In my last post, I talked about what 1 Corinthians 7:4 does not say. I argued that the passage does not, in any way, support sex on demand in marriage. Today, I’d like to consider what it does say. The picture of sex in marriage that these verses present is radically countercultural in our world. In these verses, both the husband and the wife are called to give to the other spouse sexually, with intentional, purposeful deliberateness. The picture is not one of stimulus-response, passion-driven, sex-drive satisfaction.
To use classical categories, sex is described as an expression of agape love, not eros love. Agape is the intentional, deliberate, self-sacrificial love with which God loves us, and with which we are then called to love each other. Eros is the passion of sexual desire. Sex in marriage may obviously entail eros, but it is to be primarily led by agape.
In our culture, eros is revered, even worshiped, as the highest experience, the key to human flourishing, the foundation and requisite of any life-partner relationship, even in marriage. Our culture expects the passion of erotic attraction to be the initiating and sustaining dynamic of any such relationship—so much so that we might say that eros itself is the goal, and relationships only exist or continue inasmuch as they serve eros.
But think of how destructive this eros-led view is to a marriage: A couple plunges into marriage, sure that they have found (or have been found by!) true love. But when the daily, mundane, and unpleasant work of living with another sinful being comes to the fore, the erotic attraction to each other fades or disappears altogether. They’ve lost “that lovin’ feeling.” Sex ends. The relationship requires increasingly harder work, even as their motivation to do that hard work disappears. Of course, this happens because the foundation of the relationship was romantic eros. And the problem is not just the fact that spontaneous romantic erotic arousal fades for the married couple. Equally destructive is the fact that the capacity for arousal does not disappear—it just leaves this relationship. Eros is fickle, elusive, and spontaneous, with a spontaneity that is just as likely to attach itself to someone outside of the marriage. Or, frustrated by its elusiveness, a husband or wife can harness it to their imaginations via pornography or romance novels. Many marriages don’t survive this.
But wait. Perhaps you have heard this often. Christians usually advise that the marriage relationship be based on more than sexual attraction. But 1 Corinthians 7 says something much less common; it extends this principle to sexuality itself. In other words, you may have heard that a marriage relationship should not be led by sexual arousal. In these verses, God tells us that sex should not be led by sexual arousal, at least not primarily! The picture that the apostle Paul paints is not of two people waiting for the rush of romantic attraction to come upon them. Our culture worships moments like this. Such a synchronous alignment of erotic attraction is deemed proof you have found the “real thing.” But, in reality, this is only a firm basis for something as temporary and fleeting as a one-time hookup, nothing more. No, these verses teach us that not only marriage in the broader sense, but also the sexual expression of that marriage, is to be founded in, shaped by, motivated by, and sustained by intentional, deliberate, self-sacrificial agape love.
Perhaps you can imagine some of the implications of this radical perspective on sex and marriage. I will mention a few.
If you are married:
- Your sex life is not captive to the whims of erotic attraction. If husband and wife are motivated to move toward the other sexually on the basis of an intentional commitment to give to the other sacrificially, sex will not be limited to those rare moments when the erotic stars align. Isn’t it obvious that a couple applying Paul’s instruction will have sex more often? The irony is that this will result in much more eros in a marriage, not less; however, it will not be the driving force, but a fruit of agape.
- There is hope for your marriage, despite your personal history of eros. Many married people have lengthy, personal histories of being led by eros. Not only have they learned to be slaves of spontaneous erotic attraction, but that attraction has habitually been attached to something other than their spouse, like other individuals (i.e., old flames) or pornographic images. The memory and power of these habits of eros have no respect for your marriage vows. If you continue to be led by eros, these old habits will constantly intrude and compete quite effectively against your spouse for your loyalty. But if you make even your sexuality subject to your agape love for your spouse, the two of you will build new habits of eros on a foundation that your old memories can’t touch. Having renounced their power to control you, these old, erotic masters will increasingly lose their ability to draw you away from your spouse.
If you are single:
- Your sex life is not captive to the whims of erotic attraction. The world and your own flesh are trying to seduce you into patterns of slavery to erotic attraction that will leave you empty, broken, discarded, and hopeless. Now is the time to learn to receive God’s agape love and give it to others. This love is your eternal inheritance; it, not eros, is the key to human flourishing. Practice treating it as such. And if, in the future, God brings you into marriage, the eros you enjoy will depend upon the agape love in that marriage. Be wary of how pornography, the media, and peers seek to train you otherwise.
Take heart that Christ came to redeem all aspects of sexuality, including your beliefs about sexual attraction and love.
You can also watch the video, “What About the Sexless Marriage?,” which corresponds to this blog.
