With addiction being the verbal currency of just about any human struggle nowadays, pastors and church leaders will find themselves helping men and women who are trapped in addictive pornography struggles. In this video, Mark Sanders speaks to pastors and church leaders on ways that they can help.

To learn more, read Mark’s accompanying blog: “Is Porn Addiction Just a Medical Problem?” You can also read Mark’s first blog in this series, “Porn Addiction?”, where he discusses how a disease model of addiction can be helpful in explaining habitual sexual sin patterns.

In my first blog post in this series, “Porn Addiction?”, I looked at three ways a disease model of addiction can be helpful in explaining habitual sexual sin patterns. The disease model highlights what it feels like not being able to stop, and the insanity that comes in a moment of temptation. It also rightly shows the need for a zero-tolerance policy on sin. These ideas are constructive as we consider how to patiently and lovingly walk alongside men and women who are caught up in years of addictive sexual behavior.

But the church needs to be aware that the fundamental anthropology of a disease model for a porn addiction falls far short of the way God describes humanity’s experience as his fallen image bearers.

Robert Weiss, an addiction specialist, said in a recent USA Today article, “We don’t look at alcoholics and drugs addicts and say, ‘You’re a bad person,’ we say, ‘You have a problem.’”

In the same article, Milton Magness, a sex addictions therapist said, “Most of the people I work with are people with very high morals, very responsible, leaders in their industries; many are even clergy or physicians. And they are involved in behaviors they do not want and repeat them, despite repeated attempts to stop.”

Both of these specialists are seeking to locate the problem of the struggler outside of the person’s will. A disease model sees sexual addiction as a medical problem, not a moral one.  And I believe this is a genuine attempt to explain how someone’s life can look so good in some areas while being completely out of control in others.

But the Bible always locates sin in one place: the human heart. This doesn’t mean that environmental and physiological factors don’t play a role in addictions, but the Bible sees every external factor as the context for the desires, responses, and engagements of the heart. In other words, Scripture says the entire person—the body, mind, and heart—works together in all of our behaviors.  

But the church must be careful to go beyond helping someone make the right choices; it must also grasp the compromised ability of someone in an addiction to make the right choices.

In 21st century America, we are all spiritually sick, but we desperately want to hear the words that we are not the problem. But Jeremiah 17:9 says, “The heart is deceitful above all things, and desperately sick; who can understand it?”(ESV)

The typical secular worldview is that we are good people, but there are external forces that trip us up, causing us to do wrong. The biblical worldview is that these external forces (upbringing, brain chemistry, trauma, to name just a few) do impact our behavior, but there is something more fundamental to who we are that causes our problems. We have a natural bent toward evil; we are fallen.

The problem is our sinful heart, and as I said in my last blog, “sin is enslaving,” and there is only one physician who can bring life out of what was once dead.

For the Christian, God has performed a heart transplant for those who trust in him. In Christ, we have died to sin and have been raised with him to walk in newness of life (Romans 6:4). But this definitive transfer from death to life does not mean we don’t still struggle with ongoing sinful desires and inclinations of the heart.

There are two pitfalls we must avoid when helping Christians work through issues of sexual addiction.

The first pitfall is to focus only on moral responsibility. The church has historically helped those with addictive struggles to make good moral choices, focusing on the will. But the church must be careful to go beyond helping someone make the right choices; it must also grasp the compromised ability of someone in an addiction to make the right choices.

But this is the other pitfall, an echo of Adam’s complaint to God: It’s not my fault; it’s this brain you gave me. The culture highlights only the context for the problem (the brain, trauma, family of origin issues, etc.) But the disease model does not account for the wickedness of our fallen hearts. While the addiction model seeks to place the blame on external factors, it misses the complexity of the human heart and its central role in behavior.

The battle against addiction is not won or lost when you are faced with severe temptation, it’s determined by a multitude of choices we make each and every day. 

Landing in either of these pitfalls flattens our experience of being human.

So what is a realistic, compassionate, and practical way forward for new creations in Christ who are caught up in sexual addiction?

We must understand that our hearts are engaged in every moment of life. It often feels like a losing battle to addiction because we are only thinking about our hearts in the moment of severe temptation. But what actually matters the most is what is happening in our hearts when we’re not tempted. Despite what is commonly said, men are not thinking about sex every seven seconds.

For the believer, every single day there are moments of clarity and good godly desires that need to be nurtured. The battle against addiction is not won or lost when you are faced with severe temptation, it’s determined by a multitude of choices we make each and every day.  These choices include laying aside every weight that hinders us (Hebrews 12:1), like getting rid of unfettered internet access. They also include the good choices to invest time in prayer, the Word, service, and intentional fellowship and accountability with members of Christ’s body.

