My solace

“He who sits on the throne will shelter them with his presence. ‘Never again will they hunger; never again will they thirst. The sun will not beat down on them,’a nor any scorching heat. For the Lamb at the center of the throne will be their shepherd; ‘he will lead them to springs of living water.’b ‘And God will wipe away every tear from their eyes.’c

— Revelation 7:15-17


a 16 Isaiah 49:10

b 17 Isaiah 49:10

c 17 Isaiah 25:8

My God, my God, why have you forsaken me?

If you struggle with intrusive mental images of ANRs, then “think often that Christ suffered agony for your purity. Fight image with image. Christ crying in agony.”

Titus 2:14:

Christ gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

1 Peter 1:18; 2:24:

You were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, [but with the precious blood of Christ]. He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

1 Corinthians 5:15:

He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf.

Hebrews 10:29:

How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?

From Strategies for Fighting Sexual Sin by John Piper

Ezekiel 47: God is very life-nurturing and cares deeply about foreigners

New International Version

The River From the Temple

47 The man brought me back to the entrance to the temple, and I saw water(A) coming out from under the threshold of the temple toward the east (for the temple faced east). The water was coming down from under the south side of the temple, south of the altar.(B) He then brought me out through the north gate(C) and led me around the outside to the outer gate facing east, and the water was trickling from the south side.

As the man went eastward with a measuring line(D) in his hand, he measured off a thousand cubits[a] and then led me through water that was ankle-deep. He measured off another thousand cubits and led me through water that was knee-deep. He measured off another thousand and led me through water that was up to the waist. He measured off another thousand, but now it was a river(E) that I could not cross, because the water had risen and was deep enough to swim in—a river that no one could cross.(F) He asked me, “Son of man, do you see this?”

Then he led me back to the bank of the river. When I arrived there, I saw a great number of trees on each side of the river.(G) He said to me, “This water flows toward the eastern region and goes down into the Arabah,[b](H) where it enters the Dead Sea. When it empties into the sea, the salty water there becomes fresh.(I) Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live.(J) 10 Fishermen(K) will stand along the shore; from En Gedi(L) to En Eglaim there will be places for spreading nets.(M) The fish will be of many kinds(N)—like the fish of the Mediterranean Sea.(O) 11 But the swamps and marshes will not become fresh; they will be left for salt.(P) 12 Fruit trees of all kinds will grow on both banks of the river.(Q) Their leaves will not wither, nor will their fruit(R) fail. Every month they will bear fruit, because the water from the sanctuary(S) flows to them. Their fruit will serve for food and their leaves for healing.(T)

The Boundaries of the Land

13 This is what the Sovereign Lord says: “These are the boundaries(U) of the land that you will divide among the twelve tribes of Israel as their inheritance, with two portions for Joseph.(V) 


21 “You are to distribute this land among yourselves according to the tribes of Israel. 22 You are to allot it as an inheritance(AJ) for yourselves and for the foreigners(AK) residing among you and who have children. You are to consider them as native-born Israelites; along with you they are to be allotted an inheritance among the tribes of Israel.(AL) 23 In whatever tribe a foreigner resides, there you are to give them their inheritance,” declares the Sovereign Lord.(AM)


  1. Ezekiel 47:3 That is, about 1,700 feet or about 530 meters
  2. Ezekiel 47:8 Or the Jordan Valley
  3. […]

Cross references

  1. Ezekiel 47:1 : S Isa 55:1
  2. Ezekiel 47:1 : Ps 46:4; Joel 3:18; Rev 22:1
  3. Ezekiel 47:2 : S Eze 40:35
  4. Ezekiel 47:3 : S Eze 40:3
  5. Ezekiel 47:5 : S Ge 2:10
  6. Ezekiel 47:5 : Isa 11:9; Hab 2:14
  7. Ezekiel 47:7 : ver 12; Rev 22:2
  8. Ezekiel 47:8 : S Dt 1:1; S 3:17
  9. Ezekiel 47:8 : Isa 41:18
  10. Ezekiel 47:9 : Isa 12:3; 55:1; Jn 4:14; 7:37-38
  11. Ezekiel 47:10 : S Isa 19:8; Mt 4:19
  12. Ezekiel 47:10 : S Jos 15:62
  13. Ezekiel 47:10 : Eze 26:5
  14. Ezekiel 47:10 : S Ps 104:25; Mt 13:47
  15. Ezekiel 47:10 : S Nu 34:6
  16. Ezekiel 47:11 : S Dt 29:23
  17. Ezekiel 47:12 : ver 7; Rev 22:2
  18. Ezekiel 47:12 : S Ps 1:3
  19. Ezekiel 47:12 : S Isa 55:1
  20. Ezekiel 47:12 : S Ge 2:9; S Jer 17:8; Eze 36:8
  21. Ezekiel 47:13 : Nu 34:2-12
  22. Ezekiel 47:13 : S Ge 48:16; S 49:26
  23. […]
  24. Ezekiel 47:22 : S Eze 36:12
  25. Ezekiel 47:22 : S Dt 24:19; S Isa 14:1; Mal 3:5
  26. Ezekiel 47:22 : S Lev 24:22; Nu 15:29; 26:55-56; Isa 56:6-7; Ro 10:12; Eph 2:12-16; 3:6; Col 3:11
  27. Ezekiel 47:23 : S Dt 10:19

1 Cor. 7: sex should be very frequent in marriage

According to 1 Corinthians 7, it’s not “when do we have sex?”, it’s “when don’t we have sex?”