27 Aug 2020
Let’s suppose…the husband is truly repentant and growing, but he also feels like his wife’s coldness to him is making it more difficult. Is 1 Corinthians 7:1–5 relevant for him?
To learn more about this topic, consider purchasing one of our resources, such as What’s Wrong with a Little Porn When You’re Married? by R. Nicholas Black and God, You, and Sex: A Profound Mystery by David White. When you buy these books from Harvest USA, 100% of your purchase will benefit our ministry.
You can also read the blog, “The Whims of Erotic Attraction and 1 Corinthians 7,” which corresponds to this video.
23 Jul 2020
Let’s meet this issue head on: Sexual abuse is possible within marriage. Wherever physically or emotionally coercive behavior infects a married couple’s sexual relationship, it is abusive. Any such behavior needs to be confronted with a call to repentance.
Some will contend, “But doesn’t the Bible say that a husband has authority over his wife’s body? Doesn’t that give him the right to sex on demand and in the way he prescribes?” 1 Corinthians 7:4 does say, “For the wife does not have authority over her own body, but the husband does.” Husbands sometimes invoke this passage to defend themselves or to complain against their wives. Do they have a legitimate point? Most of us instinctively say “no,” but how do we defend that? Here are three ways to explain that this passage does not justify sex on demand, even in marriage.
The issue in this passage is not “sex on demand” but “forced celibacy.”
It is important to note the question that this passage answers. Paul begins, “Now concerning the matters about which you wrote: ‘It is good for a man not to have sexual relations with a woman.’” Whether this is a Corinthian statement or his own, Paul begins this discussion by acknowledging that there is some moral value to voluntary celibacy. But Paul then proceeds to argue not only for marriage as a check against immorality but also to warn against “depriving one another” in marriage. Apparently, the matter to which Paul is responding involved valuing celibacy to such an extent that not only were men being encouraged to refrain from marrying, but even those who were married were encouraged to eschew sex altogether. In other words, the presenting issue is husbands thinking swearing off sex with their wives would be a spiritual virtue. They thought they would win religious points by giving up sex in their marriages.
So this is not a question of “sex on demand” but a question of “forced celibacy.” This is about a husband unilaterally deciding that there will be no sex in “his” marriage—and thinking that in doing so he increases his righteousness. Paul corrects this by pointing out that this is a violation of the wife’s rights. Consigning a woman to a sexless marriage was a serious sin, with implications much bigger than deprivation of pleasure; it would condemn her to barrenness (see the story of Onan and Tamar in Genesis 38:6–10 for an example of what God thinks about this). 1 Corinthians 7:11 provides evidence that some likely carried this celibacy virtue to the next logical extent: Divorcing one’s wife would be best—perhaps with the “kind” motive of freeing her to have children with some less righteous bloke. But that is not Paul’s solution. Rather, he explains that sex in marriage is a duty and a right; forced celibacy is wrong.
However, saying, “You should not force celibacy on your spouse,” is not the same as, “You must give sex to your spouse on demand.” Many times, circumstances or differences in mood or desire result in one spouse saying, “Not now, dear.” Such circumstances are not what this passage is talking about; they do not even come close to approaching the forced celibacy suggested here. It is incorrect to use this passage to deny someone the right to say, “No.”
Responding to a one-sided question from the man’s argument, Paul’s answer is pointedly mutual.
I find it ironic that the presenting issue in this passage involves men supposing it virtuous to deprive their wives of sex, while it is more common nowadays to hear men invoking this passage to complain of being deprived by their wives. Yet in either of these scenarios, part of the man’s problem is that he thinks it’s all about him. Paul corrects this by taking a statement speaking one-sidedly from the man’s perspective and answering it in a pointedly mutual way. Unlike other passages in which Paul gives differing instructions, different roles, or different authority to the husband and the wife, here, in the context of sex, he takes pains to emphasize perfect equality and mutuality. Beginning in the second half of verse 2, Paul gives a series of parallel statements, alternating speaking the exact same words to husbands and to wives. In fact, he carefully makes sure that even the order of address does not favor one over the other: In verse 3, the husband is addressed first, and then in verse 4, the wife is addressed first. In verse 5, they are addressed as a couple: “Do not deprive each other….”
This mutuality makes clear that Paul is commanding not an attitude insisting on rights, but rather of giving rights. He is calling on married couples to give of themselves for the good of the other, instead of seeking to get their “needs” met. As Dave White summarizes, “God gave us 1 Corinthians 7:1–5 because spouses need to be taught that selflessness must govern the marriage bed, and serving each other is the path to deep joy and fulfillment.”¹ This mutuality also creates a logical problem for the would-be abusive husband: If he would demand sex from her, claiming his authority over her body, won’t he need to use his own body to do it? But according to the passage, he doesn’t have authority over his own body; rather, she does. The mutuality of the authority makes all coercion and demand logically impossible.