The resistance to taking steps to fight sinful addictions is a matter of the heart.  People’s hearts idolatrously want to maintain at all costs the comfort and pride that their isolated, unaccountable lifestyle provides. That unwillingness to humble oneself before God and others is often where repentance needs to start.

We do have a disease; it’s called sin. 

Deliberate choices—daily decisions in advance of overwhelming temptation— to live humbly and intentionally lay the groundwork for ongoing repentance toward God and others. This submission to accountability and radical amputation of avoidable temptations frees a person to begin to examine what they are really living for. How have they rejected Christ as their source of life and satisfaction? What lies are they believing about God’s love for them and their responsibility in living for him? How have they turned other people into objects to be consumed instead of image bearers to be loved?

This kind of deep heart examination cannot happen when someone is isolated and in the throes of constant addictive behavior. The fog of addiction can be too thick to make real progress, which is why the Lord will often allow severe tragedy to enter a person’s life in order for a season of clarity to enter in. The question is, will they use those moments of clarity to humble themselves and seek the real help they need?

Yes, our brains need rewiring. Yes, the fog of addiction needs to be lifted. But all of this happens under the umbrella of heart repentance towards Christ. We do have a disease; it’s called sin.  But Jesus, the Great Physician, did not come for the healthy; he came for those who are sick.  And he came that they might have life in him and have it abundantly.


Mark shares more thoughts on this topic in the accompanying video: What Can Pastors Do When People Say They Feel Addicted to Porn? These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.

I’m addicted to porn. I’m a sex addict. I have a porn addiction, but I’m now free for the last ten years. The word addiction is everywhere in our culture today. We live in an unprecedented age of ways and opportunities to become ensnared in life-dominating, destructive behavioral patterns. Whether it’s pornography, alcohol, drugs, gambling, or internet-gaming, we continue, as a society, to expand our list of what we would classify as addictive disorders.

But is the word addiction—and for that matter the label, porn addiction — really helpful when discussing habitual patterns of sin? Our culture has largely bought into the notion that if you have an addiction, you have a disease. I heard on the radio an advertisement for a local recovery center, and the opening statement said, “If you are struggling with addiction, you have a disease, it’s not a lapse in judgment.”

Many people latch onto the idea that an addiction is a disease because their behavior feels outside of their control. It’s become a monster they can’t contain, and it’s destroying everyone and everything they hold dear. It feels like someone or something else is in the driver’s seat of their lives.

Many people latch onto the idea that an addiction is a disease because their behavior feels outside of their control… that is the very nature of what sin does. Sin is enslaving. We reap what we sow. 

But the church needs to slowly and carefully examine whether the word addiction and the anthropology it espouses is in line with Scripture and God’s revelation of who we are as human beings in a fallen world.

When it comes to the arena of sexuality, at Harvest USA we find some helpful things that this word captures for people’s experiences, but we also see how this language points people in a false direction about the true nature of their problems and where to find the solution.

I want to focus on 3 things about how a disease model of addiction can be helpful in explaining habitual sexual sin patterns.

  1. The addiction model highlights what it feels like not being able to stop.

That is the very nature of what sin does. Sin is enslaving. We reap what we sow.  Research shows that the habitual use of anything that is highly stimulating reshapes the brain, creating a powerful neurological process of cravings and rewards that require greater and greater stimulation.

And the Bible affirms this. Paul says in Ephesians 4:19, “They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.” (ESV)  That last phrase, “greedy to practice every kind of impurity” is also translated as “a continual lust for more.”(NIV 1984). Sowing into sexual sin only creates greater and greater discontentment, and our brains and bodies feel that lack of satisfaction, and we easily believe the lie that maybe next time I’ll finally find relief from pain, loneliness, or boredom. But it only creates deeper enslavement. Pastors need to understand that when a person comes to them for help with a 30-year struggle with pornography, simply telling that person to stop it and pray more is insufficient for the momentum this sin has in their life.

  1. The addiction model captures the insanity that comes in a moment of temptation.

When someone has been captured by a desire to feed yet again into their enslavement, they lose all sensitivity to the consequences of their actions. They understand that just one more time might cost them their job, their family, even their lives, but in that moment, the pleasure that is offered in sin is worth losing everything to get. This is so helpful in practically setting up boundaries to keep you far from temptation because people recognize that they can’t be trusted with easy access to sin.

I tell men all the time that there is no such thing as a point of no return. No matter how deep they’ve gotten into a moment of sin, the door of escape is still available to them in Christ.

