The issue of transgenderism and those issues which circle its orbit evoke sharp emotions and create vast divisions in the present day. These issues were in the extreme periphery of the American mind a very short time ago and the majority of Americans felt clarity and consensus over these matters. However, more recently, the United States has been in great turmoil over transgenderism. But closer to home for most readers, families have been ripped apart by a cloud of confusion that has blown in from an extreme individualistic secularism which sees truth, at its core, located in the mind of the individual rather than as an objective reality.

However, God is not a God of confusion and He is a God of love. Christians must be ready to fill a prophetic role as salt and light to the country and to our families, speaking the truth in love. It was from His truth and love that God provided His Word, the Bible. In this way, though we have offended God’s holiness by sin, God extended grace by providing this clarity from the Bible. And genuine love and grace calls us to provide God’s clarity to the confusion of our present age. Love never promotes confusion but provides truth with a genuine desire to bring about good (as defined by God) to the life of those who are the object of that love.

So how can Christians respond with truth and love to those who advocate that transgenderism is morally neutral, or in some cases, to be encouraged as a moral good? How should we respond when others attempt to co-opt the Bible to support transgenderism? We want to have a gentle and compassionate demeanor but offer God’s clear answers with confidence in His character and Word.

The arguments below were put forth in the wilds of social media. Most of the arguments advocating for transgenderism seem likely to be AI-generated responses but nevertheless, they are sincerely believed by many in our culture today. Biblical Christianity has an unchanging witness regarding issues relating to transgenderism and has provided tried and true answers for over two millennia. Normally, I would not engage in or encourage others to engage in these kinds of debates on social media platforms, but this particular engagement had special circumstances which I am not at liberty to share fully but I can say that it provided a unique opportunity. I’ve addressed these arguments in hopes of showing the explanatory power of the Christian worldview and for their value in practicing apologetics in regard to the question of transgenderism; a question which today’s Christians must think through carefully, “being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Pt 3:15) and to “contend earnestly for the faith which was once for all handed down to the saints” (Jude 3).

The arguments for transgenderism came in response to my comment on a local news station’s post on the current administration’s executive order curtailing gender transitions for those under the age of 19. I responded to the initial argument on the post thread but when a drawn out rebuttal was shared, I decided to respond here due to the space and time it would take to provide an answer in good faith. My responses will be in a normal font and the one’s put forth advocating for transgenderism will be in italicized font.

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So thankful to hear this news today! These transitions promise peace but only bring suffering, more confusion, and greater inner turmoil.

Research has shown many times that regret is low and psych outcomes are improved. A search of peer reviewed science research by experts can be done to see this on NIH pubmed. You have a limited and biased perspective on the lives of transgender people.

I want to suggest that my perspective is not as limited or as biased as you likely think. It is a perspective that is often neglected by proponents of transgenderism because it is a spiritual one. It is actually a much broader perspective than that of the subjective therapeutic view that is solely concerned with social functioning and self-realization or the more narrow view of empiricism which neglects the soul altogether. This spiritual perspective takes into consideration therapeutic concerns and considers empirical data but is grounded in and guarded by divine revelation.

My work is to shepherd people’s souls, guiding them in how to come into a relationship with God and how to follow Him so they experience the blessed life and the blessed afterlife. The genuine work of soul care is neglected by our secular culture and the only foundation of that work, divine revelation, is either ignored or mishandled by overlaying contemporary ideas onto it by those with views rooted in secularism, the therapeutic revolution, or empiricism. But shepherding souls toward God cannot happen without warning them of the danger of sin. Sin separates people from God and results in spiritual, physical, and eternal death. One can only come into relationship with God by rejecting sin and surrendering to Jesus as Lord (that is life-leader) in faith.

God has made it clear in His Word that trying to deceive or reject the sex (male or female) He has given a person and the gender that corresponds to that sex (masculine for male and feminine for female) is a grave sin. Sin always promises happiness or fulfillment (it’s very concerning that Harry Benjamin, the endocrinologist and leading proponent who pioneered sexual transitions, in his seminal work on transgenderism, spoke of sex-reassignment surgeries in religious terms, calling it “salvation” for those with gender dysphoria). But sin always leads to further suffering and it brings God’s condemnation. One cannot continue in sin and be in relationship with God. Jesus said “repent and believe the gospel” (Mk 1:15). In believing the gospel, one must turn away from sin. That doesn’t mean a person must be entirely sinless from that point on but that he or she agrees with God that sin is wicked and he or she seeks to flee from it. Paul warned us against thinking we can continue to reject God’s ways in sin and be in relationship with God. He said, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.” (Galatians‬ ‭6‬:‭7‬-‭8‬).

