A BIBLICAL INVESTIGATION INTO THE ROLE OF PASTORS IN CURBING SEXUAL

PROMISCUITY IN THE SOCIETY WITH REFERENCE TO 1 CORINTHIANS 6:18-20.

BY
EZEKIEL, SHEKWONUCHYI BENEDICT
08366

MAY, 2023
A BIBLICAL INVESTIGATION INTO THE ROLE OF PASTORS IN CURBING SEXUAL
PROMISCUITY IN THE SOCIETY WITH REFERENCE TO 1 CORINTHIANS 6:18-20

BY
EZEKIEL SHEKWONUCHYI BENEDICT
08366

A LONG ESSAY SUBMITTED TO THE FACULTY OF ECWA THEOLOGICAL

SEMINARY, IGBAJA, KWARA STATE, IN PARTIAL FULFILLMENT OF THE
REQUIREMENTS FOR THE AWARD OF BACHELOR OF ARTS DEGREE IN PASTORAL
STUDIES

JUNE, 2023

2
 APPROVAL PAGE

This work Titled, “A biblical investigation into the Role of Pastors in Curbing sexual
Promiscuity in the Society with reference to 1 Corinthians 6:18-20” was carried out by Ezekiel
Shekwonuchyi Benedict, with matriculation number 08366, in the Department of pastoral studies
at ECWA Theological Seminary, Igbaja, under the supervision of;

_________________
Pst J. A, Dosumu
D.P. Th, B.A, Th, M.A,

______________

Date

3
 DEDICATION

To God Almighty and my Parents.

4
 ACKNOWLEDGMENTS

I appreciate God for helping me to attain this height and for where He is taking me to. I

also appreciate my supervisor, Pst Joseph A. Dosunmu for his paternal love, patience, and

continuous encouragement throughout the writing of this long essay. It was a great privilege and

honour to have worked and studied under his supervision. May God bless him.

My enormous appreciation goes to the Provost, Rev’d J.O Adetoyese, the Deputy provost

Academics Rev’d S.O, Awokoya; the Deputy provost of Administration, Pst, Zubairu Yisa

Segun, Asso. Prof. Z. O Apata, Rev. D., M.D, Olajide and Rev’d Alex Abonyi. for providing a

spiritual and academic environment to acquire theological knowledge throughout the period of

my study.

I deeply and sincere appreciate my parents, Elder and Mrs. Ezekiel fenu and my siblings,

Joy Ezekiel, Alfred Ezekiel, Clinton Ezekiel, Aaron (AKA Haruna) and Stephanie Jesse for their

support, may the Lord bless and reward them all.

I am using this medium to acknowledge my friends throughout the four-year program in

the school, especially, Gamaliel Ayye Danladi, Shalom Balam, Eli Dijango (AKA Dogo),

Nathan Kokiya, Enoch Ayuba, Ishaya Bawa and others. For their brotherly love, May the lord

guide them through their journey in Jesus’ name (Amen).

With the heart of gratitude, I want to appreciate Mr, Sanajeyi Samson, Danlami Yahaya,

Isuwa Yahaya Elder Dogon Yaro of Maitama kubwa. They contributed a lot in my studies the

God we serve will reward them according to their deed, the seed they sow will grow and they

will reap it in Jesus name.

I appreciate my fathers in the Ministry, Rev’d. Dr. James Irimiya Zuma, Rev’d Philip D.

Musa, Rev’d Dr. Caleb Musa, Rev’d yusuf Ishaya, Rev’d Dr. Anthony Tede. They have been a

good model for me, may the lord strengthen them all in Jesus name Amen.
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 Finally, I appreciate my fiancé, in person of Doctor, Mary Yohanna for her love and care

may God keep you for me. May God bless you all abundantly.

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 TABLE OF CONTENT

COVER PAGE----------------------------------------------------------------------------------------------- i
TITLE PAGE-------------------------------------------------------------------------------------------------ii
APPROVAL PAGE----------------------------------------------------------------------------------------iii
DEDICATION ----------------------------------------------------------------------------------------------iv
ACKNOWLEDGMENTS ---------------------------------------------------------------------------------v
TABLE OF CONTENTS
CHAPTER ONE
INTRODUCTION
Background to the Study-------------------------------------------------------------------1
Statement of the Problem------------------------------------------------------------------5
Purpose of the Study------------------------------------------------------------------------7
Significance of the Study-------------------------------------------------------------------7
Scope of the Study--------------------------------------------------------------------------8
Methodology---------------------------------------------------------------------------------8
Research Questions-------------------------------------------------------------------------8
CHAPTER TWO
LITERATURE REVIEW
Conceptual Clarification----------------------------------------------------------------------------9
Pastors----------------------------------------------------------------------------------------9
Sexuality------------------------------------------------------------------------------------21
Promiscuity-------------------------------------------------------------------------------34
Biblical Stance on Sexuality and Sexual Promiscuity-----------------------------------------40
Contemporary View on Sexual Promiscuity----------------------------------------------------53
Causes of Sexual Promiscuity---------------------------------------------------------------------54
Effects of Sexual Promiscuity in the Society----------------------------------------------------
67
Challenges Confronting the Church on Sexual Promiscuity in the 21 st Century------------
68

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 Effects of Sexual Promiscuity on Individual--------------------------------------------
69
Effects of Sexual Promiscuity on Parents-----------------------------------------------
72
Effects of Sexual Promiscuity on the Church-------------------------------------------
73
Appraisal of Literature----------------------------------------------------------------------------74
CHAPTER THREE
AN EXPOSITORY ANALYSES OF SEXUAL PROMISCUITY WITH REFERENCE TO
1 CORINTHIANS 6:18-20
The Background of 1 Corinthians-------------------------------------------------------75
Authorship of the Book of 1 Corinthians-----------------------------------------------87
Date of composition of 1 Corinthian----------------------------------------------------90
Theological Themes of the Book of 1 Corinthians------------------------------------95
Expository Analysis of the text---------------------------------------------------------96
CHAPTER FOUR
THE IMPLICATIONS OF 1 CORINTHIANS 6:18-20 FOR THE CONTEMPORARY
SOCIETY
The Interpretation of the Text in Relation to Sexual Promiscuity------------------
106
The Application of the Text to Contemporary Christians in Nigeria--------------117
The Role of Pastors in Curbing Sexual Promiscuity----------------------------------
120
CHAPTER FIVE
SUMMARY, CONCLUSION, AND RECOMMENDATIONS
Summary----------------------------------------------------------------------------------126
Conclusion--------------------------------------------------------------------------------128
Recommendations------------------------------------------------------------------------132
BIBLIOGRAPHY----------------------------------------------------------------------------------------133
APENDIX

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 CHAPTER ONE

INTRODUCTION

Background to the Study

The Nigerian society today must grapple with many behavioral problems of the

society most especially among the youth. Such problems include truancy, disobedience,

drug offences, assault, insult, stealing, violent, demonstration, vandalism, examination

malpractices, robbery, and secret cult activities. Apart from these widely publicized

behavioral problems, heterosexual activities are also listed among the types of

behavioral problems prevalent in the Nigeria society today. These are variously named

in the literature as sex abuse, sex offences, sexual misconduct, sexual immorality,

sexual promiscuity and sexual maladjustment. Andrew Weaver said “Human sexuality

in general is not only a taboo topic but very controversial and complex. It is more so in

the case with sexual promiscuity. This is the case even though human sexuality is a

divine gift to be celebrated and respected”1. According to Olehile Buffel,

“Whether we like it or not sexual promiscuity is a reality that cannot be

wished away. It looks like sexual promiscuity is here to stay and the best
that pastoral counselors can do is to understand it and forever look for
ways of journeying meaningfully and pastorally with God’s people as
they struggle with sexual promiscuity and as they search for healing and
liberation”2.
According to Mark, “promiscuity can be understood as the willingness to engage

in sexual activities with several partners, having casual sex and getting involved in

1
Andrew Weaver, Et Al, Counseling on Sexual Issues: A Handbook for Pastors and other Helping
Professionals (The Pilgrims Press, Cleveland, 2005), 17.
2
Rev. Dr. Olehile Buffel, “A Pastoral Journey Wrapped up in Grace: Pastoral Counselling with Sexual
Addicts in an African Context” Retrieved on 3 February 2, 2023,
Https://Www.Researchgate.Net/Publication/357133244

9
 sexual activities earlier than later”3. Sexual promiscuity can be defined as the

engagement in uncommitted sexual activities with non-monogamous partners and with

multiple partners. Sexual promiscuity is sexual activities with different partners and the

the behaviour can have undesirable effects such as HIV/AIDS and other sexual

transmitted infections.

In the past as observed by the researchers, sexual attitude was allowed for

procreation within the confines of marriage. Premarital sex then was not allowed until

one was properly married. This cultural practice though still in existence is not as firm

as it used to be in the past. According to Adegoke, “technological advancement has

made the world to become a global village which provides unlimited access to

information about sex from other countries of the world to the youths and the society at

large”.4 Most of the information received from the net are defective and as such have

effect on the sexual behaviour of Youth sin the society.

Many issues are confronting the Nigerian society today, as it has been listed

above, sexual promiscuity is one of the challenges pastors find difficult to deal with in

the church and also in the society at large. Many have been suffering from the challenge

and it has caused them a lot of damages in their lives, churches are losing it faith already

because of the sexual promiscuity being practiced in the society, the Adult and elders

are guilty of this sin then, the questions arises; what can we do? One feels bad when

3
Marks, N.E., And Lambert, J.D. ‘‘Marital Status Continuity and Change Among Young and Midlife
Adults.’’ Journal of Family Issues, Vol19. 652-686, (1998) ,45.
4
Adegoke. A. A, Adolescents In Africa: Revealing The Problems of Teenagers in a Contemporary African
Society (Ibadan: Hadassah Publishing, 2003), 56.

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things are falling apart in our society, when things are no more in accordance, when

Christianity is losing its value.

Parents, who ought to communicate values about sexual behaviour to their

teaming population of adolescents, shy away due to several opinions and beliefs. It is

from this background that this study is investigated to find out the causes of sexual

promiscuity in the society, the solution and way out. In some cultures, where street

vending and night marketing is common, young girls are learning to receive “passes”

from men and acquire skills in dealing with these. Since the introduction of Western

values and education in Nigeria, women have continued to acquire skills in dealing with

males in a culture in transition. Also, most of the popular music and advertisements

glamorize sexuality, even though there is still a strong disapproval of open discussion of

sexuality

Premarital sex and sexual promiscuity in general have always been and remained

very sensitive topics in Christian theology; when practiced outside the confines of

marriage, it sparks serious outrage in faith circles. While condemning views have found

their way into predominant ecumenical bodies worldwide, and a lack of understanding

about what sex is persists. This has resulted in it being over-simplified based on literal

readings and interpretations of Scripture. Since the 16th century, the Western world has

subscribed to traditionalist models of sex: that God made humanity male and female

(Gen 5:2 & Mark 10:6) and “therefore what God has ordained, let no man separate”

However, the modern-day rise of a sexual revolution in society presents us with a

challenge: the autonomous expression of one’s sexuality outside of marriage. Society

11
has developed a new ethos around sexuality. This epiphany, which has society beaming

with a renewed sexual identity, was met with hatred and condemnation from the

contemporary church in its response to it, fighting against all odds to abolish the change

and unwilling to change with it.

It is the church’s abstinent view on sexual discourse that has been prohibiting

inclusivity and transformation; this affects the education on sexuality that is doing more

harm than good. The acceptance and inclusivity of Jesus have been exchanged for

ancient ethics. The current discourse about promiscuity led by the church should be

critiqued by sound hermeneutics true to the integrity of ancient Near Eastern contexts.

In this age of moral laxity, the laws of God have been set aside in the name of freedom.

The moral codes of the past have given way to situation ethics. Mothers are insisting

that birth control pills be given to their unmarried daughters. Movies, televisions,

magazines and pornography of every kind are being used to train and inflame our youth.

Modern sex education has become the tool of the devil because the biology and

mechanics of sex are being taught without restraint,

There is no joy in premarital sex; it only brings misery and regrets. The men

who will pressurize the girls for sex will be the same ones to hate them (the girls)

passionately later on. The girl that gives in to a boy’s (or man’s) demands for sex only

cheapens herself before the boy or man. A girl that can keep herself and resists every

sexual advance from her fiancé will be highly honoured by her groom on their wedding

night.

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 Many parents have difficulty discussing sex with their adolescents and the more

difficult it is when parents suspect adolescents of being sexually promiscuous. It seems

that society is not much concerned about sexual promiscuity among members. The

Society seems to be permissive about the sexual activities of adolescents including

promiscuous behaviour. The Society seems not to be bothered even about the

promiscuous life of its member’s Permissive attitude seems to pervade the society

including the members’ population. High rate of polygamy in the Nigerian society,

separation and divorce may provide a fertile ground for promiscuity and permissive

attitude to promiscuity. Adolescent from polygamous homes have more favourable

attitude to sexual promiscuity than those from monogamous families. Male and female

adolescents have similar attitude to sexual promiscuity.

Statement of The Problem

There is a high rate of sexual promiscuity among adolescents in the society, in

secondary schools, tertiary and other institution of learning. These have resulted into

unwanted pregnancies, teenage parenthood, illegitimate children, feeling of shame and

emotional instability. In some cases, abortion is attempted or committed and this

sometimes leads to premature death of both mother and child.

Pastors in position to instruct the young are too often filled with shame and guilt

about sex promiscuity. They are themselves sexually ignorant or misinformed and

painfully uncertain about what they truly believe to be acceptable sex behaviour.

Numbers of youth have been sent out or shamefully and voluntarily withdrawn

from school due to teenage pregnancy.

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 Married men and women are no more faithful to their marital vow, youths who

will build the body of Christ have now becomes sex commercial workers engaging in

promiscuity, some have lost their ambition, they have quenched the fire of God upon

their alters. The Devil has taken over their lives, parents are grieved because of the

immoral character of their children have invaded, our societies are in great pains

because of the atrocities of the people, 1 Corinthian 6:18 let us understand that “we

should avoid sexual immorality Any other sin a man commits does not affect his body;

but who is guilty of sexual immorality sins against his own body” therefore it is

expected us to flee sexual sin.

Young pastors are no more faithful to their calling, most of them are engaging

in promiscuity instead of practicalizing what the Bible teaches, only God knows how

many people in the society some of these young pastors have deceived and have

sexually related with, promiscuity has caused many damages on youths in our society

and it has caused the down Fall of many in the society, Many adolescents have been

dropped out from schools, and some have lost their job for the sake of promiscuity.

Promiscuous life has led to an increased tendency to delay marriage and an

increased incidence of premarital sexual relationships. In some cultures, it is very

common today to demand pregnancy rather than virginity as a prerequisite for marriage.

This is especially true among the educated youths. The Bible is against that in 1

Corinthian 6:19. Our body is a temple of God, let us keep our body pure and clean.

Therefore, the above stated problems prompted this research.

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Purpose of the Study

The objective of this research is to analyze sexual behaviors and their prevention

in the society and the role of pastors. Also, the importance of counseling in resolving

the promiscuous behaviour of males and females in the society. The general purpose of

this study is to find out the causes of sexual promiscuity in the Nigerian society while

the specific purpose is to find out; how mass media and family contribute to sexual

promiscuity in the Nigerian society.

Lastly, how peer group socio-economic status of parents contributes to sexual

promiscuity in the society in Nigeria. Therefore, it is expedient for a pastor to educate

people about the subject matter before us as prohibited in 1 Corinthians 6:18-20.

Significance of The Study

At the completion of the study, the findings will be of benefit to adolescent,

parents and society at large towards sexual promiscuity. The study will also be of great

benefit to the researchers who intend to embark on research on similar topics as it will

serve as a guide, the study will be of great importance to academicians, lecturers,

teachers, Students, school authorities, churches, Pastors and Government it will review

the causes of sexual promiscuity and the role they can play in order to reduce this

societal menace to its barest minimum.

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 Scope of the Study

This study examines the various causes of sexual promiscuity in the society. The

researcher encountered some constraints which limited the scope of the study, this

research will be useful for Christian youth counselors such as pastors, youth leaders,

Christian schoolteachers, and parent. The work will be useful to the youths themselves

as it equips them on how to help themselves out of the challenge of promiscuity as

prohibited in 1 Corinthians 6:18-20. And also, to know the biblical stance on

promiscuity.

This work id limited to the role of pastors in curbing sexual promiscuity in the

society with reference to 1 Corinthians 6:18-20

Methodology

Considering the nature of this research work, the method employed is expository

or empirical method; these shall be done through consultation of relevant resources

related to the subject matter and exposition relevant to the research. This research also

made used materials that are in line with the subject matter in order to arrive at a

reasonable conclusion.

Research Questions

For this research to be well-guided, it puts forward the following question that

would receive attention in the course of study:

1. What is the perception of Christians and the society on sexual promiscuity?

2. What are the causes of sexual promiscuity?

3. What are the effects of sexual promiscuity on the church and the society?

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4. What does the Bible teach about sexual promiscuity?

5. How can Paul’s teaching on sexual promiscuity in 1 Corinthian 6 can:18-20 be applied

to the church and the society?

6. What is the pastoral response to sexual promiscuity?

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Clarification of terms

Pastor

This person’s main responsibilities will be to communicate God’s Word, minister to

spiritual needs and provide Biblical leadership for the church. As pastor you are to govern

the church members as Christ is the head of the church, lead and govern the congregation you are

to meet their need, Joseph T Dyaji submitted that, “a good governance bridges the gap between

the rich and the poor and the old and the young through skills impartation and acquisition that

would promote unity, equity equality, justice, peace and love for a stable and progressing state.” 5

A Shepherd cannot do without love to promote peace in order to shepherd his sheep in a godly

way.

Looking at the contemporary pastors it is difficult to understand who is truly a pastor,

Adetoyese give a broad definition of a pastor, he echoes that;

“The word pastor is a latin translation of a Greek word “poimen” which means
literally a “herdsmen” a “shepherd” the word “poime” means a “flock” or
“sheep”, poimana means to feed, to tend a flock to shepherd the sheep. He further
said, it is the constant need of the care of shepherd and also the believers in
Christ, pasturing a church and tendering the LORD flocks.”6
According to Dosunmu “a pastor is to feed, tend and shepherd the people of God”

MacArthur, John F., Jr; Mayhue, Richard; Thomas Robert, L. cited by Dosunmu said

“shepherding spiritual flocks is not so simple. it takes more than a wandering bumpkin to be a

spiritual shepherd, the standard is high, the requirement has to satisfy 1 Tim 3:1-7. Not everyone

can meet the qualification, and of those who do, few seem to excel at the task.” 7 Being a Pastor

called by God, there are some physical steps that you need to take, Oswald chamber, said “we

5
Joseph T. Dyaji, Godly Leadership is Governance with Eternity in View: A Quest for African Leaders
(Jos: Challenge Press,2020),11.
6
Adetoyese, John Olu, Handbook on Pastoral Theology (Oyo Nigeria: Co-Operation Shopping Complex,
2014),13.

7
Dosunmu J.A, Pastoral Theology Course Note (ECWA Theological Seminary Igbaja Kwara State,2021),3.

18
have to go to school among human souls, and we have to educate ourselves in the Bible fact” 8 In

this 21st century, young pastors are coming up with the ignorance of God’s calling following

their own flash desire, some have this notion that ‘theological foundation or education is not

crucial. Bryan Litfin said, “To think this way would be short-sighted. The most skillful person

doesn’t just know what to do; he understands why to do it. A true artisan appreciates the

immediate application of his skill as well as how it all fits together into a whole. The best

education aims to transmit theoretical understanding along side the foundation of practical

skills”9 Jerod Gilcher, added that;

“There have been faithful pastors for centuries that had no formal training. For
many throughout church history, such training was simply not an option. And
when the Chief Shepherd appears, pastors who have letters behind their names
will receive a crown no more glorious than those who do not (cf. 1 Peter 5:4). At
the end of time, what is required of stewards seminary trained or otherwise is that
they be found trustworthy (cf. 1 Cor. 4:2). Having said that, however, if a man
wants to be faithful to the weighty calling of a shepherd and all that this sacred
office entails, then yes, he must be trained by someone, somewhere! Because
while seminary is not explicitly in the Bible, pastoral and theological training is
(cf. 2 Tim. 2:2). In our context, seminary is often where that much-needed
training is given.”10
Ancient cultures valued shepherds differently. Whereas Egyptian and Greco-Roman high

culture despised shepherds as low-class trash, the Biblical tradition honored shepherds: Abraham

was a shepherd. Israel takes its name from Abraham’s grandson Jacob, a shrewd shepherd and a

potent father. Moses couldn’t lead Israel until he’d paid his dues as a shepherd. David, Israel’s

great warrior/poet king began his life as a shepherd and never forgot it. He slew Goliath with a

strategy learned in shepherding. He fixed shepherding into Biblical tradition forever by writing
8
Oswald Chamber, Workmen of God Cure Souls (London; Marshall, Morgan & Scott, U T D, 1958),13.

9
Bryan Litfin, “Why Pastors Need Theology and Church History” Retrieved February 21 2023
Https://Www.Williamtennent.Org/Blog-List/Pastorsneedtheology

10
Jerod Gilcher, “Do I Need to go to Seminary to be a Pastor” Retrieved February 21 2023
Https://Www.Google.Com/Amp/S/Blog.Tms.Edu/Do-I-Need-To-Go-To-Seminary-To-Be-A .Pastor
%3fhs_Amp=True.

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Psalm 23, in which he calls God a shepherd and makes shepherding out to be something nearly

divine. The prophet Nathan used David’s love of shepherding against him when he skewered

David with a parable about a poor shepherd and a wealthy rancher. The prophet Ezekiel

demanded that Israel’s corrupt religious professionals become like good shepherds or face the

consequences.

Jesus, furthermore, utilized the tradition of the good shepherd in his teaching. He told the

parable of the good shepherd that left the flock to seek the lost lamb. He revealed the nature of

his ministry and his divinity in the metaphor of the good shepherd. After his resurrection Jesus

rehearsed Peter’s three denials with three questions about whether Peter loved him or not. Jesus

followed Peter’s guilty, pained confession of love with the demand: “feed my sheep” (John

21:15).

From David on, the Biblical tradition is clear: good shepherds love their flock, God loves his

flock, and God’s leaders must love their flock. Following the Scriptures, church tradition is

unequivocal: good pastors love their flock; bad pastors do not love their flock. When a church

and its parishioners are easy to love, the admonition seems superfluous. Every pastor wants to

love his or her church. But not all churches are easy to love, and not all pastors find love easy,

and the two have uncanny ways of finding each other. So, most of us pastors need to learn how

to love our church. We need to learn to love our church because it is hard to love and because we

are hard to love, and if we don’t figure out how to love our church, it’s curtains for our call to

pastoral work.

Typically, the bamboozlement we feel as pastors when the people love us, but the church

tears us apart is also felt by church members, who cannot figure out why their church can’t break

out of decades-long failure cycles. They feel shame. They can’t figure out why they beat up

20
pastors, like a parent feels after he beats up his kid again—and doesn’t know why or how to

stop.11 According to Hayford Jack, “The word “pastor” comes from a root meaning “to protect,”

from which we get the word “shepherd.” Implies the function of a shepherd/leader to nurture,

teach, and care for the spiritual needs of the body.”12

Shepherd is a person who takes care of sheep. Figuratively, the Old Testament
pictures God as Israel’s Shepherd-Leader (Ps. 80:1; Ezek. 34:14). The New
Testament reveals Jesus as the Good Shepherd who gave His life for His sheep.
When He said, “I am the good shepherd” (John 10:11), Jesus linked His own
divine nature with one of the most ordinary occupations in Israel. New Testament
pastors are called shepherds (Greek, polmenas), accountable for their flocks (Heb.
13:17) to Jesus the Chief Shepherd (1 Pet. 5:1-4).
According to online source, www.ehow.com “A pastor is an individual who provides

spiritual leadership for a church community.”13 Sometimes a pastor can evangelize an area where

there is no church. He plants a church through his ministry to the people that are not believers in

Jesus Christ. Other times, he can go and minister to the people who are already believers in God.

In this case he strengthens them spiritually by providing spiritual leadership. Whatever the

situation, a pastor is someone who provides spiritual leadership to a church community. Joseph

Dyaji said “said leadership is to have charge over a group of people or notion, thereby

motivating or influencing them to carry its vision, mission and policies according to the will of

God and purpose”14 Therefore, he has no other business but that of raising secular communities

into becoming Christian ones and nurturing them to continue abiding in the teaching of Jesus

Christ. He is a firm believer in God and through his intercourse with him; he gains wisdom and

11
Hansen, David. Goetz, David L, the Power of Loving Your Church: Leading Through Acceptance and
Grace (Minneapolis: Bethany House, 1998),17.

12
Hayford, Jack W, Hayford’s Bible Handbook (Nashville: Thomas Nelson Publishers, 1995),67.

13
https://www.ehow.com/how_4556473_celebrate-pastor-appreciation-month.html. retrieved 2nd April
2023.
14
Joseph T. Dyaji, Godly Leadership is Governance with Eternity in view: a Quest for African leaders (Jos:
Challenge Press, 2020),12.

21
courage to continue strengthening believers in Jesus Christ. “Pastor is the one to lead worship,

the one to preach the sermon, the one to give us Christ’s Body and Blood, the first one to visit

the hospital, And finally the last one at the graveside.” This definition is more on describing the

functions of the Pastor. The Christians are not looking for a technical definition of a Pastor. For

them, a Pastor is the one who leads worship at church, or any place worshiping God is taking

place. He is the one who preaches the sermon. He is the one who leads at Holy Communion, and

also gives the bread that represents the broken body of Christ on the cross and he is the one who

gives the wine that represents the spilled blood of Jesus on the cross to the believers. He is the

one who goes to the hospital first as soon as his church members are sick and admitted to the

hospital. He is the one who leaves the graveyard last after burying a deceased believer. George

Barna added that,

“a pastor is an ordinary person who knows the Lord Jesus Christ as his personal
Savior, has experienced the call of God in his life for full-time Christian service,
and knows that he is fit for such service because he meets certain biblical
character qualifications. Because the Bible makes this emphasis, I think that it is
fitting for us to examine those qualifications prior to looking at the gifts that
should be present in a person looking seriously at making the pastorate his
lifelong ministry.”15
Jackson explains it this way, “Paul again refers to pastors. Here, however, he used the

verb form of the word, which is translated to feed (ASV) or “to care for (EVS). Pastors feed,

tend, and protect the church. They are to do all the things that a shepherd would do for a flock.”