This passage is best understood in the light of other commands of Scripture.
This passage’s call to mutual, selfless service is consistent with the rule of love expressed throughout the Bible, so it is right to group these verses with passages such as Philippians 2:4: “Let each of you look not only to your own interests, but also to the interests of others”—and Ephesians 5:25—“Husbands, love your wives, as Christ loved the church and gave himself up for her.” A husband who knows and submits to his Bible will never use 1 Corinthians 7 to control or manipulate his wife.
¹God, You, and Sex: A Profound Mystery (Greensboro: New Growth Press, 2019) 97.
07 May 2020
It is an incredible gift that the Lord would use difficult circumstances like the coronavirus pandemic to graciously give you significant insight into yourself and to change you into the image of Jesus.
You can also read the blog, Loneliness in a Time of Social Distancing, which corresponds to this video.
For additional reading, you might consider God, You, and Sex: A Profound Mystery by David White or Hide or Seek: When Men Get Real with God About Sex by John Freeman. When you buy these books from Harvest USA, 100% of your purchase will benefit our ministry.
26 Mar 2020
The book of Proverbs is given to us in the form of parents having conversations with their children. Some of the repeated topics in these conversations are sex and sexual immorality. In this video, Jim Weidenaar examines four characteristics of the parents’ talks in Proverbs that we can apply to conversations with our kids about porn: Be proactive. Be repetitive. Be positive. Be realistic.
To learn more about this topic, consider purchasing Raising Sexually Healthy Kids by David White or Explaining LGBTQ+ Identity to Your Child by Tim Geiger. When you buy these minibooks from Harvest USA, 100% of your purchase will benefit our ministry.
You can also read the blog, Six Dangers of Porn to Teach Your Kids, which corresponds to this video.
14 Nov 2019
A middle-aged man languishes in self-conscious shame and isolation as he sits in church week after week. For over 20 years, he has struggled with sexual sin. Never has he asked for help or confessed to another person. He is convinced, not only by his own shame but also by the heated rhetoric in his church against his type of sin, that this is the worst sin to which he could confess. He must never let anyone know.
Are some sins worse than others? No, and yes. A famous instance of this qualified answer is found in the Westminster Shorter Catechism. On the no side, “every sin deserves God’s wrath and curse;” on the yes side, “some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others” (Q.s 83, 84).
The Larger Catechism expands on this to give a list of examples of these “aggravations” (Q. 151). Many people automatically place sexual sins in a “worse than other sins” category. Is this a proper and helpful application of this idea of aggravations of sins?
My goal here is only to give some preliminary considerations. I start with the observation that there is a sense that “not all sins are equally heinous” is common sense and obvious. Sampling a grape from the produce aisle is not as heinous as stealing a Mercedes from the parking lot. It is common sense that some sins are worse than others, but we need to be very careful how we use this idea. Here are four perspectives that bear on how we should approach this issue.
Our Natural Spiritual Blindness
When Jesus says in Luke 6:41, “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” he is calling attention to a tendency that is common to us in our fallen condition, our tendency to think less of our own sin and more of others’.
This tendency flows from our basic sinful instinct towards self-justification. Placing attention on another’s sin distracts attention from our own. Also, we find it easier to recognize and condemn any sin that we see in someone else of which we consider ourselves innocent. This extends to the question of discerning “worseness” of sins. We tend to think the worst sins are the ones with which we don’t struggle.
We tend to think the worst sins are the ones with which we don’t struggle.
What does Jesus give us as a corrective to this tendency? We should assume the opposite is true. Our own sin is worse. My brother’s sin is a speck; mine is a log. If we are alert to our own spiritual tendency to self-justify, and to the grave danger that poses, we will be wise to magnify our own sin. Indeed, “the saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost” (1 Timothy 1:15).
The Nature of Our Concern
If our concern is to pass judgment, rather than to love and shepherd, we are immediately on the wrong track. This is not unrelated to the first point above, for it is our desire to confirm the relative sinfulness of others while minimizing our own that also motivates us to act as if we are a judge over them. A few verses earlier in Luke Jesus says, “Judge not, and you will not be judged.” James warns, “There is only one lawgiver and judge, he who is able to save and destroy. But who are you to judge your neighbor?” (James 4:12).
Of course—as is usually pointed out in any discussion of judging—this isn’t to say there is no place for discerning the sinfulness of actions or even considering the relative gravity of sins. But it does speak to our purpose in doing so. For what purpose is it helpful to discern the relative gravity of a sin?
I have already stated it above; to love and shepherd. Pastors and elders, especially, are called to give guidance and discipline to help those under their care to progress in their faith and Christian life. In doing this, they cannot treat all sins exactly alike; they must wisely discern the course of interaction with each person and situation. This includes carefully discerning, among other things, the relative gravity of any sin involved.
