(Part 1)

JBTM Book Reviews
189
9). Indeed, both books contain numerous anecdotes about homosexual people who had
negative experiences with churches. Sprinkle also makes numerous references to the oftrepeated
claim that negative attitudes from Christians contribute to a higher suicide rate
among homosexual teens.
Sprinkle affirms that marriage is intended to be heterosexual and monogamous, though
he arrives at this conclusion in a circuitous manner. Sprinkle downplays the normative
nature of Gen 2:24–25 for all future marriages, claiming, “Just because Genesis 2 affirms a
heterosexual marriage doesn’t mean that all marriages must be heterosexual” (LGW, 37).
Instead, Sprinkle believes Jesus’s reference to Gen 1:27 in discussions about divorce in Matt
19 and Mark 10 are sound biblical argument for heterosexual marriage (PTBL, 35–36). In
his discussion of Eph 5:21–32, Sprinkle eventually concludes that the “relationship between
Christ and the church requires a fundamental difference,” and it appears Paul “has sexual
difference in mind” (PTBL, 37).
Romans 1:18–32 is adequately handled in both books. Sprinkle clearly states, “Romans 1
says both male and female homosexual acts are sin” (LGW, 55). Sprinkle rightly notes that
Paul borrows terms from the LXX of Gen 1:26–27 in building his argument that homosexuality
is a prime example of idolatry. Since Paul grounds his argument in creation, Sprinkle agrees
the prohibition of homosexual acts is not culturally limited (PTBL, 93). Likewise, Sprinkle
also correctly points out that the word arsenokoites in 1 Cor 6:9–11 is derived from the LXX of
Lev 18:22 and 20:13 (PTBL, 109; LGW, 153). For Sprinkle, if God says having homosexual sex
is wrong, then “it’s actually unloving” to encourage people to engage in such behavior (LGW,
55).
Other positive aspects of Sprinkle’s work include his accurate assessment that there is
no conclusive evidence for a genetic predisposition towards homosexuality (PTBL, 128).
Furthermore, he says, “I’ve learned . . . the claim ‘I was born gay, and therefore it’s okay’ is not
only theologically wrong; it is scientifically naïve” (PTBL, 130). Teenagers experiencing samesex
attraction are passionately urged not to commit suicide (LGW, 94). Homosexuals should
be viewed as people to be loved and evangelized with gospel. Indeed, there are numerous
points where Sprinkle should be praised.
Despite these strengths, Sprinkle’s work ultimately is unsatisfying for several reasons.
First and foremost, Sprinkle’s understanding is confused, particularly his claim that Gen
2:24–25 does not necessarily preclude same-sex marriage. When Gen 2:24 says a man shall
leave his father and mother and cleave unto his wife, no other possible combination is
considered. The obvious inference is that God is providing a creation standard by which all
other marriages should be compared. It is unclear why Sprinkle wants to sidestep this clear
interpretation.
Moreover, in Living in a Gray World, Sprinkle claims the word arsenokoites is only used