— friend from an old church

God wants married couples to be so enraptured in love for each other that they can’t bear the thought of being apart. The physical expression of the one-flesh union must be a priority in a marriage, according to the title passage, and many similar passages in Scripture.

There is a fountain filled with blood lyrics

  1. There is a fountain filled with blood,
    Drawn from Immanuel’s veins,
    And sinners plunged beneath that flood
    Lose all their guilty stains:
    Lose all their guilty stains,
    Lose all their guilty stains;
    And sinners plunged beneath that flood
    Lose all their guilty stains.
  2. The dying thief rejoiced to see
    That fountain in His day;
    And there have I, though vile as he,
    Washed all my sins away:
    Washed all my sins away,
    Washed all my sins away;
    And there have I, though vile as he,
    Washed all my sins away.
  3. Dear dying Lamb, Thy precious blood
    Shall never lose its pow’r,
    Till all the ransomed church of God
    Are safe, to sin no more:
    Are safe, to sin no more,
    Are safe, to sin no more;
    Till all the ransomed church of God
    Are safe, to sin no more.
  4. E’er since by faith I saw the stream
    Thy flowing wounds supply,
    Redeeming love has been my theme,
    And shall be till I die:
    And shall be till I die,
    And shall be till I die;
    Redeeming love has been my theme,
    And shall be till I die.
  5. When this poor, lisping, stamm’ring tongue
    Lies silent in the grave,
    Then in a nobler, sweeter song,
    I’ll sing Thy pow’r to save:
    I’ll sing Thy pow’r to save,
    I’ll sing Thy pow’r to save;
    Then in a nobler, sweeter song,
    I’ll sing Thy pow’r to save.

Unity in Christ

12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in one Spirit we were all baptized into one body—Jews or Greeks, slaves[d] or free—and all were made to drink of one Spirit.

14 For the body does not consist of one member but of many. 15 If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? 18 But as it is, God arranged the members in the body, each one of them, as he chose. 19 If all were a single member, where would the body be? 20 As it is, there are many parts,[e] yet one body.

21 The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” 22 On the contrary, the parts of the body that seem to be weaker are indispensable, 23 and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, 24 which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, 25 that there may be no division in the body, but that the members may have the same care for one another. 26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

27 Now you are the body of Christ and individually members of it. 28 And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret? 31 But earnestly desire the higher gifts.

And I will show you a still more excellent way.


  1. 1 Corinthians 12:13 For the contextual rendering of the Greek word doulos, see Preface
  2. 1 Corinthians 12:20 Or members; also verse 22

I strike a blow to my body and make it my slave + Study Bible notes

No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

— 1 Corinthians 9:27

NIV Study Bible notes:

I strike a blow to my body and make it my slave. Here Paul uses the figure of boxing to represent the Christian life. He does not aimlessly beat the air, but he severely disciplines his own body in serving Christ. not be disqualified for the prize. Paul realizes that he must with rigor serve the Lord and battle against sin. If he fails in this, he may be excluded from the reward (see 3:10 – 15).

NIV Study Bible notes on 1 Cor. 6:12-20

1 Corinthians 6:12-20

New International Version

Sexual Immorality

12 “I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but I will not be mastered by anything. 13 You say, “Food for the stomach and the stomach for food, and God will destroy them both.” The body, however, is not meant for sexual immorality but for the Lord, and the Lord for the body. 14 By his power God raised the Lord from the dead, and he will raise us also. 15 Do you not know that your bodies are members of Christ himself? Shall I then take the members of Christ and unite them with a prostitute? Never! 16 Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.”[a] 17 But whoever is united with the Lord is one with him in spirit.[b]

18 Flee from sexual immorality. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body. 19 Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; 20 you were bought at a price. Therefore honor God with your bodies.

Read full chapter


  1. 1 Corinthians 6:16 Gen. 2:24
  2. 1 Corinthians 6:17 Or in the Spirit

NIV Study Bible notes:

6:12 “I have the right to do anything.” Paul is quoting some in the Corinthian congregation who boasted that they had had a right to do anything they pleased (see v. 13; 7:1; 10:23 […]). The apostle counters by observing that such “freedom” of action may not benefit the Christian. not be mastered by anything. One may become enslaved by those actions in which one “freely” chooses to indulge.

