Sulfur, Fire, and the Question
Christian theology content needs many God-fearing, exegetically skilled, faithfully driven men and women who would do anything to represent God faithfully without any type of external pressure. They will commit themselves to diligently studying the Word of God, spending time in the presence of the Holy Spirit, and holding a reputable, God-fearing character. Open to speak with careful investigation on the given topic, which especially becomes confusing in the body of Christ.
Years ago, I picked up an Old Testament passage for an exegetical assignment for my course from the book of Genesis. It was Genesis 19, the episode of Sodom and Gomorrah. The “sulfur and fire from the Lord out of heaven” made me super curious about this passage. Not knowing much about the complexity of the arguments that this passage had created in the theological world, I decided to start my exegetical work on this passage. The professor to whom I was supposed to submit my work had already had a position on this passage that concluded with this misleading idea that Sodom and Gomorrah were destroyed because of their primary sin of inhospitality. Without much choice, I knew I would need to land on a similar conclusion.
However, I think now with much reading and diligent efforts that it was not the right conclusion. The sin of inhospitality could be a part of it. But the destruction of “sulfur and fire from the Lord” was the result of blatant sexual immorality, particularly homosexuality! A group of men were doing this wicked, horrible sin together. Further, attempting to do the same with two guests (two angels) revealed in the Genesis 19 episode, without knowing that they were sent by God into their city for destruction, not for their sinful homosexual appetite.
“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. 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.’”
The word “know” here is yada, similarly used in Genesis 4:1 (Adam knew Eve), Judges 19:25 (rape of the Levite’s concubine), and then here in Genesis 19:5 (that we may know them) (R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), s.v. יָדַע (yada‘) entry 848).
Therefore, in this context, it is men attempting sexual assault, a homosexual rape attempt. Most likely, most of the men would have been homosexual and would have forced other innocent men to become like them, leading to God’s righteous anger on such people who do unnatural sexual acts.
Now, in our present modern era, how should we attempt to respond to homosexual behaviour or lifestyle? Some would accept it, others would shun this view, and some won’t care about it. However, it is critical to know about human sexuality in its original design. Churchgoing, Jesus-professing Christians shouldn’t dodge such a topic. Instead, they must have a creed on human sexuality. Preachers are even more responsible, as they are the teachers of God’s truth. Among all the truths, the truth of human sexuality is the most concerning. It should be dealt with diligence, faithfulness, righteousness, openness, and clarity.
We shouldn’t skip some of the questions that will lead to some clarity within the framework of natural human sexual union: Did God create them? Are they born gay? Has God extended his grace in the 21st century to accept LGBTQ as they are? Should the church consider it a sin or be soft on it? What does science say about it?
Homosexuality: The question of individuals practising homosexuality is a critical one. It is not about preparing to attack or defend the homosexual community. Rather, it is about exploring the truth of human sexuality within the framework of both God’s truth and scientific truth — two perspectives that are both important and valuable in guiding society toward an understanding of human sexuality. These perspectives are not aimed at reaching a conclusion driven by favour, hate, human opinion, personal choice, or emotion. The brief attempt here is to present both the biblical perspective and the biological perspective.
Biological Perspective: The American Psychiatric Association (APA) once listed homosexuality in the Diagnostic and Statistical Manual of Mental Disorders(DSM), classifying it as something that required treatment. However, this classification was later removed, partly due to external pressure. Since 1987, the APA has fully removed the category of “ego-dystonic homosexuality” from the DSM-III-R, meaning that no diagnosis is currently linked to sexual orientation (Out of DSM: Depathologizing Homosexuality).
To date, the only sex-related genetic markers discovered are the XY chromosomes (male) and XX chromosomes (female). Despite the common claim, “I was born gay,” no “gay gene” has been discovered. For example, Lady Gaga’s song “Born This Way” promotes this idea, but the theme does not align with current scientific findings. Suggesting that same-sex attraction is purely biological is misleading. “While many in the gay community lean toward this explanation, many Christians would argue that same-sex attraction involves personal choice” (Robertson McQuilkin and Paul Copan, An Introduction to Biblical Ethics: Walking in the Way of Wisdom, 3rd ed. (Downers Grove, IL: IVP Academic, 2014), 298).