In other words, a pastor must know his Bible so well so that he can use its messages to both

preach and teach his members so that they do not starve spiritually speaking. A pastor who does

not know the Bible very well produces stunted growth among members and as a result

backsliding will be a way of life”.16

15
George Barna, Today's Pastors (Ventura CA: Regal Books, 1993), 12.
16
Dobson. J, Complete Marriage and Famly-Home Reference Guide (Wheaton, Illinois: Tyndale House
Publisher, Inc., 2000),67.

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Qualifications of A Pastor

Do you feel called to be a pastor? If so, then understanding the qualifications of a pastor

is a great first step as you investigate how to respond to your calling. 17 William H. Willimon,

wrote “The pastoral ministry is a gift of God to the church. It is not an easy vocation, this calling

is full of peril. Yet it is also a great gift to have one’s life caught up in such a pilgrimage.” 18

Harry Reeder said “the qualifications for pastoral ministry are the internal calling with which the

Lord calls and the external calling. The Lord, by His Spirit, not only calls pastors personally and

internally but also externally through His church”. 19 The pastoral role in a Christian church is a

leadership position that requires a set of scripture-based qualities. Specific Bible verses are often

used as metrics when evaluating which candidate is best to appoint to leadership roles such as

pastor, deacon and elder.20

The biblical qualifications of a pastor are outlined in two primary New Testament

passages, 1 and 2 Timothy 3:1–7 and Titus. There are three terms used interchangeably in the

New Testament to refer to the highest office in a church: elder, overseer, and pastor (which

means “shepherd”) all refer to the same office. “Nothing is more damaging to a church than

unfit, unqualified elders. An unfit elder is a source of years of endless trouble. These

qualifications can help the local church stop an unfit man from becoming an elder or remove an

unfit man from eldership. No one has the right to force himself on the Lord’s people as a

17
Grace Theological Seminary, “I Am Feeling A Call To Ministry” Retrieved 25 February 2023
Https://Seminary.Grace.Edu/I-Am-Feeling-A-Call-To-Ministry-What-Are-The-Qualifications-Of-A-Pastor/
18
William H. Willimon, Pastor the Theology and Practice if Ordained Ministry (Nashville: Abingdon
Press, 2002),348.
19
Harry Reeder, “What Are the Qualifications of a Pastor?” Retrieved 25 February 2023
Https://Www.Ligonier.Org/Learn/Qas/What-Are-The-Qualifications-Of-A-Pastor
20
Liz Scavnicky, “What are the Biblical Qualifications for a Pastor?” Retrieved 23 February 2023
Https://Work.Chron.Com/Biblical-Qualifications-Pastor-3980.Html.

23
leader”.21 When the church has an Unviable leader, the vision of the church will be doomed, no

progress and winning of souls therefore, it is expedient for a pastor to meet these qualifications

below:

I. Desires a good work: This second Greek word for “desires” refers to the inward

motivation/desire a man must have in order to be qualified for this office. He must

internally desire the office and not merely be nominated by others for the office.

II. Must be blameless: The words “must be” are included, stressing the fact that what

follows is absolutely necessary. Being “blameless” (“above reproach”) literally means

“not to be held” in a criminal sense. This is the most important character qualification for

the pastor, and the list of qualifications that follow elaborates on what it means to be

“blameless.” There is to be no unrepentant sin that can be publicly named or pointed to

in which the church or civil community is aware of. It doesn’t mean he is sinless or has

never sinned, but that he can’t be held in contempt, either criminally, morally, socially, or

ethically.

III. Husband of one wife: This literally means to be a “one-woman man”. It’s not referring

to his marital status but to his sexual purity. It doesn’t mean he can never have been

widowed or be single, for example, but that he is to be solely devoted to one woman if

(and while) married. This qualification comes immediately after the necessity of being

“blameless” because the area of sexual purity is where many church leaders fail and, thus,

become disqualified to serve as pastors.

IV. Sober-minded: He is to be a serious man who knows how to order his priorities.

21
N. A, “The Biblical Qualifications for Pastoral Eldership (Titus 1:5-9, 1 Tim. 3:1-7, 1 Peter 5:1-4)”
Retrieved 23 February 2023, Https://Bible.Org/Seriespage/2-Biblical-Qualifications-Pastoral-Eldership-Titus-15-9-
1-Tim-31-7-1-Peter-51-4

24
 V. Hospitable: Means to have a “love of strangers.” The pastor must set the example about

how to be open and available for others, always being ready to be social and receptive of

Christians and non-Christians alike.

VI. Able to teach: The only qualification referring to the pastor’s spiritual giftedness/ability,

and the only one that distinguishes the office of pastor from that of deacon. Preaching

and teaching God’s Holy Word is the primary responsibility of the pastor in the local

church.

VII. Not violent: Literally, “not a giver of blows.” A pastor is to be a humble, patient man

who is calm and gentle and doesn’t react with physical violence.

VIII. Not greedy for money: He is not in the ministry to make money, and earning money is

not his motivation for ministry or service. The stress is on not being “greedy,” so the

pastor is not to be concerned about money since the Lord will take care of his daily

needs.

IX. Not quarrelsome: Seeks for peace; reluctant to fight or argue.

X. One who rules his own house well: The pastor’s home life (as well as his personal life)

must be well-ordered, not chaotic. This refers to his relationship with his wife, and

children, and all things connected with his home life. A divorced man shows no sign of

ruling his own home well and, therefore, would not qualify to be a pastor.

XI. Having his children in submission with all reverence: A pastor must have the respect

of his children and they must be well-behaved. This does not mean that a man must have

children in order to be a pastor, but if he does have any children then they must be

submissive to him and his authority over them. “if he has children, is seen in part by

25
 having submissive children, meaning at the least that his children are not openly

rebellious and engaged in riotous living”.22

XII. Not a new convert: A newly converted Christian is not mature in the faith and his

spiritual leadership would be inadequate, resulting in a prideful, destructive ministry.

Pastors are to be spiritually mature, possessing a solid understanding and right

application of the Scriptures.

XIII. Must have a good testimony among those who are outside: A pastor must have a good

reputation with the surrounding community he lives and ministers in, particularly when it

comes to unbelievers. Although non-Christians may disagree with his morals or spiritual

beliefs, he must be respected as an honest, caring person (good testimony).

Educational Qualification

A pastor who is called by God is expected to have undergone seminary training and

teachings, although there are people who attended theological seminary who are not called by

God, but they are unable to fulfill the requirement for it. Seminary training is needed for an

effective pastoral ministry to combat heresies.

Spiritual Qualities

Spiritual qualification in pastoral ministry is more important than talents, education and

ability to preach. If a man fails in this point, all his qualifications will not be able to make him a

successful pastor. Here, if a pastor is not called he will not be able to fulfill this spiritual

22
David Huffstutler, “The Requirements for a Pastor” Retrieved 23 February 2023,
Https://Religiousaffections.Org/Articles/Articles-On-Pastoral-Theology-And-Practical-Ministry/The-Requirements-
For-A-Pastor

26
requirement needed as we all know that one needs to be spirit-filled for him to be able to do the

will of God because God is a spirit and those who will worship him must worship him in truth

and in spirit (John 4:23). If a pastor is not called, he cannot have these great qualities. And there

will be a struggle when one is called; struggle is the result of unyieldedness. To grieve and

quench the spirit is to say ‘No’ to him. However, if one is walking in the spirit, a struggle is not

necessarily a part of that process when God calls one into ministry. One should rather pray for

God’s will to be known. As pastor if one is not called by God or does not that pastoral grace one

cannot be able to overcome this. So, there is a need to be called by God before entering into the

pastoral ministry.

Behavioral /Physical Qualification

This is a reference to qualifications that belong to the human nature. They have no

indications of spirituality, for many of them are possessed by unsaved people and by those who

are not in the pastorate. But they should be present in every man who feels called into the

pastoral ministry. Some may have them to a greater degree than others, but they should at least

be present in every pastor.

1. It is very important for a pastor to have mental and physical stability.

2. It is just as important that a pastor should have a sympathetic nature.

3. A pastor should be interested in people. If he stays long enough in one place, he

should know the members of his church.

4. A pastor must be appreciative of responsibility.

5. He must be willing to work hard.

6. He should develop good listening habits.

27
 7. He must be punctual.23

If one is not called by God, all these are very difficult to achieve, but if one is called by God,

he will find ways to work it out and work well with the people of God. If you are not called

by God, it will be difficult for you to lead the people of God that is why call is very important

in pastoral ministry.

Therefore, everyone who wants to be a pastor must meet up with these qualifications mentioned

above. However, John Olu Adetoyese asserted that;

“God ordains pastors. God alone can ordain a pastor. Men may ordain a man that
God does not call, but man-made ordination are meaningless. A man may refuse
to ordain a pastor, but if God has called a man to be a pastor, He will equip him
and use him regardless, whether the church organization acknowledges that call or
not. The prophet Amos was rejected by the religious hierarchy of his day and was
told not to speak the word of the Lord. When asked what gave him the fight to
speak God's word, he said, “I am not a prophet or the son of a prophet. I am a
shepherd and a tender of fruit. God called me out of the field and told me to go
speak to His people" (Amos 7:14-15). It is God that ordains and calls a pastor,
elders and teachers. A man does not have the right to choose a calling that God
has not chosen. A pastor does not have the right to resign from God's calling
either. God calls, equips and gives the increase. Throughout Scripture, God is
seen choosing candidates that do not appeal to men. God looks on the heart, and
His strength is made perfect in weakness. He calls the humble and equip His
servants to perform His work. Ordination comes from God alone. The Church
may acknowledge that she is faithfully following God's plan however, the call and
ordination come from God (Romans 13:1 John15:16; 1 Corinthians 12:28; I
Timothy 2:5-7; I1 Timothy 1:9)”24.
In a nutshell, a pastor is God's spokesman who should “forth tell” God's mind as

revealed in the Bible. This is why pastoral preaching today, in light of the Hebrew understanding

of prophecy, can rightly be said to have “its roots in the divine with regard to both message and

motivation”,25 seeing that a pastor brings forth God's word to his hearers. Therefore, it is not a
23
Dosunmu, course note,
24
John o. Adetoyese “Christian Theology Mentorship and Transformation” ECWA Theological Seminary
Journal Vol 1. (Nigeria: Amazing Grace Prinst Media Ilorin, 2021),272.
25
Jerry Vines and Jim Shaddix, Power in the Pulpit: How to Prepare and Deliver Expository Sermons
(Chicago: Moody Press, 1999), 18.

28
misnomer for preaching to be called “prophecy” and to consider every pastor as God's prophet.

Prophetic preaching also includes “exhortation, counselling and prayer”26.

Sexuality

Sexuality is an essential and integral part of all stages of human life, yet the topic is still a

taboo in almost every country. Talking openly about sexuality is crucial for understanding sexual

behavior, the growth and development of our bodies, how we experience our gender roles, what

constitutes a healthy relationship, how to have children when and if we want to, how to

communicate with our intimate partners, and how to prevent health problems and unwanted

pregnancies “Human sexuality is the way people experience and express themselves sexually”. 27

Alice Booster write that, “sexuality is a fundamental aspect of who you are, so it’s totally normal

to reflect on what it is.”28 It’s important to note that sexuality is more than who you choose to

have sex with. It’s about how you feel, what turns you on, and the people you’re attracted to.

You can create connections with people on many levels. It is observed that.

“Your sexuality, or sexual orientation, is basically a way to describe the feelings

you have for someone you fancy or are attracted to. The most common definitions
are as follow: A person’s sexuality, or sexual orientation, determines whom they
do or do not feel attraction toward. This attraction is typically sexual or romantic.
Sexual attraction describes a person’s desire to have sex or form a sexual
relationship with other people. It often also describes physical attraction, or lack
thereof, toward others.”29

26
Peter Olanrewaju Awojobi, "Biblical Prophecy: A Catalyst for National” KIU Journal of Social Sciences,
vol. 6 No. 2 2020,419.
27
https://en.m.wikipedia.org/wiki/Human_sexuality.
28
Alice Booster, “What Is Sexuality? How to Figure Out Your Sexuality” https://flo.health/menstrual-
cycle/sex/sexual-health retrieved 28 February 2023.
29
N.A, “what is sexuality” Retrieved 26 February, 2023 https://www.lanarkshiresexualhealth.org/what-is-
sexuality

29
 Veronica Zambon, said that “Sexuality encompasses nearly every aspect of our being,

from attitudes and values, to feelings and experiences. It is influenced by the individual, family,

culture, religion/spirituality, laws, professions, institutions, science, and politics”. 30 Sexuality is

about policy, programming and power relations, but it is also about pleasure and danger,

feelings, sensations, emotions, skin, flesh and body fluids (and hopefully orgasms too). 31 “To

understand a lot of these definitions, you do need to have a clear understanding of the nuances of

gender. You can learn more about being non-binary, intersex, and reproductive healthcare

outside of the gender binary.”32 However, Raymond Williams noted in his entry for sex in

Keywords that,

“The word sexuality is first recorded in English at the end of the 18 th century. It is
based on the adjective sexual, and ultimately on the noun sex. Sex came into the
English language in century14 as a borrowing partly from French and partly from
Latin; for most of its history in English, its primary, default meaning has been “Either
of the two main categories (male and female) into which humans and many other
living things are divided on the basis of their reproductive functions”; until recently, it
also commonly referred to such differences in their social and cultural aspects— uses
in which gender is now the much more usual term. Already in century 16 phrases such
as “the fair sex” and even “the sex” are found referring specifically to women in
literary and general discourse. The earliest uses of the corresponding adjective sexual
(another borrowing from Latin) in century 17 are also specifically in the meaning
“characteristic of or peculiar to the female sex; feminine” (uses which survived until
century 19). However, sex and sexual were also important terms in the language of
science, in reference to the reproductive differences between male and female animals
and humans, and to their reproductive behavior. From this specialist discourse,
expressions such as sexual intercourse (century 18) gradually worked their way into
general usage; this seems to be a case of the relatively learned or scientific word being
adopted and generalized in the period in which it became more acceptable to speak or
write of such matters at all openly.”33

30
Veronica Zambon, Retrieved Retrieved 26 February 2023
https://www.medicalnewstoday.com/articles/types-of-sexuality.
31
Matters Andrea Cornwall and Susie Jolly, Introduction Sexuality (Chicago: Moody Press, 2020), 18.
32
N.A, https://louisville.edu/healthpromotion/elements-of-wellbeing/sexual-health-relationships/what-is-
Retrieved 24 February 2023

30
Therefore, Natasha Weiss, gives types of sexuality, which are.

1. Allosexual: is a term used to define people who do experience sexual attraction and is

used to differentiate from people who are a-sexual. This doesn’t refer to what gender

someone is attracted to, rather the fact that they experience sexual attraction in the first

place. People who are Allosexual can also be gay, bisexual, straight, lesbian, etc.

2. Androsexual: People who are androsexual, experience sexual feelings towards

masculinity in general. Androsexual people may be attracted to cis men, as well as trans

men, males, or masculinity as a whole.

3. Asexual: People who are asexual experience little or no interest in sexual activity. These

people may still engage in sex because they may like it, want to appease a partner or have

biological children. They also may still experience romantic attraction.

4. Bisexual: Bisexuality used to be considered people who are attracted to men and women,

but it has expanded to include people who are romantically and/or sexually attracted to

people of more than one gender. This allows for more gender inclusivity.

5. Demisexual: Demisexuality is on the asexuality spectrum. People who are demisexual

typically only experience sexual attraction after they’ve formed a strong emotional bond

with someone.

6. Fluid: Sexuality can change over time. The term fluid gives language to that experience

and space for people to explore their changing sexuality.

33
Raymond Williams “Keywords Project Sexuality” Retrieved 24 February 2023
https://www.keywords.pitt.edu/keywords_defined/sexuality.htm

31
7. Gay: People who are gay experience romantic and/or sexual attraction to people of the

same gender Even if someone appears to be gay, they may choose to use a different term

like lesbian for women, or queer.

8. Gynesexual: People who are gynesexual, experience sexual feelings towards femininity

in general. Gynesexual people may be attracted to cis women, as well as Trans women,

females, or feminity as a whole.

9. Heterosexual: Also known as “straight”. People who are heterosexual are attracted to

people of the “opposite” gender as them. Although typically thought of in the context of

cis gender, trans people may also identify as heterosexual.

10. Homosexual: This term typically means people who are attracted to the same gender as

them, however, it is outdated, and often considered offensive.

11. Lesbian: Women or females, no matter if they’re cis-gendered or not, may use the term

lesbian if they are attracted to people of the same or similar gender.

12. Pansexual: Pan means “all”, and people who are pansexual may be romantically or

sexually attracted to people of any gender or sexuality.

13. Queer: Although formally considered a derogatory term, many people in the LGBTQIA+

community have reclaimed the word as a broad umbrella term for anyone who isn’t

specifically cis-gender or heterosexual.

14. Sapiosexual: People who are sapiosexual generally experience attraction based on

someone’s intelligence.34
34
Natasha Weiss, “The Different Types Of Sexuality” Retrieved 24 February 2023
https://www.intimina.com/blog/the-different-types-of-sexuality.

32
 Sexuality refers to habits and preferences in terms of sexual behavior. People express it in

many ways. Sometimes, people feel confusion or distress about their sexuality or sexual

identity. They may seek help from a therapist.

Understanding Human Sexuality

Human sexuality is complex and personal. It entails more than just sexual activity. A person's

own definitions of sexuality may include:

1. Feelings of attraction toward others

2. Intimacy with others

3. Feelings related to body image

4. Personal values

People express and experience sexuality in many ways. Some ways people express their

sexuality include

1. Thoughts

2. Fantasies

3. Behaviors

4. Roles

5. Through a relationship

Gender orientation, and identity can influence sexuality. But these are distinct concepts. Sex

refers to the sex determined at birth. Physical anatomy determines sex at birth. Gender refers to

33
someone's knowledge of being male, female, non-binary, or other gender. Sexuality is also

different from sexual orientation. Orientation refers to the type of sexual attraction a person

feels.35

Human Sexual Development

Sexuality is one developmental process. It evolves as a person grows and develops. Some

stages of sexual development include:

Early childhood. Children may explore their own bodies in early childhood. They learn about

love and intimacy through caregiver attachments.

Childhood (ages 4 to 8). Children may engage in sexual play in this stage. This is often done by

playing “doctor.”

Adolescence. Teens go through puberty at this stage. They may experiment with masturbation

and other forms of sexual exploration. They may become sexually active during these years.

Adulthood. In young adulthood, sexuality keeps developing. In many cultures, it is common to

consider choosing a long-term partner at this stage.

Mature adults. Sexual desire may decline in older adults. But many people maintain the desire

for sex and intimate contact.

How does culture relate to sexuality?

35
Rosen, R. C. “Prevalence and Risk Factors of Sexual Dysfunction in Men and Women” Retrieved o 24
February 2023, http://www.ncbi.nlm.nih.gov/pubmed/11122954.

34
 Culture can influence sexuality. Some researchers believe environment determines

sexuality more than genes. Norms vary by culture, religion, and time. Societies also have

different norms and laws about sexuality. These may relate to:

1. Premarital sex

2. Non-heterosexual relationships

3. Masturbation

4. Monogamy

5. Sexual desires and practices

6. BDSM practices

People are socialized to cultural norms about sex at a young age. Messages about sexual norms

can come from:

1. Parents

2. Media

3. Sexual education classes

4. Religious teachings

Many factors influence mainstream views on sexuality. Some of these factors include

religion, philosophy, and history. In the United States, for example, religion has impacted sexual

norms. But in recent years, media outlets have offered other viewpoints. These influence beliefs

about what is acceptable and what is taboo.

35
 No single culture views sexuality the “right” way. Problems can emerge when someone’s

sexuality does not fit the norms of their culture. For example, people with same-gender attraction

may feel shame in a culture that sees Heterosexuality as the norm. This can cause inner conflict.

They may not know if they should conform to their culture's sexual norms. They may also wish

to act on their own desires. This decision can be difficult. Following one’s wishes may lead to

stigma or prejudice. This struggle may cause sexual concerns. An affirming therapist can address

these issues.”36 Meyer, points out, however, that it can ‘refer to a wide variety of identities and

behaviours as well’ and she goes on to emphasize the inter-relationships between sexuality,

sexual orientation (who/what one is sexually attracted to), sexual behavior (the types of sexual

activity one actually engages in), and sexual identity (how one chooses to describe oneself). As

such, sexuality permeates, influences, and is inseparable from our gendered, religious, class,

ethnic and other identities”37.

“Sexuality is much more than sexual feelings or sexual intercourse. This knowledge is a

very important part of knowing who a person is and what she or he will become. It includes

knowing all the feelings, thoughts, and behaviors of being female or male, being attractive and

being in love as well as being in relationships that include sexual intimacy and physical sexual

activity”.38 Andersen and Cyranowsk, define sexuality as sexual feelings, behaviour and

development in adolescents39. They added that:

36
Alexander, B. “When Society Gets in the Way of Sexuality” (2006, May 25). Retrieved on 24 February
http://www.nbcnews.com/id/12970326/ns/health-sexual_health/t/when-society-gets-way-sexuality.

37
Meyer. E.J, Gender and Sexual Diversity in Schools (Dordrecht: Springer,2010),48.
38
John R. Chapman, "Adolescent Sex and Mass Media a Developmental Approach," Adolescent, vol. 33
No. 140 (2000),797-811.
39
Barbara L. Andersen and J. M. Cyranowsk, "Women's Sexuality Self-Schema," Journals of Personality
and Social Psychology, vol. b/ NO. 6. 2019,50.

36
 “it is a stage of human sexual growth. It is said that sexuality is a vital
aspect of a teenager's life. The sexual behaviour of adolescents is in most
cases, influenced by their culture's norms and more, their sexual
orientation and the issues of social control such as age of consent,
Laws.”40
The desire usually begins to appear with the onset of puberty and is expressed in the form

of masturbation or sexual act with a partner. Consequently, these teenagers “try to make sense

and acquire their own sexual experiences so that they understand their structures and underlying

motivation for the sexual relationship.”41

The above suggests that sexual self-concept helps adolescents organize their past

experience, but also gives them information to draw from their current and future sexual

thoughts and experiences. This is a western perspective. For the third world or developing

countries, it is not so. it is always assumed that the teenager is innocent and cannot experiment

sex because of the cultural background.

The question one may ask here is, “Must a teenager get involved in physical sexual act to

understand her own sexual concept?" Anderson and Cyranowsk observed that “development of

one's sexual self-concept can occur even before sexual experience begins” 42. Sexual concept is

thus not only developed from sexual experiences. Both girls and boys can learn from variety of

social interactions such as family's sex education programs, depictions in the media and from

their friends and peers.43

40
Ibid.

41
Ponton Lynn, The Sexual Lives of Teenagers (New York: Dutm, 2006),8.

42
Andersen, and Cyranowsk, "Women's Sexuality Self-Schema” Journals of Personality and Social
Psychology, 2022, 5.

43
D. J. Hensel, J. D. Fortenberry, F. L. O'Sullivan and D. P. Orr “The Development Association of Sexual
Self-Concept with Sexual Behaviors Among Adolescent Women," Journal of Adolescence, vol. 34 no 11, 2020,34.

37
 Sexuality, Foster says, is "our maleness and femaleness...our Capacity to love and to be

loved”.44 This means there is nothing wrong with human Sexuality. However, it goes beyond

this. it has Various dimensions and classes. Grenz mentions two (probably out of many)

dimensions of sexuality, according to him, “Many psychologists differentiate between affective

and genital sexuality, a differentiation that dates to Freud. "Genital sexuality, of cause, refers to

the physiological or biological dimension”45 Also Peter Cousin, says. “Sexual experience. Seems

to mean what a biologist might call mating.”46 This can also be called “SEX” and the act of sex

itself is Biblical.

However, Peter added “the Bible teaches that sex is not just a fun thing”, 47 even though it

is observed that,

There is no verb in the Bible that means 'to have sexual intercourse, rather the
idea is Conveyed by a series of euphemistic metaphors. The first two is used
frequently enough that they may be frozen metaphors. The very common to know
indicates that to engage in sex, entails learning new things about the body and
personality of one's partner (Gen 4:1, 17, 25; 1 Sam 1:19). To lie down' with
Someone of course hints at one of the common positions for the sex act (Gen
19:32, 22:19 e t c). More colorful expressions include playing (Gen 26:8),
plowing' (Judge 14:18), and 'grinding grain' (Job 3 1:10).48
Moreover, sex is not only biblical, it is even too holy. Foster writes, “Lust produces bad

sex, because it denies relationship. Lust turns the other person into an object, a thing, a non-

person. Jesus condemned lust because its cheapened sex. It made sex less than it was created for.

For Jesus, sex was too good, too high, too holy, to be thrown away by cheap thoughts.” 49 In

44
Richard I. Foster, Money, Sex and Power (Toronto: Holuer&Sioughton, 1972), 99.

45
Stanley Grenz, Sexual Ethics (Kentucky: Westminster John Knox Press, 1997), 205.
46
Peter Cousins, Christianity and Sexual Liberation (Exeter: The Paternoster Press, 1972),12.
47
Ibid,7.

48
Eland Ryken, James C. Withoit. Tremper, Longman Dictionary of Biblical imagery (Englan: Inter
Varsity Press, 1998), 778.
49
Richard I. Foster, Money, Sex and Power (Toronto: Holuer and Sioughton, 1972), 99.

38
essence, sex is a blessing from God, but if “not understood, it can control a person rather than the

person's controlling and appreciating.”50 And in the case where it is the sexual urge that is

controlling a person, the act (sex) is being abused and it is tantamount to sexual promiscuity,

which is against the moral standard of the society as well as that of the Church.

One result of such sexual promiscuity is the issue of unguided dating among the youths,

today. To date is “to accompany [a member of the opposite sex] on a date”. 51 There is nothing

wrong with dating, but when it is not well guided, it can lead to temptations and illicit sexual

relations. Dating has caused a lot of damages on our youths in our societies, dating is a colonized

word which white men have used to jeopardize our African culture, wikipedia submits that,

“Dating is a term coined in America to signify that stage of romantic relationships in which two

individuals engage in an activity together, most often with the intention of evaluating each

other's suitability as a partner in a future intimate relationship. It falls into the category of

courtship, consisting of social events carried out by the couple either alone or with others”. 52 In

African view on dating, it doesn’t matter whether you are in relationship or not all they say

dating is just a fund with the misconception.