Sin brings a heaviness and uneasiness on the soul which is actually a warning (Psalm 32) like pain often is to the body. The heaviness of guilt and shame tell the soul it is being harmed. This, I think, is what drives the LGBTQ community to strive so hard to seek the affirmation of the broader culture, but such affirmation can never bring peace to the soul. And the great danger of ignoring guilt and shame is that our consciences will eventually become seared as we continually “suppress the truth in unrighteousness” by denying what God has made evident to us and when we do so, God eventually gives us over to the lusts of our hearts and we exchange what is good for what is harmful and wicked and incur God’s righteous wrath (Romans 1:18-32). This explains why, for a time, “regret may be low and psych outcomes increase.” But even when this is the case, the transsexual person’s relationship to God is not considered seriously. For the person with gender dysphoria, the transgender person, or the transexual, salvation and peace cannot come from denying what God has made evident and from suppressing the truth. Peace cannot come from changes to the body made by human hands, but by a change in the soul that guides everything a person does with his or her body. Jesus gave His body to be broken and was raised bodily so that the person with gender dysphoria could find peace in the body He gave them without seeking to change or reject it.

A life-surrendering faith in Jesus as Lord, trusts that God did not make a mistake when He ordained whether a person would be male or female and grows to celebrate that sex by expressing the gender that corresponds to it. Lasting peace only comes through that kind of life-surrendering faith in Jesus as both Lord and Savior. The harm is that practicing transgenderism and transsexualism and encouraging the practice of them is a clear rejection of God’s offer of peace, reconciliation, and salvation. The truth of this harm which God has been clear about is ignored, minimized, or twisted by those who encourage transgenderism and transsexualism. But my work and the perspective necessary to do it faithfully must consider that harm and how a person must avoid it.

The position you’re advocating is grounded in a religious framework that treats transgenderism and gender dysphoria through the lens of divine revelation, with a strong emphasis on biblical teachings regarding sin, repentance, and salvation. Your argument suggests that gender transition, and by extension, transgenderism, is a rejection of God’s intended design and therefore inherently harmful to the soul. You assert that this harm is spiritual in nature, rooted in a denial of God’s creation, and that true peace can only come from a relationship with God, rejecting any changes to one’s gender or sex.
However, there are a few important aspects where theology and science can be engaged to present a broader perspective on this issue.

Theological Considerations:
Creation and Diversity: You reference the idea that God created human beings with specific gender roles and identities. While this is a common theological perspective, there is room in theological traditions to interpret human diversity—whether in terms of gender, sexuality, or other attributes—as part of God’s good creation. Many argue that the concept of “imago Dei” (being made in God’s image) doesn’t solely define identity by gender or sex but by our relationship to God. This allows for the possibility that some people may experience their gender identity differently from their biological sex, without necessarily implying a rejection of God’s will.

(On Creation and Diversity) It is true that my perspective is rooted in divine revelation. Just as with science, the disciplines of hermeneutics and theology can be practiced wrongly. So one must be careful to interpret the human diversity of creation rightly. Jesus’ Apostle Peter said, “no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pt 1:20-21). Since God is the Creator of human diversity, it is His place to define and explain it for us. Our role in interpretation is not to overlay our meaning onto Scripture, but to seek to understand the truth given by it—that is, the absolute reality that God expressed in it through the intention of the biblical author. God is transcendent, but He is also imminent so He graciously condescended to us when He gave us Scripture, communicating to us in a way that we can understand. The diversity that is present in creation is a complimentary diversity. Sex and gender are a precious gifts from God so that men and women may compliment each other in a way that brings God glory, particularly in creating new image-bearers within marriage. God clearly defined the limits of the diversity of human gender through Moses when He said, “God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth…(Gn 1:27-28). The imago Dei is a significant doctrine with far reaching implications and applications that go far beyond the discussion of human sexuality and gender, but rightly practiced hermeneutics and theology will not allow for an interpretation that says humans can transition from one gender to another.