Werewolf movies get this right. In his right mind, the human man begs his family to tie him up in chains because he knows once that full moon appears, he will do things he will regret if he is not chained up. While we know as new creations in Christ that we are no longer slaves to sin to obey its passions, our new freedom in Christ does not imply an immunity to strong temptations in our lives.

I tell men all the time that there is no such thing as a point of no return. No matter how deep they’ve gotten into a moment of sin, the door of escape is still available to them in Christ. But sanctification does not mean we live life on the cliffs of temptation. A mature believer has learned that in a moment of temptation, truth and reason can feel impotent and of little value when pleasure is so viscerally offered, and this should keep us humble and aware that it is utterly foolish to play with fire and expect not to get burned.

  1. The addiction model highlights the need for a zero-tolerance policy on sin.

When someone clicks on a pornographic website, they’ve already made multiple concessions with sin. Perhaps they were committed to not being online certain hours of the day, but they broke that rule. They also committed to staying off certain sites that are portals or triggers to sin, like a particular news site, but they justified it because of a story they really wanted to read. People often stay stuck in habitual patterns of sin because they aren’t willing to obey Jesus’ command to gouge out your eye or cut off your hand if it causes you to sin.

Many people want to simply manage their sin and just keep it at a functional level. Too many Christians are content with allowing pornography to be a part of their lives, as long as it doesn’t get too “out of control.” And too many Christians actively trying to stop looking at pornography are not willing to take the radical steps necessary.  Christians need a zero-tolerance policy with sexual sin.

The church needs a sober understanding of the epidemic of entrenched patterns of sexual sin that are present in the lives of people in our pews. People feel stuck, they are on the brink of hopelessness, wondering if change is really possible. And the addiction model captures sin’s danger and people’s despair.  But it’s not enough, and labeling sin as nothing more than an amoral disease is far less than what Jesus offers us. Stay tuned for more thoughts.

Just heard it again. Another wives and porn story. A sad and frustrating story from a wife who discovered her husband looking at porn again. She had hoped for the best, believing he had been walking out a path of faith and repentance and was “doing okay” (his consistent answer when she asked him).

But then, a quick slam shut of his iPad when she unexpectedly walked in on him. Porn. Again.

But then the story went from wives and porn to busy church leaders. I celebrated her courage to approach her pastor and ask for help, confide in him about her hurting heart, and to open a window for him to see into a very broken and fragile part of her life: her marriage. Thankfully, he listened, he prayed, and then he told her he’d leave it in her court if she needed anything else.

Yes, this pastor did enter in, he did listen, and he did make himself available for a ten-minute conversation after church.  But then he left her on her own.

It’s hard enough for many women to approach male pastors for help, but it’s worse when they do and are given little time and dismissed afterward on their own.

A wife who is sleep deprived and emotionally beaten down will struggle to feel safe approaching a church leader who seems to only have five minutes to spare.

First, let’s be fair and honest. Church leaders are busy and overwhelmed with the needs of the sheep under their care. There are dramatic and complicated things happening in the lives of people in our churches, and pastors are typically on the front line of being asked to help.  Pressured by crises and meetings and other commitments, church leaders can come across as disinterested, uncompassionate, or dismissive. Sometimes these perceptions are true, but not always.

In this context of seeking help, a wife who is sleep deprived and emotionally beaten down will struggle to feel safe approaching a church leader who seems to only have five minutes to spare.

Secondly, another more disheartening reality is when wives are under the authority of church leaders who preach an anti-biblical message about husbands who struggle with lust. It’s just what men do. It’s just who they are. Wives need to trust the Lord and get on board with what he wants to do in their husband’s lives. Get behind his recovery and help him however she can.

Of all the hundreds of wives I’ve gotten to sit with, not one of them feel safe (or cared for) in churches where that message (of minimizing the effect of porn use or ungodly sexual behavior) is taught or implied by church leaders.

Third, I’ve read how many wives manifest symptoms of Post-Traumatic Stress Disorder (PTSD) in the aftermath of a husband’s sexual betrayal. It’s important to keep in mind that when wives come to us for help, that the teary or paralyzed or embittered (or all of the above) woman sitting in front of us may not be her true self. Traumatic experiences have the power to reshape people as pain washes over every aspect of life.

PTSD identifies traumas that don’t seem to fade. Although many difficult events in life such as the death of a loved one don’t really fade, PTSD is used to describe events that intrude into daily life by way of complex emotions rather than simple grief. You can feel numb, you avoid anything that could possibly be similar to the inciting event, you feel depressed and hopeless, or you feel restless, irritable, hyper-vigilant, anxious, and over-reactive. And you can feel all these things at once.” 

These are the behaviors and emotions I see time and again in working with wives whose husbands have betrayed their vows by habitually looking at porn or have been involved in an emotional or sexual affair.