6:13 “Food for the stomach and the stomach for food, and God will destroy them both.” Paul quotes some Corinthians again who were claiming that as the physical acts of eating and digesting food have no bearing on one’s inner spiritual life, so the physical act of promiscuous sexual activity does not affect one’s spiritual life. The body … is not meant for sexual immorality but for the Lord. Some Corinthians claimed that there was no resurrection of the body (15:12), so it did not matter what one did with it. Paul here declares the dignity of the human body: It is intended for the Lord and will be raised. Although granting that food and the stomach are transitory, Paul denies that what one does with one’s body is unimportant. This is particularly true of the use of sex, which the Lord has appointed for use in the man-woman relationship in marriage (see 7:2 – 5; cf. Heb. 13:4).

6:14 God raised the Lord … us also. As an illustration of God’s high regard for the body, Paul cites the resurrection of Christ’s body and, eventually, of the believer’s body (see 15: 51 – 53; 1 Th 4:16 – 17). A body destined for resurrection should not be used for immorality.

6:15 members of Christ. See 12:27. It is not merely the spirit that is a member of Christ’s body; it is the whole person, consisting of spirit and body. This fact gives dignity to the human body.

6:16 one with her in body. In a sexual relationship the two bodies become one (cf. Ge 2:24; Mt 19:4 – 5), and a new human being may emerge from the sexual union. Sexual relations outside the marriage bond are a gross perversion of the divinely established marriage union.

6:17 one with him in spirit. There is a higher union than the marriage bond: the believer’s spiritual union with Christ, which is the perfect model for the kind of unity that should mark the marriage relationship (cf. Eph 5:21 – 33 […])

6:18 Flee. The Greek for this imperative may suggest that one must continually run from sexual sinning (advice particularly needed in Corinth). Cf. Ge 39:12; 2 Ti 2:22. whoever sins sexually, sins against their own body. The body is a temple of the Holy Spirit (v. 19); thus to use it in prostitution (see notes on Ge 20:9; Ex 34:15) disgraces God’s temple.

6:19 your bodies are temples of the Holy Spirit. Cf. note on 3:16. Their bodies are therefore sacred and are to be treated as sacred (holy). Christians should also realize that by the Spirit’s presence and power they can be helped against such sins as sexual immorality (Ro 8:9). not your own. Cf. 1 Pe 2:9 […].

6:20 bought at a price. See 7:23 […]. honor God with your bodies. Cf. 10:31; Ro 6:12 – 13 […].

Recovery from sexual bondage is very difficult, but God is gracious

“…the comeback from [sexual] bondage is tougher and sometimes more traumatic; the damage is greater; and the kind of faith necessary to move out of the pit seems more difficult to come by.”

— Jeffrey S. Black, Sexual Sin: Combatting the Drifting and Cheating

But God is gracious and forgiving. He rescues us and shows us he’s infinitely greater than ANR.

Blessings for God’s people

17“Then you will know(A) that I, the Lord your God,(B)

    dwell in Zion,(C) my holy hill.(D)
Jerusalem will be holy;(E)
    never again will foreigners invade her.(F)

18 “In that day the mountains will drip new wine,(G)
    and the hills will flow with milk;(H)
    all the ravines of Judah will run with water.(I)
A fountain will flow out of the Lord’s house(J)
    and will water the valley of acacias.[a](K)
19 But Egypt(L) will be desolate,
    Edom(M) a desert waste,
because of violence(N) done to the people of Judah,
    in whose land they shed innocent blood.
20 Judah will be inhabited forever(O)
    and Jerusalem through all generations.
21 Shall I leave their innocent blood unavenged?(P)
    No, I will not.(Q)

The Lord dwells in Zion!(R)Read full chapter


  1. Joel 3:18 Or Valley of Shittim

Cross references

  1. Joel 3:17 : S Ex 6:7
  2. Joel 3:17 : S Joel 2:27
  3. Joel 3:17 : S Ps 74:2; S Isa 4:3
  4. Joel 3:17 : Ps 2:6; S Isa 2:2; S Eze 17:22
  5. Joel 3:17 : S Jer 31:40
  6. Joel 3:17 : S Isa 52:1; S Eze 44:9; Zec 9:8
  7. Joel 3:18 : S Joel 2:24
  8. Joel 3:18 : Ex 3:8; S SS 5:1
  9. Joel 3:18 : S Isa 30:25; 35:6; S 44:3
  10. Joel 3:18 : Rev 22:1-2
  11. Joel 3:18 : S Nu 25:1; S Isa 25:6; S Jer 31:12; S Eze 47:1; Am 9:13
  12. Joel 3:19 : S Isa 19:1
  13. Joel 3:19 : S Isa 11:14; S 34:11
  14. Joel 3:19 : S Jer 51:35; Ob 1:10
  15. Joel 3:20 : S Ezr 9:12; Am 9:15
  16. Joel 3:21 : S Isa 1:15
  17. Joel 3:21 : S Eze 36:25
  18. Joel 3:21 : S Ps 74:2; Isa 59:20; S Eze 48:35; Zec 8:3

Sexual Sin: Combatting the Drifting and Cheating

I once counseled a man who Had been involved in a series of sex crimes. He had been caught, arrested, and indicted by the time his lawyer referred him to me. A believer in his late fifties, he was a widower with several children who lived out of state. At the time the sex crimes were committed, his wife had been dead for about ten years.