Christ’s Compassion and Inclusivity: Jesus’ ministry was characterized by reaching out to marginalized and oppressed groups, often challenging prevailing cultural norms. For many, this model of compassion and inclusivity is a key guiding principle when considering how to engage with people who experience gender dysphoria or identify as transgender. Jesus offered healing and affirmation of humanity, focusing on the heart and soul rather than rigid adherence to societal gender norms. Therefore, some theologians argue that pastoral care for transgender individuals should be one of empathy, love, and the recognition of their inherent worth as children of God.

(On “Christ’s Compassion and Inclusivity”) As I mentioned, proper hermeneutics does not seek to overlay a paradigm onto Scripture but instead seeks the truth God communicated through the biblical author’s intent. The terms of this paragraph betray a post-modern paradigm. The gospel of Christ is not one about “reaching out to marginalized and oppressed groups,” or “challenging prevailing cultural norms,” or “inclusivity,” or “affirmation of humanity.” Jesus did indeed come to show compassion through offering reconciliation to God—but it is a reconciliation on His terms, not on ours. Not everyone is a child of God and not everyone will make it to heaven. Jesus warned severely, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter” (Mt 7:21). One can only be born again as a child of God and that new birth is one that includes repentance of sin and results in obedience to God’s Word and God’s ways (Ez 36:27). Anyone offering spiritual “care” that affirms a person in sin, is not pastoral care as it does not offer healing but spiritual and eternal harm. Jesus’ Apostle Paul warned, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God” (1 Cor 6:9-11). The terms “effeminate” (μαλακοὶ) and “homosexuals” (ἀρσενοκοῖται) deal with issues of sexuality and gender. The effeminate are men who take on the sexual role of a woman while the term homosexual addresses men who express their sexual energies toward other men. Both of these are classified as “the unrighteous” who will “not inherit the kingdom of God.” But notice that Paul tells the Corinthians that they are no longer in the group of the “unrighteous” because they trusted in Jesus in such a way that they were changed and justified—that is they repented or turned from the sins of wrongly expressing their sex and gender and turned to Christ in such a way that they are now in line with God’s design for their sex and gender. Affirming transgenderism is not pastoral care—it is a form of pastoral malpractice that leads people to an eternity of suffering in Hell.

Scientific and Psychological Insights:
Gender Dysphoria as a Medical Condition: From a scientific standpoint, gender dysphoria is recognized as a psychological condition characterized by a disconnect between an individual’s gender identity and their assigned sex at birth. This condition is not a matter of spiritual rebellion, but of real psychological distress that affects many people. Research has shown that medical treatments, including hormone therapy and gender-affirming surgeries, can significantly improve the mental health and well-being of transgender individuals by aligning their physical bodies with their gender identity.

(On “Gender Dysphoria as a Medical Condition) Gender Dysphoria is a real psychological phenomenon but it does not follow that it therefore “is not a matter of spiritual rebellion.” There are many issues of psychology that have their root in the condition of the soul and its relation to God. Guilt, anxiety, fears, depression, obsessions, intrusive thinking, self-loathing, self-harm, suicidal ideations, delusions, hallucinations, and many other phycological conditions are rooted in the soul’s condition. In many cases (but not all), addressing them medically is addressing the symptoms and not the root cause, which is often a deep-seated denial of truth. The Bible addresses all of these, including gender dysphoria. The church has spoken clearly about these issues for 2000 years, including gender dysphoria. True pastoral care has always guided people in these matters of the soul—long before psychiatrists and therapists entered the landscape. Freud envisioned a culture that replaced pastoral care with lay therapists (see the language he uses in Lay Analysis). And I think that the current consensus is that mental health in America is in crisis and at an all-time low even though we are a hyper-therapeutic culture. One of my concerns with the DSM5-TR (and the other versions of the DSM before it, transgressing more in each version than the one before) is that it takes issues that the Bible clearly defines as sin and labels them in a way that is void of morality—or of the concepts of holiness and wickedness and labels them in such ways that they are contradictory of how the Bible labels them. Before the work of Harry Benjamin, the psychological & medical consensus for one with gender dysphoria was to help him realign his thinking and identity with reality. It is morally and logically shocking that in a very short amount of time, consensus has changed in the United States (Great Britain was ahead of us in pushing gender transition and now has realized the harm and liability of such medical malpractice and has back-pedaled for the last few years), so that harming a healthy, well-functioning body in order to bring a perception of wellness and wholeness is seen as medical or psychological care (or worse, soul care). In short, gender transition is allowing a psychological construct rooted in delusion to deny biological ontology—I’m not sure how this can, in any meaningful way, pass as science, biology, or medical care.