“Sex was something that everyone knew the man was going to do his wife. Then, in the

1950s, some light was shed on the impasse created by sexual 1gnorance... As time passed,

woman's sexual role was amplified, while men trained to fulfill their new responsibilities.” 53 As

50
Chuck Gartaman, helping Youth Deal with Their Sexuality," Youth Leadership 15 (1985), 23

51
Date." in Collins English Dictiomar (1998).

52
https://en.m.wikipedia.org/wiki/Dating

53
William H. Masters, Virginia E. Johnson,. and Robert J. Levin, The Pleasure Bond (London: Bantman
Books, 1974), 2-7.

39
people are getting more equipped with sexual information, they get more pleasure and they

demand for more pleasure. Males and females, young ones and adults are now demanding for

more sexual pleasure. No wonder people especially the youths are now getting wilder in terms of

sexual intercourse, even to the point of craving for illicit sex. These youths are the power and

hope of every organization. They can be married or single, people that are agile and dependable.

They are expected to live righteously but unfortunately, this group of people is suspicious that

right-living is joyless living."54 Some of them therefore substitute the virtue of right-living with

the practice of voyeurism. Nudism, fornication and adultery. As much as possible, all these must

be corrected, else, all the efforts of the Church may be wasted by most of these youths. God

recognized him and He had a great hope, but Samson disappointed Him. Samson committed

about every sin in the book, he broke the First Commandment because he didn't put God first in

his life. the Second Commandment because he worshipped at the shrine of lust: he didn't honour

his parents, and so broke the Fourth Commandment. He broke the Sixth Commandment because

he did covet. Samson followed the philosophy of many teenagers today, 'Go ahead and live it up!

Have a good time!" Yes, Samson did just that, and reaped corruption and death. 55 With this

submission from Graham, it is clear that a sexual sin can lead to many other sins, and the end

result is always disastrous.

However, if Christian youths would be helped and guided. it is to be understood that they

themselves have their peculiar problems. They face various challenges and pressures. Sexual

harassment is one. But they can emerge victorious if the Church gets to understand them and

recognize their challenges. In the words of Kareen Dockrey, "Understanding their struggles,

54
Dan Aleshire, "Who Are the Youth We Want to Reach?" Yoiuth Leadeship 13 (1983), 7.

55
Billy Gralham Graham Talks to Teenagers (Illinois: Miracle Books. 2003),42.

40
attempting to recognize them, and finding ways to minister through the Bible study can help

youth to emerge victoriously."56 Ken Wright even explains that, "We need to know our youth and

to be familiar with their lives and the regular concerns that they have. 57.. And part of what the

Church should know about is that, "As adolescents mature and become more at case with one

another, their emotional and physical attraction to members of the other sex increases. 58 This

exposes them to various sexual temptations. However, the fact that they are exposed to various

sexual temptations does not mean that a sexual sin can be trivialized.

Promiscuity

Examining sexual promiscuity is interesting because, as an interpersonal behavior, sex is

a complex behavior that often has different meanings for different people. Some might view

sexual promiscuity as an expression of sexual freedom, others might view it as a moral flaw, and

some might simply be promiscuous to obtain as much physical pleasure as possible.59

Promiscuity is the practice of engaging in sexual activity frequently with different

partners or being indiscriminate in the choice of sexual partners. The term can carry a moral

judgment. A common example of behavior viewed as promiscuous by many cultures is the one-

night stand, and its frequency is used by researchers as a marker for promiscuity. 60 According to

56
Karen Dockrey, Understanding Older Youth." Youth Leadership, June 1985,9.

57
Ken Wright, "building Relationship with Parent." Youth Leadership, February,1984,24

58
James Leslie MeCary, (ed.) "Sex" in The World Book Encyclopedia, 1986

59
Patrick M. Markey a, Charlotte N. Markey the Interpersonal Meaning of Sexual Promiscuity” Journal of
Research in Personality Volume 41, Issue 6, December 2007,
https://www.sciencedirect.com/science/article/abs/pii/S0092656607000220
60
https://en.m.wikipedia.org/wiki/Promiscuity

41
Merriam-Webster Dictionary, promiscuity is “the quality or state of being promiscuous” 61 also in

Collins Dictionary “Promiscuity means profligacy, sleeping around, permissiveness”. 62

Promiscuity is an action carried out between men and women before marriage. This happens a

lot in adolescents because adolescents have characteristics that are sex-oriented, emotionally

unstable, and a great curiosity for new things. Free promiscuity will not occur in adolescents, it

can be controlled and supported by the social control of those who meet them, giving love,

guidance and supervision from parents.

Promiscuity is frequently, but largely incorrectly used to describe animal mating

behaviour, perhaps reflecting an erroneous adoption of common language to pique reader

interest. According to The Oxford English Dictionary, promiscuous originally referred to

repeated, indiscriminate actions”.63 That is without discrimination or method.

The term ‘promiscuity’ sneaked into the lexicon of evolutionary biology last century,

particularly to describe “mating behaviour and is now widely entrenched” 64 It is currently

typically, although not exclusively applied to describe female multiple mating or polyandry – the

latter taking precedent. Sexual promiscuity refers to engagement to sexual activities with

different partners and that behaviour can have undesirable effects such as HIV/AIDS and other
65
sexual transmitted infections (gonorrhea, syphilis, candida, herpes) . ln this proportion of

sexually promiscuous adolescent females end up being pregnant and forced to leave school

prematurely, it is observed that,

61
Merriam-Webster.com Dictionary Merriam-Webster,
https://www.merriam-webster.com/dictionary/promiscuity. Accessed 14 Mar.2023
62
Collins Doc licentiousness https://www.collinsdictionary.com/dictionary/english/promiscuity
63
Wikipedia Promiscuity by free Online Dictionary. Accessed 14 Mar.2023
64
Thomson Reuters, “search for ‘Promiscu limited to the fields of ‘Evolutionary Biology Zoology”
65
Leclerc-Madlala, S. "Why Young Women in Southern Africa are Going for Riskier Older Men." Exchange
on HIV/AIDS Sexuality and Gender Vol 4, 2013, 5-8.

42
 “Promiscuity occurs when males and females in a population mate randomly and
with multiple partners. In general, the theory of mating systems suggests that
promiscuity should be rare or absent in animals, as it is usually to the advantage
of one or both of the genders to choose their mates. Promiscuity might occur in
species in which the environment is completely unpredictable--in which it is
impossible to judge which mate might carry genes that would be good in the next
generation. Another factor favoring promiscuity would be the inability of any
animal to hold a territory and monopolize access to critical resources”.66
Science often borrows words from common language: very early uses of the word

promiscuous referred to surgical procedures, as promiscuous, precisely due to their non-specific

nature. The use of these terms as scientific jargon draws on the general meaning of the word to

highlight indiscriminating processes. This contrasts with its use as a descriptor for multiple

mating behaviour, because the implied indiscriminating mate selection process is broadly wrong.

Promiscuous has been used as an umbrella term to include polyandry, polygyny, and

polygynandry. While it may be useful to use a single term to describe mating strategies in which

males and females mate multiply (arguably, the modal animal mating behaviour), promiscuous is

unhelpful because it conflates both the nature (discriminating or not) and frequency of mating. In

contrast, the terms monogamy, polygyny, polyandry and polygynandry refer to frequency only.

We highlight this issue by evaluating the patterns of use and misuse in the scientific literature of

the word ‘promiscuity’ to describe female mating strategies

The concept of sexual promiscuity depends on the environmental perspective and cultural

inclination of the people. “Promiscuity is the practice of having casual sex frequently with

different partners or being indiscriminate in the choice of sexual partners. The term can carry

moral judgment if the social ideal for sexual activity is monogamous relationships.”67Misiwrote

that “sexual promiscuity both in male or female is the use of one's body for the purpose of

66
John WAX, Grieved Over Promiscuity (London : moody press,1960),27.
67
https://en.m.wikipedia.org/...promiscuity.

43
remuneration or consideration of any form.”68 The world health organization views sexual

promiscuity as habitual activities whereby an individual trades his or her body, pride and well-

being from one customer to another or from one place to another for financial, social and

political remuneration.69

Biblically, Sexual promiscuity is the practice of having many sex partners. It amounts to

sexual immorality because it perverts God’s original intention for sexual intercourse to be

practiced between legitimately married couples only (Gen. 1:28). Therefore, every illicit sex

outside of marriage is immoral and a sin. The Bible calls it adultery if it involves a married

person doing it with another man who is not her husband, or with another woman who is not his

wife; and fornication if it involves unmarried sex partners. No matter how man packages it, the

scripture is emphatic in its enactments against it as being “sin against one’s own body” (1 Cor.

6:18-19), one of the works of the flesh (Gal. 5:19). Paul also said, “Be not deceived, neither

fornicators nor adulterers… shall inherit the kingdom of God” (1 Cor. 6:9-10). It therefore

behooves us Christians to run away from the sin of sexual immorality so as not to be condemned

with the world (Heb.13:4).

Types of Promiscuous Habits

Rape

Rape is a type of sexual assault usually involving sexual intercourse which is initiated by

one or more persons against another person without that person’s consent. The act may be

carried out by physical force, coercion, abuse of authority or with a person who is incapable of

68
Misi, O.K, “ Nigeria: when University Become Brothels”.
http://www.Africanloft.com/universityorbrothel. (retrieved on March 18, 2023.
69
World Health Organization (WHO) Parenting Chronic Diseases a Vital Investment Geneva. WHO.
(2005)

44
valid consent such as one who is unconscious, incapacitated, below the legal age of consent. The

term is most often defined in criminal law.70

Victims of rape can be severely traumatized by the assault and may have difficulty in

functioning as well as they had been used to prior to the assault with disruption of concentration,

sleeping patterns and eating habits. It is common for the victim to experience acute stress

disorder; unpredictable emotions and they may find it hard to deal with their memories of the

event. In the month immediately following the assault, these problems may be severe and

upsetting and may prevent the victim from revealing their ordeal to friends or family, seeking

police or medical assistance.

Incest

Incest is sexual intercourse between family members and close relatives. 71 The term may

apply to sexual intercourse between individuals in a close “blood relationship”, members of the

same household, step relatives, those related by adoption or marriage, or members of the same

lineage. Incest taboo is and has been one of the most widespread of all cultural taboos, both at

present and in many societies. Most modern societies have laws regarding incest or social

restrictions on closely consanguineous marriage. Children whose biological parents have a close

genetic relationship have greater risk of congenital disorders, death and disability at least, in part

due to genetic diseases caused by the inbreeding. Unintended sexual relations between

genetically related persons may also arise when either or both biological parents are unknown or

uncertain, as in the case of children born as a result of casual or extramarital sexual relations,

anonymous sperm donation, surrogacy or adoption.

Fornication

70
Rose Andy, sexual sin: and its implication on moral life, Retrieved on 10 April, 2023. www.christians-
daily-life.com
71
Oxford dictionary

45
 Fornication typically refers to consensual sexual intercourse between two people not

married to each other. For many people, the term carries a moral and religious condemnation, but

the significance of sexual acts to which the term is applied varies between religions, societies and

cultures. The definition is often disputed. In modern usage, the term is often replaced with the

more judgment-neutral terms “premarital sex” or “sex before marriage”. Fornication is unlawful

sexual intercourse (i.e., premarital). Lawful sexual relations are honorable only between a man

and woman who are lawfully married. Any other scenario is sinful. “Marriage is honorable

among all, and the bed undefiled; but fornicators and adulterers, God will judge” (Heb. 13:4).

The marriage bed is not a bed of defilement but is honorable for the procreation of mankind

(Gen. 1:28) and for the gratification of sexual affection (1 Cor. 7:1-5). Note that Paul informed

the Cor inthians of a way to avoid sexual immorality. People who are unmarried and yet practice

sexual relations are in a state of rebellion against God’s word (I Cor. 6:16-18). While Nigerians

live in a sex-crazed world, the word of God still says, “Now the body is not for sexual immorality

but for the Lord (1 Cor. 6:13b). The dangers of fornication are real. Too often a young man or

woman who has a promising career throws it all away because he/she is in love with somebody.

Likewise, parents who have no sanctity of life, force their daughters to have an innocent and pure

baby brutally aborted to avoid shame which may hinder the girls from having children in future.

It can be concluded that promiscuity carried out by someone is a relationship that is

driven by sexual desire, both with the opposite sex and with the same sex, without any marriage

ties, and can be done freely with many people. Ponton lynn asserted that,

“Promiscuity in girls in general is not driven by the motive for satisfying sexual
desires like boys in general. They are usually more motivated by self-pleasure and

compensation for psychological weakness caused by feelings of displeasure and

46
 dissatisfaction with their conditions and environmental situations”72

Biblical Stance on Sexuality and Sexual Promiscuity

The issue of sex, generally, is not a new thing in the Bible. Paul, one of the authors of

some books in the Bible, discussed the issue, and it was even said that “the church fathers

followed him very closely on sexual matters, far more closely on sexual matter, far more closely

than they did on questions of political doctrine.”73 As a matter of fact, as we have Old Testament

perception of sexual promiscuity, and discipline resulting from the act, we also have New

testament perception of sexual promiscuity, and the discipline that results from it.

Talking on promiscuous life as a sin, Dzurgba explains that,

“Promiscuous behavior...[is] forbidden: You should not commit adultery (Exodus

20:14). Its spiritual and moral implications were later made specific by Jesus
Christ: "But I say to you that everyone who looks at a woman lustfully has
already committed adultery with her in his heart" (Matt. 5:28). This law provides
no exceptions and that Christians are to be totally obedient to the law. The
strength and force of the lustfulness of the body does not change the focus of the
law against adultery.”74
And beyond this, it is one thing for the Church to understand the youths and their Peculiar nature

so as to be able to minister relevantly to them; it is another thing to guide them to understand

themselves. Talking about teenagers and some principles that can be relevant to all youths, James

says,

“it is important that teen-agers understand and maintain their sexual desire. When
they do, they are likely to have enjoyable and rewarding relationships with
Members of opposite sex. if they do not, they could become more physically and

72
Ponton lynn, the sexual lives of teenager (New York: Dutm, 2006),8.
73
Norman F. Cantor, Medieval History (New York: Macmillan Publishing Co. Inc., 1969), 99.

74
AkpenpuumDzurgba, Contemporay Ethics (lbadan: John Archers PublishersmLimited, 2007),86.

47
 emotionally involved than they intend to or are ready to. Sexual desires can lead
to sexual intercourse, the closest and most intimate form of physical contact.”75
Knowing all these can equip the youths to consciously caution themselves, even when

nobody is there to guide them.

The challenges cannot be solely handled by the Church; the parents as well as the youths

should be involved. All hands must be on deck. The subject of sexual promiscuity has not been

well addressed by many people because many people feel that anyone can be involved in sexual

immorality: in some Cases, some people are not addressing it because they are afraid of what

would happen if they do.

Old Testament Perception of Sexual Promiscuity

The nation of Israel was born like any other nation, amidst many other nations as their

neighbors. One historical fact that cannot be denied is that, Abraham was called out of a nation.

It is obvious that no nation can stand all alone. There must be interactions with neighboring

countries; there will be sharing of ideas and cultures. On some sexual issues in Old Testament

days, William Loader submits that,

Sexual issues played a significant role in Judaism's engagement with its Greco- Roman

World. In part, sexual issues were a key element of the demarcation between Jews and the wider

community, alongside such matters as circumcision, food laws, the Sabbath keeping, and

idolatry. Jewish writers, such as Philo of Alexandria, made much of the alleged sexual profligacy

of their Gentile contemporaries, not least in association with wild drunken parties, same-sex

relations, and pederasty. Jews...claimed the moral high ground. In part, however, matters of

sexuality were also areas where intercultural influence was evident, such as in the shift in the
75
James Leslie MeCary, 24.

48
Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers

adapted the suspicion, and sometimes rejection, of the passions that were characteristic of some

of the popular philosophies of their day, seeing each other as allies in their moral crusade. 76

In line with this, using Leviticus 18:22, Fadeji explains that, “God condemns lesbianism

and homosexuality right from the time of Old Testament” 77. This is a clue that sexual

promiscuity has been in existence even right from that time. Still on sexual permissiveness in the

Old Testament, even before the Grecco-Roman empires William explains that,

“When the apostle Paul wrote to his recently founded community of believers in
Thessalonica that they were to behave "not as the Gentiles in relation to sexual
matters (1 Thess. 4: 5), he was, as a Jew, standing in a long tradition of Jews
(demarcating themselves from the rest of their world over sexual issues”78.
This is an evidence that the issue of sexual immorality in form of incestuous marriage,

same-sex relations and bestiality have been in existence. However, the writer could not mention

some other forms of sexual immorality such as oral sex, and "co- habitation"/couple life, which

are now in vogue. The writer could not mention them probably because they were not in

existence in those days. But in another dimension, it should be noted that, God is not against

sexual relationship between a husband and his wife as some people allege. Explaining this, it is

submitted that,

In the preparation for receiving the Law from Mt. Sinai, Moses commanded all married

Israelites to abstain from sexual relations for three days (Ex. 19:15). Someone may like to ask

questions like Why was that? Could not some interpret this as an unhealthy attitude toward sex?.

The Bible presents a very exalted and lovely picture of the sexual relationship between husband
76
Willianm Loader, https://www.mdpi.com/2077-1444/9/9/258. Retrieved 28 February 2023.
77
S. Ola Fadeji, Teaching in the Chapel Programme, Ogbomoso On Sexual Act: Nigerian Baptist
Theological Seminary, 2005.
78
Willianm Loader, https://www.mdpi.com/2077-1444/9/9/258. Retrieved 28 February 2023.

49
and wife. Actually, it should be noted that the sexual design is from God not Satan, It has a

purpose. It is not an accident of evolutionary development. Sexual desire is an integral part of the

human make-up (Gen. 3:16).

Interpreting the literal meaning of the word "naked" mentioned in Genesis 2:25 as

"transparency," Oladeni explains that "one of the areas in which nakedness is necessary in

marriage is in sexual obligations. Husband or wife should not use sex to punish his or her

partner. Both of them ought to be sincere with each other. Wife must make it a point of duty to

inform her husband before or immediately her menstrual period begins. this is important as it

helps the husband prepare his mind for the 3 to 5 days of abstinence from sex.” 79 However, it

should be noted here that, there is nothing wrong in heading Oladeni’s message but the fact

remains that the nakedness mentioned in Genesis 2:25 is of physical, not symbolic nakedness.

Nevertheless, in all dimensions, the Old Testament is not against sexual relationship

between a husband and his wife, because sex is part of the good creation of God. Such a

relationship is, however, restricted to those that are married. And from the author above, it is

clear that even right from the Old Testament time, the problem of various sexual immoralities

has been in existence, but the Old Testament has always sanctioned them all. J.O. Akao explains

that,

“To the Biblical authors, the God of Israel as the creator of his people constitutes
the source of sexuality and commands its use for the propagation and preservation
of his people and the glory of his name. That man and woman were created in the
image of God means maleness and femaleness of mankind reflects the image of
God. Unlike the rest of the Semitic world, the Jews believed that maleness and
femaleness do not transcend God but stop with him (Gen. 1:27). Though God did
not need the action of a female counterpart to create, yet the man and the woman
created derived their sexuality from him. Man and woman as they continue the
process of extending the work of God's creation come together and become one
79
Oladeni Oladele, Divine Path to a Successful Marriage (Lagos: Gralove Counseling Limited, 2010),43.

50
 with divine blessing. But when they use their sexuality outside this legitimate
procreative process they are condemned. To biblical theology, human sexuality
finds legitimate expression only within marriage for procreation.”80
Also, on the Old Testament perception of sexual permissiveness, it can be said that,

Virginity was highly prized and offenders were severely dealt with. The Mosaic Code requires

that a woman remains a virgin until the consummation of her marriage. If a woman is charged

with having premarital intercourse and her parents fail to produce the 'token of virginity' she

would be sentenced to death by the city elders. Premarital sex was forbidden, but if, at any rate it

happened, it was obligatory that the man married the woman (Exo. 22:16; Deut 22:28)81.

Discipline Resulting from Sexual Promiscuity in the Old Testament

As it has been established above, that God is against sexual immorality, it should be

noted that, by implication, He does not condone such sins in the lives of His people. After a

weary wandering for forty long years, the Hebrew people were preparing to enter Canaan. they

encountered pagan forces east of the Jordan but resolutely defeated them-because the Lord was

with His people. However, according to Wayne, “When the heathen armies saw that they were

unable to resist the power of God, they decided to pursue another course of action. They sought

to corrupt Israel from within. Accordingly, Moabite women came among the people of God, and

the Hebrew men sexually indulged themselves with these women likely as a part of Idolatrous

ceremonies (Numbers 25:1-2). As a result, the Lord sent a plague among his people and 24,000

died on account of their fornication 23,000 of them in a single day. ( I Corinthians 10:8). In this

80
J.O. Akao, “The Old Testament Concept of Sexuality,” Biblical View of Sex and Sexuality from African
Perspective ed. S.O. Abogunrin, Biblical Studies Series, 5 (Ibadan: Nigerian Association for biblical Studies
(NABIS), 2006), 24-25.

81
Efe M. Ehioghae, "Premarital Sex: Implications for Marriage and Morality," Biblical views of Sex and
Sexuality from African Perspective ed. S.O. Abogunrin, Biblical Studies Series, 5 (lbadan: Nigerian Association for
Biblical Studies (NABIS), 2006), 185-186.

51
latter passage, Paul warns that this account ought to serve as an example for folks today (6,

11).”82 To the author of the book of Number, the invitation given to the Israelites by the

Moabites was a strategy to corrupt them, but to the Moabites, it may be on the ground of

friendship. And the Israelites too probably accepted the invitation for the same reason, but,

because their God had warned them against such a way of life, He disciplined them. The story of

how Amnon slept with his half-sister, Tamar, in 2 Samuel chapter 13, is another case where a

perpetrator of sexual promiscuity was disciplined in the Old Testament. It was an act of incest

and it was never treated with levity either by God or His people. Though, out of sentiment,

Absalom, who was a brother to Tamar (born of the same father and mother), kept the issue in his

mind for about two years, looking for the time he would take a revenge on “discipline” Amnon,

when the “opportunity” came. he cut short the life of Amnon. He “disciplined” him by himself.

Absalom did that, probably, because such sexual relationship was against their moral and

religious law. Another case in the Old Testament was King David who slept with Bathsheba in 2

Samuel 11:3-4. He did not escape the wrath of God on the adultery he committed. It was because

he slept with Bathsheba that he killed Uriah, her husband, and because of all these, God

declared:

1. The sword shall never depart from his house, (2 Samuel 12:10). This means, most of his

people would not die peacefully; it came to pass:

a. Amnon did not die peacefully (2 Samuel 13:28-29).

b. Absalom did not die peacefully (2 Kings 18:14).

c. Adonijah also did not, (1 Kings 2:5).

82
Wayne Jackson hitps://www.christian/courier.com/articles/967-sexual-promiscuity-a-nalional.

Retrieved 28 February 2023.

52
 2. There shall be calamity upon him from his household, (2 Samuel 12:Ila). This means

there would be no peace for him right within his household. And in reality, peace ceased

from the household of David since then. A whole king left his palace, weeping as he was

going even without shoes on his feet, (2 Samuel 15:30).

3. God also declared that because David slept with another person's wife, someone else

would sleep with his own wife too and it would be done publicly (2 Samuel 12:11b-12).

This also came to pass. Absalom, his son, slept with his (David) wife in the presence of

people (2 Samuel 16:22). In essence, David was disciplined by God, for the sexual sin

committed and the dastardly way he tried to cover the sin.

Another example is found in Judges 19-21. The story is about a Levite and his Concubine.

The woman left her husband. After about four months, the husband went to the woman's parents

to bring her back. On their way back home, they slept at Gibeah. and it was the Benjamites that

were living there at that time. In the course of the night, the Benjamites committed adultery with

the woman, to the point of death. When the Levite got to his own people and reported the

incident, his people took the matter up, to sanction the Benjamites that were involved in the rape

and adultery. But when the Community of the people in Gibeah refused to cooperate, the rest of

the Israelites dealt With the Benjamites. Part of the discipline was that they would never again

give their daughters in marriage to the Benjamites (Judges 21:1). Apart from this, they almost

wiped out the whole tribe of Benjamin.

New Testament Perception of Sexual Promiscuity

In the New Testament, there are several passages that directly mention sexual

immorality; example, 1Corinthians 5:9-11 “I wrote to you in my letter not to associate with

53
sexually immoral people-not at all meaning the people of this world the Bible say “But now I am

writing you that you must not associate with anyone who calls himself a brother but is sexually

immoral" I Corinthians 6:9-10 Or do you not know that wrongdoers will not inherit the kingdom

of God? Do not be deceived: neither the sexually immoral nor idolaters nor adulterers nor men

who have sex with men will inherit the kingdom of God. Sexual immorality is number one on the

list of the acts of flesh in Galatians :19, where it is written “The acts of flesh are obvious” sexual

immorality, impurity. Ephesians 5:3, “But among you there must not be even a hint of sexual

immorality or of any kind of impurity” There are also some other passages, where various

symbols are used for various sins including sexual immorality. One of such is Corinthians 5:7. It

could be observed that,

“In 1 Corinthians 5:7, Paul commands, "Clean out the old leaven so that you may
be a new lump, just as you are in fact unleavened." Leaven (yeast) is a type of sin.
If you put a small amount of yeast in flour, it spreads through the entire lump.
Paul is saying symbolically what he also states plainly (1 Cor. 5:2, 13), that the
church needed to remove the sinning man so that the purity of the church would
be restored and the sin would not spread any further. Although the city of Corinth
was infamous for sexual promiscuity, this sin went beyond what the pagans
practiced (1 Cor. 5:1) but it didn't shock the Corinthian church They were actually
boasting about their acceptance and love toward this man who was intimate with
his stepmother (1 Cor. 5:2)! The woman was probably not a believer, or Paul
would have told the church to remove her as well. But he says that they should
have mourned and removed this man from their midst. God would rather that a
local church be pure and small than that it be big, but tolerant of sin in her
midst”83
On the injunction that the erring member ought to be removed from the Church. various

people have various opinions. The submission of Richard is that

“The church must temporarily give the offender over to Satan. (1 Corinthians
5:5). To do this is to exclude the wayward brother from the Christian community
and to treat him "as a gentile or a tax collector" as Jesus instructed (Matt. 18:17),
to deliver him into Satan's sphere of influence (John 12:31: 16:11:2 Cor. 4:4: Eph.
83
https/bible.org/seriespage\lesson-16-biblical-church-discipline-marthew-18I5-17-1corinthians-S1-13
Retrieved 28 February 2023.

