing for an informed understanding of its statements and their significance.

Bible Verses About Homosexuality

The Order of Creation and Marriage

The biblical foundation for understanding sexuality begins in Genesis with the creation account, which establishes a pattern for male-female relationship and procreation. This narrative is consistently referenced throughout the Bible as the blueprint for marriage and family.

So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it…” (Genesis 1:27-28a)

Bible verses:

* Genesis 2:24 – Therefore a man shall leave his father and his mother and hold fast to his **wife**, and they shall become **one flesh**.* Matthew 19:4-6 – He answered, “Have you not read that he who created them from the beginning made them **male and female**, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’? So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”* Ephesians 5:31 – “Therefore a man shall leave his father and mother and hold fast to his **wife**, and the two shall become **one flesh**.” This mystery is profound, and I am saying that it refers to Christ and the church.

Summary: The Male-Female Paradigm

The book of Genesis establishes the “one flesh” union between a man and a woman as the foundation of marriage and family. This model is affirmed by Jesus Christ in the Gospels and used by the Apostle Paul as a metaphor for the relationship between Christ and the Church. This male-female paradigm is presented as the divinely intended order for sexual intimacy and procreation from the beginning of creation. All other discussions of sexuality in the Bible are interpreted through this foundational lens.

Cross-reference:

* Proverbs 5:18-19 – Let your fountain be blessed, and rejoice in the wife of your youth… (Celebrating heterosexual marriage).* Malachi 2:15 – Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring. (Procreation as a goal of marital union).* 1 Corinthians 7:2 – But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. (Affirming heterosexual marriage as the context for sexual relations).

Old Testament Prohibitions and Narratives

The Old Testament contains the most explicit legal prohibitions against same-sex sexual acts. These are found within the Holiness Code of Leviticus. Additionally, certain narratives, most famously the story of Sodom and Gomorrah, are often interpreted as relating to homosexual acts.

1. The Holiness Code in Leviticus

The legal codes given to the nation of Israel set them apart from the surrounding nations. These laws included strict sexual ethics, among which were prohibitions against male-male sexual intercourse.

You shall not lie with a male as with a woman; it is an abomination. (Leviticus 18:22)

Bible verses:

* Leviticus 18:22 – You shall not **lie with a male** as with a **woman**; it is an **abomination**.* Leviticus 20:13 – If a man lies with a male as with a woman, both of them have committed an **abomination**; they shall surely be **put to death**; their blood is upon them.

Summary: Prohibitions in the Law

These two verses in Leviticus are the Bible’s most direct statements on the subject. They are part of the “Holiness Code” (Leviticus 17-26), which outlines how Israel was to be holy and distinct from the practices of Egypt and Canaan. The term for “abomination” (Hebrew: *to’evah*) describes an act that is profoundly offensive to God, often associated with idolatry or severe moral and ritual impurity. These prohibitions are specifically about acts between two men; female same-sex relations are not mentioned in the Torah.

Cross-reference:

* Leviticus 18:3 – You shall not do as they do in the land of Egypt… nor… in the land of Canaan… (The context of separation from pagan practices).* Deuteronomy 23:17 – “None of the daughters of Israel shall be a cult prostitute, and none of the sons of Israel shall be a cult prostitute.” (Prohibition against ritualized sexual practices common in pagan worship).* 1 Kings 14:24 – And there were also male cult prostitutes in the land. They did according to all the abominations of the nations that the LORD drove out before the people of Israel. (Associating same-sex acts with idolatrous cult prostitution).

2. The Narrative of Sodom and Gomorrah

The story of Sodom in Genesis 19 is a prominent narrative in discussions of biblical sexuality. It describes the divine judgment of two cities for their profound wickedness.

But before they lay down, the men of the city, the men of Sodom, both young and old, all the people to the last man, surrounded the house. And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may know them.” (Genesis 19:4-5)

Bible verses:

* Genesis 19:5 – And they called to Lot, “Where are the men who came to you tonight? Bring them out to us, that we may **know them**.”* Jude 1:7 – just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in **sexual immorality** and pursued **unnatural desire**, serve as an example by undergoing a punishment of eternal fire.

Summary: The Sin of Sodom

The primary interpretation is that the men of Sodom’s demand to “know” (Hebrew: *yada*) Lot’s angelic visitors was a demand for homosexual gang rape. This act represents an extreme violation of hospitality and a violent expression of sexual depravity. While other biblical passages describe Sodom’s sin in terms of pride, arrogance, and injustice to the poor (Ezekiel 16:49), the New Testament book of Jude specifically links their judgment to “sexual immorality” and “unnatural desire” (*sarkos heteras*, literally “other/different flesh”), widely understood to refer to their attempted assault on the angels.