The Role of Empathy and Understanding in Mental Health: Modern psychological and psychiatric organizations, including the American Psychological Association and the World Health Organization, support approaches that affirm individuals’ gender identity as crucial for mental health. The therapeutic model they use doesn’t ignore spiritual concerns but takes a holistic view of human well-being, considering emotional, psychological, social, and spiritual health. For many transgender individuals, finding acceptance in their gender identity—whether through societal recognition or personal affirmation—is a key aspect of their well-being. Dismissing these needs could contribute to worsening mental health outcomes, including higher rates of depression and suicide.

(On “The Role of Empathy and Understanding in Mental Health”): First, I think that it is important to recognize the authority of the professions. As I mentioned above, pastors are professionals in dealing with the soul and they have a long history of practicing that profession as it deals with what has very recently been termed “mental health” today. In many cases, therapists and psychiatrists are overstepping their realm of authority. What qualifications do they have to address matters of special revelation, the transcendent, the soul, and the eternal? When they speak of spiritual needs, they step far out of their realm of authority as professionals. Second, I think it is important to recognize priorities. The eternal outcomes of a soul are far more important than “mental health outcomes.” There are times, when addressing a person’s eternal state does bring temporary mental and emotional hardship. That is not necessarily bad. Just as a difficult medical intervention like chemotherapy is often necessary to cure cancer. Guilt and shame must be realized in order for the soul to find its cure in the gospel of Jesus. Just as a physician warns a patient about the dire consequences of denying proper care to cure cancer, true pastoral care presses on people their transgressions against God so they might come to have their eternal and spiritual state cured. Affirmation of sin brings disaster to the soul, not healing. It is difficult for a person to realize that he is a sinner who stands condemned before a righteous God. But the gospel calls him to humble himself before God, acknowledge the wickedness of his sins, and turn from them. The mental and emotional burden are then removed, but they are necessary first for the person to be made well and whole for eternity.

The Spiritual and Human Dilemma:
The Concept of Sin and Redemption: You argue that embracing transgender identity is sinful and ultimately separates individuals from God. However, many Christians believe in the power of grace, redemption, and transformation through Christ. From this perspective, it’s possible for someone to experience gender dysphoria, seek affirmation in their true gender identity, and still maintain a meaningful relationship with God. While some theologians would still hold that God’s design for gender is binary, others point to the idea that our experiences of suffering, confusion, and distress may be part of a larger narrative of healing and transformation within God’s grace.

(On “The Concept of Sin and Redemption”) As I believe all of these concerns have already been addressed, I will just reiterate that this is not how hermeneutics and theology are rightly done. It does not matter what “many Christians” believe, God is the One who defines sin and He has communicated to us in a way we can understand in His Word (2 Pt 1:20-22). Our role in the process is not to overlay our concepts on the Bible but to search out the original author’s intent as he was guided by the Holy Spirit. Afterall, we would know very little about Jesus’ life, teaching, and ministry if His Apostles, whom He called, had not written it down as they were guided by the Holy Spirit. Jesus believed the Old Testament to be the authoritative Word of God and in it God has warned against embracing gender roles of the opposite gender. He said, “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the LORD your God” (Dt 22:5). God has defined confusing and deceiving about one’s biological sex as “an abomination” to Him and God is immutable (James 1:27).

Sexuality and Identity as a Complex Human Experience: Beyond biological sex, human identity and expression are deeply complex. Gender is not purely biological, as it also includes social, cultural, and personal dimensions. This complexity is reflected in both secular and religious discussions about the nature of gender. If human beings are indeed made in the image of a Creator, it might be that God’s creation is more diverse and multifaceted than we understand in our finite perspectives.

