“To be honest, I can’t imagine life without it.” He was referring to porn. His tone expressed exasperation, discouragement, defeat. There were nods of agreement in the room from the group of men—several had said roughly the same thing recently and continued to feel it that way. Giving up porn was their life or death battle.

I had known these men for a few years having led their biblical support group at Harvest USA. They had all showed progress against their sin, with varying levels of “victory.” The one who spoke up had gone a significant time without a fall. Every day he said no to porn, every day he fought to give up porn—but only by harboring the secret concession that he could still go to it tomorrow.

I felt tempted to give in to their discouragement. A slew of biblical scenes came to my mind: Rachel hiding the family gods in her saddlebag (Genesis 31); Achan burying some of the spoil in his tent (Joshua 7); the rich young ruler walking away sad, unwilling to give up his “one thing.” (Mark 10:17-22).

Here is their fatal flaw, I thought—they will not forsake their idol. This will not have a good ending.

My discouragement increased.

But in my mind I settled on the story of the rich young ruler and remembered that sentence, “Jesus loved him.” While the rich young ruler walked away thinking I can’t imagine life without it, Jesus was loving him. We are not told the end of that young man’s story. But I have more than a little hope for him—because Jesus loved him. And that’s why I ultimately couldn’t lose hope for the men that I had come to love, either.

Could it be that moments like this, when confronted by the stark choice Jesus gives us, to follow him or to follow our wayward hearts into idolatry and sin, are when the necessary climatic turn can happen in one’s life?

How dear is an idol. It claims to fill a core place in our life—an emotional need, a desire unmet, a hurt unhealed. Over time we steep ourselves in its desire until it is so familiar that it seems a part of us. We cannot imagine ourselves without it.

They—and all of us—are faced daily with the choice to believe the gospel and follow Jesus. Other biblical phrases echo the scene from the young ruler story: “He that loses his life, for me, will find it. . . ”; “. . . consider yourselves dead to sin, but alive to God. . . ”; “If you are in Christ, you are a new creation; the old is gone; the new has come”; “Behold, I am making all things new.”

You see, these men have reached a point where they are facing the question of their existence at its starkest and darkest: “Am I willing to die to all that I’ve been living? Am I ready to forsake forever my familiar idolatrous refuge? Am I willing to let Jesus re-create me? Do I want to be holy, to be steadily reshaped into the character and image of Christ?”

How dear is an idol. It claims to fill a core place in our life—an emotional need, a desire unmet, a hurt unhealed. Over time we steep ourselves in its desire until it is so familiar that it seems a part of us. We cannot imagine ourselves without it. We had thought repentance was change, only to discover that it really means becoming a completely different person!

How do we help someone who is at this place?

First, cheer them on to the right choice.

Remind them that Jesus’ promise of new life is for crises such as this. He said, “For whoever would save his life will lose it, but whoever loses his life for my sake will find it.” There is nothing but death in the “old,” and nothing but life in the “new.” Implore them to run after new life. At the point of crisis, remind them that Jesus loves them. Even in their struggle; even in their doubt; even in their stumbling and falling.

Second, model life-long faith and repentance yourself as you walk with your brothers. 

Your role in encouraging them is not just for this crisis moment; you need to show them by example that this is an ongoing turning. We want to believe we can turn once from an idol that has been a long-time staple of our life, then never have to face the decision again. It is true that there is a decisive turning when we know in our hearts that we belong to Christ and no longer to ourselves, but the full implications of that take a lifetime to work out.

As a new believer, this decisive turning comes with a sense of joy and freedom. But we do not know ourselves very well. God knows us perfectly. We do not see all at once what it will mean to “put off the old self” and “put on the new.” There are other idols we do not immediately see.

As we mature in our life as a Christian, the Spirit progressively brings us from one repentance crisis to another, each time showing us another piece of what is earthly in us and giving us the opportunity—no, the necessity—of saying goodbye to it, of reaffirming, “This is not who I am anymore; I don’t have to do this.”

Third (and this is of course the most important), pray with and for them.

Prayer is how we re-focus on the person who is the power behind our repentance, Jesus himself. It is his work. He is the one to whom we turn. His is the life by which we turn. His is the voice that beckons us to forsake our old life to live his new life.

I have more than a little hope for these friends of mine. I have every reason to believe Jesus loves them, and has brought them to this crisis of eternal identity with his hand outstretched, inviting them to trust him, beckoning them to life, “Come, follow me. . . I am making all things new.”