Let me illustrate the difference between a judgmental concern and a shepherding concern. Imagine two different scenarios. In the first, a roomful of people conducting a campaign rally for one of the presidential candidates sees a man enter the room wearing paraphernalia of the opposite party. In the second scenario, a roomful of doctors at an oncology conference sees a man enter with a prominent cancerous mole on his face. In both of these scenarios, the situation is perceived with special gravity, and the reaction is strong. But the nature of the concern is completely different.
The Complexity of the Factors
Often, when this topic is discussed, sin is compared in general categories, in the abstract. But in real life, sin doesn’t exist in the abstract. We deal with unique individuals with complicated histories and contexts. This is what the long list of possible “aggravations” in the Larger Catechism is encouraging shepherds to consider.
The context of a particular sin can be considered in multiple categories. If we isolate one category from all others, the issue may seem fairly simple. For example, if the category is “how fully acted out is the sin,” we would say it is worse to actually steal a grape than to fantasize about stealing one; or, if the category is “extent of harm,” we would say it is worse to steal a car than to steal a grape. But what if we ask if it is worse to fantasize about stealing a car or to actually steal a grape? Suddenly it is not so clear. In real life, each instance of sin is even much more complicated. Broad, generalized judgments are often not helpful.
The Common Root of All Sin
In the end, any one of the sins humanity produces is more like every other sin than it is different. This is because every sin grows from a common root. “For whoever keeps the whole law but fails in one point has become guilty of all of it. For he who said, ‘Do not commit adultery,’ also said, ‘Do not murder’” (James 2:10, 11). In other words, our rebellion against God is our root sin, and every other way we sin is another expression of that treason.
In the end, any one of the sins humanity produces is more like every other sin than it is different.
This helps us understand the other half of the Catechism’s answer: “Every sin deserves God’s wrath and curse.” It is this perspective that encourages us, rather than dwelling on the sins we think are “worse,” to give more attention to the sins we think are small and inconsequential. For behind their respectability and unremarkableness, these sins conceal a heart committed to the darkest evil.
These four points do not answer all the questions about this issue. But they give necessary perspective on the whole discussion.
24 Oct 2019
What makes someone act out sexually in a sinful way? What compels a believer, who wants to follow Christ, to embrace specific actions or a life that he knows to be wrong?
When I am trying to help a man discern why sexual sin has a grip on his life, I ask a lot of questions: “What were you thinking and feeling in the events and interactions leading up to your season of acting out?” There is always something that is a trigger for behavior.
Here is what I hear quite often, a common category of responses: “I was exhausted,” “I felt empty,” “I’d been working so hard; I figured I deserved this pleasure,” “I felt worn out, numb,” and “I felt like there are so many demands on me—I feel no joy.”
More often than not, these experiences do not immediately lead to sexual sin. This feeling of exhaustion, however, marks the beginning of a process. Initially, these men respond “innocently,” going to any number of “recreational” activities—watching TV, surfing the internet, checking Facebook, app surfing on the phone, and playing video games. Seems innocent enough.
Whatever the activity, what seems common is that it is, for the most part, not an actual activity; it’s passive—physically, mentally, and emotionally passive. These things represent the opposite of whatever has the men exhausted. They are tired from doing, doing, doing, and this is their way to stop, to rest. Unfortunately, these “restful” activities almost always morph into sexual sin.
There seems to be an unbroken line from seemingly harmless pastimes to the sinful habit that is destroying these men. Why? Could it be that these things are a counterfeit Sabbath?
I don’t want to focus here on arguments about what one may or may not do on Sunday; my concern is about what the heart of Sabbath means. Jesus said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). It was given to give us rest, but not just rest, rest in God. Sabbath is a ceasing from our efforts, striving, and anxiety at meeting our needs and desires; it is a refreshment in and celebration of our dependence on God and his faithful provision for us.
In other words, when we are exhausted, God wants us to be refreshed in him. When we are anxious, God wants us to find peace in him. When we are weary, God wants us to find rest in him.
When we are weary, God wants us to find rest in him.
Why is this so hard for us to do? I think it is because we have given ourselves for so long to counterfeit Sabbaths—passive entertainment and easy, self-focused pleasures. Our patterns of recreation are predictable and reliable; we are in control. However, receiving refreshment from God when we are weary requires something we can’t do—God must show up.
This means Sabbath is an act of faith. It is a basic exercise of trust—trust first that God himself is faithful to forgive us and give us eternal life in Christ, but also trust that he will sustain us and meet our needs in the here and now.