The marriage had been very troubled. There had been fights and he’d been thrown out of the house. His wife had been hospitalized on a number of occasions for depression. During those times the couple obviously had no sexual involvement, and the man told me that he had had several affairs while his wife had been unvailable sexually. He seemed to think that made them less objectionable.

This man also told me that he had had several exploratory homosexual relationships, prior to his marriage, in his late teens and early twenties. During his marriage and after his wife’s death, he had had a very close relationship with his daughter, so intense that I thought perhaps there had been some incestuous things going on, but he said no. However, it was clear that his daughter had functioned in other ways as a sorrogate spouse for him. When she was in her thirties, she decided to move away. Approximately a year after that, he began sexual involvements with two teenage boys.

Sexual Immorality as “Cheating”

This man’s story illustrates two ways of thinking about sexual sin. The first is what I call sexual immorality as a way of “cheating.” Typically, we think of cheating in terms of having an affair with somebody who is not your spouse. My meaning here is a little different. Ephesians 5:31-32 reads:

“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” This is a profound mystery–but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.

Scripture is very clear that God intends marriage to be an expression or a metaphor for our relationship with Christ. It is intended to mirror the profound, mysterious, spiritual union that takes place when we come into our relationship with him. Paul states in Galatians 2 that in some sense we’ve been united with Christ. Christ has become part of us; we’ve been indwelt by his Spirit. Clearly, it’s a mystical and spiritual union for which human vocabulary falls short.

Marriage is intended to picture that relationship as an expression of intense companionship and intimacy. Scripture says that two become one. And God says that sexuality in a marriage relationship is supposed to be an expression of that companionship, an expression and consequence of that intimacy.

In 1 Corinthians 6:15-17, Paul is talking about sexual immorality:

Do you not know that your bodies are members of Christ himself? Shall I then take the members of Christ and unite them with a prostitute? Never! Do you not know that he who unites himself with a prostitute is one with her in body? For it is said, “The two will become one flesh.” But he who unites himself with the Lord is one with him in spirit.

Sexuality is a way of physically identifying and experiencing oneness. In my opinion, sexuality is supposed to be the expression of a oneness that already exists. Interestingly, the world reverses that. It says that if you want to experience oneness, you have sex with someone. God says “No.” You have oneness first, and your sex has meaning only when it expresses a unity that already exists. Sexual union never produces intimacy; it only enhances it. Or perhaps, in some sense, completes it.

Sex Without Intimacy

The desire for sex in a relationship that otherwise lacks intimacy is one of the most common complaints in marriage. A husband comes looking for affection, while his wife complains that he never talks, he doesn’t listen, and he spends his “down” time in front of the television. “But he always seems to come alive when we go to bed,” she notes. Sometimes she will consent to sex, but then gives in to resentment. If this husband thinks that snuggling in bed will draw his wife close to him, to him, he is making a critical mistake. The sex may impact him positively, but it won’t produce the communion that his wife longs for and that God prescribes for marriage. God always says that sexuality is supposed to be an expression of a communion that already exists.

I call the behavior of my sex offender counselee “cheating” because his whole sexual life–his marriage, his extramarital affairs, and even the deviant sexual behavior he exhibited–was his attempt to experience sex without intimacy. He was lazy. He didn’t want to strive for intimacy in his relationships. He didn’t want to strive for it in his relationship with his wife; hence, the adultery. He found his intimacy in a convenient relationship with his daughter, which God says is no place for him to have it. I believe that is one of the reasons his daughter moved away. This man was a cheater. God had laid out a plan, and he ignored that plan to do things his own way.

As I worked with him, I asked about the possibility of getting remarried. He said, “Well, I just don’t want another marriage to turn out like my first one.” That’s understandable, but what was he really saying? He was saying, “I don’t want to work at intimacy. I want the consequences of sexuality, but I don’t want to achieve it in the way God designs it.” After his daughter left, this man began to attach himself to two kids who lived nearby. They began to serve this cheating purpose in his life.

Any time you see a person engage in illicit sexual behavior, you can be sure that he or she is a cheater. He wants sexual gratification without intimacy. That means that when you’re trying to help someone who comes with a problem of pornography, a sexual problem in the marriage relationship, or even an involvement in a bizarre and perverted form of sexuality, at root he doesn’t want to experience sexuality in the context for which God designed it. This person must be confronted with God’s program, and that program is intimacy.

Self-Centeredness and Sex

When you are trying to help people who have problems with pornography, one thing you have to understand is that pornography has a very simple goal. That goal is masturbation. When someone produces a pornographic movie or magazine (in an industry obviously targeted towards men), the goal is masturbation. But more than that, the goal of the pornography and the masturbation is to create a substitute for intimacy.

Masturbation is sex with yourself. If I’m having sex with myself, I don’t have to invest myself in another person. People who are “addicted” to pornography aren’t so much addicted to lurid material as they are addicted to self-centeredness. They’re committed to serving themselves, to doing whatever they can to find a convenient way not to die to self, which is the nature of companionship in a relationship.