54
 2:2). Paul used similar terminology to describe other church discipline cases as
well (1Tim. T:20). The purpose...of this action is the destruction of the sinful
nature (sarx). The NRSV and NASB translate sarx more literally as "flesh." These
translations are to be preferred because Paul contrasted the "flesh" with the man' s
spirit later in this verse. In Scripture Satan occasionally receives permission from
God to test and trouble believers by weakening their physical conditions (Job 2:4-
6; 2 Cor. 12:7), so it is possible that Paul referred to this type of destruction
here.”84
However, it should be noted here, that Paul is not recommending “expulsion for all.

situations, because when talking about all sins generally. in Galatians 6:1, Paul writes. Brethren,

even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of

gentleness; each one looking to yourself, so that you too will not be tempted.” This means

whether expulsion is applied when necessary. or it is not applied if it is not necessary, the reason

for any discipline is to spiritually restore the sinner.

And about the “expulsion”, Paul did not mean the unbelievers. Explaining this, it is

submitted, “Paul had written a now lost letter in which he told the church not to associate with

immoral people (1 Cor. 5:9). Now, he clarifies that he did not mean unbelievers, but rather a so-

called brother" who is immoral or covetous or an idolater. reviler, drunkard. or a swindler (1 Cor.

5:11). He states (v. 12) that it is God's business to Judge those outside of the church, but it is the

church's responsibility to judge those within the church.”85

Discipline Resulting from Sexual Permissiveness in the New Testament

Commenting on l Corinthians 5:1 and 6:18, on the issue of sexual immorality among the

Church-members at Corinth, Richard L. Pratt explains by saying,

84
Richard L. Pratt. https/www.thirdmill.org/files/English/html/nt/NT.h.Pralt.1Corinthians.5:1-13,html.
Retrieved 28 February 2023.

85
https://bible.org/seriespage/lesson-16-biblical-church-discipline-matthew-1815-17-1corinthians-51-13 .
Retrieved 28 February 2023.

55
 “It is actually reported," Paul indicated his astonishment at the Situation he was
about to address. The original language of this passage conveys the idea that the
news shocked and horrified Paul. He was appalled to hear that the church
tolerated sexual immorality which even pagans found morally repulsive: a man
[had] his father's wife. In the context of sexual immorality, the verb “to have” did
not refer to occasional sexual liaisons, but to a continuing sexual relationship. The
man may actually have lived with his father's wife as if she were his own wife.
Paul described the woman not as the man's “mother,” but as his father's wife. This
terminology probably identifies her as the man's stepmother rather than his
biological mother. Paul did not indicate whether or not the man’s father still lived,
but if the father was alive the immorality was all the more severe (see Lev. 18:8;
20:11; Deut. 22:30; 27:20).”86
Richard continues,

Instead of proudly accepting the man, the church should have been filled with
grief. Paul desired his readers to experience great sorrow Over their fellow's sin
because that immorality was destructive both to the sinner and to the church. Paul
also demanded that the Corinthians take proper corrective action. Without having
to be told, his readers should have put out the immoral man from their fellowship.
Excommunication was the only proper response to such a flagrant and severe sin
(in the Old Testament, such sin was punishable by the deaths of the sinners [Lev.
20:11] and the exile of the entire nation from the land [Lev. 18:28]). At this point.
He declared in no uncertain terms the situation called for church discipline.”87
Jack Hayford, said “believing the contention that God sees all sin as the same may sound

righteous and reasonable, but “it is absolutely ignorant of the revelation of the Word of God, and

it is impractical at every point.

“Keep in mind,” he goes on, “I am not saying sexual sins are more difficult for God to

forgive. God’s forgiveness is unrestricted. But sexual sins are worse in that they are more

damaging personally and socially than all other sins.

86
Richard L. Pratt https/www.thirdmill.org/files/English/html/nt/NT.h.Pralt.1Corinthians.5:1-13,html.
Retrieved 28 February 2023.

87
Richard L. Pratt, https/www.thirdmill.org/files/English/html/nt/NT.h.Pralt.1Corinthians.5:1-13,html.
Retrieved 28 February 2023.

56
 “Any of these observations, or even a combination of some of them, may be true of other

kinds of sin. But I don’t believe that any other sin can be said to devastate us so thoroughly as

sexual sin.

“1. Sexual sins are worse than others because they stain the deepest part of a person’s

identity.

2. Sexual sin exploits the deepest aspects of our emotionality.

3. Sexual sin pollutes the fountainhead of our highest creativity.

4. Sexual sin produces guilt that cripples our confidence in God’s forgiveness.

5. Sexual sins compromise the foundation of life’s deepest human relationship.

6. Sexual sin exposes us to the risk of begetting and conceiving an unsupported human being.

7. Sexual sin increases the probability of multiplying the spread of disease.

8. Sexual sin gives place to appetites that can only beget further unnatural behavior.

9. Sexual sin breaks trust with the whole body of Christ.

10. Sexual sin assaults the pure lordship of Jesus Christ in your life.”88

Sexual sin is more like taking poison because it destroy one’s life and it also causes pain, one’s

spiritual life will be miserable.

Contemporary View on Sexual Promiscuity

Many people believe that sexual promiscuity is not a sin, most especially in

contemporary times, many youths, adults, married men, and women engage in promiscuous life

thinking it is a way of life. According to the U.S. Census Bureau there are around nine million

men and women who are living together intimately — without a marriage covenant. That figure

has sky-rocketed tenfold since 1960. The number of unmarried, cohabitating couples has

88
Jack W. Hayford, Why Sex Sins Are Worse Than Others (Van Nuys, CA: Living Way Ministries,
1989),24.

57
increased by 72% in the last decade.89 This is bad, even Nigerians indulge in such act, living

together without marital vows or marriage. Unmarried people now go for family planning

contraceptive in order to live their promiscuous life without considering what the Bible says

about promiscuity

The Nigerian society today is awash with sexual immorality. The first testimonial to this

assertion is the trendy styles of dressing which expose a large part of the female body. In the

name of fashion and modernity, most females, both young and old in Nigeria today, dress in such

a sexually alluring manner as to expose some vital female anatomy (part of the body). Some of

them are almost naked when they wear these clothes. The females are so bold in flaunting their

sexuality with these types of clothes that, they even wear them to the Church during wedding

ceremonies.

The second sign of sexual promiscuity in the Nigerian society today is the abundance of

home movies which do not hide their preference for sexual displays. There is little or no doubt

that this development is as a result of the prevalent sexual foreign films which are shown on

people’s television screens without discrimination. Added to this, are the sex films shown on the

many satellite television stations operating in the country, real sex programmes beamed

uncontrolled and unedited from satellite televisions into many Nigerian homes. And up till now,

some people still subscribe to those stations which shows that they see sexual promiscuity as a

normal thing. People have neglected the word of God which is against what people are practicing

today. Promiscuity is on increase every day; many see promiscuity to satisfy themselves. One of

those who view promiscuity as normal submitted that.

89
Wayne Jackson, “Sexual Promiscuity A National Plague” https://christiancourier.com/articles/sexual-
promiscuity-a-national-plague. Retrieved 18 March, 2023.

58
 “promiscuity in the fairer sex has its benefits. By mating multiple times, females
can compensate for the downsides of inbreeding. And that's why promiscuity may
evolve in small populations. multiple mating, also called polyandry, did benefit
inbred females. When allowed to mate with just one male, inbred female have
50% fewer surviving offspring than out bred counterparts that mated with nonkin.
But the number of offspring is equal if the inbred females breed with five males,
the team reports today in Science. The inbred females are apparently able to weed
out sperm from kin that would lead to less fit offspring. If they mate with just one
male, however, they don't have that option. The Benefits of Being Promiscuous to
compensate for inbreeding, female beetles’ mate with many partners”.90

According to this submission they view promiscuity as an advantage on their health not

as a sin and that is why people engage in it as normal without any guilt. According to

contemporary view, promiscuity is not a sin, it is part of life and a way of making money, which

is why many youths are jeopardized Foreign and local pornographic materials are sold at

virtually every newspaper stand in this country. These magazines show pictures, the anatomy of

the sexual organs of both sexes and print in vivid colors various styles and positions of sexual

intercourse. Furthermore, the culture of boyfriend and girlfriend which has become firmly rooted

in the Nigerian society, enables young girls and boys to begin to practice sexual intercourse right

from the primary school. It is this culture of boyfriend and girlfriend that has led to an

astronomical increase in trial marriages in the society.

The fall-out effect of such relationships is the increase in the rate of divorce, unwanted

pregnancies and single parents. There are two muscles in the human body that have destroyed

humanity beyond repair. There are two muscles in the body of a man that have put him to shame,

reduced him to a piece of bread, and made an elephant become a lizard and an eagle to look for

worms on the floor like chicken. The two muscles are the tongue and the penis. There is one

muscle and one hole in the body of the woman that have put so many women in disarray. They
90
Elizabeth Pennisi, https://www.science.org/content/article/benefits-being-promiscuous. Retrieved March
21, 2023

59
have caused so many high-flying women to swim in the ocean of trouble and despair. They have

caused so many promising stars to be buried. They are the tongue and the vagina. Access to

one’s body is a sacred thing. Once one makes it loose, one loses his or her destiny as well.

Prostitution is a social menace and an symbol of moral decadence in the society which does not

augur well with the people involved because, inappropriate sexual habit increases the transfer of

sexually transmitted diseases like HIV/AIDS, which send people to their early graves,

Therefore, there’s a need for proper interpretation of the Bible to correct the

contemporary view on sexual promiscuity.

Causes of Sexual Promiscuity

The promiscuous life people live is getting worse, on daily basis. It seems as if every

generation can testify to the increase in moral decadence, especially sexual immorality. This

signifies that things were not as bad as they are today. Lisa sowle cahill observed that “sex,

despite its prosaic side, was to our grandparents’ generation a hidden idol, enshrined in an aura

of mystery, fascination, and danger; (but today) we glorify, pursue, and parade it to a point of

banality”91 it is generally believed that for an action, there must be a cause.

So, if there is going to be a solution to any problem, the cause ought to be known and

addressed. What are some of the causes of the subject at hand? Some factors responsible for this

moral decadence are the focus of this segment. One of such factors is ignorance of the value of

91
Lisa Sowle Cahill, Between Sex (New York: Fotresss Press,1985),2.

60
virginity. To see how valuable, spiritually (biblically) and culturally virginity is, the Hebrew and

African cultural ethos on virginity are to be considered.

Ignorance of the Value of Virginity

Many ladies of nowadays do not know their worth and more importantly, they do not

know how precious it is to be a virgin. That is why they do not care to give it out to anybody,

anyhow, when they see money or are deceived. Enlightenment is necessary on how the value of

virginity is. Virginity in the Hebrew and Gbagyi culture are considered here.

Virginity in the Hebrew culture

In many cases, it is difficult to totally separate a group of people from their culture. And

that is why even in almost all religions, there are always some elements of one or the other.

When we talk about culture it is generally believed that culture is the total way of life of a given

people.

Bawa and Salahu, described culture as “the transmission of attitudes, values and norms from one

generation to another”.92 Hannatu K. Ali, Mustapha also said that “ culture is what people learn

from the society, which includes; mode of greeting, marriage, eating, interacting, attitudes,

behavior and many other things that the society deem fit for its members to learn” 93. To some

extent, the culture of the Hebrews, especially on the issue of virginity can be gleaned from their

religion as it is found in the Old Testament how the Hebrews cherished virginity, is seen in

various books of the Old Testament. One of such books is the Song of Solomon. According to

foster,

92
Bawa. M.M. & Salahu M.L, A Study on Nigeria People And Culture (Minna: Star Publishers, 2012),23.
93
Hannatu K. Ali, Mustapha Et., “An Investigation on the Forgotten Aspects of Cultures and Influence of
Western Education Among Communities in Niger State, Nigeria” International Journal of Education & Literacy
Studies Vol 6 Published July 31 (2018),33.

61
 “In chapter 8 of the Song of Solomon the woman remembers what her brothers
said about her when she was a child. ‘We have a little sister, and she has no
breast.’ (That is, she has not yet matured.) ‘What shall we do for our sister, on the
when she is spoken for? If she is a wall, we will build upon her a battlement of
silver; but if she is a door, we will enclose her with boards of cedar 8:8 in essence,
the brothers protectively ask, ‘was our sister a wall? Did she keep herself pure?
Did she keep her erotic passion in control reserving herself for her loyal,
permanent lover? Or was she a door? Was she violated by temporary lover?’ fully
matured, the woman gladly announces to her lover, ‘I was a wall and my breasts
were like towers’ 8:10 she had not given in to unrestrained passion.”94

This is for the female, for the male, Foster continues.

The man too knew the lesson of restrain. In chapter 6 he recalls the numerous
opportunities he could have had to show his sexual prowess. In what is perhaps a
bit of Hebrew hyperbole he mentions six queen, eighty concubines and maidens
without number that could has been his, yet he said no to them all for ‘I am my
beloved’s and my beloved is mine’ (6:3,8)95

Then, during wedding, there is joy, their reward for waiting, when the wedding

expectation is met, Foster explains,

Erotic passion is celebrated, but it also has an exclusive character. No passage illustrates

this better than the wedding scene. The man describes his bride to be as a ‘garden locked

fountain sealed’ (4:2). She has said no to capricious sex; she has kept her garden locked. But

when we come to the wedding night, when the woman calls out: ‘awake o north wind, and come,

o south wind! Blow upon my garden; let its fragrance be wafted abroad. Let my beloved come to

his garden and eat its choicest fruits’96.

Virginity in Gbagyi culture

94
Richard J. Foster, Money, Sex and Power (Toronto: Holder and Stoughton, 1972),96.
95
Ibid
96
Richard J. Foster, Money, Sex and Power(Toronto: Holder and Stoughton, 1972),96.

62
 In most African societies, great emphasis was given to the virtue of virginity. The stains
of virginity were the greatest credit to the family of the bride.” 97 Nigeria is an African country. It
has many tribes, but for the sake of space and other things. The culture of the Gbagyi tribe in
Nigeria on virginity is considered here; because Gbagyi is the researcher’s tribe and he know
their perspective on virginity. Virginity among Gbagyi people was so much cherished and
guarded jealously. The parent would do anything not only to guide but also to guard their
daughter (s) from being deflowered before wedding. If she succeeded as they did in most cases it
earned (the parents and the daughter) a priceless joy; the parents also received the prize (of being
competent enough to train their daughter well) from their in-laws even after the wedding. Not
only this, the bride who kept herself from being Premaritally deflowered was highly honoured by
her husband and her parent in-laws. According to Ishaku Matinja;

“On the wedding night, a white cloth is usually given to the couple and the cloth
will be spread on their bedding, mostly mats. The parents of both families
sometimes stay at the entrance of the house waiting for the cloth to be brought out
of the house while some parents will be in their homes expecting result. In this
culture, the white cloth is expected to be stained with blood and after the sexual
intercourse, if the cloth is stained, it means that the new bride was a virgin. If it
turns out that the white cloth is not stained with blood, it signifies that the new
bride had been promiscuous and slept with a man before”98
There are consequences that the victim would face, she will either be sent back to her

parent or she will be cursed for disgracing the family. In line about the value of virginity in

Africa, Mbiti explains;

“The blood of virginity is the symbol that lives have been persevered, that the spring
of lies has not already been flowing wastefully; and that both the girl and her relatives
have preserved the sanctity of human reproduction. Only marriage may share this
sacred blood for in so doing it unlocks the door for members of the family in loins to
come forward and join the living… virginity symbolizes purity not only for body but
for moral life; and a virgin bride is the greatest glory and crown to her parents,
husband and relatives.”99

97
Efem. Ehioghae, Premarital Sex: Implications for Marriage and Morality In Biblical Views Of Sex And
Sexuality From African Perspective, Ed. S.O. Abogurin, Biblical Studies Series, 5 (Ibadan: Nigeria Association For
Biblical Studies (NABIS), 2006),185.
98
Ishaku. Matinja, Oral Interview (Niger State. 2023)
99
J.S. Mbiti, Afrian Religion and Philosophy (London: Heinemann Educational Books Ltd 1985),141.

63
Virginity is not only Biblical it is also culturally valuable. Unfortunately, most youths do not

understand this, that is why most of them are careless about their virginity and feel comfortable

to give out their worth and dignity, if this problem of sexual promiscuity, especially pre-marital

sex shall be nipped in the bud, there is a need for sex education. In order to help children of these

days to know the value of virginity and what it means to be deflowered, this should begin from

homes because family is the first school every child attends. In essence, the home has numerous

roles to play.

Talking on the role of a family, Omotuyole asserts that “family and her members have a

number of functions and right. It is the responsibility of the family to name every child born into

the family, nurture the child from childhood till he or she is old enough to take care of

him/herself. The family is expected to educate and transmit the society’s norms and culture to it

offspring. It provides emotional, psychological, moral and material support to its members. It

also ensures provision of physical security in terms of food, clothes, shelter and other needs.” 100

As the child grows changes occur in his or her life, some of these changes are essentially related

to sex organs, their function, uses and abuses. The process of acquiring the necessary knowledge

and information about these changes is called sex education.

When people are adequately equipped with facts and relevant information, they are really

empowered to take decisions that are in their best interest. Sex Education should begin in the

home; unfortunately, many parents are not at ease with their own sexuality and therefore, are

incapable of handling such a sensitive issue. Parent must overcome their lack of confidence as

far as sex education is concerned; they must give guidance and direction to their children in order

to lead them aright. According to Popoola Timothy, “sex education is part of the responsibility of
100
S.O. Omotuyelo, Social Studies for Universal Basic Education (Lagos: Luck Omotuyelo& Associate Nig
Ltd., 2009),18-19.

64
parents not only in educating and transmitting society’s norms and culture to their children but in

accordance with Christian ethics that parent should train their children” 101 Parents are to inform

their children on how to be watchful and careful against sexual-abuse and what is expected of the

children if they fall victim.

It is important to note that in educating children there are individual differences,

therefore, it is expedient for parents to understand their temperament, D. Coon, asserts that “the

quality of mothering and fathering is therefore of prime importance. One of the things caregivers

should know is that children are varying temperament. Caregiver should therefore be sensitive to

such difference and accept them as natural”. 102 If parents understand the issue of temperament, it

will be of help to them in applying the appropriate method in dealing with the children, with this,

it can help some children not to go wayward or engage in promiscuity.

Parents of nowadays do not have time for their children, not to talk about educating them

about Pre-marital sex and its implications. D. F. Slonaker, writes that, “potentially, children can

learn more at home than in school. The responsibility thus falls on parent to make valuable the

home learning experience. To blame society for the problem of the younger generation is only a

further erosion of parents’ responsibility for their children. As long as children can count their

years on their fingers their parents are their society.”103

Environment versus heredity

101
Popoola Timothy Akano, “Counseling as A Recipe For Sexual Permissiveness on Youths Of Hephzibah
Baptist Association in Ogun State”, A Dissertation Submitted to the Faculty of ECWA Theological Seminary, Igbaja
Graduate School. In Partial Fulfillment of the Requirement for The Award of the Degree Doctor of Ministry In
Pastoral Counseling, 2020, 35.
102
D. Coon, Essential of Psychology (Belmont: Wardsworth, 2000),28.
103
D.F Slonaker, Teenagers Ahead (Chicago: Nelson-1980),1.

65
 When talking about various behaviors, whether bad or good, some other determinants are

environment as well as heredity. Both of them are very influential on any individual. Johnson

and Medinnus said that.

“anyone that believes that only a minor portion of an organism’s capacities and
patterns of response are inherited must also believe that the organism can be
molded in large part by it surrounding – its environment. Subscribers to this view
are called environmentalist, one of them said ‘give me a dozen of children and
full control of the environment, and I will make them what I wish-atomic
scientist, commissars, professors, beatniks.’ If this assertion is correct, human
nature is needed changeable and future generation of mankind can be made to
differ in basic character from the present generation. Yet the hereditarianism
insists that man is what he is, and that no amount of manipulation of the
environment, unless it is accompanied by some form of selective breeding, can
change him significantly.”104

Generally, it is believed that life in the village is different from that of the city because

people in the city are exposed to some things that cannot be found in the village which make

them wiser than villagers though, not in all aspects but in terms of civilization. Divorce affects

the adjustment of children. a number of children’s behaviors have been attributed to domestic

discord, Delinquency, stealing, truancy, lying, disciplinary, difficulties, jealousy, hyperactivity,

reading problems, poor social adjustment, and homosexuality are all said to result from marital

strife, the fact that divorce also hamper child adjustment cannot be denied. Johnson and

Medinnus, added that, “heredity and environment interact”105 With this submission, there is hope

a that any bad behavior inherited from the parent can still be corrected by the environment. An

inherited behavior is therefore not an excuse for a child to continue in a harmful or sinful way of

life or sexual behavior, he or she must allow good people around him/her to change he/her for

104
R. C Johnson, And G.R Medinnus, Child Psychology: Behavior and Development (New York: John
Wiley and Sons Inc.,1965),41
105
Ibid, 47.

66
better. Also, parents should be aware that an environment is powerful enough to change the good

character of a child.

Broken homes

A broken home can be in form of separation between a husband and the wife, or a

complete divorce. The wayward life of children is a product of divorce, this reflects in different

ways and one of it, is premarital sex. According to Anderson, he said “the divorce rate is having

devastating impact on both adults and children. These divorces effectively cut one generation off

from another, children are reared without the presence of their father or mother children are

forced to take sides in the conflict”. 106 Broken homes have caused many damages in the society,

when the home is broken, definitely the children would be affected negatively because the

children now belong to two homes ‘that of their father and their mother, whenever the father is

disciplining them they may run to the mother, when the mother disciplines them they may run to

the father, it is generally believed that “children with two homes can never be disciplined” and

that is what is affecting the African society today, the rate of stealing, occultism, and premarital

sex is high because of broken homes.

Parents need to understand that once someone is joined together as husband and wife they

are bound together forever, the only thing to separate both is death, N .shield, said “the biblical

understanding about marriage includes: personal commitment; authorization of family and

society; cohabitation and consummation, care and love, exclusive monogamy and spiritual

harmony. Marriage is to be honoured by all and its intimacies are to be keep exclusive between

the spouse, because the abuses that destroy the oneness of marriage attract God’s judgment

106
K. Aderson, Christian Ethics in Plain Language (Nashville: Thomas Nelson In.,2005),131-132.

67
Hebrews. 13:4”.107 With all these, there are ways of sustaining home which, in turn, is a way out

of sexual promiscuity.

The Psychological effect of hormones on sexual desire

Sexual activities are more from the mind. This can be confirmed in the submission that

“the church-fathers were good psychologists. It seems that they knew that sexual inhibition and

sublimation increased the individual’s interest and ability in other aspects of life, such as the

intellectual and religious. Even in our society, imbued with heightened sexual consciousness, it

is a well-known fact that many men of great intellectual and administrative prowess find little

energy and time for family life including sexual intercourse” 108 In essence, when the mind is so

much occupied with many things, the thought about sex is minimal.

When talking on how hormones can affect people’s libido, it is submitted that.

“The sexual response cycle consists of four phases: desire, arousal, orgasm, and
resolution. Phase 1of the sexual response cycle, desire, consists three components:
sexual drive, sexual motivation, and sexual wish, these reflect the biological,
psychological and social aspect of desire. Respectively. Sexual drive is produced
through psychoneuroendocrine mechanisms. The limbric system and the preotic
area of the anterior-medial hypothalamus are believed to play a role in sexual
drive. Drive is also highly influenced by hormones, medications. (e. g, decreased
by antihypertensive drugs, increased dopamenerigic compound to treat
Parkinson’s), and legal and illegal substances (e. g, alcohol, cocaine). Phase 2,
arousal, is brought on by psychological or psychological stimulation.”109

107
N. Shield, Christian Ethics (Bukuru: African Text Books ACTS, 2004),205-207.
108
Norman F. Cantor, Medieval History (New York: Macmillan Publishing Co.Inc.,1969),100.
109
Https://Www.Ncbi.Nlm.Nih.Gove/Pmc/Articles/PMC. Retrieved 14 February 2023.

68
 Hormone as well as what people see and what they desire or think about can arouse them

sexually. As there can be physiological stimulation, there can also be psychological stimulation.

Immorality at home carried out by parents or one family member.

Some family members promote abnormal sexual behavior in adolescents, which in turn

results in too early sexual expression and this makes a child mature too fast before the actual age

of psychological maturity. Then the immoral action takes place in a wild and uncontrolled

manner. Many of the health problems that affect adolescence from broken homes are related to

mental health –the psychology side of things. If your kid is young, still developing, divorce could

result in adolescents suffering from health problems that are more obvious, easier to treat and

diagnose. Frequent headaches are one such problem. Emotional childhood problems are a major

cause of headaches – it is the unhappiness of going through the emotional rigor so to speak, that

causes these headaches.

Culture and Misinterpretation of the Scripture

The cultural virtue of tolerance has infiltrated the evangelical church. It is possible to be

in the church for years, and not witness a situation where the church disciplines a sinning

member. The people in the church today think that to judge any behavior as a sin is to “throw the

first stone”. It is perceived as unloving. So, churches accept or overlook gross violation of

biblical standards, sometimes when a pastor falls into serious sin. Jonathan Leeman wrote.

“Church discipline” is employed in different ways, and people use

different terms for discipline. Broadly, people might make a distinction between
formative discipline (referring to teaching) and corrective discipline (referring to
correcting sin). Inside the category of corrective discipline, people might use the
term “church discipline” to refer to any act of correction, whether that involves

69
 privately and informally warning a friend or formally removing someone from
membership in a church. When it gets to this last step, people frequently use the
word “excommunication.” Among Protestants, excommunication does not refer to
removing someone from salvation (which the church is incapable doing). It refers
to removing someone from membership in the church and participation in the
Lord’s Supper. To excommunicate is to ex-communion someone, kind of like a
reverse baptism.”110

It is admitted that practicing church-discipline is neither easy nor pleasant, the bible, not

a culture must be the standard for faith practice and it clearly teaches the importance of church-

discipline. Some of the reformers viewed church-discipline as the third mark of a true church, the

other two being sound preaching of the word and proper administration of the sacrament. 111. By

implication, this writer is explaining and condemning the act of following an unhealthy culture

instead of following the Bible when it comes to the issue of an erring member.

Nigeria is blessed with many churches; every denomination wants to be the known

church in the world. The place of teaching the right doctrine is no more in accordance, many

churches are teaching heresy, and pastors sleeping with members in the name of deliverance,

churches no longer rebuke sin. Some church leaders engage in promiscuity most especially the

pastors. It is submitted that.