Dr. Elizabeth Moberly, a theologian, has suggested that a lack of masculine love or affirmation during childhood can contribute to male same-sex attraction. In contrast, for some lesbians, experiences of male violence or sexual abuse may lead them to seek intimacy and safety with other women (McQuilkin and Copan 2014, 297). It’s important to note that the discussion is not solely about causes but about the influencing or triggering factors, such as a lack of fatherly love, an overprotective mother, childhood experiences like bullying or sexual abuse, experimentation, or cultural environment (McQuilkin and Copan 2014, 298).
According to McQuilkin and Copan, “homosexuality does not stem from genetic necessity but is often shaped by troubled same-sex relationships during childhood (whether with parents or peers) or by experiences of sexual or physical abuse.” This suggests the potential for healing and restoration. Something many former homosexuals have reported, further supporting the view that people are not inherently “born gay.” Additionally, long-term studies involving hundreds of thousands of teenagers have shown that same-sex attraction during adolescence does not necessarily define lifelong sexual identity. Many teens who reported same-sex attraction later developed opposite-sex attraction within a year (McQuilkin and Copan 2014, 300).
Biblical Perspective: It is claimed that throughout the Church’s history, homosexuality has been an outcome of personal perverted choice made willfully (McQuilkin and Copan 2014, 296). The biblical narrative affirms that homosexuality is not in God’s plan for human sexuality. Richard and Christopher Hays, in their book The Widening of God’s Mercy: Sexuality Within the Biblical Story, offer a misleading opinion when they argue that the overarching narrative of Scripture reveals a trajectory of expanding divine mercy, culminating in the full inclusion of LGBTQ individuals, and they propagate the need to reexamine the Scripture with a purpose of extending the narrative of human sexuality that will extend inclusive grace.
Fundamental Sexual Union Truth: In God’s assessment, revealed in the biblical narrative, the sexual union is permitted between one man and one woman. This human sexual union is set from the beginning: the genesis of natural sexual union: “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Gen 2:24 ESV). Anything outside of it is considered unnatural sin that will be judged. Grace is extended only in the context of true repentance. Some biblical passages reveal this biblical perspective of judgment against the homosexual.
“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. 28 And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. 29 They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, and maliciousness. They are gossips, 30 slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, 31 foolish, faithless, heartless, ruthless.” Romans 1:27-31 ESV
The biblical Scripture not only condemns homosexual behaviour, but it further equips the reader that this category of people is not nice or kind. Don’t be deceived! In Romans 1:29-31 ESV, such people end up becoming haters, gossipers, haughty, boastful, ruthless, slanderers, and inventors of evil. The Bible reveals that they will face the wrath of God, not the extended grace proposed by the misleading opinion of Richard and Christopher Hays.
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.” Rom 1:18 ESV
The Condemned Episode: This is the episode of Sodom and Gomorrah, where God destroys these two historical cities because of their wickedness, the sin of homosexual assault. Classical and traditional interpreters would tag this episode of sin similarly as homosexual sin. St. Augustine (4th–5th century) interpreted it as sin against nature, “unnatural sin.” Thomas Aquinas (13th century) called the Sodom episode a sexual sin. John Calvin (16th century) interpreted Sodom’s first sin primarily as sexual perversion, same-sex activity. Martin Luther (16th century) also highlighted it as a homosexual sin. John Stott, in his book Same-Sex Partnership (1998), calls out the Sodom episode as homosexual assault, which cannot be dismissed merely as inhospitality. Wayne Grudem, in Christian Ethics(2018), explains the divine judgment of God against homosexual sins. It would mislead even when Walter Brueggemann highlights the theme of Sodom and Gomorrah, just as violence, arrogance, neglecting the weak, and oppression.
“The sun had risen on the earth when Lot came to Zoar. 24 Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. 25 And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. 26 But Lot’s wife, behind him, looked back, and she became a pillar of salt. 27 And Abraham went early in the morning to the place where he had stood before the Lord. 28 And he looked down toward Sodom and Gomorrah and toward all the land of the valley, and he looked and, behold, the smoke of the land went up like the smoke of a furnace.” Genesis 19:23-28 ESV
Now, the last question that may be faced by some Christians: Should we have fellowship with the gay community? Jesus Christ and the Apostle Paul have an answer for that.
Jesus: In Matthew 18:15-17 ESV, Jesus said, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.”
Apostle Paul: In 1 Corinthians 5:9-13 ESV, Paul writes, “I wrote to you in my letter not to associate with sexually immoral people — 10 not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler — not even to eat with such a one. 12 For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? 13 God judges those outside. ‘Purge the evil person from among you.’”