In my last post, I left Tom, my Christian brother who struggles with same-sex attraction, with the encouragement that if we are united to the crucified and risen Christ, the struggles and sins we continually battle do not define us anymore. And I said that living out of our identity in Christ was, in fact, the only way to make true progress against sin. Because fighting sin needs to happen at the level of the heart.

What does this mean? What does it look like in real life?

First, we must recognize that this is the way the New Testament presents the Christian life. This is especially true in the writings of the apostle Paul. As many have noticed, his letters are consistently structured in what theologians call an indicative-imperative order. He reminds his readers of what is true for them in Jesus, the indicative of gospel truth. In other words, “This is the new you!”

Then Paul tells them to strive to live out of that truth, the imperative that leads to life change. In other words, “Now, work in God’s strength to live out the truth of the new you!”

My big point to Tom was this: The truth of God’s promises to you in Christ comes first in how you view and understand your life. One particularly clear instance of this is in Colossians 3. The beginning of chapter 3 marks the transition in Colossians from indicative to imperative. It is one of the clearest statements of the truth that understanding your identity as being in Christ is the key to how you live your life from now on:

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.  For you have died, and your life is hidden with Christ in God.  When Christ who is your life appears, then you also will appear with him in glory.

Remember, the indicative (Colossians 3:1-5) establishes the foundation of all and any progress in your Christian life. It provides confidence, motivation, and direction: confidence, because you know you are considered righteous because of Christ and your eternal future is sure and glorious; motivation, because you have been given eyes to perceive the beauty and glory of Jesus, into whose image you are being transformed, and you want to bring as much as possible of that promised future glory into your present life; direction, because Jesus himself is the pattern to which you are being formed, so his love and obedience is the mark toward which you eagerly aim.

The imperative (Colossians 3:6-17) builds upon this foundation. This involves a continual “put to death” and “put on” flow to one’s Christian life.

So, how does this help you in your struggle with growing in Christ, and how does it help my friend, Tom? Three things here.

There is no kind of struggle or sin that this gospel truth does not apply to

This may seem obvious but needs to be stated. There is not any class of sins that are dealt with differently, nor Christians that experience Christ and the Christian life differently than described here in this chapter. The dynamic of gospel identity and change is the same for all of us. Tom and others who live with same-sex attraction and struggle with all the issues it brings—temptation to sin, discouragement with feeling different than others, loneliness, misunderstanding by others in the church, etc.—need to grasp this truth and be encouraged by it.

Repentance links outward actions and inward thoughts

By outward actions I mean the sins we commit by conscious decision—an angry insult spoken, a lie told, a harmful bit of gossip shared, immoral sexual desires indulged. By inner workings I mean the things you think and feel. Recognize that these inward thoughts and feelings can occur without conscious thought or deliberation. All throughout the day thoughts and feelings automatically pop up.

But I am not suggesting that outward actions are sin and what is inner is not. We sin both at the level of conscious decision and at the constant background level of the inner workings of the heart. Jesus established the principle that the inner working of the heart connects—in ways we may not fully understand—to outward behavior (see Matthew 12:34; 15:19).

The inner workings of your heart, however, are oblique, complicated, less accessible. Why are you so easily angered, for example? What are the deep beliefs that lodge in your heart about yourself, life, and God that feed your compulsion to be anxious, depressed, or lie or gossip or feel pulled by sexual desires?

These questions of inner motives, affections, fears, assumptions, etc., are especially difficult in the area of sexuality. Sexuality has the power to bring into focus many of our deepest desires and fears. Proverbs 20:5 says, “The purpose in a man’s heart is like deep water, but a man of understanding will draw it out.”

But how does this understanding help us in our progress against sin and our striving to grow in Christ?

It helps us to be patient and gracious with the process of repentance. In your life, and the life of my friend, Tom. It is essential to recognize that repentance in Christ includes both outward actions and the inner workings of the heart. The list in Colossians 3 includes both. If you have fought a sin, like anger perhaps, at the level of your heart, you know how slight the progress often seems; you come to expect a lifetime of the Holy Spirit pushing the “front lines” of the battle deeper into your heart. We must expect no different for Tom. So we do not burden Tom with the expectation that he “just stop” his feelings; we help him see, increasingly over time, how the inner workings of his heart can lead either to faithful living or continued falling into sin.

But to do this, those like Tom—and you and me—need one more thing.