“Despite the fact that ministers of God are meant to preach against sexual
immorality and fornication, some of them indulge in it. They spend time
preaching against it, but they are guilty of what they preach. It is a very dangerous
situation because they will not find themselves in heaven”.112

110
Jonathan Leeman "10 Things You Should Know About Church Discipline"
Https://Www.Crossway.Org/Articles/10-Things-You-Should-Know-About-Church-Discipline/ Retrieved 18
February 2023.
111
Https://Bible.Org/Seriespage/Leason-16-Biblical-Church-Discipline-Matthew-181 . Retrieved 18
February 2023.
112
Https://Www.Google.Com/Amp/S/Ng.Opera.News/Ng/En/Religion/Amp/F9bf. Retrieved 18 February
2023.

70
 The youth are living promiscuous lives because the church has failed to teach what is

right. Therefore, it is expected of the church to practice biblical church-discipline toward

professing Christians who persist in known sin. Discipline is an evidence of love and the church

should be in the position to understand and teach her members that “no discipline seems pleasant

at the time, but painful. later on, however, it produces a harvest of righteousness and peace for

those who have been trained by it.” But in a case where the church leaders themselves are

misinterpreting or twisting the Bible for whatever reason, discipline may not feature in such a

church.

The fact that people misinterpret the Bible may be one of the reasons discipline is scarce

in the Church. It is submitted that.

Perhaps no verse is so taken out of context and misapplied as Matthew 7:1 “do
not judge so that you will not be judged.” If you keep reading, 1n verse 6 Jesus
says. “Do not give what is holy to dogs, and do not throw your pearls before
Swine... In verse 15 He adds. “Beware of the false prophets, who come to you In
sheep’s clothing. But inwardly are ravenous wolves.” To obey those verses, you
must make some careful judgments! You must judge that a person is a dog or a
Swine or a wolf in sheep's Clothing. Furthermore, in Corinthians 5:12. Paul tells
the Church that they are responsible to judge those within the church. Practicing
biblical church discipline does not violate Jesus' command, “Judge not.”113

Against this submission that the misinterpretation of Matthew 7:1 is the reason some

churches do not discipline their members; it should be noted that such ignorance may be existing

only in a few churches. For example, the Baptist church as a denomination, understands this

scripture. And it is not hindering ECWA and Baptists churches from disciplining their members,

but most of the Pentecostal churches have a little understanding of this. Notwithstanding, there

are some other factors responsible for lack of discipline. One of them is Attracting, instead of

trying to influence the people in the world.

113
Https://Bible.Org/Seriespage/Leason-16-Biblical-Church-Discipline-Matthew-181 .

71
Low self-esteem

People who have low self-esteem have negative feelings about themselves; have

weaknesses, beliefs about their abilities and inaccurate knowledge of their activities. When low

self-esteem is associated with daily activities, people have low trust or have loss of trust. People

with low self -esteem often feel awkward, incompetent or unlovable. All the above can cause and

definitely worsen low self-esteem. People who have low self-esteem do things based on what

others think and try hard to cover up mistakes and hope to overcome problems before others

realize it.

Attempting to Attract Worldly People into the Church

In an attempt to attract people into the Church, today's Church seems bent on showing

them, according to this source Https://Bible.Org/Seriespage. “We're normal folks. We sin just as

much as you do. We don't judge sin of any kind because Jesus told us not to judge. We're tolerant

people, just like you are. So, come and join us and you can feel safe with your sin!” 114 An

example of this is when a new member joins another church of the same denomination: the

leaders of the new church would not ask for any letter of transfer, nor go the extra mile to find

out the reason the new member left his or her former church to join them in the new church. And

that is why a person who has committed adultery in a church may join another church, even of

the same denomination, to avoid being disciplined: and immediately on his arrival at the new

church, he can become a worker. These entire method makes the contemporary Church condone

various sins, one of which is sexual immorality.

114
Ibid.

72
The Effects of Sexual Promiscuity on the Society

Though sexual intercourse is not the only means of contracting HIV, C. J. Garland

comments that “The virus is passed by having sexual intercourse with an infected person. Even a

single sex act with an HIV positive person can be enough to infect someone. All over Africa

80% and even up to 90%% of cases of HIV infection occur this way” 115 In line with this view,

though Baba knows that, "there are several other means by which this killer virus [HIV/AIDS]

spreads other than sexual relationship.”116 Yet he too submits that 'sexual immorality is one of the

major means of spreading the virus.”117 And while telling about the social effects of this virus,

Baba explains that, “there are a lot of orphans and widows as a result of HIV/AIDS in the

society, who have now become social problem to their relatives and the nation at large.” 118 AII

these are the effects of a promiscuous sexual life. Still on the effects of sexual promiscuity on the

society, Hope Amolo explains that,

“Today we talk about all health-related sicknesses and diseases. Prominent among
them is the dreaded HIV/AIDS, which is increasing at an alarming rate and
ravaging the black continent of Africa and the so called third world. Children are
turned orphans as a result of the death of both parents because of HIV/AIDS.
Marriages are broken because of infidelity, and this more often than not subjects
and exposes children to the hard and unprotected care of the society. They
become juvenile delinquents and school dropouts. Child abuse, and violence and
other related vices are caused by perversion of sexual union. The society suffers
the consequences”.119

115
C.J, Garland, 4/DS Is Real (Bukuru: Africa Christian Textbooks, 2003),40.
116
Stephen O.Y. Baba, “Christian Educators and the Challenges of HIV/AIDS Scourge: A Biblical
Solution,” ETSI Jounal, 8 (2015), 9.
117
Ibid.
118
Stephen O.Y. Baba, “Christian Educators and the Challenges of HIV/AIDS Scourge: A Biblical
Solution,” ETSI Jounal, 8 (2015),6.
119
Hope Amolo, “Paul’s Concept of Sexual Union” in Biblical View of Sex and Sexuality from African
Perspective ed. Abogunrin, s.o. Biblical Studies Series, 5. Ibadan: Nigeria Association for Biblical Studies
(NABIS),2006.

73
 All the authors are unanimous that sexual immorality has numerous effects on the

Society.

Challenges Confronting the Church on Sexual Promiscuity in The 21st Century

Many challenges are confronting churches in the 21 st century, and one of them is sexual

promiscuity Many of our youth have sunk into the sin of sexual promiscuity though. Sex is a

practice that tends to promote holiness in the family but, it has become an abuse to our bodies,

church and the society at large. Many Christian youths today who a good vessel should be used

in the church by God, are in the streets as sex commercial workers. Many of them has neglected

the word of God into their lives, many sisters that supposed to be in the choir singing for the

glorification of the Lord are nowhere to be found in the church, they have gone into the world

living a promiscuous life. They prefer living a life of promiscuous life than having time for God

Secondary, the church has lost her value, the church is no longer valued as it was before

because many of the people in the church are those who live a promiscuous life. When they are

in church, they behave holy, but the reverse is the case, outside the church. In those days the

society depend on Christians to get to know the truth, but the church has lost her place in the

society in recent times.

many people attend church looking all clean on the outside but are filthy on the outside

attendant in their outward are clean but inside is indescribable, many brothers and sister who go

to church every day, guilty of promiscuity. Unbelievers question our faith. If we are being a bad

example to unbelievers how, then can we preach to them? Pastors who are in charge of the

church, preaching the gospel are found guilty of sexual promiscuity, Pastors having intercourse

with their members in the name of miracle. When the leader is corrupt then, automatically the

74
member will be corrupt. Therefore, if pastors are guilty of sexual promiscuity, what will be the

vision of the church?

Thirdly, many pastors don’t rebuke sexual sin because of fear of losing members. They

refuse to discipline their member even if a member engages in sexual promiscuity, they refuse to

do the right thing. There is proliferation of churches today. and every church is struggling to get

members, even if it is by stealing. In such a situation, most of the churches would not want to

lose any member, especially through discipline, even when their members are erring

However. whether the pulpit and the people concerned in the Church take the Issue of

sexual purity seriously or not, promiscuous sexual life causes various damages which can also be

seen as a veritable challenge confronting the Church in the 21st century, all because the Church

is in the society, and anything that affects the society affects the Church. Some victims as well as

their parents are in the Church. The Church, as well as the whole society, has her own share in

the various damages that Sexual Promiscuity among the youths of this generation has caused.

The Effects of Sexual Promiscuity on Individuals

There are various negative effects of sexual promiscuity on victims. Even the person

might have repented of his or her scandalous life; the memory may still be disturbing. This is

exactly what happened to a lady (at the age of 20 years), about whom this is written:

“I begin to probe her sexual history and discover that she's had sex since she was
16, with as many as 10 men, one of whom is now her husband. She (now at age 20
years) has reformed her life...I asked her a question: "Can you picture what it
would have felt like to be really cherished by a man, to be so special to him, that
he wanted to protect your innocence... She makes no response for a while. Finally,
a little trail of tears slides down her cheek, the best clue to the sense of loss she

75
 feels as she connects her early promiscuity with the boredom, she now
experiences.”120

A mere recollection of the past was what has resulted in crying. She was emotionally and

psychologically disturbed. One could imagine how she would wish the case could be reversed,

but the act had been done, it could no longer be reserved. In the Same manner, the victim's

spiritual life might be jeopardized along with his or her psychological life. This is better

explained by Foster, who says,

“To engage in a life-uniting (sexual) act without a life-uniting intent wounds the
inner spirit. Such wounds often fester and become infected so that they poison the
entire spiritual life. At best, they leave ugly Scar tissue... We cannot just pretend
that the affair never happened, no matter how casual it was. if it is not dealt with
and healed, it will surface sooner or later. A friend of mine once counseled a 78-
year-old woman. She had been a missionary for fifty years, but now her life, it
seemed, was in shambles. She had fears day and night. She was afraid of crowds;
she was afraid of stairs; she was afraid of everything. And she was depressed; a
deep sadness hung over her entire life. So total was her misery that she was
preparing to have shock treatments.”121

foster continues:

“My friend...asked if she had been happy as a child. Oh. Yes! She responded. The
next question was a simple one, 'when did you begin to feel this sadness and
depression? The reply was quick, 'when I was sixteen. And so, my friend asked
why? What happened when you were sixteen that caused the sadness? For the first
time in her life, this woman admitted that at sixteen she had an affair with a young
man. Fortunately, she did not become pregnant, and the young man soon went
away, but she had carried this deep wound in her spirit for over sixty years. My
friend prayed for the inner healing of this dear woman, and wonderfully. Within a
matter of weeks, the fears and depression began to disappear. So that as she put it,
I am able to remember that I used to be afraid and depressed, but I can no longer
remember what it felt like!”.122

120
Paula Rinehart, “Losing Our Promiscuity” Christianity Today, July, 2000, 34.
121
Richard J. Foster, Money, Sex and Power (Toronto: Holder and Stoughton, 1972),119.
122
Ibid,119-120.

76
 The negative effects of illicit sex are not limited to one's psychological and spiritual life.

The researcher also has a physiological dimension. “Venereal diseases get their names from their

association with venery, sexual intercourse, and they are dangerous to human health. William

and Lena Sadler, writing on gonorrhea (a venereal disease), submit that: “it is an Arch enemy of

health, happiness, and fertility, In women, the infection begins in the vagina and spreads to

adjacent organs, including the urethra, the glands of Bartholine. The Cevrix, the urine mucosa,

and the fallopian tubes. An infected fallopian tube-in common parlance a 'pus tube'-is a painful

and dangerous complication and frequently necessitates Surgery.” 123 Likewise, syphilis is very

dangerous. It develops from one stage to the other.

“The third or tertiary stage may not develop for many years, the patient in the
meantime believing himself cured. This stage is characterized by lesions
known as gummas, which destroy tissue extensively. While they may appear
anywhere. They are of course most dangerous to life when they involve a
vital organ. The Liver is often affected. The wall of the aortal may be so
weakened by syphilitic changes that its normal diameter is greatly increased;
this usually results in sudden rupture which causes immediate death”.124

All these points show how dangerous the venereal diseases are, and promiscuous life is a

pathway to most of them. Nevertheless, another dreadful and deadly disease the acquired

immune deficiency syndrome (AIDS)-is everywhere. It destroys and it kills. In a terrible way, it

affects any individual or society involved, negatively.

The Effects of Sexual Promiscuity on Parents

A lot of parents experienced disgrace and disappointment as a result of their daughters

carrying unexpected, and wanted, pregnancies which forced them (the daughters) out of school.

123
Ibid, 119.
124
Williams S. Sadler And Lena K. Sadler, Living A Sane Sex Life (Chicago: American Publisher
Corporation, 1938),119.

77
Such unexpected pregnancies stained the honour, and painfully dashed the hope, of such parents.

This is exactly the experience of a woman who lost her only daughter (who was living in another

city) to abortion. She greatly lamented. According to the source,

When the news got to her [the mother), she unconsciously began saying things:
My daughter, you were left with four years in your institution when your father
lost his job. But I determined that my daughter should be educated. Undertook
mean jobs to get money at all cost. I washed people's dirty clothes for four years
to pay your school fees and feed you...you completed your education and bade me
goodbye that you were going to relieve me of my burden by going to the city to
find a job and take care of your aging mother, but if you had told me that you
were going... to lose your life like this, I could have gladly continued as a washer-
Woman and serve you for the rest of my life."125

It is always a horrible experience for such bereaved parents. But the truth of the matter is that

such things happen. Incidentally, the writer of the story did not state the factors responsible for

the unexpected pregnancy. This is one of the reasons for this research-work.

The Effects of Sexual Promiscuity on the Church

Every Church-member is more or less like the biblical Samson, full of spiritual strength

and potentials for the benefit of God's kingdom, but uncontrolled act of sex, as in the life of

Samson, leads many of them into sexual sins. In the words of Graham,

“Samson committed about every sin in the Book! He broke the First
Commandment because he didn't put God first in his life. He broke the Second
Commandment because he worshipped at the shrine of lust; he didn't honour his
parents, and so broke the Forth Commandment. He broke the Sixth
Commandment because he did covet. Samson followed the philosophy of many
teen-agers today, “Go ahead and live it up! Have a good time!' Yes, Samson did
just that, and he reaped corruption and death.”126

125
Sadler And Lena K. Sadler, Living A Sane Sex Life (Chicago: American Publisher Corporation,
1938),12.
126
Billy Graham, Graham Talks to Teenagers (Illinois: Miracle Books, 2003),42.

78
 In view of this submission by Graham, it is clear that a sin can lead to some other Sins. It

is also note-worthy that in every generation or dispensation, people have philosophies by which

they live whether a godly life or otherwise. If Samson were a member of a contemporary church,

he has wasted the resources, and frustrated the hope. of God on his life. In essence, sexual Sin is

despicably hindering the spiritual growth of ungodly churchgoers and the Church at large is

suffering for it. Moreover, this is not the only challenge that confronts the Church. The horror

experienced from sexual indiscipline has made some people to back slide and it would take the

grace of God to restore such victims. This can be clearly gleaned from the experience of Robin

Shope who says,

When Scott and I started dating, we attended Bible Studies and we pray
together...after several months we began to talk of marriage. I was completely
unprepared for what happened one night...suddenly Scott turned o someone whom
did not know. He became rough and began grabbing at me. I told him "No several
times and tried to push him away. But he shoved me down onto the couch and
raped me as I cried and hysterically pleaded with him to stop...after several
months of mental torment something inside me snapped. I broke up with Scott. I
also left what little relationship I had with God...I closed myself off from God and
from anyone else.”127

The experience shows how the indiscipline sexual act of one person can hamper a good

relationship, not only between that person and other people but also between the Victim and his

or her God because the raped victim can be disturbed socially and spiritually.

Appraisal of Literature

WHO contributed a lot in the aspect of promiscuity “ promiscuity is a habitual activity

whereby an individual trades his or her body, pride and well-being from one customer to another

or from one place to another for financial, social and political remuneration”? Moreso, they fail

127
Robin Lee, "The Long Road Home." 1n Decision, October, 1992), 8.

79
to understand that sexual promiscuity is not only for these reasons they have mention in their

work, some people can engage in sexual promiscuity for pleasure not because of financial or

social and political remuneration. The work of Dzurgba is well appreciated because he gave the

reasons why Bible is against promiscuous life with Bible reference.

When talking about teenagers in the aspect of promiscuity, James said something that

must be put into consideration he said “it is important that teen-agers understand and maintain

their sexual desire. When they do, they are likely to have enjoyable and rewarding relationships

with Members of opposite sex. if they do not, they could become more physically and

emotionally involved than they intend to or are ready to. Sexual desires can lead to sexual

intercourse, the closest and most intimate form of physical contact” most of our teenager do not

know how to relate with the opposite sex and this has caused many damages on their life,

nonetheless even the adult must be careful on how to mingle with the opposite sex.

The Bible does not neglect the aspect of sex therefore, J.O. Akao contributed in that

aspect which is crucial for every believer to note He said “To the Biblical authors, the God of

Israel as the creator of his people constitutes the source of sexuality and commands its use for the

propagation and preservation of his people and to the glory of his name. That man and woman

were created in the image of God means maleness and femaleness of mankind reflects the image

of God. Unlike the rest of the Semitic world, the Jews believed that maleness and femaleness do

not transcend God but stop with him (Gen. 1:27). Though God did not need the action of a

female counterpart to create, yet the man and the woman created derived their sexuality from

him. Man and woman as they continue the process of extending the work of God's creation come

together and become one with divine blessing. But when they use their sexuality outside this

legitimate procreative process they are condemned. To biblical theology, human sexuality finds

80
legitimate expression only within marriage for procreation.” Since sex is biblical then we should

follow the biblical principle the researcher agrees with his point that any sex outside marriage is

a sin.

Discipline Resulting from Sexual Promiscuity in the Old Testament: it is good to note

that God hates promiscuity, Wayne, contributed a lot by giving biblical examples on how God

punished a Hebrew man, see what he wrote “Moabite women came among the people of God,

and the Hebrew men sexually indulged themselves with these women likely as a part of the

Idolatrous ceremonies (Numbers 25:1-2). As a result, the Lord sent a plague among his people

and 24,000 died on account of their fornication, 23,000 of them in a single day”.Elizabeth

Pennisi said something that needs to be adjusted she viewed promiscuity as a way of life or

satisfaction of pleasure which is to against the word of God, she said promiscuity in the fairer sex

has its benefits. This singular statement can lead many teenagers to destruction.

Many young girls get involved in promiscuity because of lack of volubility of virginity.

In the submission of D. f. Slonaker, he makes a vital point saying “potentially, children can learn

more at home than in school. The responsibility thus falls on parent to make valuable home

learning experience. To blame society for the problem of the younger generation is only a further

erosion of parents’ responsibility for their children. As long as children can count their years on

their fingers, their parents are their society”. But he fails to express that there are many children

who were terminated by their parents in their homes. Medinnus, said “heredity and environment

interact” which mean this can cause sexual promiscuity but nonetheless, he didn’t look at the

good aspect of the heredity and environment. But they play a vital role most especially when

people have godly people around them.

81
 With an examination of others works, there are so many issues that previous research has

raised on the subject matter which has been put into consideration in this research work,

nonetheless, there are some lacunas which their work in unable to cover which this research has

filled, therefore, this research has talked about the effects of sexual promiscuity on the society,

the effect of sexual promiscuity in the church and also on individuals, it is observed that many

Christian youths have gone wayward in the aspect of sexual sin, prostitution and the high rate of

unwanted pregnancies have become so high as a result of sexual promiscuity. This research

provides solution on how to deal with sexual promiscuity in the society, church, and among

individuals.

For all the research works that the researcher has gone through and laid his hand on, the

major focus is on the causes of sexual promiscuity in the secular way without considering the

Biblical perspective on sexual promiscuity. In other words, this research has looked into secular

and Biblical perspective on sexual promiscuity so that it can be a guidance for every Christian,

also the researcher has looked into the challenges confronting the African churches in the aspect

of sexual promiscuity which others has not considered in there research work. Because the

church of God has loosed it value when it comes to the aspect of sexual promiscuity because

most of the pastors are guilty of sexual sins.

The researcher hopes that as subsequent research work that will be carried out on the

subject matter will spotlight the practical aspect (Empirical research ), because there are

practical issues that this research work has not addressed, it only dealt with the theoretical aspect.

82
 CHAPTER THREE
AN EXPOSITORY ANALYSIS OF 1 CORINTHIANS 6:18-20
Background to the Book of Corinthians

An understanding of historical background is essential in the interpretation of any

document, Biblical or otherwise. The degree of significance is determined by the extent to which
128
the document deals with the specific problems of a particular situation. to understand the book

of 1 Corinthians, one needs to go through the historical background of the book which can help

to shed more light. On the book

The City of Corinth

Today, Corinth is a small town with little significance other than historical. But in New

Testament times it was a thriving, prosperous, and strategically located city. According to

Spence-Jones, H. D. M, “Corinth was an important city. Its position made it, from a military

point of view, the key of the Peloponnesus and its command of a port on two seas made it the

center of commerce between Asia and Europe. The supremacy enjoyed by one Greek state after

another had at last fallen to the lot of Corinth. It became the chief city of Greece not only in

authority, but in wealth, magnificence, literature, the arts, and luxury. It was characteristic of the

place that while the temple of Minerva crowned the Acropolis of Athens, the Acrocorinth was

128
G. Lacoste Munn, “The Historical Background of First Corinthians” Southwestern Journal of Theology
Vol. 3 - FALL 1960 h ttps://preachingsource.com/journal/the-historical-background-of-first-corinthians.

83
the site of the temple of Venus. Of all the cities of the ancient world, it was most notorious for

licentiousness.” 129

Corinth was not only the political capital of Greece. It was the seat of its commercial and

intellectual life, the place of concourse for the people not only of neighboring cities but of

nations. It was a source from which influences of all kinds emanated in every direction. Irving l.

Jensen, said “Corinth was a colony of the Romans”. 130 According to Alfred Plummer and

Archibald Robertson, the city of Corinth was proud of its political priority, proud of its

commercial supremacy, proud also of its mental activity and acuteness, though in this last

particular it was surpassed and perhaps by Athens greatly surpassed ”. 131 It was, therefore,

especially important for the diffusion of the Gospel. Paul, therefore, leaving Athens, which he

had visited on his second missionary journey, went alone to Corinth, where he was soon after

joined by Silas and Timothy, who came from Macedonia (Acts 18:5). A stranger in this great

city, and without a means of support, Paul associated himself with Aquila, a Jew who recently

arrived from Italy because of Claudius’ edict banishing the Jews from Rome. While Paul was

living in Aquila’s house and working with him at his trade of tent-making, he attended the

synagogue every Sabbath, 132

129
Spence-Jones H. D. M, The Pulpit Commentary: 1 Corinthians. Bellingham (WA: Logos Research
Systems, Inc., 2004),32.

130
Irving l. Jensen, Corinthians: a self-study guide (Chicago: MoodyPpress,1972),5.

131
Alfred Plummer & Archibald Robertson, a Critical and Exegetical Commentary on the First Epistle of
Paul to the Corinthians Second edition (New York: Charles Scribner’s sons, 1941),xii.

132
Hodge Charles, 1 Corinthians Commentaries (Wheaton, Ill. : Crossway Books, 1995),74.

84
 B.C.
Today, a canal envisioned by Perisander in the sixth century B.C., begun by the Roman
A.D.
emperor Nero in the first century A.D., but was not completed until the end of the nineteenth

century connects the two gulfs across the isthmus, greatly facilitating maritime travel. Corinth

was also successful as an entertainment center. The two great athletic festivals of that day were

the Olympian and the Isthmian games, and Corinth was the host city for the latter named after

and played on the Isthmus of Corinth.133

Corinth had been destroyed by the Romans in 146 B.C. and then rebuilt by Julius Caesar a

hundred years later. At first it was a Roman colony, largely populated by Romans, and

eventually became the capital of the Roman province of Achaia. Because of its location it soon

became again a major trade center, with the resulting cosmopolitan population. It was made up

of Greeks, Roman officials and businessmen, and Near Eastern peoples, including many Jews.

Corinth had been a leading center of Greek power before the Romans subdued it in 146 B.C.E.

(although, contrary to Roman propaganda, archaeology reveals that some Greeks continued to

live there). In 44 B.C.E., Caesar refunded Corinth as a Roman colony. 134 Although excavations

suggest that the indigenous population never completely abandoned the site, it was the new

b.c.
Hayford Jack W. Curtis Gary, Pathways to Pure Power: Learning the Depth of Love's Power, a Study of
First Corinthians. Nashville: Thomas Nelson, 1997, c1994 (Spirit-Filled Life Bible Discovery Guides)

a.d.
The city excelled in the manufacture of a particular fine kind of bronze known as Corinthian brass, some
writers has supposed as corinthiacum to have been the gold, silver and brass melted down in the conflagration which
followed the talking of the city by mummius. But this, which seems intrinsically improbable, is refuted by the fact
that the Corinthian brass was well known before the destruction of Corinth. See note Rev J. J. Lians, Cambridge
Bible for schools and colleges. The first epistle to the Corinthians Cambridge: university press,1899,6.
133
J. B. Phillips, The New Testament in Modern English (William Collins Sons & Co. Ltd, Glasgow 1960,
1970),57.
134
Craig S. Keener, 1–2 Corinthians the New Cambridge Bible Commentary (New York: Cambridge
University Press,2005),6.

85
Roman presence that later writers recognized (e.g., Pausanias Descr. 2.1.2). Corinth’s official,

public life in Paul’s day was Roman, as architecture and most inscriptions indicate.135

Like most Greek cities, Corinth had an acropolis (literally, “high city”), called

Acrocorinth, which was used as a place of defense and for pagan worship. From its top on a clear

day Athens can be seen, some forty–five miles away. Situated on a 2,000–foot high granite

mound, Acrocorinth was large enough to hold all the population of Corinth and of its

surrounding farmlands in time of siege. It also held a famous temple to Aphrodite, goddess of

love.136 The temple normally housed some one thousand priestesses, ritual prostitutes, who each

night would come down into Corinth and ply their trade among the many foreign travelers and

the local men.

Even to the pagan world the city was known for its moral corruption, so much so that in

classical Greek corinthiazesthai (“to behave like a Corinthian”) came to represent gross

immorality and drunken debauchery, which means the corruption we have in Nigeria today

started in the Bible days. The name of the city became synonymous with moral depravity. 137 In

Paul’s letter to the church there, Paul lists some of the city’s characteristic sins; fornication

(porneia, from which comes our term pornography), idolatry, adultery, effeminacy,

homosexuality, stealing, covetousness, drunkenness, reviling (abusive speech), and swindling

(6:9–10). The city of Corinth was known for manufacturing different kind of things because it

was a commercial center, so different people from other cities came for treading that it also

became the center of goddess.