Don’t give up, don’t grow weary in well doing when it comes to resting in the comfort of Christ and then offering that same comfort to hurting wives.

Now, imagine all of these scenarios converging. A busy pastor (or a church leader) getting a phone call from a wife who is in the throes of a PTSD-ish response to her husband’s sin. She’s anxious, brokenhearted, unable to accurately form her thoughts, and breaks into sobs with no warning. Her heart has been shattered, her thoughts are a scrambled mess, and most likely she is exhausted. And she’s asking you for help, but she probably doesn’t even know what she needs.

Honestly, it doesn’t surprise me that church leaders, even those who are well-meaning, just don’t know how to engage a wife when she’s in this state. Seminaries don’t train future pastors how to do triage counseling, much less how to walk with a hurting wife over the long haul.

Here’s some steps to help you grow in wise, effective pastoral care for a hurting wife.

  1. Learn. Read books, blogs (check out our Harvest USA resources!) and articles that will educate you in what sexual betrayal feels like and the impact it has on a wife.
  2. Ask. Whether you are a woman or man in leadership, ask women to submit anonymous stories about their experience in seeking help. What helped them? What didn’t?  
  3. Teach. Use your platforms of influence (the pulpit, the Bible study podium, the home group, etc.) to teach Christ’s heart for hurting women, including wives betrayed by their husbands.   
  4. Hope. Yes! There is real, transformative, life-changing, and healing hope through Jesus for couples impacted by sexual sin. Don’t give up, don’t grow weary in well doing when it comes to resting in the comfort of Christ and then offering that same comfort to hurting wives.
  5. Engage. Move towards hurting wives, listen, ask questions, and connect her with others who can encourage her and provide the support and counsel she needs.

Ellen shares more thoughts on this topic in the accompanying video: How Can Church Leaders Help Hurting Wives? These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.

It’s a weighty responsibility to shepherd God’s people. Ellen shares how Psalm 34 can instruct pastors and church leaders in wise ministry to hurting wives who are crushed by their husband’s sexual sins.

To learn more, read Ellen’s accompanying blog: Wives and Porn and Busy Church Leaders.

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.

Women involved in friendships and ministry (discipleship, caregiving, counseling, etc.) sometimes become ensnared in messy, emotional, codependent attachments with each other. These codependent relationships easily take on a romantic feel and can become sexualized.  Breaking free can be excruciating! However, rest assured that messy relationships are a “common to man” temptation and sin struggle. Consider Beth and Anna.

“Ellen, we never saw ourselves as gay, but we have never been in love with another person in this way.”

This was how Beth¹ a woman in her forties, described her affair with Anna, a young grad student who began coming to her church. They connected easily, and a warm friendship and casual mentoring relationship developed quickly.

Beth described her marriage to her husband, a pastor, as “living under the same roof but being physically and emotionally divorced.” With Anna, however, she experienced the deeply satisfying emotional oneness she had always craved.  Their physical affection slowly pushed past appropriate boundaries. Before long, these two Christian sisters were involved in a sexual relationship. No one questioned the intense, consuming nature of the relationship. “Everyone just thought we were the best of friends and even envied our connection,” Beth told me.

When these messy relational dynamics happen in Christian mentoring relationships, the spiritual component adds tremendous confusion and fuels the agonizing question, “How can this be wrong when it feels so good?”

Diagnosing a Messy Relationship

Here are five indicators of an unhealthy attachment.

  • Fused lives, schedules, and relational spheres.
  • Exclusivity and possessiveness. Other people feel like intruders, as a threat to your closeness.
  • The relationship needs regular clarification of each person’s role in it. Generally, one woman has a needy/take-care-of-me role and the other a needy-to-be-needed/caregiver role. Fear, insecurity, and jealousy are triggered when one steps out of her role.
  • Maintaining consistent emotional connection is vital. Texts, emails, calls and time spent together grow and intensify to typically become life-dominating.
  • Romanticized affection through words and physical touch, and of course any sexual involvement.

When these messy relational dynamics happen in Christian mentoring relationships, the spiritual component adds tremendous confusion and fuels the agonizing question, “How can this be wrong when it feels so good?”

The Mess of Relational Idolatry

Our desires for unfailing love and being deeply known are beautiful aspects of being image bearers of God. He loves us perfectly, knows us completely, and exists in a holy relational Trinity.  However, every detail of our image bearing capability is distorted by sin.

The Bible is clear that no one and no thing is to be exalted in our lives over obedience and love for God. As God’s redeemed and no-longer-belonging-to-ourselves people, we are created by, through, and for Christ as Colossians 1:16 beautifully declares.  This means that all of our relationships, and the place we give people in our lives, are to be submitted under the loving Lordship of Christ. No friend or woman we may be mentoring should ever become a god or Jesus-replacement in our life!