In the first biblical story of Sabbath observance, in Exodus 16, God sets up a test of trust around his giving of the Manna. On each of the first five days, the Israelites were to limit their gathering to one day’s provision—any more than that spoiled. But on the sixth day, they were to gather two days’ worth, then rest completely on the seventh day, trusting that what had already been given would not spoil. This was not easy for them to learn.
If for six days the Israelites were striving in their own strength, meeting their needs on their own, dependent on their own ability to gather enough bread to sustain themselves, then resting on the seventh day was completely foreign to them. And that is, in fact, the way it went. On day seven, many just continued as if they had to meet their own needs without God’s help or direction.
“But,” you may be thinking, “what does one day of the week have to do with a sin I struggle with 24/7?” In other words, “Isn’t Sabbath a Sunday concern? How does that help me on Friday night?”
Well, Sabbath is not really about one day out of seven. Consider again the Sabbath experience God designed for the Israelites in Exodus 16. Didn’t the faith exercise on day seven change the way they experienced days 1-6? Of course, the point was not just one day, but regular, daily life.
So much of our sin is the fruit of seeking refuge in false gods—activities or people—that give us an immediate payback of what feels like rest. At Harvest USA, we call that “autonomy,” the most basic sinful orientation of the heart, where you determine what you need to meet the problems you face in life, apart from God and his instruction.
So much of our sin is the fruit of seeking refuge in false gods—activities or people—that give us an immediate payback of what feels like rest.
Of course, that is a delusion. In the end, the false gods we turn to for relief eventually lead us into dark places that trap us and hold us in bondage. Before we know it, the relief we find in sexual sin brings despair and hopelessness.
But Jesus still says to us, “Come to me, all you who are weary…” (Matthew 11:28). He gives us a better way.
How do we make Jesus our refuge from our weariness? Start by making some choices to rest in specific ways on Sunday that require you to trust in him rather than in your own efforts.
The example of the Israelites is ours, too. If we don’t have this posture on Sunday, this understanding about the heart of Sabbath rest, then we won’t have it any other day. You will continue to “rise up early and go late to rest, eating the bread of anxious toil” (Psalm 127:2), and in your weariness you will continue to go to your own resources, to the sin that speaks its own promise of rest.
If the Israelites rested in God on the Sabbath, it would be an act of faith in the idea that God was truly with them and committed to meeting their every need. This would change even the way they gathered bread on every other day. They would, in the words of Deuteronomy 8:3, “not live by bread alone, but by every word that proceeds from the mouth of God.”
At a heart level, where they received their rest determined how they worked.
This principle applies to the men I talk to who habitually end up using porn as they “rest” after hard labor. The goal is not adherence to a set of religious rules about one day of the week. It is a comprehensive change in posture toward both work and rest, from a posture of independent self-rule to one of grateful dependence on God.
03 Jul 2019
We define a sexually faithful church this way: A church that disciples its members in a gospel worldview of sexuality through education and redemptive ministry. The major point in this simple but far-reaching statement is this: For a church to teach, lead, model, and assist its people to live faithful lives within God’s design for sex, sexuality, and gender, discipleship is the key. Discipleship is a subset of the Great Commission, “making disciples of all nations, teaching them to obey all that I have commanded.”
This is the mission of the church. Placing sexuality within the context of this mission gives focus and direction to how we address it.
There is another passage that has long been recognized as paradigmatic for the ministry of the church.
“And he gave. . . shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ. . . so that we may no longer be. . . tossed to and fro. . . by every wind of doctrine, by human cunning. . . Rather, speaking the truth in love, we are to grow up. . . into Christ, from whom the whole body. . . when each part is working properly. . . builds itself up in love.” Ephesians 4:11-16 (ESV)
We see in this description of what faithful ministry looks like a guide, also, to sexually faithful ministry. We can identify in these verses four characteristics of a church that is faithfully discipling its members in a gospel worldview of sexuality. Such a church will be biblically grounded, mercifully honest, humbly led, and ministry minded. Let me briefly describe what we mean by each one.
“. . . no longer. . . tossed to and fro. . . by every wind of doctrine, by human cunning. . . ”
A mom and dad sit in my office, tearfully recounting to me the conversation with their son about his coming out as gay: “Mom, don’t you know, Jesus never talked about homosexuality. Besides, the few parts of the Bible that do talk about it are not addressing someone like me, who was born this way.” They are confused. They sense that what he is saying is wrong, but don’t know what to say or think.
A group of young girls run by me in church. They are singing a song from the latest Disney movie. The chorus urges them to look inside, follow their heart, and believe in themselves.
What do these scenarios have in common? They illustrate that the world around us is discipling us—especially our kids—all the time. It should not be surprising that we are being “tossed to and fro.”