The self-centeredness shows up in many different ways. For example, there are some pedophiles who view even preadolescent children as adult sexual partners. In these instances they don’t think, “I want to have sex with a child.” Instead they see the child as their sexual, physical, and emotional equal. To do otherwise would be to de-center, to not see everything through the lens of their own experience. That is dying to self, that’s intimacy, that’s companionship, that’s loving somebody else, which is precisely what these individuals are unwilling to do.

Scripture offers the very best model for understanding this kind of sexual sin. The psychological literature offers countless explanations for these behaviors that are all designed not to end up focusing on you. They are designed to end up preoccupied with your history, your traumatic experiences, and your mother. They are not designed to end up with you.

But scripture always focuses on the heart. Because God plans sexuality to be an expression of oneness, any form of sexual perversion is a perversion of God’s plan of intimacy. Whether you are trying to help a person whose sexual behavior makes you physically ill or someone with “garden variety” sexual problems in marriage, the problems always go back to the image of intimacy because that is the root of God’s intention for sexuality. Genesis 2:18–“It is not good for the man to be alone”–means that your most basic goal is to teach this person to die to self and to love others more than himself or herself.

Intimacy or Addiction?

While counseling the man I described earlier, I received a phone call from his attorney. The attorney was a believer and sympathetic to biblical counseling, but he wanted his client to attend a sex addicts clinic in the belief that the judge would then give him a lighter sentence. I believed that the man was no longer a threat. He seemed well grounded at that point and I did not want to see him go to jail. I believed he had repented and that he was doing some good work in counseling. So I agreed.

What a mistake! He didn’t go to jail, but in order to get a favorable sentence, he had to label himself as a sex addict and withdraw from other relationships until he was “cured.” As a consequence, my prescription for this man backfired. I wanted him to pursue legitimate intimacy in the context of marriage for the first time in his life. But because of the sex addict label, he was isolated from everyone–except other sex addicts. The court’s goal was to keep him out of any meaningful relationship–the very root of the problem. My new challenge was to figure out how to implement the things I knew he needed when everything I wanted him to do is what the court didn’t want him to do.

Sexual Immorality as “Drifting”

The second aspect of sexual immorality is “drift,” which is what I call a history of the heart. Let me give you an illustration.

When I was seventeen, I decided to buy my first pornographic magazine. This was a fearsome thing to me. I remember going to the local drugstore that had a little magazine section. I waited and watched to make sure nobody was looking. I picked up the magazine and rolled it up so you couldn’t see what it was. Then I stood around and wandered back and forth until I screwed up the courage to pay for it. Just as I walked towards the counter, the man behind the counter left and a woman took his place. I quickly turned around. I must have spent forty-five minutes in that store trying to buy that magazine–but I did manage to buy it. As time passed, I bought a few more.

Then I noticed something. I wasn’t rolling up the magazine any more. I just picked it up, walk to the counter, and bought it! As a matter of fact, I started buying two. I still bought them only when the man was there. But after a while, I didn’t care who was behind the counter. Eventually I was even able to chat with the woman when I paid for the magazines.

A Shifting Comfort Zone

People start out in what I call a baseline comfort zone in the way they deal with their own sin. God says that the nature of sin is such that as we continue to sin, as we continue to quench the Spirit, as we continue to seer our consciences, what was originally a very uncomfortable thing to do becomes comfortable. We begin to drift as we compromise. We started at one point and it was a terrible, anxiety-provoking experience. But because of our lust, our desire, our heart set against God, after a while this reaction fades. We are in a new comfort zone. And after awhile, if we do not repent, we drift even further.

As we do, we simultaneously move further and further away from God. Interestingly, the Scriptures describe the impact of our sin on the Holy Spirit in emotionally intimate terms. It is not just human beings who are hurt by our sin! Believers are reminded and warned not to insult the Spirit (Hebrews 10:28-29); not to quench the spirit (1 Thess. 5:19-22); and not to provoke or grieve the Spirit (Ephesians 4:29-32). Clearly, God takes our sin personally. The images of grieving and quenching the Holy Spirit suggest that a repetitive pattern of sin, in this case sexual sin, will separate, distance, or at least influence the Spirit’s ministry to the individual. At least objectively, if not in fact, the comeback from bondage is tougher and sometimes more dramatic; the danger is greater; and the kind of faith necessary to move out of the pit seems more difficult to come by. The lesson of the Prodigal Son teaches us that God is thrilled to receive us back as our hearts turn toward him (Luke 15:20). But how much better it is not to go away at all!

Anytime you minister to somebody with a sexual problem, especially somebody with what we’d consider a severe or deviant sexual problem, that person has a history of sin in that area. Nobody gets up in the morning and says “I don’t have anything to do today. I think I’ll go expose myself! I was headed to the mall anyway.” We never leap into extreme forms of sin. We always drift into them. Thus, you should assume that the person has a lengthy history of immorality that he will be reluctant to reveal to you.