The Bible is clear that no one and no thing is to be exalted in our lives over obedience and love for God… Relational idolatry happens when we look to people to give us only what Jesus can.

The truth is that messy relationships can still feel beautiful and loving. But even our desires are disordered and need the radical Christward orientation that only the clarity of Scripture gives. Desires can be corrupt and sinful (2 Peter 1:4), or they can be “of the Spirit” (Galatians 5:17), which bears out in the sweet, holy good fruit of the Spirit. Though created for wholeness and holiness, all of us struggle in one way or another in our desires and relationships.

Relational idolatry happens when we look to people to give us only what Jesus can. Sister, if you are involved in a relationship similar to Anna and Beth’s, know that idolatry is a common struggle to all of us.

The Bible and Idolatry

My journey of faith, relationships, and sin has included the worship of people, including women I’ve mentored. Though Scripture does not use the phrase “relational idolatry,” it’s in there.

Consider these passages.

“I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before me.” (Ex. 20:2-3)

God does not command us to be exclusive in our devotion to him because he is insecure or narcissistic! Instead, God loves us and knows that when we worship him alone, we glorify him, and people will be in their proper place in our lives as godly friends rather than Jesus-replacements.

“For my people have committed two evils: they have forsaken me, the fountain of living waters, and dug out cisterns for themselves, broken cisterns that can hold no water.” (Jer. 2:13)

God’s people had committed a variety of rebellious acts, yet he sums up their sin with two statements that apply to us today: a) we turn away from him and b) seek other sources as our living water. What do you value in your relationships?

  • Is it to fix someone’s life?
  • Is it to have someone put your life back together when you feel broken?
  • Is your heart empty and you want someone to make it whole?

You know the name for this: codependency. But it’s deeper than that: it’s co-idolatry as two women look to each other for their value, identity, and security, something only God is able to give to us.

Steps of Repentance if You’re in a Relational Mess

God is committed to rescuing us, and keeping himself as our ultimate source of life, joy, and identity. Wholeness in our relationships comes from holiness in our relationships, which is a fruit of worship and trust of God alone. Here are steps of faith and repentance to take.

 1.  Admit your relational sin and flee into the loving arms of Jesus. Fleeing to Jesus means letting go of this relationship by turning towards him. Which means you must leave where you are, throw off sin and hindrances. He is faithful to hear, forgive, and love all who come to him (Heb. 4:16).

If you don’t know where to begin, try praying Psalm 139:23-24. Here’s my expanded version.

“Lord, search and examine me…explore all the crevices of my heart and mind…all my anxious thoughts. See if there are any sinful paths I’m walking in, if there are patterns of painful idolatry in me. Reveal the true nature of my heart Lord and give me spiritual guidance in your good, holy pathways.”

2.  Expect a season of pain and grief that can lead you to God’s deep comfort. Letting go will be anguishing; it will get more painful before it gets better. But the pain which comes from costly obedience is healing rather than enslaving pain. Soul surgery requires you to allow the gospel to touch, cut, and heal the deeper issues of your heart (unbelief, fear, insecurity, anger, trauma, pain, etc.).

3.  Separate and allow space to happen between you and this woman. Colossians 3:5 is a hard word, but one that leads to true life. “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” If you’ve been sexually involved, you must sever ties completely. Indefinitely. This is how you will put to death the messy attachment that has formed between you.

God is committed to rescuing us, and keeping himself as our ultimate source of life, joy, and identity. Wholeness in our relationships comes from holiness in our relationships

On this point, I usually get pushback. But Ellen, we love each other as friends! We encouraged each other so much in Christ before things got sexual…can’t we just go back to what was good?!

If you are in this situation, I wish I could see your face now and talk to you tenderly, yet directly. Sister, you must flee temptation and sin at all costs! 1 Corinthians 10:14 says you are to flee from sin…not try to manage it, heal it, or contain it. Put to death, flee, repent (or turn a relational 180). These are the words that God’s word uses in considering our relationship to sin. When sexual sin enters a non-marital relationship, obedience means turning from that person and relationship so that your heart can become set fully on Christ, your true life, once more (Colossians 3:1-4).

Consider this a season of intentional fasting from any contact with this person. No social media stalking. Do not muse over texts, emails, etc. Let go and the comfort of God will be a bottomless well of comfort if you stay the course.

New gospel life WILL come from this death. “For I will restore health to you, and your wounds I will heal, declares the Lord…” (Jer. 30:17).