Cross-reference:

* Ezekiel 16:49-50 – Behold, this was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy. They were haughty and committed abominations before me. (A broader view of Sodom’s sin).* 2 Peter 2:6-8 – …by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example… and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked… (Focusing on the sexual and lawless aspect of their sin).* Judges 19:22 – …certain worthless fellows of the city surrounded the house, beating on the door. And they said to the old man, the master of the house, “Bring out the man who came into your house, that we may know him.” (A strikingly similar account of attempted homosexual rape in Gibeah).

New Testament Prohibitions

The Apostle Paul addresses same-sex behavior in several of his epistles. These passages are part of broader lists of sinful behaviors that are contrary to the Kingdom of God and Christian teaching.

1. In the Epistle to the Romans

In Romans 1, Paul describes the consequences of humanity turning away from God in idolatry. He argues this leads to a “debased mind” and a corruption of natural order, including sexual behavior.

For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; 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. (Romans 1:26-27)

Bible verses:

* Romans 1:26 – For this reason God gave them up to **dishonorable passions**. For their women exchanged natural relations for those that are **contrary to nature**.* Romans 1:27 – 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.

Summary: A Rejection of Natural Order

Paul frames same-sex relations—both female and male—as a consequence of idolatry, a turning away from the Creator to worship the creation. He describes these desires and actions as “contrary to nature” (*para physin*), contrasting them with the “natural” (*physikos*) relations between men and women established in the creation account. The passage portrays these acts as “dishonorable” and “shameless,” stemming from a rejection of God’s revealed order for humanity.

Cross-reference:

* Romans 1:24 – Therefore God gave them up in the lusts of their hearts to impurity… (The overarching theme of God ‘giving over’ humanity to its sin).* Genesis 1:27 – …male and female he created them. (The “natural” order Paul likely has in mind).* Ephesians 4:19 – They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. (A similar pattern of being ‘given up’ to sinful lifestyles).

2. In the Epistles to the Corinthians and to Timothy

In two separate letters, Paul includes lists of vices that exclude a person from inheriting the kingdom of God. In these lists, two specific Greek words are used that are commonly translated to refer to men who practice homosexuality.

Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality… will inherit the kingdom of God. (1 Corinthians 6:9b-10)

Bible verses:

* 1 Corinthians 6:9-10 – …neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality [Greek: *malakoi* nor *arsenokoitai*], nor thieves, nor the greedy… will inherit the kingdom of God.* 1 Timothy 1:9-10 – understanding this, that the law is not laid down for the just but for the lawless and disobedient… the sexually immoral, **men who practice homosexuality** [Greek: *arsenokoitai*], enslavers, liars, perjurers…

Summary: Debated Greek Terminology

These passages hinge on the translation of two Greek words:- **Malakoi**: Literally means “soft.” It has a range of meanings, including effeminate, lazy, or lacking self-control. In this context, it is widely interpreted to refer to the passive partner in a male homosexual act, often a younger man or someone in a subordinate position.- **Arsenokoitai**: This is a compound word from *arsen* (“male”) and *koitē* (“bed,” a euphemism for sexual intercourse). It literally means “male-bedders” or “men who lie with males.” The word appears to be a direct Greek rendering of the Hebrew prohibition in Leviticus 18:22 and 20:13. Most scholars agree it refers to the active partner in a male homosexual act.Together, these terms are understood to condemn male same-sex intercourse comprehensively.

Cross-reference:

* Leviticus 18:22 – You shall not lie with a male as with a woman… (The likely Old Testament source for the term *arsenokoitai*).* Galatians 5:19-21 – Now the works of the flesh are evident: sexual immorality, impurity, sensuality… and things like these. (Another of Paul’s “vice lists” cataloging behaviors opposed to God’s will).* Revelation 21:8 – But as for the cowardly, the faithless… the sexually immoral… their portion will be in the lake that burns with fire and sulfur… (Lists of sins that lead to judgment).

Broader Biblical Themes

Beyond direct prohibitions, the Bible contains broader themes that inform a Christian ethical view on this subject, such as the universal nature of sin and the availability of forgiveness and transformation in Christ.

1. Jesus’s Teachings on Marriage and Lust

Jesus does not directly mention same-sex behavior. However, when asked about divorce, He reaffirms the Genesis creation account as the foundation for marriage, defining it as a union between a man and a woman.