Being biblically grounded means more than settling on the right doctrinal positions. It means giving people the kind of deep and regular teaching that effectively counters the constant barrage of messages they hear in this world. It means biblical teaching on sexuality and gender that does not only focus on “the bad.” It means winsomely communicating the Bible’s message of the beauty and goodness of sex. It means explaining how God’s good design for sex and gender helps us understand him and the gospel.
A church can give all the right answers from the Bible, and yet have no connection to those in their midst who languish in isolation, paralyzed by fear and shame.
But also, it involves teaching about sexuality and gender in the context of an entire worldview. It means identifying the misunderstandings, distortions, and even lies being spread in our culture about what the Bible does or doesn’t say. The “winds of doctrine” that are tossing our churches blow from a rival world. We need to learn to recognize the worldview foundations of our culture’s messages. We need to counter them with the biblical understanding of God, of the nature of reality, of what it means to be human, of what hope we cling to, of what redemption looks like.
“. . . speaking the truth in love. . . it builds itself up. . . ”
He was in his early seventies and had come for help in his fight against pornography. Early in our discussions, two things stood out. He had been struggling with this sin for over half a century, and I was the first person he had ever talked to about it. This, even though he had been in the church his whole life, even an officer at times. These kinds of details are significant. We have found stories like his to be very common. The amount of time varies, but the prolonged period of struggle in isolation is typical. A church can give all the right answers from the Bible, and yet have no connection to those in their midst who languish in isolation, paralyzed by fear and shame.
Talking about sex is scary enough—for people and churches. It is scary because it is so personal. Even exploration of the theological meaning of sex makes us uneasy because objective theological talk always hovers at the borders of our subjective, personal story. People’s stories are filled with failure, pain, brokenness, and powerful shame.
However, keeping our personal stories hidden in isolation and darkness is the problem that hinders us from grasping the gospel that radically changes our lives. Hiding keeps people struggling with these issues from all the help, encouragement, comfort, and life that is offered by Christ through the means of the fellowship of the saints. That fellowship requires openness and honesty. As John writes, “But if we walk in the light, as he is in the light, we have fellowship with one another” (1 John 1:7).
But to “walk in the light,” we all need an environment that is invitingly merciful. People need to know that there is much more to be gained by coming out of isolation than to be feared. Because of the gospel, there is grace, patience, hope, encouragement, love, strength—all the blessings of union with Christ and communion with his Body, the church, are offered to the ones who step into the light through faith. But our nature is averse to faith; we are hesitant to trust the mercy offered to us. So the proclamation of this mercy cannot be lackluster. The mercy of the gospel merits special emphasis because, as fearful sinners, we need assurance that the Savior is for us.
Unfortunately, it is not just our natural fear of exposure that is a challenge here. Some have had experiences in church, or have heard of others’ experiences, which confirm their fears—people shunned, shamed, or clumsily disciplined. But often it is not particular incidents that create a church culture of hiding. It is the unintentional signals that surround every public and private interaction, the social pressure to look good, the emphasis on the external beauty of the public worship, the insistence on the correct doctrine (a good thing, but not the thing), the lack of any visible models of humble confession graciously received, the way “sin” and “sinners” are talked or joked about, the way every discussion or teaching on sex or gender tends toward culture war rather than gospel hope.
A sexually faithful church works to build a culture that is as merciful as Jesus himself. It is his mercy that calls us out of darkness and into the light of the gospel.
“He gave. . . shepherds and teachers, to equip the saints. . . ”
I’ve been in many small group studies, Sunday school classes, and other church teaching events. But one stands out to me from all the rest. It was a Sunday school class for men, hitting many of the typical topics you would expect. One thing made this class different. The elders who led it made a clear commitment to lead in humility. None of us saw them make that commitment, but we saw the results.
So the proclamation of this mercy cannot be lackluster. The mercy of the gospel merits special emphasis because, as fearful sinners, we need assurance that the Savior is for us.
When it was time to discuss any topic, they took the lead in speaking honestly from the heart, freely admitting personal struggles and failures, acknowledging ongoing battles with sin and temptation, and pointing out areas where they still needed to grow in living out the truths of the gospel. It was clear from the start they were not interested in a race to the right answer. The way they modeled humility transformed that class into a place where men were encouraged to make the gospel real at the front lines of their struggles in daily life.
How these leaders lived was as important as what they taught. Leaders need the gospel like everybody else. Those who preach the gospel must also model gospel repentance and faith in their own lives. This means they don’t give the impression that they alone do not need gospel growth when it comes to sexuality. They also need to be honest about the presence of sin in their life, and of their daily reliance on Christ, seeking the power of his resurrection life to put it to death.
For all Christians, this kind of transparency happens in the context of honest and deep friendships of spiritual accountability. But leaders need to seek this kind of fellowship with urgency. The humility this engenders will cause them to deal with sinners (everyone) in their congregation with great gentleness and sympathy. It will move pastors to preach and teach on sexuality not as generals in a culture war but as shepherds mending a ravaged flock.