Worship is at the core of all gospel change

At all points in the fight against sin, we must focus on Christ, loving him, learning him, hoping in him. We do not make progress against any sin by simply focusing on the sin; we make progress by focusing on Christ, “who is our life.” That is why the list of new-self things to “put on” culminates in “Let the word of Christ dwell in you richly, …singing psalms, hymns, and spiritual songs, with thankfulness in your hearts to God.”

For Tom, this means his Christian life is much bigger than his struggle with sexual attractions.  He needs to increase in the joy of worshipping and pursuing Jesus. But let’s be honest. There is a big challenge here for the church. Too often worship is painful for Tom, because he feels different and unwelcome, even like an enemy, because of the feelings that persist in him.

The church needs to pursue authentic fellowship with Tom and those among us who feel weak and despised. That means we must be open and transparent about our struggles to grow in Christ. United to me and you and the rest of “God’s chosen ones, holy and beloved,” we need to help Tom grow with us as we all grow in mutual compassion, kindness, humility, meekness, patience, and forgiveness as we rejoice together in how Jesus is all of that perfectly.  This is what we all need.

“This feels so compulsive!” he complained. Tom feels like he is always fighting sin. He fights against a tendency to desire and pursue sexual pleasure from men. He believes in Jesus and has seen significant changes in the direction of his life. But his same-sex attraction did not magically go away when he trusted in Christ. His faith is in crisis, “Maybe they’re right; this is just who I am.”

What do we have to offer someone like Tom? Does the gospel have an answer to this crisis, the crisis of continually fighting sin? Yes. And a vital part of that gospel answer is what theologians call indwelling sin. Why would I bring up sin to someone in a faith crisis, especially one involving same-sex attraction?  Because the Bible’s teaching on indwelling sin connects the gospel to our deepest struggles.

The Universality of Sin

Scripture teaches that we are all sinners; all who share in the human nature represented in Adam share in the corruption of sin (Romans 5:12; Ecclesiastes 7:20). But more than that, each of us is sinful in every part of us (Rom. 3:10-19; 8:7). We are whole people, with bodies, minds, wills, and affections, and it is as whole people that we are corrupted by sin. At the deepest level, what the Bible calls the heart, we recognize in ourselves a tendency towards sin (Matthew 15:19; Jeremiah 17:19).

This tendency has a corrupting influence on our thinking, our emotions, and even our physiology. This sinful leaning (what theologians call original sin) is behind whatever sin acts we commit (what theologians call actual sin). The result: sin feels natural to us.

And this is rather unconscious and spontaneous in real life. We fall into the same kinds of behavior over and over despite a desire to stop. A mature Christian faith comes to the humble self-appraisal that behind all our actions, mixed in with all our feelings, appetites, and urges, is a continual tendency towards sin.

Here’s Tom’s dilemma and ours: this sinful tendency doesn’t disappear when we become Christians. How are we to understand this? What does it mean for Tom, and us, when we were taught that faith in Christ gives us victory over sin?

Here we turn to the teaching of Paul in Romans 7, from which the term, indwelling sin, originates. But first we need a view of the context in which he brings this idea up.

Good News about the Universe and You

In the chapters leading up to Romans 7, Paul lays out a tale of two humanities, the first being “in Adam,” and the second being “in Christ.” In Adam describes our natural state, corrupted by sin, condemned by the law, bound for death. Paul often uses the shorthand, “the flesh” to refer to this.

A mature Christian faith comes to the humble self-appraisal that behind all our actions, mixed in with all our feelings, appetites, and urges, is a continual tendency towards sin.

But who Christ is, and what he did, changes everything—literally, everything—all of reality, including human nature. Christ takes upon himself the flesh of Adam, and in that flesh he dies. Though without sin or sinful tendency, Jesus fulfills the sentence of death that is on sinful humanity. Then, he is raised from the dead. And here is the key—it is not just that Jesus came back to life. Rather, he is resurrected with a new kind of life, an immortal, eternal, powerful life. He is declared to be righteous and therefore given the eternal life that from the beginning was promised to righteous humanity.

And this resurrection life which Christ was given is nothing less than the first installment of God’s plan to re-create the whole universe into a glorious and unspeakably beautiful new reality! Paul’s main point? We, who by faith are united to Christ, have our true identity in that new reality. Paul’s way of saying this is that we have died with Christ and were raised with Christ (Rom 6:1-11).

A Startling Implication

Next, Paul takes this new reality in Christ idea into our real-life struggles. In the early portion of Romans 7 (vs. 7-12), he is explaining that the law of God must be considered good, even though it produces death in us. It’s not the law’s fault, but ours; it is our persistent tendency to break the law that forces the law to prescribe death.