(On “Sexuality and Identity as a Complex Human Experience”) I agree with most of the first part of the statement above. Gender is biological, social, cultural, and personal. However, it is primarily spiritual. This complexity does not allow a person to disregard what God has revealed about the boundaries of sexuality and gender, as He is the Creator of sex and gender and is the Judge of them too. He declared the boundaries of biological sex in Genesis 1:27, “male and female He created them.” The New Testament affirms this distinction and does not add any third category or shifting scale. The entirety of the Bible is consistent that gender (masculinity and femininity) is intrinsically and ethically tied to biological sex (male and female). One of the most explicit statements comes from 1 Timothy 2:15, “But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.” The word saved (σῴζω) is not used in the typical technical sense of eschatological salvation here but in the sense of spiritual protection and should be translated “she will be kept spiritually safe,” meaning safe from the dangers of sin, temptation, spiritual harm, and apostacy. But how will she be kept spiritually safe? “[T]hrough childbearing,” which is rightly translated as “maternity,” a distinctly feminine expression of the female sex which Paul tied to other feminine virtues in this passage. Paul is using a literary device known as synecdoche in which one activity (childbearing) is used as a representative of a whole group of activities (godly feminine virtues and roles). Paul is saying that women who take on the God-given role of womanhood, as genuine Christians displaying the Christian virtues, will protect themselves from the spiritual dangers of sin, temptation, and apostacy. The imago Dei does not allow for any more diversity in sex and gender than males who are to display masculinity and females who are to display femininity.

The Harm Argument:
The Potential for Harm in Rejection: A significant part of your concern is that endorsing or engaging in transgender practices leads to harm. However, there is compelling evidence that the harm often comes from rejection, social ostracism, and lack of support. Transgender people who face acceptance and understanding—both from their faith communities and society—are less likely to experience depression, anxiety, and suicidal thoughts. The psychological distress often cited in transgender studies is significantly lower among those who receive gender-affirming care and live in supportive environments. This suggests that the harm may be more rooted in societal rejection than in the practice of gender transition itself.
Spiritual Health in Transgender People: While it’s true that some transgender individuals may struggle with spiritual concerns about their identity, many find peace in reconciling their faith with their gender identity. Pastoral care approaches, which emphasize understanding and unconditional love, have helped some transgender people find a sense of peace and acceptance in their relationship with God.

(On “The Harm Argument”) First, this argument is based on an unbiblical view of God and of sin. God is a holy and just God. He does not accept sinners who are insistent on remaining in their sin. But Jesus calls sinners to “repent and believe the gospel” because “the kingdom of God is at hand” (Mk 1:15). That is, the judgment of God is coming, therefore, everyone should repent (or turn) from their transgressions against God’s Word and turn to Christ. There is no option to remain in sin and “find peace and acceptance in their relationship with God.” Pastoral care approaches which emphasize unconditional love without repentance are not pastoral nor loving, for they are leading people away from healing and wholeness and into wrath and condemnation. The claim is often made that harm comes from social ostracism and non-acceptance of one’s gender identity, but these statements are made from correlation rather than consistent studies showing causation. Rather, the great harm to the soul comes from remaining in sin without repentance (Ps 32) rather than a lack of affirmation. And in addition to the spiritual harm is the bodily harm that comes through continually affirming someone who thinks their healthy, well-functioning body is opposed to them so they eventually bring harm to the body through hormonal “therapy” or sex-reassignment surgeries which often lead to many medical conditions and ailments that are very hard to reverse or cure. The Bible warns us that “Faithful are the wounds of a friend, But deceitful are the kisses of an enemy” (Pr 27:6) and “if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness” (Gal 6:1). Christians are not called to affirm or accept what God calls as sin, but, out of love, to warn others against it and even to reject those who are determined to remain in their sin despite what God has said, especially when it is sexual sin (Mt 18:15-20 & 1 Cor 5).

Conclusion
Your perspective is deeply rooted in a particular theological view of sin and salvation, which regards transgenderism as a rejection of God’s design. However, when viewed through both a theological lens that emphasizes grace, love, and human dignity, and through scientific research that supports gender-affirming care, the issue becomes more complex than simply labeling transgender identity as sinful.
Instead of focusing exclusively on rejection, many Christians might view this issue as one that requires compassion, understanding, and care, recognizing the intrinsic dignity and worth of each person, regardless of their gender identity. Both theology and science can guide us to offer support and love while respecting the deeply personal and spiritual nature of each individual’s journey.