135
D. W. J. Gill, 1 Corinth: A Roman Colony in Achaea, Roman Corinth: An Alternative Model for the
Classical City (Chicago: University of Chicago, 1990), 59.
136
Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Victor Books, Wheaton, IL 1996) 589
137
Barrett. C.K, A commentary on the first epistle to the Corinthians (London: Charles Black, 1971),80.

86
 Some of the Corinthian believers had been guilty of practicing those sins before their

conversion and had been cleansed (6:11). Others in the church, however, were still living

immorally, some involved in sins worse than those—sins that Paul reminds them that even pagan

Gentiles did not commit, such as incest (5:1). As a wealthy commercial center and port city on

the southern tip of Greece, Corinth was known for its great temple of Aphrodite (the Greek

goddess of love), with its 1,000-ritual priestess-prostitutes. The immoral conditions of Corinth

are vividly seen in the fact that the Greek term Korinthiazomai (literally, “to act the Corinthian”)

came to mean “to practice fornication.” Corinth was noted for its carnality.

The Church at Corinth

Paul the apostle of Jesus Christ was the founder of the church at Corinth. Mark A. Copeland

says, the establishment of the church occurred during Paul's second missionary journey. It is

recorded by Luke in Ac 18:1-18, which can be divided into three sections:

1. Abiding with Aquila and Priscilla, fellow tentmakers; reasoning in the synagogue

every Sabbath (Ac 18:1-6).

2. In the house of Justus, abiding there and teaching for a year and six months (Ac 18:7-

11).

3. An incident before Gallio, proconsul of Achaia (Ac 18:12-18)

It appears from reading the epistle that the church was adversely affected by the immoral

environment found in the city.138 H. A. Ironside, wrote “when Paul entered the city of Corinth, he

did not enter the city with any blare of trumpets; he was not advertised as a great evangelist or

Bible teacher; but he simply went as quietly as an unknown craftsman. He was a tent-maker, and

in association with two friends of his, Aquila and priscilla, who engaged in the same business, an

138
Mark A. Copeland, The First Epistle to The Corinthians: A Study Guide with Introductory Comments,
Summaries, Outlines, And Review Questions (Michigan: Intervarsity Press, 2001),3-4.

87
establishment was opened up where they wrought, we are told night and day. We learnt

elsewhere that in this way the apostle Paul was able to support not only himself but for who

labored with him when the church forgot their responsibility to them.”139

The state of the Corinthian church may be partially inferred from the character and

circumstances of the people, but with certainty only from the contents of this and the following

letter, the population of the city was more than ordinarily heterogeneous. “The organized church

began around A. D. 50 as a small nucleus of believers, most of whom were Gentiles (Justus,Acts

18:7) and some who were Jews, (Acts 18:8) their meeting place must have been an upper

chamber of the house of one of the groups such as Crispus”. 140 The descendants of the colonists

sent by Julius Caesar, the Greeks who were attracted to the principal city of their own country,

and Jews and strangers from all parts of the Roman Empire were here congregated. The

predominant character of the people was doubtless Greek. The majority of the converts to

Christianity were probably also Greeks, as distinguished from Jews. In all ages the Greeks were

distinguished by their fondness for speculation, their vanity and love of pleasure, and their party

spirit. A church composed of people like this, with a large infusion of Jewish converts, educated

in the midst of refined heathenism, surrounded by all the incentives to indulgence, taught to

consider pleasure if not the chief good, yet in any form a good, plied on every hand by

philosophers and false teachers might be expected to exhibit the very characteristics that in this

epistle are brought so clearly into view, according to MacArthur,

The Corinthian church had many serious problems, one of which was
factionalism. After Apollos had ministered in Corinth for a time, some of the
believers developed a special loyalty to him. Friction began to develop between
them and those whose loyalty was to Paul. Others were loyal to Peter (Cephas, his

139
H. A. Ironside, Addresses on the First Epistle to the Corinthians (New York: Loizeaux brothers
Inc.,1958),10.
140
Irving l. Jensen, Corinthians: a Self-study Guide,7.

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 Aramaic name) and still another group identified itself as belonging only to
Christ. The apostle strongly rebuked all of them for quarreling and having such
unspiritual divisions (1:10–13; 3:1–9). Their most serious problem, however, was
in not detaching themselves from the worldly ways of the society around them.
They could not understand, and perhaps did not want to understand, the principle
of “Do not love the world, nor the things in the world” (1 John 2:15). They could
not get “decorinthianized. ” In his previous lost letter, Paul specifically had
warned them “not to associate with immoral people” (1 Cor. 5:9). Some of the
Christians thought he meant for them not to associate with unbelievers who were
immoral. But the sexually corrupt, the covetous, swindling, and idolatrous people
to whom Paul referred were fellow church members who refused to give up, or
had fallen back into, the debauched life–style of Corinth (5:9–11). The faithful
believers were not to associate with such as those. Such wicked brethren were, in
fact, to be put out of the fellowship in order to purify the church (5:13).141

Their party spirit is seen in 1 Corinthians 1:12 “One of you says, ‘I follow Paul’; another, ‘I

follow Apollos’; another, ‘I follow Cephas’; still another, ‘I follow Christ.” Much ingenuity and

learning have been expended in determining the nature of these party divisions. Merrill C.

Tenney wrote, “The Corinthian church was a vexing problem to Paul because of its instability.

Since it was largely composed of gentiles who had no training in Old Testament scriptures, and

whose religion and moral antecedents were the exact opposite of Christian principle, much

teaching was required to bring them up to the place of spiritual maturity (1 Corinth 3:1-3). 142

Another great evil in the Corinthian church was the violation of the seventh

commandment in various forms. Educated as we are under the light of the Gospel, in which the

turpitude of such sins is clearly revealed, it is impossible for us to appreciate correctly the state

of feeling in Corinth on this subject. Heathen philosophers regarded offenses of this kind as

scarcely deserving of censure, and the general public considered them altogether unimportant.

Such acts were in fact so associated with their religious rites and festivals as to lose their

character as immoralities. With such previous training, and under the influence of such public

141
MacArthur John, 1 Corinthians (Chicago: Moody Press, 1996),45.

142
Merrill C. Tenney, New Testament Survey (Grand Rapid: Wm. B. Eerdmans Publishing co,1961),294.

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opinion, and surrounded by all incitements and facilities to do evil, it is surely not a matter of

surprise that many of the Corinthians should take the view that things of this sort belonged to the

same category as questions of food (1 Corinthians 6:12). It is certain, from numerous passages in

these letters, that the church of Corinth was not only very remiss in the exercise of discipline for

such matters, but also that the evil was widespread.143

Like many Christians today, the Corinthian believers had great difficulty in not

mimicking the unbelieving and corrupt society around them. They usually managed to stay a

little higher than the world morally, but they were moving downward, in the same direction as

the world. They wanted to be in God’s kingdom while keeping one foot in the kingdom of this

world. They wanted to have the blessings of the new life but hang on to the pleasures of the old.

They wanted to have what they thought was the best of both worlds, but Paul plainly warned

them that it was impossible (6:9–10).

The Corinthians had gotten the principles confused. They continued to associate with openly

and arrogantly sinful church members, with whom they should have broken fellowship. And, on

the other hand, they mimicked, but refused to associate with, their unbelieving neighbors, to

whom they should have been witnessing. Craig S. Keener wrote,

Most Christians in Corinth were not well-to-do (1 Cor 1:26). But because nine of
seventeen individuals Paul names there were on travels, it is a reasonable surmise
that those named, who were probably particularly influential, were persons of
means. This is especially clear in view of Erastus’s office (Rom 16:23) and if
Rom 16:23 means that Gaius hosted the entire church in his home. We cannot be
sure whether Erastus was free or freed (or possibly even a public slave), hence
what his status would have indicated in traditional Roman class distinctions; but
in Corinth money defined status to some degree even for freedmen, and most
likely he was free and purchased the office.”144

143
Hodge Charles, 1 Corinthians: The Crossway Classic Commentaries (Wheaton Ill: Crossway Books,
1995),13.

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 After his appearance in Gallio’s court, Paul remained in Corinth for many days (Acts 18:18)

and then departed for Ephesus. Paul founded the Corinthian church in the years 50–52. 145

MacArthur John said, yet they lacked no spiritual resources (1:5–7) and had great potential for

spiritual power and blessing. Paul longed to see that potential realized. Such was the church to

whom Paul wrote.146

Authorship of The Book of First Corinthians

The First Epistle to the Corinthians is one of the Pauline epistles, part of the New

Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and a co-author,

Sosthenes, and is addressed to the Christian church in Corinth. Scholars believe that Sosthenes

was the amanuensis who wrote down the text of the letter at Paul's directive. It addresses various

issues that had arisen in the Christian community at Corinth and is composed in a form of Koine

Greek.

The Book of 1 Corinthians is one of the 13 or 14 letters that Paul wrote. Together, these

letters form a major part of the New Testament (the books that the first Christians wrote). They

all show the same style of careful explanations, wise advice, and knowledge of the Old

Testament (the older books in the Bible). Their author constantly shows genuine love towards

the Christians, but he often warns them about wrong behaviour.

144
Craig S. Keener, 1–2 Corinthians the New Cambridge Bible commentary (New York: Cambridge
University Press,2005),8-9.

145
Kistemaker Simon J. Hendriksen, William New Testament Commentary: Exposition of the First Epistle
to the Corinthians (Grand Rapids: Baker Book House, 1953),18.

146
MacArthur John, 1 Corinthians (Chicago: Moody Press, 1996),45.

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 Paul gives his own name as the author in 1 Corinthians 1:1. The book contains many

personal details about Paul which agree with the other books of the New Testament. Because

Paul established the church in Corinth, he felt a sense of personal responsibility for the members

of that church (4:15). So, Paul had a good reason to write this letter. 147 Many questions have been

raised about the authorship of the book of 1 Corinthians which have caused many confusions in

scholarship till date, even among students, there is chaos, many believe that apostle Paul was not

the author while others said he was the author.

Plummer Alfred said, “it is not necessary to spend much time upon the discussion of this

question. Both the eternal and the internal evidence for the Pauline authorship are so strong that

those who attempt to show that apostle Paul was not the author succeed chiefly in proving their

own incompetence as critics.”148 Chapter one and verse one of 1 Corinthians showed that apostle

Paul was the author. according to mark “Paul, the apostle (1:1; 16:21), joined by Sosthenes, who

some think may be the same as mentioned in Ac 18:17. The authorship of this epistle is

attributed to Paul by Clement of Rome in 95 A.D. 149” In mark submission, its means he is in

agreement with Paul as the writer of the book,

External Evidence

The external evidence in support of Pauline authorship in the fullest sense is abundant

and unbroken from the first century down to our own day. It begins, at the latest, with a formal

147
About the Book of 1 Corinthians - its Author, Date and Purpose
http://www.usefulbible.com/1corinthians/about-book-corinthians.htm 1 Corinthians: a study guide. Retrieved on 4
march 2023.

148
Alfred Plummer & Archibald Robertson, a Critical and Exegetical Commentary on the First Epistle of
Paul to the Corinthians Second Edition (Grand Rapid: Bakers House, 1960),xi.
149
Mark a Copeland,3.

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appeal to 1 Corinthians as “the letter of the blessed Paul, the Apostle” by Clement of Rome about

A.D. 95 (Cor. 47), the earliest example in literature of a New Testament writer being quoted by

name. And it is possible that we have still earlier evidence than that. In the Epistle of Barnabas

iv. we have words which seem to recall I Cor. iii. I, I6, I8; and in the Didache x. 6 we have

(mara ata) enforcing a warning, as in I Cor. xvi. 2 2. But in neither case do the words prove

acquaintance with Pauline Epistle; and, moreover, the date of these two documents is uncertain:

some would place both of them later than 95 A.D. It is quite certain that Ignatius and Polycarp

knew I Corinthians, and it is highly probable that Hermas did. “Ignatius must have known this

Epistle almost by heart. Although there are no quotations (in the strictest sense, with mention of

the source), echoes of its language and thought pervade the whole of his writings in such a

manner as to leave no doubt whatever, that he was acquainted with the First Epistle to the

Corinthians being quite beyond dispute, give increase of probability to the rest.150

Internal Evidence

The internal evidence is equally satisfactory. The document, in spite of its varied

contents, is harmonious in character and language. It is evidently the product of a strong and

original mind and is altogether worthy of an Apostle. When tested by comparison with other

writings of St Paul, or with Acts, or with other writings in the N.T, we find so many

coincidences, most of which must be undesigned, that we feel confident that neither invention,

nor mere chance, nor these two combined, would be a sufficient explanation. The only

hypothesis that will explain these coincidences is that we are dealing with a genuine letter of the

Apostle of the Gentiles. And it has already been pointed out how well the contents of the letter

150
Callaway, J.A., 1960, ‘Corinth’, Review and Expositor LVII (4), 381. http://dx.doi.
org/10.1177/003463736005700402 retrieved 3 April 2023.

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harmonize with what we know of Corinth during the lifetime of St. Paul. H. L. Goudge M.A.

D.D. said,

With this stage controversy we are not here concerned. When S. Paul wrote in
A.D. 55, the party-divisions were only one of the subjects with which he had to
deal. We find ourselves in the midst of a correspondence between S. Paul and his
converts. S. Paul had written at least one letter, which has not been preserved (cf.
1 Cor. v. 9); the Corinthians also had written to S. Paul (1 Cor. vii. 1); S. Paul's
letter, our so-called First Epistle, deals partly with the questions raised by the
latter, partly with matters of which S. Paul had heard by other means. S. Paul was
at Ephesus (xvi. 8), drawing to the end of that stay to which he refers in Ac. xx.
31, and of which we have the record in Ac. xix. 1-xx. 1.151
In essence, both external and internal proved Pauline authorship M. D, Olajide says

“indeed the Pauline authorship of 1 Corinthians has never been disputed and the letter is already

attested in the 90s by clement of Rome (1 clem. 37:5; 47:1-3; 49:5) and in the first decade of the

second century by Ignatius ( Ignatius Ephesians 16:1; 18:1; Rom. Rom 5:1)”.152

Date of The Book of Corinthians

The date of Corinthians has been debated by different scholars in different ways, Charles

Hodge, said “the date of this epistle is determined by its content”. 153 Frank believed that the book

of first Corinthians was written before the arrival of Paul in Corinth”. 154 which mean the epistle

was written probably around A.D 51-55, Paul wrote this letter, as well as 1Corinthians, from

Ephesus during his third missionary journey, perhaps in 56 AD. After his visit to Athens, where

the apostle made his famous speech at the Areopagus during his second journey (49-52 AD.), he

151
H. L. Goudge M.A. D.D, the first epistle to the Corinthians with Introduction and Notes Fourth Edition
(London: Methuen & co. Ltd, 1915),21.
152
Michael D. Olajide, Introduction to Pauline Literature (Ilorin: amazing grace, 2019),33.

153
Hodge Charles, xi.

154
Frank j. Goodwin, A Harmony of the Life of St. Paul According to the Acts of the Apostles and the
Pauline Epistle (Grand Rapid Bakers House, 1960),209.

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went on to Corinth in about 51 A.D, see also Joseph A. Fitzmyer, S.J. “All of this happened on

Paul’s so-called second missionary journey (15:36–18:22), roughly A.D. 50–52. The Lucan story

of that journey tells how Paul came from Athens and arrived in Corinth (18:1). That was Paul’s

first contact with the Corinthians, and it occurred not long after “Claudius had ordered all Jews

to leave Rome” (18:2), some of whom undoubtedly made their way to Roman Corinth. Paul then,

in effect, became the founder of the church in Corinth, only a short time after he had founded the

church in Thessalonica, to which he has also written correspondence that is still available to us. 155

Another contrary opinion by Joseph A. Fitzmyer, S.J. “First Corinthians” was written from

Ephesus toward the end of Paul’s three-year ministry there, either toward the end of A.D. 56 or,

more likely, at the beginning of A.D. 57, before Pentecost (see 1 Cor 16:8, 19).”156

Therefore, the researcher will conclude with the words of Dr. Thomas L. Constable

which the researcher is in agreement with what he said, he echoes that, “when Paul returned to

Ephesus on his third journey, Paul made that city his base of operations for almost three years

(A.D. 53-56). There he heard disquieting news about immorality in the Corinthian church.

Therefore, he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul

referred to this letter in 1 Corinthians (1 Cor. 5:9). It is not extant (still in existence) today” 157.

Theological Themes of the Book of 1 Corinthians

The book of 1 Corinthians plays a vital role in Christianity. It discusses issues arising

from the church in Corinth which are relevant in our context, the word Christ occurs more times

than in any other book. It presents Christ as the center of the church and that the church can only

155
joseph a. Fitzmyer, S.J, A New Translation with Introduction and Commentary (New Haven and
London: Yale University Press, 2008 ),64 .
156
Ibid, 75

157
Dr. Thomas L. Constable, Notes on 1 Corinthians 2 0 2 3 Edition

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be built on the rock. Apostle Paul addresses many problems in the church showing why the

problems arose in the church because Christ was not the host of the church “one who is joined

together with the Lord become one body” therefore, in this books Paul focuses on these themes

which are;

1. The gospel and ethics: The Gospel is the Christians’ message concerning Jesus Christ,

the kingdom of God and salvation. M. D Olajide said the gospel is the promise, birth,

ministry, suffering death resurrection, ascension and second coming of Jesus Christ

(Parousia) of Christ that is the good news of all mankind”. 158 Gary S. Maxey wrote,

“there is a distinct role for each and every one to play in soul winning, but Paul is

reminding us that the overall power at work is the holy spirit”. 159 The gospel solves every

issue Paul addresses in 1 Corinthians because the gospel (and its presuppositions and

consequences) is decisive for every issue regarding how Christians should live. The

connection between Corinthian problems and gospel solutions is usually direct (e.g., 1

Cor. 1:10–4:21; 8:1–11:1; 15), but sometimes the solution presupposes the gospel (e.g., 1

Cor. 11:2–16) or flows from the gospel (e.g., 1 Cor. 7; 12–14). In Paul’s letter to the

Corinthian, he speaks on how the gospel should be the guide in order to promote unity

among themselves. Paul’s ethics is demonstrated in multitudinous grammatical mood

given to the believers in Corinth.

2. Ecclesiology: The term “church” is built from the Greek word ekklesia, meaning

assembly. Context informs us when it is an assembly of believers versus a gathering of

people. The church is an assembly of baptized believers (Acts 2:42-46) committed to

158
Michael D. Olajide, introduction to Pauline literature,35.

159
Gary S. Maxey, Standing firm in Christ; 24 Bible lessons for Adults (Lagos Nigeria: wats publications,
2018),146.

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 Christ to fulfill His great commission (Matthew 28:18-20). At salvation, the Holy Spirit

placed us within the “body of Christ” (1 Corinthians 12:13). The supernatural conversion

of the one who puts their faith in Christ is exhibited in an ekklesia. A verbal confession

and public baptism are the Biblical mandates of those who identify with Christ. Unlike

Spirit baptism, that places only genuine believers within the “body of Christ,” a local

ekklesia can consist of both genuine and false members.160

Many people today understand the church to be a building. This is not the biblical

understanding of the church. The root meaning of “church” is not that of a building, but

of people. “Ecclesiology helps us to understand the role of the church and our role in the

church. It teaches us about the ordinances of the church, how church leadership is to be

chosen and structured, and what the church is to be doing in regard to believers (worship

and discipleship) and unbelievers (ministry and evangelism). A Biblical understanding of

Ecclesiology would go a long way to correct many of the common problems in our

churches today. Above all, we must understand that the church is the Body of Christ and

that each of us has a specific function and role within that body."161

The epistle of Paul to the Corinthians speaks a lot about the church, the nature and

how to worship in the church. Tunde Aremu and Malomo Emmanuel wrote, “the final

goal of Gods salvation is to call out people of all race to himself to form the church where

Christ is the head. The church is the last dispensation to the second coming of Jesus

Christ. The church is the people of God worldwide where Jews and Gentiles are united

160
Jerry Pelfrey “Ecclesiology: A Introduction To Systematic Theology” November 4, 2019 retrieved 1
April 2023, http://www.tribune.org/ecclesiology.

161
What is Ecclesiology? https://www.gotquestions.org/Ecclesiology.Kidd

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 together as “one new man” (Eph. 2:11-18). The church in nature, is essentially “a

spiritual organism”162 Paul did not negate the aspect of church in Corinth, he urged them

to be united in everything they do to please the name of the lord.

3. Christology: The Greek Χριστός, Khristós and -λογία, -logia), translated from Greek as

'the study of Christ', is a branch of theology that concerns Jesus. To know more about

who he is and where he came from, Jesus is the son of God and whoever comes to the

father must come through Jesus, Paul presents Jesus Christ as the mediator of Corinthian

Christians, they belong to God through Jesus Christ (3:23;15:24). Dr. Reggie Kidd said

“Paul believed that it was only through union with Christ that, believers share in Christ's

identity and merit in the eyes of God. And it's only because of this union that God looks

upon them as if they are Christ himself, so that he grants them the status, honor and gifts

they enjoy in the church. But in the minds of many Corinthians, gifts and honor were

earned by individual believers”.163 Paul admonished, they have been bought by Jesus

Christ on the cross of calvary with his precious blood (6:20) therefore, Christ is now their

Lord, the things of darkness have gone they are new creature.

4. Pneumatology: Many people in the church of Corinth considered themselves to be

spiritual people (3:1). Paul corrects the misunderstanding that resulted from the

unknowing claim to retinue the spirit (2:6-16). The Corinthians’ misunderstanding and

undue emphasis on the role of the Spirit in their lives was most apparent when. They

came together in a common assembly. In these gatherings, some of the Corinthians

162
Tunde Aremu D. Min Emmanuel o. Malomo D. Min, Christian Theology in African context (Ilorin
Nigeria: amazing grace,2020),73.

163
Dr. Reggie Kidd, Lesson 4 in the series The Heart of Paul's Theology
https://thirdmill.org/seminary/lesson.asp/vid/8 retreived 1 April 2023

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 tended to value the ecstatic gift of speaking in tongues above all other gifts. Every

member of the community had his or her own gift according to the measure of the Spirit's

gift (12:4, 7, 11). There are many spiritual gifts but only one Spirit. The purpose of the

gifts of the Holy Spirit is to build and edify the Church (12:12-26) the mode of operation

for the exercise of spiritual gift is love ( ch. 13). According to J. Boersma,

“Scripture does not speak about the gift of the Holy Spirit as a second
baptism which we should still expect today. This suggests that whether or not
prophecy and tongues continue today, they are not restricted to a certain
segment in the congregation which has been baptized with the Holy Spirit.
This conclusion as such does not yet prove that tongues and prophecy no
longer function today. Our views about the cessation or continuation of these
gifts will have to be based on other Scriptural evidence. One of the problems
arising from this sense of: “already having arrived” in the kingdom of glory
was an overemphasis on speaking in tongues. In the eyes of the Corinthians,
this was truly the mode of communication for this spiritual age. Paul
addresses this erroneous view in chapters 12-14. Throughout these chapters,
he has tongues-speaking in view 1 Corinthians 13:8-13”.164

5. Eschatology: “Eschatology is from two Greek word eschatos meaning “last” or “latter”

and logos meaning “discourse” or “doctrine” therefore, Eschatology is the discussion of

the last things”165 So, evidently the Corinthians had what some of the interpreters have

called an over-realized eschatology. They not only looked to the future and looked to the

present, but the present is so significant for them that they have already begun to reign.

They’re in the millennial kingdom right now. “Paul describes the Corinthians as those

who await the revelation of the lord Jesus Christ (1:7). The resurrection of Jesus Christ

marks the beginning of the new age and new covenant (ch 15), For Paul, “believers are

164
J. Boersma “Eschatology or Canon” https://www.christianstudylibrary.org/article/1-corinthians-138-13-
eschatology-or-canon#endnote-content-3 retrieved 1 April 2023

165
Ibid, 212.

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 thoroughly eschatological people determined and conditioned by the reality of a future

that has already begun, but still awaiting the final glory”.166

The Expositions of 1 Corinthian 6:18-20

To commit sexual sin in a church auditorium, disgusting as that would be, would be no

worse than committing the sin anywhere else. Offense is made within God’s sanctuary wherever

and whenever sexual immorality is committed by believers. Every act of fornication, every act of

adultery by Christians, is committed in God’s sanctuary: their own bodies. “For we are the

temple of the living God” (2 Cor. 6:16). The fact that Christians are the dwelling place of the

Holy Spirit is indicated in passages such as John 7:38–39; 20:22; Acts 1:8; Romans 8:9; and 1

Corinthians 12:3. Therefore, we are going to look at what Paul meant in these three verses of 1

Corinthians 6:18-20. About sexual promiscuity.

6: 18 Flee from sexual immorality. All other sins a man commits are outside his body, but

he who sins sexually sins against his own body.

It is no accident that the imperative form of the verb “flee” (φεύγω, pheugō) is used once in 1

Corinthians with sexual immorality and once with idolatry (10:14). Idolatry and sexual

immorality were the two most frequent sins that characterized the pagan world from the

viewpoint of Jewish thinking and Scripture. Hatton Howard asserts that “the word ‘flee’ literally

means “run away from” and may be translated this way in certain languages.
GeCL has “Avoid immorality at all costs!” Paul uses
GeCL has “Avoid immorality at all costs!” Paul uses a similar

language in 10.14: “flee the worship of idols.” The meaning of flee is the same in both places.

166
Michael D. Olajide, 37.

GeCL has “Avoid immorality at all costs!” Paul uses

100
One could also say “Do not commit at all” or “Have nothing to do with.” 167 In essence, flee could

mean run away from danger or a place, and for Paul to say such statement it means he saw the

danger that will occur from the church in Corinth.

Robertson, Archibald, and Plummer Alfred, said “Flee immorality.” This short command is

exemplified by Joseph in the house of his Egyptian master Potiphar, whose wife tried to seduce

him. Joseph left his cloak in her hand when he fled from the house (Gen. 39:12). In this

command, Paul uses the verb to flee in the present tense, which connotes continued action. He is

urging the Corinthians to shun the immorality which they daily encounter in the sexually

degenerate society of Corinth (compare 10:14)”.168

Paul’s next comment (all other sins his own body) has engendered much discussion and the

creation of hypotheses by scholars. On the face of it, Paul’s affirmation seems incorrect since

drunkenness or suicide, the argument runs, also do harm to (sin against) one’s body. Some have

even suggested that the clause “all other sins” was a slogan from Corinthian opponents and the

final words “but he who sins” was Paul’s response. Those who view this verse as a mixture of a

hedonistic Corinthian slogan and Paul’s response are drawing upon fanciful hypotheses which

are not necessary.