4.  Pursue biblical discipleship regarding:

How to cultivate an intimate relationship with Christ. It’s possible to be busy for the Lord, without loving and abiding in him. A wise Puritan pastor said, “The soul is so constituted that it craves fulfillment from things outside itself and will embrace earthly joys for satisfaction when it cannot reach spiritual ones. The believer is in spiritual danger if he allows himself to go for any length of time without tasting the love of Christ and savoring the felt comforts of a Savior’s presence.  When Christ ceases to fill the heart with satisfaction, our souls will go in silent search of other lovers.”²

The underlying heart issues you need to address. Jesus said, “You shall know the truth and the truth will set you free!” (John 8:32). What made you vulnerable to this messy relationship? What is off kilter in your beliefs?

God’s design for healthy relationships. What does it mean to have the kind of wise love that Paul prayed for in Philippians 1:9-11? Christ is eager to teach you what it looks like to have himself in his rightful place in your life so that people will be in theirs.

5.  Seek accountability for your relationships. I’ve learned that I must have people who have meddling rights in my life! Trusted, spiritually mature friends who love and encourage me to cultivate godly relationships and will help me discern if I’m blind to a potential relational mess.

6.  Cry out to Jesus your Deliverer day after day. He is our precious Savior… and our faithful Bridegroom, the One to whom we are married to for all of eternity. He will help, love, and comfort us while we live during this short earthly time. He will grow “into us” the testimony of David:

“He brought me out into a broad place; he rescued me, because he delighted in me.” (Psalm 18:19)

God loves his daughters so much that he faithfully calls us to himself away from idols, including messy relationships. Hear this promise today as you ponder what your next steps of faith are:

“Now to him who is able to Keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” (Jude 1:24-25)


This blog first appeared on Revive Our Hearts under the title: “Untangle Twisted Relationships: When Women’s Friendships Become Unhealthy.”

¹Names changed.

² John Flavel, “The Method of Grace,” The Whole Works of John Flavel (London: Baynes, 1820), vol. 2, p. 438.

Ellen talks more on this subject in the accompanying video: When Do Friendships Between Women Become Codependent? These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.

Good friendships in the Body of Christ are vital and necessary. And those friendships should be rich and deep. But sometimes there’s a danger lurking there: when one or both friends look to each other for what only Jesus can give us, then relational idolatry happens. Listen to Ellen talk about how to get yourself out of that unhealthy friendship and move toward Christ.

There’s more to learn after this video! Read Ellen’s accompanying blog: Codependent Struggles in Women’s Friendships. You can also go to Ellen’s 3-part blog and video series on emotional affairs. Click here for “Emotional Affairs: When Closeness Becomes Destructive – Part I”.

Much was said about Revoice before the first talk took place in St. Louis on July 27-29, 2018. And much has been said since. As one who attended the conference and engaged with the speakers and attendees, here’s my perspective.

First, let me answer the question some people asked me: why would you attend this conference? Simple; given what I knew about it, I was concerned. Concerned, because the stated purpose of Revoice is provocative: it exists to “support, encourage, and empower gay, lesbian, same-sex-attracted, and other LGBT Christians so they can flourish while observing the historic, Christian doctrine of marriage and sexuality.” Concerned, because Revoice has the potential to influence many in the Church, leading Christians to rethink their understanding of sex, sexuality, gender, and sin.

As a seminary professor cautioned me many years ago, “Whenever someone comes up with a new understanding of Scripture, it needs to be examined very carefully. You can’t assume that 2,000 years of Spirit-led biblical interpretation has been wrong.” That’s wise counsel in any instance, but particularly in this one. From my perspective, Revoice is calling the Church to reconsider historic, orthodox understandings of personal identity and sin.

That’s serious, and it is a discussion that we must enter into with much prayer and discernment.

The workshops and plenary sessions presented a wide diversity of views from an array of presenters. Overall, the content seemed more an attempt to gather people together under a common banner than to advance one specific idea or concept. While some teaching was commendable, others were not so.

Here is what I found positive. Every speaker I heard stated that acting on same-sex attraction was sinful. This is consistent with the traditional, orthodox understanding of God’s design for sex and sexuality. A second positive message was that marriage is between one man and one woman, for life. Again, an affirmation of the biblical paradigm for marriage.

I also appreciated that many of the speakers asked good questions; questions about how the Church could better care for same-sex attracted Christians. These are questions the Church has not been asking, much less answering.

What are the options for relational and emotional fulfillment for followers of Christ who do not, and may never, consider marriage? How can the Church become a real, vital family for them, encouraging these brothers and sisters to likewise live for others in the Body? These questions, and how we answer them, are not inconsequential. They are difficult ones. They are not issues of accommodation or political correctness. They are about what it means to truly be the Body of Christ.