Then, in verse 17, he relates our tendency to break the law to our new identity in Christ in a startling way, “…now, it is no longer I who do it, but sin that dwells in me.”

How in the world can he say such a thing? What does he mean? The answer is not that he is arguing for some sort of psychological dissociation. It is not anything in our psychology that accounts for this new “me.”

What Paul is asserting is that there is something new now; there is a new “me” even while the experience of the sinful tendency remains. In other words, something has happened that has redefined the Christian’s true identity separate from the sinful tendency he experiences.

It is the new reality, the new humanity every Christian has that has objectively come into existence with the resurrection of Jesus Christ and which defines us if we are united to him. That is why the conclusion of Paul’s argument is, “There is therefore now no condemnation for those who are in Christ Jesus” (8:1).

So What

Why does this matter to Tom who remains troubled by his persistent tendency to pursue intimacy with men?

Why does it matter to the Christian husband troubled by his persistent tendency to use his eyes and mind to sexually enjoy women other than his wife; to the church elder dogged by his tendency to feel self-righteous contempt for others; to the teenage son battling his tendency to resist and oppose parental love and wisdom?  And the list goes on.

What Paul is asserting is that there is something new now; there is a new “me” even while the experience of the sinful tendency remains.

Here is why it matters. Who doesn’t struggle with the troubling resiliency of sinful feelings?  Who doesn’t get discouraged at the unrelenting battle against our tendency to sin?

The answer is not that you can, by your own effort and with the right therapy, remove your tendency towards sin; this will lead you to despair. The answer is not that you should come to peace with your tendency towards sin, call it a part of you, and identify with it; this leaves you without hope and without God. The answer is not to say that true Christians no longer experience the pull of a sinful human nature; this is unbiblical and contrary to your experience and leaves you confused and desperate.

The answer is this: Jesus has borne our sin and our tendency to sin, died with and for it, and has been resurrected, inaugurating a whole new reality which shapes our hope for the future and defines us in the present. The continued experience of the tendency to sin is to be expected in this life. But that experience, for the believer, is only the “sin living in me”; it is not a part of who I am for all eternity.  Who I am is defined by the resurrection life of Christ.  This is not a small thing.  It is the gospel. It is everything.

The gospel answer of union with Christ is the only answer that doesn’t disappoint! This is your new identity!

And as it turns out, living out of your new identity in Christ is the only way to make progress against sin.  But that’s for another post…

There probably isn’t a more controversial passage in the New Testament than Romans 1. Pro-gay advocates refer to this passage, and five other passages in the Bible, as “Clobber Passages.” Those who advocate for gay marriage in the Church explain away Paul’s argument condemning homosexual behavior, while traditionalists lean in on it with a glaring spotlight.

But I would argue that both sides are not seeing clearly here.

I want to sound a note of caution about how we use Romans 1.  Romans 1, particularly verses 26 and 27, is rightly recognized as an important text in the church’s discussion of homosexuality. So what’s the problem?

It’s this: it is dangerously easy for the effect toward which orthodox or traditionalists use this passage to be the opposite of what God intends. Even we can use the passage wrongly.

When we read Romans, we hear it in solidarity with the original audience. It is a letter to Christians about the gospel.  After his greetings and other introductory matters, the Apostle Paul sets the trajectory and agenda for the remainder of the letter in verses 16 and 17—the apparently foolish gospel which is the power of God to salvation, salvation offered to both the Jews and the Greeks the same way: by faith. This is ultimately what he is arguing in the whole letter. It forms the broadest context.

To begin his argument, Paul broadens his view. He starts in verse 18 by talking about “all ungodliness and unrighteousness of men.” He’s talking about the world here. Paul’s scope here is much wider than the church—wide enough to include Fox News, CNN, Ellen, Jimmy Fallon, China, the E.U., North Korea, New York, Venezuela, Planet Fitness, Lady Gaga, Snapchat, Walmart, and on and on. This is our culture, the world’s culture, the diverse mass of humanity descended from Adam.

That’s the point—fallen views make sense in a world with no divine reference.

What does Paul have to say about this broadest category of people and culture? He says that the judgment of God upon them is visible; he uses the word “revealed” (1:18).  In other words, it’s on display. How so? In three ways.

First, God’s existence and humanity’s accountability to him is obvious to everyone who can perceive anything (1:19-20).  Second, everyone—the great mass of humanity and culture—has decided to deny God’s existence and make created things ultimate (1:21-23). Third, God lets fallen humanity develop and live out the worldview that flows logically and inevitably from that fundamentally flawed starting point—(1:24ff).