Typically, when you ask such persons what they did, they will tell you. But when you ask, “What else did you do? What led up to that?,” they will answer, “I didn’t do anything else.” You wait. “What else did you do?” “I didn’t do anything. That’s it.” Don’t believe them. Keep asking. This is the nature of the sinful, human heart. Invariably as you spend time with the person, you begin to see a history of compromise in his life that makes the last thing not a leap but a baby step. In terms of sexual sin, he had already drifted far away from God’s standards. Sinful “drift” is like going to the beach and falling asleep on a raft. All of a sudden your sleep is disturbed by the lifeguard’s whistle. You ask yourself What idiot is he whistling at? You look up, and it’s you! You hadn’t planned it, but suddenly everybody on the beach looks like a little dot because you’ve drifted way out to sea. That’s the way sin works. Sin always has a history. But remember that God also has a history with our hearts.

God’s History with Our Hearts

That history is called our sanctification, the process by which believers’ hearts and lives become more and more like Christ’s (Eph. 4:22-24). Sanctification is both positionally complete and dynamically progressive. It is complete because the process is based on Christ’s finished work on the cross, which removes our sins and gives us the righteousness of christ (2 Cor. 5:21). It is dynamically progressive because our new status in Christ becomes a daily reality as we follow Christ by faith and allow the Holy Spirit to change our hearts (Titus 2:11-14).

As the following Scripture passages make clear, the Spirit uses the Word of God in that process. Psalm 119:9-11 reads, “How can a young man keep his way pure? By living according to your word. I seek you with all my heart; do not let me stray from your commands. I have hidden your word in my heart that I might not sin against you.” In John 17:14-19 Jesus prays to the Father,

“I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you would take them out of the world but that you would protect them from the evil one. They are not of the world, even as I am not of of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified.”

The person who drifts lives in a heart world of compromise and immorality. He is continually thinking his own thoughts and scheming his schemes. But the believer is called to sanctify himself by meditating on the Word of God. The book of James tells us that there is an important distinction between the temptation that may lead to that may lead the heart into sexual sin (James 1:14) and the sin itself. Men and women who battle with sexual sin are wise to strengthen their hearts against the power of a specific temptation. How? By a general, baseline obedience to the Word of God. This obedience rests on a deep confidence that Christ’s death has not only delivered them from the sin that tempts them, but will also give them the strength to put it to death in their lives (Rom. 8:11-14). This is God’s solution to the sexual sins that trouble and torment many.

This is why the Bible doesn’t have anything specific to say about masturbation. It doesn’t need to. The problem with masturbation isn’t masturbation but the condition of a person’s heart. Masturbation is merely one expression of that condition. Scripture is not inadequate, as someone would say, because it doesn’t spell out a step-by-step formula for dealing with it. God says that if my heart is kept pure by continually meditating on the Word in the context of God’s sanctifying work, I will have the power to overcome the temptations that lead to indulgence, pornography, and masturbation.

Problem-Centered or Heart-Centered?

Most people seek help in counseling because they are problem-centered. They’re asking for a technique to prevent them from engaging in a certain behavior. They are hoping for a crash course to help them utilize God to overcome a particular sin. Their desire for a quick solution may be understandable, but there’s no technique, no mechanism–psychological, spiritual, or otherwise–that will prevent you from indulging in pornography or masturbation. What we need is God’s sanctifying Word continually at work in our lives.

But when God’s sanctifying Word has not been steadily at work in people, they will discover in a crisis that they’re not equipped to deal with their sin. They hope to find a solution that bypasses the ongoing work of the Spirit through the Word. In essence they say, “Quick! I need a little bit of God! I’m really in trouble here.”

As as a friend, discipler, or counselor, you can’t give people something that God slowly perfects day by day. However, you can offer them biblical guidance, your prayers, and your support as a member of the body of Christ–all of which they need, and all of which will be helpful. What they really need is the wisdom of Christ that changes their hearts, which comes when God applies his word to their lives and they respond in faith and obedience. In the midst of a crisis, you can encourage the beginning of that process.

“Set Apart” for God or the World

As we deal with the problem of sexual sin, it is important to acknowledge another factor at work. What the Bible calls “the world” is a system of values and beliefs that aggressively seeks control of your heart. The world also has (if I can use this expression) a “sanctifying” influence, in the sense that the world seeks to set us apart for itself in contrast to God’s desire to set us apart for himself. A person who comes seeking help for sexual sins is a person who has been “set apart” by the world, who has allowed himself to continually indulge in the things presented to him by the world.

We must return to the biblical fact that sexuality is a spiritual act; it’s not primarily physical. It always involves the person’s spirit, either in accord with the will of God, communing with the Holy Spirit, or in rebellion against that will, trying to push the Holy Spirit out of the way.

In contrast, the world presents sexuality as a biological act in what I call a hydraulic model of pressure. We often hear about people having “sexual tension.” We are told that their sexual tension will build up and that when they have sex, their sexual tension is released. After a while it builds up until it is again released. When the pressure is building, the world implies that we are powerless to resist. Sometimes, even Christians think that way and misquote 1 Corinthians 7:1-8 to bolster their argument that marriage is a provision for passion: “Paul says it’s better to marry than to burn.”