Both the veracity and logic of Paul’s assertion are contextually evident when 6:18 is

interpreted in light the of the Scriptural quotation given in 6:16. None of the other sins that Paul

has mentioned elsewhere in 1 Corinthians (5:11) actually create a bodily union with a prostitute.

To be sure, drunkenness can exclude one from the kingdom of God (6:10) and can cause

167
Hatton Howard. Ellingworth Paul, A Handbook on Paul's First Letter to the Corinthians (New York:
United Bible Societies, 1995),138.

168
Robertson Archibald. Plummer Alfred, A Critical and Exegetical Commentary on the First Epistle of St.
Paul to the Corinthians (New York: C. Scribner's Sons, 1911),127.

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physical harm to one’s body. Nevertheless, even those sins which can physically harm the body

do not, as it were, contaminate the body by unification with immorality. It is exactly this unique

nature and capacity of the body to be both united with Christ and with a prostitute that is

illuminated by the Scripture citation of Genesis. Furthermore, it is exactly because of the truth

that sins of sexual immorality are uniquely inimical to the body that it is in this setting that Paul

stated that, “The body is not meant for sexual immorality, but for the Lord, and the Lord for the

body” (1 Cor 6:13). “Every other sin a man commits are outside his body.” What is Paul saying

in this succinct statement? Literature on verse 18b has been voluminous and falls into two

categories: this part of the verse is either a Corinthian slogan or a statement that Paul has written.
169

The first alternative is that Paul qualifies the slogan with the clause, “but the immoral man

sins against his own body”170 (verse 18c). According to MacArthur John, “As Christians our

bodies are not our own.”171. Scholars object to this interpretation, however, for they think that
172
Paul’s qualifying response to the Corinthian slogan is abrupt. Furthermore, Paul’s response is

inadequate to counteract the impact of this presumed motto uttered by free-thinking Corinthians.

The second alternative is favored because in it Paul exhorts his readers to flee fornication a

sin that is detrimental to both body and soul. In that setting he utters the message of verse 18.

169
Robert H. Gundry, Soma in Biblical Theology: With Emphasis on Pauline Anthropology (Grand Rapids:
Zondervan, Academie Books, 1987),70–75.

170
F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with
Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids:
Eerdmans, 1953),151.

171
MacArthur John, 1 Corinthians (Chicago: Moody Press, 1996),152.

172
Brendan Byrne, “Sinning against One’s Own Body: Paul’s Understanding of the Sexual Relationship in
1 Corinthians 6:18, ” CBQ 45 (1983),613.

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“No other sin engages one’s power of bodily personal communication in precisely so intimate a

way. All other sins are in this respect by comparison ‘outside’ the body.” Most translators have

supplied the word order to the Greek text that reads, “Every sin a man commits are outside his

body.” They do so because the text expresses the exception of the sin of fornication.

“But the immoral man sins against his own body.” According to Hodge, Charles “This

does not teach that sexual immorality is greater than any other sin; but it does teach that it is

altogether unique in its effects on the body—not so much in its physical as in its moral and

spiritual effects.”173 “Every other sin a man commits is outside his body.” Here, then, is the

exception to the sins committed outside the body: fornication is the only sin directed against

one’s physical body, the fornicator sinfully uses his body against the Lord, who created,

redeemed, and sanctified it. Sexual immorality destroyed the relationship between God and Man,

looking at this statement of Paul about man Sinning against his body not Christ it seems

complicated, Simon J. wrote.

“What about chemical dependency on drugs or alcohol? Are these also sins against
the body? Granted that the craving for these substances originates within a person,
the substances themselves enter the human body from the outside. But the sin of
fornication which arises in the spirit seeks gratification of the physical body itself
and thus is confined to the body. In a sense this sin is different from all other sins,
because it stays within the body.”174
Thus, Joseph asked Potiphar’s wife. “How could I do such a wicked thing and sin against

God?” (Gen. 39:9). Conversely, a husband and wife who are one in the Lord communicate their

love for each other in the intimacy of the sex act. And they experience mutual satisfaction

instead of alienation and guilt. In short, they rejoice in God’s gracious gift of marital bliss.

173
Hodge Charles, 1 Corinthians (Wheaton Ill: Crossway Books, 1995),31.

174
Kistemaker. Simon J, Hendriksen, William: New Testament Commentary: Exposition of the First Epistle
to the Corinthians (Grand Rapids : Baker Book House, 1953),201.

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6:19 Do you not know that your body is a temple of the Holy Spirit, who is in you, whom

you have received from God? You are not your own. Or do you not know?”

The comparative conjunction provides an additional reason for fleeing sexual immorality.

For the last time in this chapter, Paul rhetorically asks the Corinthians whether they have definite

knowledge. They again have to give an affirmative answer to this query. The researcher assumes

that on an earlier occasion, Paul had taught them about the purpose, use, and destiny of their

physical bodies.

“Your body is a temple of the Holy Spirit within you.” Paul reminds the Corinthians of

the sacredness of their bodies. He notes that the Holy Spirit makes his abode within them, so that

their body is his temple. He writes the two words body and temple in the singular to apply them

to the individual believer. “The believer cannot make choices about sexual behavior on the basis

of his or her own preferences. That notion of the autonomy of ethical decisions regarding sexual

acts is essentially incompatible with Christian existence and redemption.” 175 Furthermore,

through the word order in the Greek, he places emphasis on the Holy Spirit. Paul literally writes

to the Corinthians, “Your body is a temple of the one within you, namely the Holy Spirit.” That

is, the physical body of the Christian belongs to the Lord and serves as the residence of the Holy

Spirit.

The force of Paul’s imagery was so obvious to his readers that he did not even have to

draw out the implication that the holiness of the believer’s body is incompatible with impurity

and fornication. The apostle may have needed to teach them that their bodies were the abode of

the Holy Spirit, but they already knew that sacred dwellings were not to be contaminated with

175
Oster Richard, 1 Corinthians. Joplin (Mo: College Press Pub. Co., 1995), 1.

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unclean and impure objects and people. Jewish believers of course knew the same thing from

their training in laws of Levitical holiness. Hodge Charles further said.

Two things characterize a temple. First, it is sacred as a place where God

lives, and therefore it cannot be profaned with impunity. Second, the temple is
not owned by man but by God. Both these things are true of the believer’s
body. It is a temple because the Holy Spirit lives in it, and because it is not the
believer’s own. It belongs to God. As it is a temple of the Holy Spirit, it
cannot be profaned without incurring great and unique guilt. And as it belongs
to God in a special way, it is not at our own disposal. It can only be used for
the purposes for which he designed it.176
What an honor to have God’s Spirit dwelling within us! Note that Paul writes the word

temple. The Greek has two words that are translated “temple.” The first one is hieron, which

refers to the general temple complex, as in the city of Jerusalem. The second is naos, which

denotes the temple building with the Holy Place and the Most Holy Place (e.g., Exod. 26:31–34;

Heb. 9:1–5). Naos is used in the present verse. For the Jews, this was the place where God

dwelled among his people until the destruction of the temple in A.D. 70. For the Christian, not a

fixed geographic site but the body of the individual believer is the place where God’s Spirit is

pleased to dwell.177 In the early church, Irenaeus called individual Christians “temples of God”

and described them as “stones for the Father’s temple.” If, then, the Spirit of God dwells within

us, we should avoid grieving him (Eph. 4:30) or extinguishing his fire (I Thess. 5:19).

“Whom you have from God.” In this brief segment of the verse, Paul teaches first that the

individual believer possessed and continues to possess the gift of the Holy Spirit. Next, he

reveals that the Spirit’s origin is from God.

176
Hodge, Charles: 1 Corinthians, 9.

177
James Harlford, New Testament Commentary: Exposition Of The First Epistle To The Corinthians
(Grand Rapids: Baker Book House,1953),201.

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 “And you do not belong to yourselves.” The Christians are not the owners of their own

bodies, for God created them, Jesus redeemed us, and the Holy Spirit makes his abode within us.

The triune God claims ownership, but he leaves us free to consecrate and yield our physical

bodies to him. By contrast, those who commit fornication desecrate the temple of the Holy Spirit

and cause untold spiritual and physical damage to themselves and others. For this reason, Paul

exhorts us to flee sexual immorality (v. 18). Because God owns the body, Christians are his

stewards and must give an account to him. Therefore, we ought to guard its sanctity and protect

it from defilement and destruction. God’s temple is holy and precious. The believer cannot make

choices about sexual behavior on the basis of his or her own preferences. That notion of the

autonomy of ethical decisions regarding sexual acts is essentially incompatible with Christian

existence and redemption.

6:20 you were bought at a price. Therefore, honor God with your body.

The NIV fails to translate Paul’s word γάρ (gar) which means “for” and which shows the

conceptual connection between verses 19 and 20. The reason that the believer, according to Paul,

can no longer claim free choices is that he is now the personal property of another. The imagery

of “bought at a price” probably derives from the slave auctions so well known in the ancient

world. Its emphasis, therefore, is not on having a ransom paid that leads to freedom, but rather on

a change of ownership. 178

“You were bought with a price.” These words allude to Jesus’ death on Calvary’s cross

where he paid the price of redemption of humanity. Jesus paid for humanity freedom from sin, so

that as redeemed children of our heavenly Father we may share his blessings. The term bought

calls to mind the marketplace where slaves were bought and sold. If this is what Paul means, he

178
Robertson and Plummer, First Epistle of St. Paul, 129.

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alludes to Christians whom Christ has bought as slaves to serve him. Christ now owns them and

is their master. In a parallel passage, Paul says the same thing: “For he who was called by the

Lord while a slave is a freedman of the Lord, likewise the freedman when he was called is a

slave of the Lord. You were bought with a price. Do not become slaves of men” (7:22–23; see

also Gal. 4:6–7). According to Spence-Jones, H. D. M.

“that price is the blood of Christ, where-with he purchased the Church (Acts
20:28; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). This metaphor of ransom (ch. 7:23; 2
Pet. 2:1) has its full and absolute applicability to man. The effect of Christ’s death
for us is that we are redeemed from slavery and prison, and the right of our
possession is with Christ. Thus, by various metaphors the effects of redemption
are revealed to us on the human side”. 179

“Glorify God then in your body.” Here is Paul’s concluding statement to a lengthy discourse

on sexual immorality (6:12–20). He has skillfully turned a negative discussion to a positive

exhortation. He tells the Corinthians to use their bodies, which are the Spirit’s holy temple, to

honor God. They can do so by listening obediently to his voice as he speaks to them through his

revelation. A seventeenth-century catechism raises the question, “What is the chief end of man?”

The answer is, “To glorify God, and enjoy him forever

Since the believer, including his body, is the personal possession of God, Paul believes that

the saint must bring glory to God “in the concrete circumstances in which the physical members
180
operate.” There was for Paul no stronger antidote against sexual promiscuity and prostitution

than claiming the believer’s body, and not just his soul and spirit, as the location for the

glorification of God. Our bodies are meant for the glorification of the Lord not the world, Bailey,

Mark said,

179
Spence-Jones H. D. M, The Pulpit Commentary: 1 Corinthians (WA: Logos Research Systems, Inc.,
2004),195.

180
Oster Richard, 1 Corinthians. (Joplin Mo: College Press Pub. Co., 19950), 19.

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 “in the interpretation of these verses, Paul give good reasons why prostitution is
wrong (6:18–20). Sexual immorality is wrong because it involves sinning against
one’s body, which in the case of a believer belongs to the Lord. Believers,
therefore, should flee from fornication. This sin is more destructive than some
other sins because the people who engage in it cannot undo their act. Moreover, it
involves placing the body, which is the Lord’s, under the control of another
illegitimate partner. The believer’s body is a temple in which the Holy Spirit
resides (Rom. 8:9). So, we have a moral obligation to the Giver of our spiritual
life to keep His temple pure. Furthermore, God has purchased every Christian
with a great price, the blood of Jesus Christ (Rom. 3:24–25; Eph. 1:7). In view of
this we should glorify God in our bodies (Rom. 12:1–2) rather than dishonoring
Him through fornication.”181
On what Paul developed in this place, the Corinthian Christians had not understood the

nature of sexual intercourse or the nature of Christian conversion. The physical bodies are just as

much a part of Christ united with Him in a genuine spiritual union as Christians are part of the

mystical body of Christ, the church. When a Christian has sexual relations with a prostitute, he

takes what belongs to God and gives it to someone else. This is really stealing from God. Taking

a member of Christ and uniting it to a harlot also, in a sense, involves the Lord in that immoral

act. We should not think of sexual intercourse as simply a physical linking of two people.

Intercourse involves the whole person, not just the body. Sexual relations deeply affect the inner

lives of the individuals involved (Gen. 2:24). Consequently, it is improper to put sexual relations

on the same level of significance as eating food. In contrast to the union that takes place when

two people have sex, the person who trusts Christ unites with Him in an even stronger and more

pervasive oneness. It is a very serious thing to give to a prostitute what God has so strongly

united to Christ.

181
Bailey Mark Constable, Tom Swindoll, Charles R.; Zuck, Roy B, Nelson's New Testament Survey :
Discover the Background, Theology and Meaning of Every Book in the New Testament (Nashville: Word,
1999),309.

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 CHAPTER FOUR

IMPLICATIONs OF 1 CORINTHIANS 6:18-20 ON THE CONTEMPORARY SOCIETY

The Interpretation of the Text in Relation to Sexual Promiscuity

Accepting Christ as Saviour transforms life attitudes and actions take on new

significance. The adage that is ubiquitous in contemporary society today is, “It’s my body; I’ll do

what I want.” This adage finds no application in the life of Christians. The idea that we can live

as the world lives and still honour God finds no comfort in His Word. Christians are

countercultural, if for no other reason than their lives are distinct from those of the world.

Perhaps some professing believers are indistinguishable from the world, but such lives do not

change the reality of God’s claim on the life of His own child; He will not permit His own to

disgrace Him with impunity.

Though Christians face unrelenting pressure to conform to the expectations of this dying

world, and though believers in the Risen Son of God do succumb to this pressure more

frequently than we could wish, the Christian cannot give in to sin and be comfortable in that sin.

One of my friends used to say perceptively, “A sheep may fall into a mud puddle, but a sheep

will never be content to lie down in the mud.” That assessment is correct! Christians experience

ongoing pressure as the world demands conformity to attitudes, as well as actions, that are

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agreeable to it. This pressure lies behind the admonition found in the Letter to the Romans,

where, the Apostle has written,

“With eyes wide open to the mercies of God, I beg you, my brothers, as an act of
intelligent worship, to give Him your bodies, as a living sacrifice, consecrated to Him and
acceptable by Him. Don’t let the world around you squeeze you into its own mould, but let God
re-make you so that your whole attitude of mind is changed. Thus, you will prove in practice that
the will of God is good, acceptable to Him and perfect” Romans 12:1, 2.
In relating it to 1 Corinthians 6:18-20, that is why Paul says “flee from sexual sin”

because it is not your body, it belongs to God. Flee means to run away. Many Christians are

sinking into promiscuity with the negligence of the words of apostle Paul to the Corinthian

church.

Christians intuitively understand that “to set the mind on the flesh is death, but to set the

mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it

does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God”.

And yet, with alarming regularity, too many Christians succumb to sexual sin, abandoning

righteousness and permitting themselves to be controlled by the flesh. How can such a thing

happen? What is missing from life that allows twice-born (children of God) individuals to

stumble into sin, displeasing God and exposing themselves to divine discipline? The researcher

is not concerned with addressing cultural Christians those individuals who imagine that joining a

church makes them a follower of Christ. Tragically, our churches are filled with people who are

casually Christian, thinking that if they participate in a rite, partake of a ritual, recite a prayer or

formally unite with a church, that they must be honouring the Saviour. When the researcher

speaks of Christians who stumble into sin, we are pleading with those individuals who through

faith in the Risen Son of God are twice born. These are individuals who have received

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forgiveness of sin, who want to do what pleases the Father, who are yet tripped up by sin. we

understand that Christians are not perfect, though they are being perfected in Christ.

This notion is taken from the re-interpretation of 1 Corinthians 6:18–20. Which says

“Flee from sexual immorality. All other sins a man commits are outside his body, but he

who sins sexually sins against his own body.”

Φεύγετε τὴν πορνείαν. πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ

πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. (1Co 6:18 BGT)

The interpretation of the text implies that Paul’s teaching on sex is aimed at promoting

and enhancing the spirituality of Christians in Corinth who were indulging in sexual promiscuity

and they were comfortable living in it. “The immorality of the old Corinth was so intense that

Aristophanes (ca. 450–385 BCE) coined the verb korinthiazo which means ‘to Corinthianise’

that is, to fornicate.” According to Clarke's Commentary, “There is force and emphasis in the

word “flee” φεύγατε pheugate. Man should escape from it; he should not stay to reason about it;

to debate the matter; or even to contend with his propensities, and to try the strength of his virtue.

There are some sins which a man can resist; some about which he can reason without danger of

pollution. But this is a sin where a man is safe only when he fl ees; free from pollution only when

he refuses to entertain a thought of it; secure when he seeks a victory by flight, and a conquest by

retreat. Let a man turn away from it without reflection on it and he is safe. Let him think, and

reason, and he may be ruined 182. In other words,

the new Corinth, as a seaport, was permissive of sexual immorality, just like any
other seaport, but not as bad as the old Corinth. Corinth’s promiscuity and sexual
tendency can be attributed to three factors: economic, religious and philosophical.
The economic prosperity of the city occasioned by its location brought a number

182
Clarke's Commentary, 1 Corinthians 6:18 - Verse-by-Verse Bible Commentary - StudyLight.org

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 of people to the city. The temple in the city, which services included male and
female prostitution, made sexual gratification available for the inhabitants of the
city.183
The rate of prostitution in Corinth was high, sleeping around with different kinds of men

which can be called “promiscuity”, since promiscuity means having sex with different kinds of

people then, that is to show that both old and new Corinth were living a promiscuous life, and

that prompted Paul to tell them to “flee” because such life is not part of the attitude of a genuine

Christian. According to Keener, “many Greek philosophers reasoned that fornication was fine as

long as it did not control the person. They excused relieving their sexual appetites with

prostitutes or by publicly stimulating themselves, explaining that they were in complete control

of their own emotions. Many young people in Corinth visited brothel to have sex with prostitutes

and slaves.184 Acts 18 records that Paul went to Corinth from Athens to preach during his second

missionary journey and spent 18 months there. Paul’s missionary activities were successful in

Corinth.

Some so-called Christians don’t value their body, possibly the Corinthian Christians did

not know the value of their body which could be why they lived a life of immorality. Our body is

united with Christ because He lives in us, According to Richard L. Pratt,

Paul’s radical advice rested on the uniqueness of sexual sin. In contrast with all
other sins, immorality is against one’s own body. The meaning of these words is
difficult to determine. Many sins, such as substance abuse, gluttony, suicide, etc.,
have detrimental effects on the body. Paul’s words do not refer to disease and or
other damage caused by sin. Instead, his words are linked to the preceding
discussion of 6:12-17. There Paul established that Christians’ bodies are joined
with Christ so that they become members of Christ himself (6:15). Sexual union
with a prostitute violates one’s body by bringing it into a wrongful “one flesh”
union, and by treating of no account the mystical union with Christ (6:15). It is in
183
Sin-Pan Daniel Ho, Paul and the Creation of a Counter-Cultural Community: A Rhetorical 16 Analysis
of 1 Cor. 5:1-11:1 in Light of the Social Lives of the Corinthians, Library of New Testament Studies 509, (London:
Bloomsbury T&T Clark, 2015), 33-57.
184
Craig S. Keener, 1–2 Corinthians the New Cambridge Bible Commentary (New York: Cambridge
University Press,2005),6.

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 this sense that sexual immorality is a unique sin against the body. It violates the
most significant fact about believers’ physical existence: the fact that their bodies
are joined to and belong to Christ.185
Every believers body is united with Christ because once you sinned against your body

you sinned against Christ, According to Joseph, “Fornication, however, is committed against the

body of the individual who engages in it, because to idion soma, “his (or her) own body,” is

meant to be the means of “personal self-communication.” “The immoral person perverts

precisely that faculty within himself that is meant to be the instrument of the most intimate

bodily communication between persons”. The Christian who thus sins ruins his own status before

God, as Paul prescinds from the effect such a sin would have on the prostitute”.186 Paul

particularly draws attention to sexual sins: “Flee from sexual immorality,” is his forceful

warning, “for every sin that a man does is outside the body but he that commits sexual

immorality sins against his own body”.187 Paul implores us to recognize that our bodies are not

our own but belong to God. Having been bought at a price (1 Corinthians 7:23) by Jesus Christ’s

death and resurrection, we don’t have any right to give them over to sin. Barton, Bruce B.

Osborne, and Grant R. said,

Sexual sin is a violation of one’s own body. Paul described it as a sin that affects
the body like no other, a sin that is against one’s own body. As in 6:13, the word
“body” refers not to the flesh, but to the whole being and personality. This sin has
disastrous effects. But what an enticement it can be for all people, and believers
are not exempt. Clearly other sins also affect the body, such as gluttony or
drunkenness, but no other sin has the same effect on the memory, personality, or
soul of a person as sexual sin. Paul argues that in intercourse, people are united
(6:16–17). Their spirits are not involved in quite the same way in other sins. Also,
Paul argues that our bodies are the temple of God (6:19–20). In sexual sin, a
person removes his or her body from God’s control to unite with someone not in

185
Dr. Richard L. Pratt, Jr , “Christian Prostitution 1 Corinthians 6:12-20”
https://www.thirdmill.org/files/english/html/nt/NT.h.Pratt.1Cor6.12-20.edited.html Magazine Online, Volume 3,
Number 45, November 5 to November 11, 2001 retrieved April 11, 2023.
186
Joseph a. Fitzmyer, S.J, A New Translation with Introduction and Commentary (New Haven and
London: Yale University Press, 2008),296.
187
https://dailyverse.knowing-jesus.com/1-corinthians-6-19

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 his plan. Thus, those people violate God’s purpose for their bodies. Satan gladly
uses sexual sin as a weapon, for he knows its power to destroy. Thus, Paul says,
don’t walk, but run away from sexual sin. Believers need to exercise alertness and
awareness to stay away from places where temptation is strong, and they need to
use strong, evasive action if they find themselves entrapped.188
Many Christians lack the understanding of this verse, why because the way they used their body

shows that they lack knowledge about the scripture, Paul’s pointed out the same error in

Corinthians church and the same is applicable to us. Therefore, it is expedient to note that,

Christians are free to be all they can be for God, but they are
not free from God. God created sex to be a beautiful and
essential ingredient of marriage, but sexual sin, sex outside the
marriage relationship always hurts someone. It hurts God
because it shows that we prefer following our own desires to
the leading of the Holy Spirit. It hurts others because it violates
the commitment so necessary to a relationship. It often brings
disease to the body. And it deeply affects our personalities,
which respond in anguish when we harm ourselves physically
and spiritually. Although Satan would have us believe the
contrary, sex within God’s guidelines offers pleasure,
satisfaction, fascination, intimacy, health, and wholeness. The
best way is God’s way. He invented sex. We can express our
gratefulness to God in prayer and by being faithful to his
guidelines

“We are reminded Paul uses the Greek word porneia, which refers to a broad range of sexual

sin. To flee sexual immorality means more than not having sexual intercourse with someone

we are not married to. It means to flee sexual gratification short of or apart from intercourse

with our spouse. It means to flee sexual gratification or thrills one might find from

pornographic videos, movies, magazines, books, or Internet sites.”189 Pauls’ expression does

not only mean to flee from promiscuity but to also flee from every kind of evil activities.

Moreso, this is to be taken comparatively. Sins in general, the common sins which people

188
Barton, Bruce B. ; Osborne, Grant R.: 1 & 2 Corinthians: Application Bible Commentary (Wheaton:
Tyndale House, 1999),87.
189
Enduring Word Bible Commentary 1 Corinthians Chapter 6 Retrieved April 24 2023

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 commit do not immediately and directly affect the body, or waste its energies, and destroy life.

Such is the case with falsehood, theft, malice, dishonesty, pride, ambition, etc. They do not

immediately and directly impair the constitution amid westing its energies. It does not

immediately and directly affect the body. The more immediate effect is on the mind; but the sin

under consideration produces an immediate and direct effect on the body itself.

6:19 Do you not know that your body is a temple of the Holy Spirit, who is in you, whom

you have received from God? You are not your own. Or do you not know?”

ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν οὗ ἔχετε ἀπὸ θεοῦ, καὶ

οὐκ ἐστὲ ἑαυτῶν; (1Co 6:19 BGT)

It is observed that the assembly of the righteous is a Temple of the Holy Spirit. Being a

Christian, your whole body is the dwelling place of God. therefore, if you destroy God’s temple

the whole of your body will be destroyed. For God’s temple is holy and you are that temple.

Moreso, it is expedient that you keep the temple clean and pure. The Corinthian Christians

lacked the understanding on how to use their own body, Paul admonished the Corinthians not to

use their body as if it’s under their control, they belong to God whether they live or die. Our

body is for the Lord. When we talk about temple according to Hope Bolinger, “to the Israelites in

the Old Testament, the temple was their sacred meeting place with God. They worshipped there,

made sacrifices there, and presented their requests to God. It wasn’t actually until Solomon’s

reign as king that the Israelites had a temple (1 Kings 3:1)”.190 In this assertion, Paul used an

illustration of temple as our body because in the Old testament the temple was a sacred place so

also should our body be sacred, our body should be a dwelling place for God. H. L. Goudge

190
Hope Bolinger, “Your Body is a Temple" & 5 Things You Should Be Doing”
https://www.crosswalk.com/faith/women/ways-to-treat-your-body-like-the-sacred-temple-it-is.html

115
M.A. D.D. said “The primary meaning of the word "temple" is not a place for God's worship,

but for God's residence ; a temple is the palace of the God, whose temple it is”.191

Thus, Paul affirms not only the corporate, but also the individual sense of the indwelling

Spirit of God, without seeking to explain which one is speculatively prior to the other. We can

find it in Rom 8:9–11, where he also says that “the Spirit of God dwells in you,” and makes a

number of other assertions about the relation of the individual Christian to Christ and the spirit.