The Ephesians 4 passage points out that Jesus is the one who gives the church shepherds and teachers. The calling and skills of the leaders are dependent on the gifting of Jesus himself, and that engenders humility. It is a humility that shapes the way shepherds and teachers fulfill their Jesus-given purpose: to equip the saints to fulfill their mission.
“. . . the whole body, joined and held together. . . when each part is working properly. . . builds itself up in love.”
We have a fireplace in our home that we use often, but I am poorly skilled in the art of fire-starting. Almost invariably, my first try to light the fire catches flame quickly and promisingly. I settle back into a comfy chair to enjoy the warmth and ambiance of the blaze. But a few minutes later, the tongues flicker away into smoke, and I’m looking for more used newspaper and a new match.
Ministry, especially in difficult areas such as sexuality, can be like that. At Harvest USA we help local churches design and implement ministry to sexual strugglers. I was recently asked, “When these ministries start up, and then flounder, is there a common reason?” My answer? They flounder because one significant leader either moves away from that church or loses enthusiasm from tiredness or burnout. Lone ranger ministries suffer from instability. The ministry fades like my initial fireplace effort.
Humility. . . will move pastors to preach and teach on sexuality not as generals in a culture war, but as shepherds mending a ravaged flock.
Lone ranger ministry is not the vision God gives us in Ephesians 4. There we see ministry that is broad and deep. The pastors and teachers are not the ones doing the ministry; they are equipping the saints to do it as a “whole body. . . each part working properly.” There is variety in this vision for ministry; not everyone is doing the same thing, but every part is active. And issues of sexuality and gender are essential areas of discipleship for every single person.
A sexually faithful church is discipling its people in all of their varied roles and stations: children, innocent and vulnerable; parents, overwhelmed and fearful; young adults, eager and reckless; singles, restless and anxious; marrieds, disappointed and confused; those dominated by sin, desperate and ashamed; those who think they have no sin, complacent and selfish. To minister to all these types of people, it takes an army of different people, “each part working properly.” It takes leadership that considers the unique needs of every sub-group, equipping the saints to meet these needs. This is especially so in ministry to those who have deep struggles with sexual sin. This kind of ministry needs a team. A church where the work of ministry is spread broadly and deep gains stability and momentum. It “builds itself up.” It becomes a fire that is effective and not easily extinguished.
All these characteristics describe what a sexually faithful church is. Is it possible? Absolutely—it’s God’s design, God’s work, as is written in Ephesians 2:10, “We are God’s workmanship. . . ” We see evidence of God’s working in his church. We see more churches than ever asking for help to teach biblically on sexuality and gender. We see more talking about these issues with grace and honesty. We see pastors humbling themselves, leading in repentance. We are getting requests from churches all over the country to train teams to walk alongside those repenting from and affected by sexual sin. What about your church? Are you eager for Christ to build you up into maturity? Are you willing to be a sexually faithful church?
This article is from the harvestusa magazine Spring 2019 issue. You can read the entire issue in digital form here.
13 Jun 2019
“I’ve been repenting of this sin—seems like thousands of times—but I can never make any progress!” I don’t know how many times I’ve heard this from someone about repentance and what it looks like to change a deeply-rooted behavior. It is a common frustration about the nature of repentance.
I usually hear erroneous views of repentance when I first meet a man trying to stop using porn. Along with his struggle, there is a strong feeling of despair and a faltering assurance of salvation. “I’ve been told that sin does not have dominion over me, but it doesn’t seem to be true. Perhaps I’m not really a Christian.”
I can respond to this man in many ways to give him real hope, but one thing that can be of great help to him is some basic instruction on repentance. In his mind, he has given ample effort at this repentance thing and has found it ineffective in producing any lasting change. But in my observation and experience, there are a few common flaws in how repentance is done, which virtually guarantee it to be fruitless and frustrating. Here are three:
The Lone Ranger Flaw
I have estimated that the typical man coming to Harvest USA has been fighting his porn struggle for upwards of twenty years.
Alone. By himself. In secret. With no one else helping him.
Year after year, he has wrestled with the revolving cycle of will power, weakness, guilt, and despair—without enlisting the help of another soul in the battle. Why? The shame they feel about their sin and about being exposed is just too intense. Shame gives them the excuse that they can overcome it on their own. “I can confess this after I have conquered it.” Then it can be a victorious testimony. But the victorious testimony never comes.
Trying to repent on your own fits well with the individualistic bent of our heart, but it is unbiblical and foolish. Proverbs 18:1 warns us, “Whoever isolates himself seeks his own desire; he breaks out against all sound judgment.” This is selfish and bad judgment.