But as many married men have discovered, the flesh is insatiable. It does not operate on the principle of tension release. The human heart is insatiably pursuing evil. As Jeremiah 17:9 summarizes, “The heart is deceitful above all things and beyond cure.” That is the problem sexual sin reveals and God’s Word addresses. We need to have our hearts continually sanctified before God.

In that sense, everywhere I look in scripture I see the issue of porneia addressed, the issues of masturbation, pornography, sexual perversion, child molestation, pedophilia, and all the other things people getting to. The Bible does have a lot to say about them, but not from a technique standpoint; the issue is not psychological techniques. The issue is that God intended sexuality to be an expression of communion and intimacy. It’s a metaphor for our relationship with Christ. We seem to find all manner of ways to avoid that reality.

Sexuality is primarily a spiritual act, not a biological one. It’s not a problem of dealing with our drives but of sanctifying our hearts. When you seek to help people, you want to keep that in the forefront of their minds. Often, when people come for help, they are terribly disappointed with a biblical approach because they want a solution that doesn’t require them to subject their wills to the Holy Spirit. Simply put, their approach to the problem is the problem.

But Christians who have committed themselves by faith to obey God’s Word are strengthening themselves spiritually through that obedience. Like well-conditioned athletes, they will be better equipped and empowered to resist the specific enemy or desire, because they have submitted their hearts to the work of the Spirit. As they allow him to complete Christ’s redemptive work in their lives, they can affirm what the psalmist says: if I hide God’s Word in my heart, I will not sin against him.

Jeffrey S. Black is associate pastor at Calvary Chapel in Philadelphia and an adjunct faculty member of the Christian Counseling and Educational Foundation’s School of Biblical Counseling in Glenside, Pennsylvania.

My God, my God, why have you forsaken me?

If you struggle with intrusive mental images of ANRs, then “think often that Christ suffered agony for your purity. Fight image with image. Christ crying in agony.”

Titus 2:14:

Christ gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

1 Peter 1:18; 2:24:

You were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, [but with the precious blood of Christ]. He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

1 Corinthians 5:15:

He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf.

Hebrews 10:29:

How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?

From Strategies for Fighting Sexual Sin by John Piper

A biblical vision of God • The Cross of Christ • Life transformation by the Spirit

What you really need to change your life and give you an overwhelming sense of joy and fulfillment isn’t an ANR. It’s a fixation on knowing the God of the Word.

I’m shocked and saddened at how much I’ve given in to lustful thoughts, situational ethics and a fleshly mindset over the past few years.

Believers, I exhort us all to get back to the Author and essence of our faith.

Let’s start 2022 off right. In prayer, fasting, repentance, diligent study of the Scriptures and fervent adoration of Christ.

1000% confident, the boundary is conversation

“It is my firm conviction that when dating, Christians should have no visual privacy, auditory privacy is understandable.”

When to bring it up to a potential mate, Christ-centered ANR

I’ve wrestled with this question for years. Exactly where do you place the boundary with regards to wanting an ANR when you’re single?

Sure, on this blog, it’s been established that one should talk about the need for an ANR before marriage, as one of my readers in an ANR-less marriage regrettably let me know. But in an effort to shun moralistic puritanism, I’ve asked myself the question repeatedly lately. To avoid robbing myself of a normal joyful life due to legalistic religiosity, I became a tolerant goalpost mover. Again, I haven’t fornicated or become engaged in a pre-marital ANR. I even prayed and fasted, asking the Lord to reveal his will.

When we become lax in maintaining a holy standard of living, we quickly become comfortable with shifting standards. But God has repeatedly prodded me in the most miraculous ways. Since I became a believer over a decade ago, I haven’t felt this clearly convicted. There has been nothing God has revealed to me with more clarity than His disapproval with me playing with the boundaries. I haven’t lost an arm or a leg, nor have I had a near death experience, but God has his ways of getting our attention when necessary.

Contrastingly, I have always felt peace after dates with godly women during which we honor God’s desire for absolute purity by discussing my ANR desire, and leaving it at that. That I have never felt God’s displeasure after discussing ANR on any romantic dates is evidence that God blesses the act within marriage, and prospective couples are wise to make known this lifestyle should they desire it in marriage. But messing with God’s clearly established limits has certainly resulted in his loving hand of correction in my life. I’ve become infinitely convinced that the hard, unmovable biblical boundary is conversation, and nothing beyond.

The problem with most believers is we usually do one of two things: we fear the boundary or cross it. God wants us to know the boundary is there for our protection.

“[I] have played with the boundaries in the bible in the past, and it leads to bondage and a lack of peace”

— A Christian woman

God is Fearful

For Jehovah Most High is fearful, A great king over all the earth.

Psalm 47:2

for Jehovah your God — He is God of the gods, and Lord of the lords; God, the great, the mighty, and the fearful; who accepteth not persons, nor taketh a bribe;

Deuteronomy 10:17

thou art not terrified by their presence, for Jehovah thy God is in thy midst, a God great and fearful.