(On “Conclusion”) The theological view that regards transgenderism as a rejection of God’s design is not a separate lens than emphasizing grace, love, and human dignity. When used to support transgenderism or the misnomer “gender-affirming care,” the biblical ideas found in the terms grace, love, and human dignity are perverted to mean the exact opposite of the intended meaning that the biblical authors used them to communicate. Grace speaks of showing someone undeserved favor as the offer of salvation is received through faith and repentance. Grace is not extended when repentance is not exhibited. Love speaks of a determination to sacrifice of oneself for the benefit of another, especially when it involves warning him of the danger of his own sins. When Jesus offered healing in grace and love, He often warned the soul He cared for against sin with statements like “do not sin anymore, so that nothing worse happens to you” (Jn 5:14). The idea of human dignity is mocked by encouraging persons to deny their biology and especially to harm their bodies in order to appease a psychological delusion. Human dignity reassures the person that his body is a good gift from God which should be cherished, not maimed so they cannot function.

Also, there are examples of changing gender identity in the Bible. In the Bible, there are several instances where eunuchs are mentioned, and their stories offer a profound message of salvation and inclusion. Here are some key examples:
The Ethiopian Eunuch (Acts 8:26-40)
Story: Philip the Evangelist is sent by the Holy Spirit to meet an Ethiopian eunuch who is reading the book of Isaiah. After explaining the Scriptures to him, Philip shares the gospel of Jesus Christ, and the eunuch believes and is baptized.
Scripture: “Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to him. Now as they went down the road, they came to some water. And the eunuch said, ‘See, here is water. What hinders me from being baptized?’” (Acts 8:35-36)
Message: This story illustrates that even those who were considered outsiders or excluded from full participation in Jewish religious life, such as eunuchs, could find salvation through faith in Jesus Christ.
Isaiah’s Prophecy (Isaiah 56:3-5):
Context: The prophet Isaiah speaks about God’s inclusive promise for foreigners and eunuchs, showing that they will be accepted by God and included in His blessings.
Scripture: “Let not the son of the foreigner who has joined himself to the Lord speak, saying, ‘The Lord has utterly separated me from His people’; nor let the eunuch say, ‘Here I am, a dry tree.’ For thus says the Lord: ‘To the eunuchs who keep My Sabbaths, and choose what pleases Me, and hold fast My covenant, even to them I will give in My house and within My walls a place and a name better than that of sons and daughters; I will give them an everlasting name that shall not be cut off.'” (Isaiah 56:3-5)
Message: This passage underscores God’s promise that eunuchs who remain faithful to Him will be honored and receive an everlasting name, symbolizing inclusion and salvation.
The Eunuch in the Court of Queen Esther (Esther 2:9, 13-14):
Story: In the book of Esther, eunuchs served in royal courts, and one of them, named Hegai, helped Esther in her preparation to meet the king. While not directly about salvation, this account demonstrates the role eunuchs played in God’s unfolding plan, as Esther’s rise to royalty was part of God’s providence to protect His people.
Scripture: “Now the young woman pleased him, and she obtained his favor; so he readily gave beauty preparations to her, besides her allowance. Then, with her, he provided for her beauty treatments and the special food.” (Esther 2:9)
Message: Though not directly linked to salvation, God used eunuchs in significant ways within His plans, suggesting that they were not excluded from His purposes.
Summary:
The Ethiopian Eunuch (Acts 8) exemplifies the open invitation of salvation for all, regardless of their social or physical status.
Isaiah 56 promises that eunuchs who are faithful will be given a special place in God’s kingdom.
Eunuchs in Esther show that even those who were marginalized played significant roles in God’s plan, demonstrating their value in His sight.
Together, these examples reveal that eunuchs are not excluded from salvation but are included in God’s promises when they faithfully follow Him.

(On Eunuchs in the Bible) These examples are quite irrelevant to the argument for transgenderism because these men did not claim to be women nor were they trying to deceive others in regard to their biological sex. They knew they were men and everyone else did too. Most of them were forced to become eunuchs. Again, the baptism of the Ethiopian Eunuch points to the fact that he repented of sin. The Isaiah passage reveals that God’s salvation can come to those who have become eunuchs, but again they are those who “choose what pleases” God, not that which He calls an abomination (Dt 22:5).

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After this, a few other peripheral arguments were made, but I have not had time to address them. I hope to do so in a later post.