Now, here were the issues that concerned me. I’ll categorize them under three headings: identity, the Body of Christ, and the nature of change.

Identity. There was a theme throughout the conference calling for those who experience same-sex attraction to self-identify as gay, lesbian, or bisexual. A great deal has been written about what this means and doesn’t mean, and this post will not have the length to explain the nuanced positions (on both sides). So I will briefly mention two things that struck me about this contentious issue.

First, while Revoice says that using identity language is not saying that sexual orientation is the core part of one’s personhood, it nevertheless is a position that echoes the noise from our culture. Our post-Christian culture says that one’s sexual identity is the deepest core of personhood, hence the multiplicity of words and letters to describe oneself.

The speakers at Revoice would say that using the term is, at best, descriptive; it merely describes an enduring pattern of same-sex attraction. But the concern I cannot shake is that using self-identifying terminology such as this confuses, and in doing so it inevitably gets embedded in the culture’s understanding of gay or the LGBTQ+ acronym. Again, as used culturally, the language proclaims that one’s sexuality is a major, if not the predominant, understanding of human personhood. It is not unreasonable to assume that what is said now as merely descriptive will soon be only understood as a major category of being a Christian (see my comments on the Body of Christ below). That would be a significant error.

But, secondly, using these terms is more than merely descriptive. The historic, orthodox understanding of sexual desires that are outside of God’s design is sin. The speakers at Revoice are nuancing that perspective, calling same-sex attraction a way of looking at and experiencing the world and is only sinful when it is acted upon sexually. This is a significant theological change.

As I heard from my seminary professor, there is good reason to trust two millennia of biblical interpretation on this. Currently, there are passionate debates on whether same-sex attraction apart from same-sex sexual behavior is sin or not. (You can see Harvest USA’s position on same-sex attraction here.) Again, the length of my remarks here about my time at Revoice cannot adequately discuss these arguments.

Nevertheless, it is this issue where the biggest battles are going to be fought. And, as believers, and especially as church leaders and pastors, we need to study this carefully, adhering to Scripture and not human experience.

I’ve discussed some of this issue in my blog post Gay + Christian. My main point was that it is inappropriate for a Christian to self-identify according to any pattern of sin or struggle. Paul proclaims this astonishing news: “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). The compelling and controlling power of corrupted characteristics, desires, drives, and compulsions (sin) that used to characterize us begin to fall away in our union with Christ. No prior life, or identity, should redefine who we are in Christ, as Christians.

Revoice must realize that advocating for the use of such terms is not an insignificant thing. It is one charged with meaning, ripe for being continually misunderstood, and one which will encourage those who call themselves “gay” or “queer Christians” to further identify with, or long for, the broken and sinful characteristics associated with those labels.

The Body of Christ. Developing a separate queer culture within the Church undermines the unity of the Church. The seriousness of this issue cannot be overstated.

One of Christ’s chief desires for his Church is that we would be dynamically united to him and one another. We are to be “members [of the Body] one of another” (Ephesians 4:25), joined together by and through the power of Christ so that we might build up the entire Body to become increasingly like Christ, for the glory of God (4:15-16). Creating division or another category of believers within the Church through advocating for a separate subculture (queer or otherwise) detracts from that course.

One of the terms used repeatedly throughout the Revoice conference was “sexual minorities.” Here we find another term being promoted that is embedded in the language of our culture: “minorities,” people being described by their marginal status within the larger power structures of the majority.

What value is there to a Christian identifying as a sexual minority? How does that help him or her? How does it enhance the integrity and unity of the Church? How does it honor Christ? How does it help Christians who struggle with sexual or gender-related sin to walk in repentance? I can’t see the benefit, though I do understand the rationale for some of Revoice’s use of this term.

And it’s this: Brothers and sisters who experience same-sex attraction or struggle with their sense of gender have often been misunderstood, and at times mistreated, by the Church. The Church has often not been a place of hope and healing for men and women affected by sexual and relational brokenness.

But the answer is not to create a separate queer culture within the Church, where Christians who identify as LGBTQ+ can flourish. If the Church is called to unity, then this is an opportunity for the Church to repent and be increasingly sensitive and compassionate to those wounded by the power and effects of sin—and even wounded by the Church.

We must do better in this regard, for the glory of Christ. Churches must find ways to cultivate and provide appropriate, godly relational intimacy for people who might never be married. We must find ways to value singleness as a calling (as Paul does in 1 Corinthians 7), and include unmarried Christians in the full life of the Church. And, we must resist the longstanding temptation to name same-sex and gender-related sin patterns as worse than other patterns of sin. Our same-sex and gender-struggling brothers and sisters are sinners in need of the same grace as anyone else. No more, no less.