Year after year, he has wrestled with the revolving cycle of will power, weakness, guilt, and despair—without enlisting the help of another soul in the battle.
The Bible consistently depicts a healthy, godly life as one lived in community, in relationship with others. The godly life is profoundly relationally connected; we image a Trinitarian God, after all. Christians are fellow members of one “body,” where the “eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you’” (1 Corinthians 12:21). And, as John points out, truthful confession and “walking in the light” is integral to fellowship with both God and one another (1 John 1:6-10).
Further, trying to beat a sin like pornography on your own shows a misunderstanding of the nature of sexual sin. Sexuality is inherently relational. Sexual sin of every type is a relational sin, even if that sin is one done in private, like watching porn. Even if you think you commit your sin in the privacy of your own imagination, you are training your heart and body to treat others in a profoundly selfish and destructive way. A sin that involves attitudes and actions towards other people cannot be repented of in isolation from people.
So why do we cling to an individualistic, isolationist approach to repenting? We need to dig a bit deeper about shame.
The Shame Syndrome Flaw
A desire to escape shame can look like true repentance, but it is not. I am not thinking of shame as a proper sense of guilt before God, but of a painful, self-deprecating alertness to the judgmental opinions of other people. This is one piece of the “worldly grief” described in 2 Corinthians 7:9-10, where Paul says “As it is, I rejoice, not because you were grieved, but because you were grieved into repenting. . . For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.”
We can experience grief over a variety of consequences of our sin: a lost job, economic hardship, marital strife, etc. Some people may misinterpret grief over these kinds of things as repentance.
But the grief we feel over shame is the easiest to mistake for repentance. The sense of shame is so closely connected to the sin that honest expressions of shame (“I am so ashamed of what I have done!”) can sound to those around us—and ourselves—like sincere hatred of sin. But it may not be.
It might only be that it hurts that people see your “dirty laundry.” This may especially be the case if the occasion for our seeking help is having been caught in sin. In other words, a sudden and humiliating shame has been forced upon us, and we are eager to get rid of it. What looks like an earnest effort at repentance may really be a striving to push through and beyond this present shame to reach a place where we can be at peace with our reputation again.
True repentance does the hard work of examining the inner motivations and thoughts of our heart, seeking their transformation through the gospel.
What are the effects of this repentance flaw? Because our strongest motivation is to be rid of shame, we will not maintain humility and honesty for the long haul. We will tend towards minimizing the sin that is still in our hearts and overestimating our repentance “success.” We will be quick to claim “victory,” giving the impression that whatever we have to be ashamed of is past and gone.
Now people will think well of us again. Now we can exchange being known as a sinner for being known as a sin-conqueror. Ironically, the “victorious testimony” we mentioned in flaw #1 is now achieved, but it is a shame.
The “Just Stop It” Flaw
A third flaw is focusing your repentance almost entirely on stopping a behavior. This fits naturally with flaw #2; it is primarily the behavior that has gotten us in trouble and earned us the shame we want to escape. Accordingly, we think the solution is to cease that behavior. Like the effort to escape shame, this can look a lot like real repentance. Shouldn’t we try to stop this sinful behavior, after all? Yes.
But the flaw in this way of repenting is that it does not adequately understand the nature of sin.
The mistake here is that sin is viewed as nothing more than wrong behavior. But the Bible presents behavior as the final, outwardly visible manifestation of the affections, desires, and thoughts deep in our heart. Sinful behavior, then, is the proverbial “tip of the iceberg.” Repentance that ignores this reality fails.
So a behavior focus is much too narrow. Any one behavior is the fruit of deeper desires and thoughts of the heart. The truth is that the roots of sin in our hearts find expression in a wide variety of sinful behaviors. For instance, a habit of using porn may be an expression of an inner desire to control people and circumstances to project a sense of self-importance as an antidote to deep insecurities. That same heart desire is acted out not just in looking at porn, but in manipulative and destructive ways in how you treat your wife, conflicts with co-workers, parenting, driving, etc. Merely trying to curb one behavior, porn use, without addressing the heart, leaves all these other areas untouched. Any change achieved is weak and unsustainable.
True repentance does the hard work of examining the inner motivations and thoughts of our heart, seeking their transformation through the gospel.
Are you or someone you know struggling with a persistent and frustrating battle with porn? Are you struggling to understand how gospel repentance truly works? Before you are tempted to revise the promises of the gospel to fit the complete inertia of your repentance, make sure you are not working with a completely unbiblical view of sin and repentance.
Stop going it alone. Seek help. Confess to your brothers. Repent beyond your shame; repent of loving your own reputation more than God and the people around you.
Finally, repent of sin deeper than behavior; let the gospel confront your heart.