This is where Paul brings in homosexuality. Why? The reason is in the answer to this question, “What sort of conclusions flow logically and inevitably from a worldview in which all of nature is disassociated from God?” The answer: ironically, all sorts of “unnatural” conclusions.

Ironically, but inevitably, when humans make nature merely “Mother Nature” and not any kind of creation, they redefine and manipulate “nature” according to their desires, resulting in conclusions that are patently un-natural. Remember, Paul is speaking about, but not to, the broader world here. He is not speaking to that broader world where these unnatural conclusions are held forth as truth; of course, they would not agree that their views are patently unnatural.

That’s the point—fallen views make sense in a world with no divine reference. But to those who have been called out of atheistic or agnostic darkness into light the unnaturalness is clear. And to those to whom it is clear, Paul’s point is this: isn’t all this exactly what one would expect in a world opposed to God? God lets denial of his existence play out to its obvious consequences. Of course! No wonder Paul shines a spotlight on the “unnaturalness” of homosexuality. (Cue the traditionalists at this point saying “Amen!”)

Oh, but wait.

Paul continues his list of the consequences of a God-less worldview. As his list continues, we begin to hear some things that are a little less obviously “unnatural.”  We still hear “Amens” now and then, but they are more subdued, less confident. We still see some easy consequences to condemn: “evil,” “murder,” “haters of God,” “heartless,” “ruthless.” But mixed in are, “covetousness,” “strife,” “deceit,” “gossips,” “boasters,” “disobedient to parents.”

Yikes! The thought that ought to be whispering in the minds of Paul’s Christian audience—in our minds—is, “Uh… if these are the outworkings of a God-denying worldview, and their existence is a sign of God’s judgment, then how do I account for these things in my life in spite of my claim to know God?”

That is exactly what Paul intends you to think.  It should be troubling. It should be jarring.

If we, as Christians, are smug as we approach the end of Romans 1, we are missing the point.  And if we are really committed to missing the point, we stop at the end of chapter 1.

But Paul didn’t put any chapter break here.  In fact, the first word in what we call “chapter 2” is, “Therefore….”  Here is the conclusion of his argument: “…you, oh man, have no excuse.”

If we, as Christians, are smug as we approach the end of Romans 1, we are missing the point. 

No excuse. Bam! We are brought full circle back to verse 20 of chapter 1, where it was said of the God-denying world, “they are without excuse.” At least when they do these things it is a logical consequence of their worldview. But if we do them—and we do—it proves something that should stop us in our tracks and terrify us. It proves that what is wrong with us is so bad that we too continue to rebel against God while claiming to acknowledge him.

What, we should ask ourselves, is worse—to live in godless ways consistent with an atheistic worldview, or to live in godless ways in betrayal of a professed acknowledgement of God?

What is the application here?  How should this affect us?  It should bring a deep humility that precludes judgmentalism.

I am not saying that Romans 1:26-27 means anything different than we’ve always thought. My caution is this: if reading Romans 1 leaves you feeling anything but uncomfortable, humbled, and convicted—in short, in desperate need of mercy—you are not reading it correctly.

And if all of us do not hear Paul’s message correctly, we are ill-prepared to understand the gospel and to help others do so as well.

An essential aspect of walking alongside married couples dealing with a pornography issue is helping the husband see how this sin hurts his wife. Helping him understand how porn hurts will be a necessary part of his true repentance.

In Christian circles, pornography use carries a heavy weight of shame. A husband caught in porn tends not to see beyond the shame to face its true nature. Typically, the response is a surface repentance which is merely an effort to shed an embarrassing habit. This is not only ineffective; it is not true repentance. Good pastoral intervention is to help him see the particular ways his wife suffers as a result of this sin and the related behaviors that often go with it.

When Nathan confronted King David on the adultery and murder that he was hiding so carefully, he did so by drawing David into a story of a man whose actions were so selfish, so unloving, so disturbingly hurtful that David’s sense of justice and right was acutely aroused.  Only then was David able to finally view his own hurtful actions from God’s point of view.  Until then, repentance was impossible. The goal was to get David to deal with God (Psalm 51:4), but he would get there by facing how he had hurt people.

A husband caught in porn tends not to see beyond the shame to face its true nature. Typically, the response is a surface repentance which is merely an effort to shed an embarrassing habit.