The Nature of Change. One side effect is that such labels tend to stick. It is a lie of the world to believe that same-sex attraction or gender dysphoria is innate and unchangeable. I am not for a moment stating that change in desire or attraction always happens. Many Christians have been hurt by that belief. But such change might happen. It’s a process completely under the sovereign purview of God.

Through taking on a “gay Christian” identity and retreating into a queer subculture, one is immersed in an environment where such change in affections might be discounted or rejected altogether. The camaraderie and connectedness that occurs within the isolation of the subculture can become life-giving. The pursuit of holiness and repentance can be abandoned in favor of relational comfort and companionship.

We live in a day when more people than ever before (particularly those under 40) self-identify as LGBTQ+. According to a 2016 Gallup survey, 7.3% of millennials self-identify as non-heterosexual.[i] That’s a marked increase over prior surveys and a much higher self-identification rate than other age groups in the U.S. adult population.

Now, the experience and feelings of same-sex attraction and gender-dysphoria are not unusual, particularly among adolescents and young adults. For example, one study shows that as many as 10.7% of adolescents are unsure of their sexual orientation.[ii] However, most of these individuals have not adopted a gay or lesbian identity upon entry into adulthood. The reason? They realized as they exited their teen years that they were not primarily sexually attracted to others of their own gender. In other words, they concluded that their experiences of such desires were not determinative.

Here’s the problem in using such labels: The Church will find itself aligning with the culture’s mantra that personal experiences and desires are identifying and determinative (core identities), even when experienced when one is young and still in the process of forming one’s identity and view of life. What hope will we give to young Christians who experience non-heteronormative feelings and desires? They will logically conclude that this is how God made me. And if God made me this way, then there is no connection between same-sex attraction and gender dysphoria and sin.

There’s no need for redemption, no need for change, no need for repentance.

The Church must always hold out the possibility of change for all people wrestling with all sorts of sin patterns. One can’t encounter the living God without being transformed. The transformation begins in the heart, and will inevitably lead to behavioral change. It may not be everything a struggling believer may hope for, but it will be a level of change that increasingly glorifies God and shapes that person into who God calls him to be.

For each Christian wrestling with same-sex attraction or gender struggles, that transformation will look different. Over time, it should include this perspective: that to embrace a gay or transgender identity, and the enticements that come with it, is counter to the new creation that person has become in Christ. If the Church communicates that there is not a need for sanctification in every aspect of the believer’s life, then it mishandles God’s Word and misleads God’s people.

Where do we go from here? The Church must commit to redemptively engage Christians who self-identify as LGBTQ+. The biblical paradigm for such engagement is speaking the truth in love. This is the process that Paul describes in Ephesians 4:11-16: a process in which various members of the Church play a role. It is a gracious process, rooted in the love of authentic friendship, wherein brothers and sisters compassionately confront each other’s sinful attitudes and acts, as well as assist one another towards obedience as they faithfully follow Christ in their struggles. Through engaging in this process, Paul tells us we not only build ourselves up but we also “grow up in every way into him who is the head, into Christ…” (Ephesians 4:15).

This means that we must be willing to engage each other through authentic friendship. We must labor in love to understand every struggler and their personal history and take the time to prayerfully and thoughtfully help each one understand why they struggle in the ways they do. It means helping them grow in their comprehension of how the Person and Work of Jesus Christ is actually what they need more than anything else.

Responding to Revoice isn’t a single action. It isn’t a blog post, or a sermon, or a pastoral counseling session. It involves the often difficult and time-consuming work of getting to know the stories, the experiences, the joys and fears of Christians who wrestle with same-sex attraction and gender dysphoria. It involves the Church becoming a place of true refuge and help for them, as they grow (alongside the rest of us) into the places the Lord has made for them in his Body.

The Harvest USA website is full of resources you can use to grow in your understanding of how to engage Christians wrestling with all kinds of issues related to sex, sexuality, and gender. Our mission is partly to help the Church become a safe place for those dealing with sexual sin to walk in increasing faith and repentance. Contact us, and ask us how.
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You can learn more about same-sex attraction and homosexuality by purchasing our 15-session video series, God’s Design for Sexuality in a Changing Culturewhich is perfect for Sunday school and small group settings.

[i] Gary J. Gates, reporting for Gallup and citing the 2016 Gallup survey, news.gallup.com/poll/201731/lgbt-identification-rises.aspx, last accessed 03/16/2018

[ii] Remafedi, G., Resnick, M., Blum, R. & Harris, L. (1992). Demography of Sexual Orientation in Adolescents. Pediatrics, 89 (4), 714-721


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