He answered, “Have you not read that he who created them from the beginning made them male and female, and said, ‘Therefore a man shall leave his father and his mother and hold fast to his wife, and the two shall become one flesh’?” (Matthew 19:4-5)

Summary: Affirmation of the Creation Norm

By quoting Genesis, Jesus explicitly upholds the male-female marital paradigm as God’s intention from the beginning. His teachings on lust (Matthew 5:28), while directed at heterosexual adultery, establish a principle that sexual sin begins in the heart, not just in the physical act. Therefore, all sexual desires outside of the “one flesh” union of a man and woman in marriage are considered contrary to God’s standard.

2. Same-Sex Friendships of Deep Affection

The Bible includes examples of profound, loving, and covenanted same-sex friendships, most notably David and Jonathan, and Ruth and Naomi. These are sometimes referenced in modern discussions, though the texts themselves do not describe them as romantic or sexual.

And Jonathan made a covenant with David, because he loved him as his own soul. (1 Samuel 18:3)

Summary: Non-Sexual Covenantal Love

The relationship between David and Jonathan is described with language of intense love (*ahava*). Similarly, Ruth pledges unwavering loyalty to her mother-in-law, Naomi, in a beautiful statement of commitment. The overwhelming scholarly and historical consensus is that these relationships represent deep, platonic, covenantal friendships, not erotic relationships. They showcase the Bible’s high value for non-sexual, same-sex love and loyalty, which stands in contrast to the prohibited sexual acts.

3. Grace, Forgiveness, and New Identity

A central theme of the New Testament is that all have sinned and fall short of God’s glory, but forgiveness and a new identity are offered through faith in Jesus Christ. This applies to all forms of sin.

And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1 Corinthians 6:11)

Summary: Hope and Transformation

Significantly, after listing sins that exclude one from God’s kingdom, including *malakoi* and *arsenokoitai*, Paul immediately reminds the Corinthian believers, “And such were some of you.” This verse offers a profound message of hope, indicating that a person’s identity is not defined by past actions or present temptations. Through Christ, one is “washed, sanctified, and justified.” This offers a path of repentance and transformation for anyone, regardless of the nature of their sin, and places them within a new identity as part of the family of God.

Biblical examples of narratives referencing homosexual acts

The Bible does not contain examples of committed homosexual relationships. Rather, the narratives that reference same-sex sexual acts do so in the context of extreme sin, violence, and judgment.* **The Men of Sodom (Genesis 19):** In this account, the men of the city demand to gang-rape the two male angelic visitors staying with Lot. This narrative has become paradigmatic of violent, predatory sexual sin, resulting in the city’s complete destruction by fire and sulfur from heaven. The story is a stark warning about giving oneself over to unrestrained, wicked desires.* **The Men of Gibeah (Judges 19):** This horrific story mirrors the one in Genesis. A Levite and his concubine are staying overnight in the town of Gibeah. “Worthless fellows” from the town surround the house and demand that the male host bring out the Levite so they can “know him” (the same euphemism for sexual assault). The resulting brutality, which leads to the rape and death of the concubine, plunges the nation of Israel into a devastating civil war.

Bonus Section

Some crucial points of consideration that inform a comprehensive understanding of this topic:

• Orientation vs. Action: The Bible consistently condemns sinful actions and the desires that lead to them (lust). It does not use the modern psychological construct of “sexual orientation.” Therefore, the biblical focus is on behavior and the moral status of specific sexual acts, not on a person’s innate sexual disposition. A distinction is often made between homosexual temptation (which is not a sin, just as any temptation is not) and homosexual lust or acts (which are described as sin).
• Hermeneutical Challenges: How one applies these ancient texts today is a significant area of debate. Some argue that the prohibitions were culturally bound and related specifically to pederasty, cult prostitution, or Roman practices of sexual dominance and exploitation, and do not apply to modern, monogamous, loving same-sex relationships. Others argue that the language (e.g., “contrary to nature,” arsenokoitai) is absolute and reflects a timeless moral principle based on the order of creation that transcends culture.
• The Universal Reality of Sin: The Bible presents all humanity as sinful (Romans 3:23). The specific lists of sins, like those in 1 Corinthians 6 and Galatians 5, include a wide range of common behaviors like greed, envy, slander, and drunkenness alongside sexual sins. The biblical position is that no single sin is unforgivable (apart from blasphemy against the Holy Spirit), and that Christ’s redemption is available to all who repent and believe, regardless of their particular struggle.