Individual Christians have the Spirit, because they have been “washed” (6:11), and this is

another reason why they cannot enter a union with a harlot. “We were purchased at on incredible

cost, and so we are called to honour God with our bodies as well as our spirit and soul, and not to

become slaves of the flesh with its ungodly pursuits. It is good for Christians to note that using

their body for promiscuity is against the will of God.

The Holy Spirit who is in you: Because our body is the temple of the Holy Spirit, our

bodies belong to God, and not to ourselves: You are not your own for you were bought with a

price. Any honest person will take better care of something that doesn’t belong to them. Our

bodies belong to God because He bought them. We don’t have the right to pollute and abuse

God’s property. This principle applies to more than our sexual conduct. If our bodies belong to

Jesus, we also have no right to be idle with, or wasteful of, what belongs to Him. Our bodies

should be used for glorifying God (Therefore glorify God in your body). “Your body was a

willing horse when it was in the service of the devil, let it not be a sluggish hack now that it

draws the chariot of Christ.”192 In other words many Christians still live in old life, promiscuity

is one of the things that form part of the old life.

191
H. L. Goudge M.A. D.D, the first epistle to the Corinthians with Introduction and notes fourth Edition
(London: Methuen & co. Ltd 1915),26.
192
Henry, Matthew. “Complete Commentary on 1 Corinthians 6:18”. Henry's Complete Commentary on
the Whole Bible. https://www.studylight.org/commentaries/mhm/1-corinthians-6.html. 1706.

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 In contrast, Paul’s view is that sexual immorality destroys the body, which is God’s

temple and God, in turn, will destroy anybody who destroys his temple. Having sex with a

prostitute is tantamount to destroying God’s temple. It should be unthinkable for believers whose

physical bodies have become Christ’s. The implication of this, is that unholy sex (sexual

immorality) and spirituality are incompatible with the Christian faith even though it was

culturally permitted in Corinth. Moreover, having sex with prostitutes (whether temple

prostitutes or commercial ones) was not frowned at by the Corinthian society. The Christians in

Corinth believed (wrongly) that they could have sexual intercourse with prostitutes since it was a

common practice in their society. It is, however, clear from the text that Paul did not want the

Corinthian Christians to indulge in the permissiveness of the culture of their society. His reason

was based on the understanding that ‘the body is not meant for immorality but for the Lord and

the Lord for the body’. Even though the Corinthians might think that they were free to go into

prostitution since it was permitted (lawful) in the society, Paul’s injunction is that the Lord, not

culture or philosophy, should dictate how Christians use their physical bodies. In other words,

culture should not dictate what Christians do but spirituality. This does not suggest that Paul

condemned culture outrightly. At least, his theology of sex contained some Jewish and Hebrew

Bible. David G. Downey, said “the body is designed to fit us for union with God”193

6:20 you were bought at a price. Therefore, honor God with your body.

ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν θεὸν ἐν τῷ σώματι ὑμῶν, καὶ ἐν τῷ πνεύματι

ὑμῶν, ἅτινά ἐστιν τοῦ θεοῦ. (1Co 6:20 BYZ)

193
David g. Downey, the Abingdon Bible Commentary (U.S.A: Intervarsity press,1915),1179.

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 Some among the Corinthians seemed to have been ready to say, all things are lawful for

me. This dangerous conceit St. Paul opposes.194 There is a liberty wherewith Christ has made us

free, in which we must stand fast. But surely a Christian would never put himself into the power

of any bodily appetite. The body is for the Lord; it is to be an instrument of righteousness to

holiness, therefore is never to be made an instrument of sin. It is an honour to the body, that

Jesus Christ was raised from the dead; and it will be an honour to our bodies, that they will be

raised. The hope of a resurrection to glory, should keep Christians from dishonouring their

bodies by fleshly lusts. And if the soul be united to Christ by faith, the whole man has become a

member of his spiritual body. Other vices may be conquered in fight; that here cautioned against,

only by flight. And vast multitudes are cut off by this vice in its various forms and consequences.

It effects fall not only directly upon the body, but often upon the mind. Our bodies have been

redeemed from deserved condemnation and hopeless slavery by the atoning sacrifice of Christ.

We are to be clean, as vessels fitted for our master’s use. Being united to Christ as one spirit, and

bought with a price of unspeakable value, the believer should consider themselves as wholly the

Lord's, by the strongest ties. May we make it our business, to the latest day and hour of our lives,

to glorify God with our bodies, and with our spirits which are his.

According to Matthew Henry's Concise Commentary, “with a price - τίμῇ timē. A price

is that which is paid for an article, and which, in the view of the seller, is a fair compensation, or

a valuable consideration why he should part with it; that is the price paid is as valuable to him as

the thing itself would be. It may not be the same thing either in quality or quantity, but it is that

which to him is a sufficient consideration why he should part with his property. When an article

is bought for a valuable consideration, it becomes wholly the property of the purchaser. He may

194
Bruce Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand
Rapids: Eerdmans, 2001), 81.

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keep it, direct it, dispose of it. Nothing else is to be allowed to control it without his consent , the

language here is figurative. It does not mean that there was strictly a commercial transaction in

the redemption of the church, a literal “quid pro quo,” for the thing spoken of pertains to moral

government, and not to commerce. It means:

(1) That Christians have been redeemed or recovered to God.

(2) That this has been done by a “valuable consideration,” or that which, in his view, was a full

equivalent for the sufferings that they would have endured if they had suffered the penalty of the

law.

(3) That this valuable consideration was the blood of Jesus, as an atoning sacrifice, an offering, a

ransom, which "would accomplish the same great ends in maintaining the truth and honor of

God, and the majesty of his law, as the eternal condemnation of the sinner would have done;"

and which, therefore, may be called, figuratively, the price which was paid. For if the same ends

of justice could be accomplished by his atonement which would have been by the death of the

sinner himself, then it was consistent for God to pardon him.

(4) Nothing else could or would have done this. There was no price which the sinner could pay,

no atonement which he could make; and consequently, if Christ had not died, the sinner would

have been the slave of sin, and the servant of the devil forever.

(5) As the Christian is thus purchased, ransomed, redeemed, he is bound to devote himself to

God only, and to keep his commands, and to flee from a licentious life.

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Glorify God; Honor God; live to him; Matthew 5:16 . In your body, Let your entire person be

subservient to the glory of God. Live to him; let your life tend to his honor. No stronger

arguments could be adduced for purity of life, and they are such as all Christians must feel”.195

The Application of the Text to Contemporary Christians in Nigeria

The contemporary debate on sexuality in Africa is intrinsically premised on cultural

beliefs which provide the impetus for understanding sexuality in the continent. This is true in

nations like Nigeria, where traditional beliefs play an important role in defining and shaping

human’s sexual behaviour and orientation. A sexual act is considered appropriate if it is

culturally right.

There’s more to sex than mere skin on skin. Sex is as much spiritual mystery as physical

fact. As written in Scripture, “The two become one.” Since we want to become spiritually one

with the Master, we must not pursue the kind of sex that avoids commitment and intimacy, the

kind of sex that can never “become one.” There is a sense in which sexual sins are different from

all others. In sexual sin we violate the sacredness of our own bodies, these bodies that were made

for God-given and God modelled love, for “becoming one” with another. That’s why Paul wrote

“Or didn’t you realize that your body is a sacred place, the place of the Holy Spirit? Don’t you

see that you can’t live however you please, squandering what God paid such a high price for?”

The physical part of you is not some piece of property belonging to the spiritual part of you. God

owns the whole works. So, let people see God in and through your body.196

195
Matthew Henry's Concise Commentary, “1 Corinthians 6:20 Commentaries: For you have been bought
with a price: therefore glorify God in your body”. http://biblehub.com. accessed April 25 2023.
196
“1 Corinthians 6 MSG - And how dare you take each other to - Bible Gateway”
https://www.biblegateway.com/ Retrieved on 25 April 2023.

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 From chapter three of this research work, it is understood that Prostitution was common

as a religious rite in the ancient world. Evidence of cultic prostitution was first found among. The

Babylonians. Herodotus recounts that once in her life every Babylonian woman had to ‘sacrifice’

herself to the goddess Mylitta by giving her body to a stranger in the temple precincts. In the

Greek world, cultic prostitution gained acceptance primarily in the great sanctuaries of Corinth

and Athens. One of the reasons for the widespread of prostitution (both cultic and secular) and

sexual immorality in the Ancient Greece was the citizen law of 451 BC which did not allow any

inhabitants of Athens to have citizenship if their parents were not both Athenians. This made

non-Athenian men and women to be economically disadvantaged. Many of them had to work

more and more as prostitutes to survive.

It is good to learn from the past, prostitution started from decades and it is written in the

scripture how those guilty were disciplined, it is good for contemporary Christians to analyzed

and examine their lives. Many Christians engage in prostitution because of money. 99% of

Christians are sex commercial workers most especially in Nigeria, Paul instruct the Christian to

flee because he knows there are dangers ahead, every believer engaging in promiscuity as far

he/she is a Christians must flee from sexual immorality. Because you sin against your body

which is the temple of God

Being a sex commercial worker in this 21 st century, it is expedient to know that, in the

interpretation of these verses, (6:18-20) Paul gives good reasons why prostitution is wrong,

Sexual immorality is wrong because it involves sinning against one’s body, which in the case of

a believer belongs to the Lord. Believers, therefore, should flee from fornication. This sin is

more destructive than some other sins because the people who engage in it cannot undo their act.

Moreover, it involves placing the body, which is the Lord’s, under the control of another

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illegitimate partner. Having sex with different people is a disgrace to the body of Christ. The

believer’s body is a temple in which the Holy Spirit resides (Rom. 8:9). So, Christians have a

moral obligation to the Giver of their spiritual life to keep His temple pure. Furthermore, God

has purchased every Christian with a great price, the blood of Jesus Christ (Rom. 3:24–25; Eph.

1:7). In view of this, we should glorify God in our bodies (Rom. 12:1–2) rather than

dishonouring Him through fornication. We should not think of sexual intercourse as simply

physical linking of two people. Intercourse involves the whole person, not just the body. Sexual

relations deeply affect the inner lives of the individuals involved.

Paul provided some excellent instructions, but many in the world and in the church fail to

heed what he wrote. Instead of fleeing from fornication, many creeps or run towards it. Perhaps

people think, “We will not get too close. We will not get personally or intimately involved with

it; we will stay on the edge and be safe.” Paul said we are to flee. This is an important command

to keep and remember, because we live in a society filled with suggestive remarks, sexually

explicit materials (pornography), and a carefree attitude towards sex. All these forces encourage

people to get closer and closer to sexual sin. Sexual sin is rampant among the unsaved, but we

also find cases-far too many cases of it in the church. We encounter instances where Christian

girls become pregnant, “move in with someone,” or are involved with casual sex. Proverbs 7:6-

27 shows that sexual sin is a powerful force and great care must be taken to avoid it.

False religions used sex as a means of consecration and dedication. “In the temple of

Aphrodite prostitutes were priestesses, and commerce with them was counted as consecration”.

There are so many cases of pastors teaching their members how to have sexual intercourse in the

church not only teaching but practicalzing it in the church with another man’s wife not his wife.

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A pastor having sex with his member because she seeks for miracle. It is a very serious thing to

give to a prostitute what God has so strongly united to Christ.

The Roles of Pastors in Curbing Sexual Promiscuity

Pastoral ministry is not for fun, many go into ministry without understanding the calling

of being a pastor or a call to ministry, pastoral ministry is more than the respect pastors gain

from their members, Hausa has a proverb saying “Aikin Allah ba wurin Gagawa ba ne, ba A yi ta

da wasa” that is the work of God is not a place of rushing, is not a place for playing. Therefore, it

is beneficial for every serving pastor, student pastor to note that pastoral ministry is beyond

preaching alone. Even if a pastor is not a health practitioner, his members still believe he is the

first to be consulted in the time of sickness.

There are many things confronting African societies today which cannot be over

emphasized, most African societies are dying spiritually because of their attitude towards the

commandment of God which they have neglected and is destroying many youths in the society.

One among many of them is sexual promiscuity, sexual promiscuity is one of the sins

compromising our societies which needs emergency solution. Many Christian youths see

promiscuity as a normal thing without a consideration of the word of God. Now, the question is

“what are the Role of Pastors in Curbing Sexual Promiscuity? Bellow are ways in which pastors

can curb sexual promiscuity.

i. Pastors should preach messages that condemn sexual promiscuity.

Pastors shouldn't assume that all her members are adults they should preach to

condemn sexual promiscuity during church service. Pastors should preach it. Instead

of the prosperity and miracle message on which they have placed more emphasis

today.

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 ii. Pastors should call the attention of the society to the spiritual effects of sexual

promiscuity.

Promiscuity has made many Christians to become cold in following the will of God,

because promiscuity is releasing oneself to the Devil, and one cannot serve two

master, therefore, pastors should tell the society the implication of promiscuity in

their spiritual lives, many people live a promiscuous lives without considering its

spiritual effect on them, which has withdrew many Christians from serving God.

iii. Pastors should encourage early marriage from 20 years above.

To some extent, early marriage is dangerous because some of the couple may not be

able to manage themselves because of immaturity which can bring about a divorce

but, in a situation where some find it difficult to be self-controlled sexually, it is

better for such to get married. Getting married earlier is better than defiling God’s

temple through sexual immorality with burning lust.

iv. Pastors should organise Sex education seminars.

In African societies today. “young people growing up are already being exposed to

sexually explicit materials on a daily basis through television networks, motion films.

music and the internet. Critically viewed, much more of sex education is taking place

on the media, than in the home. school or church. It is no more news. that most

teenagers have had sexual intercourse several times even before their youthful age.

Such alarming news keeps the issue of sex education before the pastor on the top

burner.”197 Today, there is a widespread condom distribution and procurement of

abortions without parental consent, which is an evidence of a generation of youth

197
.J. A Onimhawo “The Church And Sex Education” retrieved April 30 2023.
https://www.researchgate.net/publication/349379855

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 teetering on the brink of unconscionable doom. As the saying goes, “the church is the

last hope of a nation”. If the church does possess the solutions to life's crisis, it

perhaps, must move towards the frontline of sex education promotion. In addition. a

significant part of the problems faced by people come from the mixed messages most

sex educationists give. The pastor cannot afford such confusion, being the oracle or

vessel of God on earth. He further “The pastor being the chosen vessel of God on

earth. through which He communicates His love and forgiveness, and morality, can

also save generations of youths from teenage pregnancies and eliminate the risk of

acquiring sexually transmitted diseases such as HIV/AIDS, through the promotion of

sex education that is rooted in the Bible.”198 Sex education is very important, and

imperative, because it improves the quality, the health of our lives and the lives of

our peers and this can help in restricting promiscuity.

v. Pastors should organise training for parent

Most parent did not learn about sexuality from their parents, and thus lack the ability

to become role models to help their own children in overcoming sexuality problems;

hence they often perceive themselves being uninformed about sexuality and may be

confused and uncomposed about the sexual values they wish to communicate to their

children. The Scriptures (Deut. 4:9) affirm the parents as the primary disciplers of

their children while public education seemingly has determined that the parent is

inadequate for the task. Therefore, pastors must teach and train the parents and give

those materials and encouragement, so, that they (parents) can approach the issue of

sexuality confidently and successfully. Churches that build good parents will end up

198
Ibid

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 building good kids.199 Parents should be taught to become “listening” parents.

Learning skills must be applied by parents so that people may not go astray.

vi. Pastors should organise Teaching of Moral Values.

The pastors should teach the truth and the people must be taught by the Church to

hold faithfully to it. Some people are highly intolerant of dishonesty and will

gravitate towards stability over freedom. They should be taught to appreciate self

dignity, and sexuality as a gift from God that must be held sacred even before

marriage and after marriage (Heb. l3:4).

vii. Pastors should teach the right doctrine.

Most pastors don’t preach against immorality and indecent dressing because they

want majority in their churches, instead of reprimanding sin, promiscuity is the

current dilemma which is affecting most African churches and societies, “Sound

doctrine is important because the gospel is a sacred trust, and we dare not tamper

with God’s communication to the world. Our duty is to deliver the message, not to

change”.200 Pastors should rebuke sexual sin as apostle Paul did in 1 Corinthians

6:18-20. Teaching the right doctrine can curb sexual promiscuity in the church and

society.

viii. Counselling,

counselling is an important part of curbing sexual sin. Curtics C. Thomas said “the

problem that affects modern man call on every bit of skills, knowledge, wisdom, and

patience”201. As a pastor you are an eye opener of your people, they believe what
199
R. Khine An Grogon, Family Life and Sexual Learning of Children (Cambridge: Massachusetts, 1981),
172.
200
https://www.gotquestions.org/sound-doctrine.html. Retrieved 30 Apr. 23.

201
Curtics c. Thomas, practical wisdom for pastors (USA : Zondervan publishing house,2001), 148-149.

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 you tell them because they comprehend that you have undergone some theological

guidance, So, it is virtuous for you to correct the wrong conception on them about

sexual promiscuity, you are to tell them the consequences and the way out.

Pastors as vessels of God, the shepherd. are the role model in the church and the society at large.

Many people look unto you both believers and unbelievers believe that you are called by God to

teach and guide his people, without negligence you are not to change only your church members

but the society at large. How can a pastor live in a society without affecting it positively? There

must be a balance because you are not for everyone, but everyone is for you, the Bible says

“And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and

on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the

Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have

commanded you; and lo, I am with you always, even to the end of the age. Amen.” (Matthew 28:

18-20 NKJV). As a pastor living in a society without the knowledge of God, your duty is to

preach to them just as its your duty to rebuke and preach Christ to those who are sexually

immoral. every pastor has an important role to play in the society.

CHAPTER FIVE

SUMMARY, CONCLUSION AND RECOMMENDATIONS

Summary

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 This research work is centered on the biblical investigation into the role of pastors in

curbing sexual promiscuity in the society with reference to the book of 1 Corinthians 6:18-20.

Chapter one treated the background to the study, statement of problem, purpose of the study,

significance of the study, and research hypothesis. From the chapter especially through the

background of the study and the statement of problem, was emphasized that generally, there are

various challenges of sexual promiscuity in the Nigeria society, which, this call for adequate

response.

Chapter two of this work deals with the literature review. The work puts into

consideration on works that have been done on sexual immorality and sexual promiscuity in

order to see the past scholarly efforts on the subject matter and learn from them as well as

observe some of the necessary gaps to be filled. The chapter touches the conceptual framework

of sexual promiscuity, biblical perception of sexual promiscuity, sexual immorality in some

historic period. The causes of and the challenges confronting the Church on sexual promiscuity,

such as the effects of sexual promiscuity on individuals, parents, the Church and the society.

In the chapter, was observed that the issue of sexual promiscuity is all over the world and

has been in existence probably since the beginning of the world. At least, the work has shown

that the challenge has been in existence the Bible times. The Old Testament and the New

Testament people had their various stories about moral decadence. One thing that is very clear in

all instances is that the God of the Bible is always against it. Many people that fell victim to it in

the Bible were disciplined by God, Himself. The Church-fathers struggled with how to guide

themselves as well as their people on the issue of sexual sin. The contemporary societies are not

exempted from the same struggle, but it seems the situation is getting worse as years, decades,

generations and indeed centuries roll by. This ought not be allowed to continue. The Church of

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God ought to shine forth as the light out of darkness of this debauchery. It is, however,

unfortunate that the light of some individuals in the body of Christ is not only fading away, their

shadows are almost representing the darkness that they are expected to dispel. The Church needs

to find out the caused and do the needful.

Chapter three presents an expository analysis of the book of 1 Corinthians 6:18-20.

Looking at the biblical perspective on sexual promiscuity and digging deep to understand what it

means to flee from fornication for the readers of this research work to understand what the bible

says about promiscuity and for the propagation of the gospel, this section covers the segment on

how Christians should use their body and what it takes to be a genuine Christian. To be a child of

God means to portray Christlike attitude, surrender yourself to God and you have no right to

your body because it has been bought with a precious price on the cross of calvary by Jesus

Christ who now has the power over our body, therefore it is advantageous for every Christian to

use his/her body in an appropriate way in accordance with Christ’s command as it was givento

the Corinthian Christians.

Chapter four presents the Implication of 1 Corinthians 6:18-20 On the Contemporary

Society, it looked at the interpretation of the text in relation to sexual promiscuity, the

Application of the Text to Contemporary Christians in Nigeria and finally the roles of pastors in

curbing sexual promiscuity.

Conclusion

With the mind of God revealed in the Bible, the Bible is against sexual promiscuity. The

God of the Christians is holy. Both the Old and the New Testaments show clearly that God is

against sexual promiscuity. Though He loves all people including sinners, He hates sin. For this

129
reason, He has given various commandments against promiscuous life. In various chapters, the

Bible has shown how some people were disciplined because of their sexual Immorality. Just like

some other sins, sexual promiscuity can prevent a person from getting to heaven. God wants his

Church to maintain holiness in all ramifications of life.

To show Cod's Purpose for establishing the Church, Mathew 5:13-16, Jesus calls His

followers the salt of the earth and the light of the world. His expectation is that they would

sweeten and illuminate the world which is already contaminated with various sins, One of which

is sexual immorality. Various portions of the Bible reveal how salt could be useless and be

trampled upon if it loses its savor. It is the picture of what would happen when an individual

plays with a sexual sin. It is also the picture of what would happen to a local church whose

pastor, workers or members are involved in sexual sins. Such individuals or group of people

would not only lose their integrity; they would also be tarnishing the image of the body of Christ

in that vicinity, thereby driving away the souls they ought to win to Christ. Sexual promiscuity

has various physical, spiritual and emotional negative effects. Various problems of illicit sex

have been talked about by various people in their books.

Some of the problems have had very grievous effects on many parents in terms of the

disappointment experienced on their daughter's unexpected pregnancy, and, in some cases, the

hope unexpectedly dashed by some of the daughters' death through abortion. The Church has

experienced the loss of many members to other religions as well as to death. Many people are not

as effective at home and in church as they should, because their loyalty is divided. They share

their loyalty between godly and ungodly acts. Sexual promiscuity has destroyed various wombs

and claimed many lives through abortion. Many people have contracted various sexually

transmitted diseases, while many people have died of HIV/AIDS, leaving their children

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motherless or fatherless, or as orphans. Many homes have been broken, leading to single

parenthood and the attached negative consequences. The victims of rape, gang rape, and child

sexual abuse may never recover from the shock and trauma they experience. Such experiences

may lead some victims to become rapists or pedophiles and the chain may continue forever.

These and many other physical and emotional negative consequences are calling for a quick

positive response.

Sexual promiscuity also has several spiritual implications. Apart from the fact that

anybody who is involved in any sexual immorality would not enjoy a good relationship with

God, who hates sin, the sexual sin would also affect the vision, the mission as well as the

integrity of any pastor involved. Many pastors are no more in ministry today. Such pastors lost

their spiritual swords on the battlefield. They may no longer be able to fight the good fight.

Sexual promiscuity affected various churches in Nigeria society. Apart from the general effects

of sexual immorality that can be thought of or that have been heard of, however, as it has been

pointed out as part of the effects of moral decadence, any local church affected by such

misdemeanor loses her integrity in the surrounding environment. Without any doubt, some of the

churches involved in sexual scandal in Nigeria must have been badly labeled in their individual

environments or from the heresy inherit from Corinthian church which prompt Paul to command

them to flee because if they refused there will be danger ahead. Any church that is victim of

sexual promiscuity anywhere they go out for street evangelism, the people who knows their evil

ways would never advice anyone to join them or want to join them. Apart from that, such

neighborhood-people would never advise any new person

The local churches in Nigeria societies need to instill parents on their responsibilities to

train their children against sexual. promiscuity, as home is the bedrock of every individual.

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Every parent is influential. This position ought to be well exploited. This could be done only

when the parents themselves know what to do. Each local church would do well if she equips the

parents with godly sex-education procedure by which they could impact the lives of their

children, this is necessary because its prepared children ahead of raining days. It will be of good

help for churches to equip the youths on the implications of moral depravity and the way out.

Sexual temptation esteems no one, and it has been discovered that a timely teaching before and

during such temptation would go a long way to safeguard the people concerned. However, the

indispensable teachings should not be for prevention alone. They should also help in restoring

the fallen individuals. Therefore, sex education and various other necessary things would always

be of help. Part of what they should teach the youth is the importance of holy living and how

valuable, cultural, and biblical virginity is. More than ever before. Therefore, local churches

should rise to all these tasks.

The churches would do well if they would reach out to the youths in various primary and

secondary schools. The researcher had made it clear in this work that sex-education would be

helpful to the pupils and the students in the primary even in the high institution. This will

complement the efforts of the parents at home and the efforts of the local churches. However,

beyond this, is the fact that peer group is very influential. So, when many of the children and

youths are well-equipped, even in their schools, some of them may be prevented from being

negatively influenced by depraved friends. Moreover, such a step is very necessary because there

may be students in those schools who don’t attend church need to be Enlighted. In essence, as

the churches are reaching out to the schools, they are positively helping the society in which their

members are growing, and by so doing, they are directly and circuitously helping their youths.

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 The churches should not trivialize the issue of discipline. Discipline on various Sins is

biblical and is expected to be practicalized in our local churches in Nigeria. This research has

given us biblical character that were disciplined because of sexual immorality. If the church

would be spectacular most especially on the subject matter, the issue of discipline should be

taken seriously, and there should be no partiality or double standard with this every Christian

will be conscious of sexual promiscuity. A church with few members that are living a disciplined

and godly life is healthier and it has a brighter future than a church that has majority and still

living in darkness. Therefore, as it has been observed in this research work. to curb the shameful

and dangerous act, all hands must be on deck: the Church has a role to play; the parents' role is

very important; our schools and individuals should not stand aloof: the government must act well

its part.

Recommendation

The researcher give a clear awareness that pastors have an important role to play in the society, it

is impossible for a pastor to live in a society without in any impact either positive or negative, it

is expedient that every pastor should have positive impact in the society. Therefore, the

researcher likes the following to be consider by the pastors.

I. Pastors should organize seminars for sex education.

II. Pastors should educate the society on the spiritual effect of sexual promiscuity.

III. Pastors should encourage early marriage from the age of 20 years above.

IV. Pastors should encourage parents to safeguard their children

V. Pastors should organize seminars for parents to train them on how to discuss the issue of

sexuality with their children

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 VI. Pastors should preach against sexual promiscuity

VII. Pastors should organize series of counseling on sexual promiscuity

VIII. Pastors should organise Teaching of Moral Values.

IX. Pastors should teach the right doctrine.

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