It is helpful to identify three different levels at which a husband, mired in a porn habit, may be hurting his wife. As with King David’s sin, you will notice that this one sin draws into its service other, more aggressive sins. So, each succeeding level is more than just a step up in hurt; each represents an exponential increase in relational disruption and personal injury.

Level 1: Pornography itself. 

Too often this is viewed as merely a shameful habit and not the serious breach of covenant that it is. I cannot give a detailed theology of sex here, but I will summarize by saying that sex is designed by God to function uniquely as the physical, literal culmination of the one-flesh union of the husband and wife, and as such is in multiple ways a picture of the gospel itself, as union with Christ (1 Cor. 6:12-20; Eph. 5:25-32).

Sex is designed to express the permanent, exclusively faithful, self-sacrificial love that characterizes our Savior’s love for us. When a man takes what is supposed to express his highest, most profound love and commitment to his wife, and repeatedly focuses it on other women’s bodies, it becomes an anti-gospel message to his wife:

“I am not yours forever, but belong to whatever turns me on for a while; I have not set you apart as the object of my affection, in fact you don’t compare all that well to the hundreds of women I look at; I am not giving myself to you to love you, nurture you, and cherish you, because all I want is for you or anybody who is available to meet my needs and desires on my terms.”

Pornography in a marriage makes a wife feel unloved, insecure, and worthless. An addiction to pornography, if we use that word, is not merely something a husband struggles with— it represents serious mistreatment of a wife.

But there is a worse level of deception. That is when even after the sin is exposed the husband persists in refusing to commit to complete honesty.

Level 2: Deception. 

At some point the use of pornography involves deception. But deception comes into a marriage relationship in some deeper and more damaging ways.

First, there is the accumulation of deception over time. The longer a man uses porn without fully confessing to his wife, the harder it will be to restore trust in the relationship. If a man spends significant time hiding his sin, and eventually confesses and commits to complete honesty and transparency going forward, a wife will be rocked by the realization that he had been deceiving her for all that time. It is not uncommon for a wife in such a circumstance to say, “I don’t even know who I married!” With real repentance, trust can be mended. However, to restore trust, it is likely that a husband will have to spend just as much time practicing total openness and transparency as he spent hiding and deceiving. Long-term deception seriously handicaps a relationship.

But there is a worse level of deception. That is when even after the sin is exposed the husband persists in refusing to commit to complete honesty. This could be rejecting outright to be completely transparent, or just delaying that transparency. Delaying transparency has virtually the same effect as denying it altogether—on what basis can a wife believe him when he suddenly decides to “tell the truth?” He has already proven that there is much he values over being honest with her. This persistent kind of deception destroys the relationship.

Level 3: Abuse. 

I am always nervous about using this word. It is a severe word, and not to be thrown around lightly. But I am using it for this third level because a strong word is needed. The key word in abusive behavior is control.

The desire for control is a common heart-idol fueling pornography use. Pornography caters to that need for control in obvious ways. And, to varying degrees, the control impulse porn caters to also takes aim at the wife. Who she is isn’t enough; he needs her to be someone of his own desires and imagination.

So, a husband will learn to think of his wife like a porn object—there for his pleasure, at his bidding, on his terms. He may control her sexually—pressuring her to do what he wants, when he wants, how he wants, even against her wishes. This is sexual abuse.

It can be even worse—the control impulse that porn feeds on can manifest in broader emotional abuse and manipulation. But it’s important to realize that even if one’s behavior is not yet overtly abusive, pornography always trains a man to think abusively—people exist for your own pleasure, entirely under your control.

This is not love, and a wife knows it. She feels used, cheap, and dirty. To the extent that a husband exerts abusive control over her, she will also feel trapped, helpless, even hopeless.  This kind of treatment destroys a person.

This is how hurtful pornography, and all that comes with it, can be to a wife. If you, like David, are hearing, “You are the man,” as you read any of these levels of hurt, then remember also that Nathan’s rebuke was the instrument of God’s grace to David.  Restoration of worship, love, and joy is offered to you, but it begins with a clear view of the hurt you have done.


Jim Weidenaar shares more thoughts on this topic in the accompanying video: Why Should Husbands Know How Porn Hurts Wives?  These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.
Most husbands, who come to Harvest USA for help with porn, have never put much thought into the question of how their habit hurts their wives.  In this video, Jim explains why and how husbands can care for their wives.

To learn more, read Jim’s accompanying blog: How Porn Hurts: Husbands and Porn.


Stay up to date

Copyright 2017, All Rights Reserved. Developed for HarvestUSA by Polymath Innovations.