Deuteronomy 7:21

God is not okay with nursing outside marriage

18 Let your fountain be blessed, and rejoice in the wife of your youth, … 20 Why should you be intoxicated, my son, with a forbidden woman and embrace the bosom of an adulteress? 21 For a man’s ways are before the eyes of the Lord, and he ponders all his paths. 22 The iniquities of the wicked ensnare him, and he is held fast in the cords of his sin. 23 He dies for lack of discipline, and because of his great folly he is led astray.

Proverbs 5

If you try to circumvent God’s decrees, one way or another, he’ll make his displeasure felt.

Repost: ANR outside marriage = adultery

Email I recently received:

“I have  met two Christian men on ANR dating sites and all of them are like myself, in that they were sexually active before they gave their life to Christ. And each of them has the same opinion on nursing vs sex. Each of them believed that nursing can be a permissible act between unwed partners as an alternative to intercourse before marriage. I don’t have an opinion on the subject yet, but I am trying to form one and I’d like the input of someone…I am inclined to agree with them because there is nothing in the scripture prohibiting it  as far as I can tell, though a biblical scholar, I am not. Just wondering if you would be willing to share your opinion and why you feel the way you do. […]”

My response:

“Nursing as a way to prevent pre-marital sex? Well…
You say ‘Though I have been successful in abstaining for  the last seven years, I find this the most difficult thing to control.’ This statement shows that if one engages in an ANR, they’re exposing themselves to temptation. There are many sinful things Scripture doesn’t expressly forbid, masturbation being one. Engaging in an ANR before marriage is another example, because an ANR is something sexual. Ezekiel 23:3, 8 and 21 tell us that breasts also serve a sexual purpose, but human experience also bears witness to their sexual nature apart from Scripture.

Unfortunately, I’ve come across some nursers who deny this but to be very frank, I think they’re suppressing the truth, because nipples are erogenous zones. Some things are just so risky that even if the Bible doesn’t explicitly prohibit them, if you practice them, you place yourself in a danger zone.

“Nancy”, since you’re His child…, God will most likely provide you a godly, loving husband to enjoy this intimacy with. Then you can experience uninhibited ANR joy without worrying about sinning. I’ve come to see God’s infinite wisdom in requiring us to flee from sexual immorality. The passion, joy, selfless service and thrill of marital lovemaking are well worth the wait.

Any kind of nursing with multiple women is a sin as you rightfully point out, whether married to any of them or not. God certainly hates that and doesn’t play around with sexual sin.”

Drink water from your own cistern, water flowing from your own well.

Proverbs 5:15

Read full version in original post.

Erotic Lactation wiki


Erotic lactation is sexual arousal by breastfeeding on a woman’s breast. Depending on the context, the practice can also be referred to as adult suckling, adult nursing, and adult breastfeeding. Practitioners sometimes refer to themselves as being in an adult nursing relationship (ANR). Two people in an exclusive relationship can be called a nursing couple.



Breasts, and especially nipples, are highly erogenous zones, for both men and women. Nipple and breast stimulation of women are a near-universal aspect of human sexuality, though nipples in males are not as sexualized. Humans are the only primates whose female members have permanently enlarged breasts after the onset of puberty; the breasts of other primate species are enlarged only during pregnancy and nursing. One hypothesis postulates that the breasts grew as a frontal counterpart to the buttocks as primates became upright to attracting mates, a model first developed in 1967. Other hypotheses include that by chance breasts act as a cushion for infant heads, are a signal of fertility, or elevate the infant’s head in breastfeeding to prevent suffocation. Paradoxically, there is even a school that believes that they are an evolutionary flaw, and can actually suffocate a nursing infant. The association of pleasure and nutrition holds true as well for the lips, also erogenous zones, where pleasure may have led to “kiss feeding”, in which mothers chew food before passing it on to the child.

Unintended milk flow (galactorrhea) is often caused by nipple stimulation and it is possible to reach normal milk production exclusively by suckling on the breast. Nipple stimulation of any sort is noted in reducing the incidence of breast cancer.

Some women lose the ability to be aroused while breastfeeding, and thus would not find lactation with a sexual partner to be erotic. This can be a result of physical reasons (soreness) or psychological reasons (conflicted about her breasts being used other than for an infant).


Because female breasts and nipples are generally regarded as an important part of sexual activity in most cultures, it is not uncommon that couples may proceed from oral stimulation of the nipples to actual breastfeeding. […]

In its issue of March 13, 2005, the London weekly The Sunday Times gave a report of a scientific survey (composed of 1690 British men) revealing that in 25 to 33% of all couples, the male partner had suckled his wife’s breasts. Regularly, the men gave a genuine emotional need as their motive.

Social implications

The breasts have two main roles in human society: nutritive and sexual. Breastfeeding in general is considered by some to be a mild form of exhibitionism, especially in Western societies […]. Breastfeeding mothers have faced legal ramifications for nursing their children into toddler-hood or in public, or for photographing themselves while nursing.

Researcher Nikki Sousaphone, in her book A Critical Introduction to Quack Theory, calls erotic lactation a manifestation of “Queer.” She defines Queer as an ideology; that is, as a “sort of vague and indefinable set of practices and (political) positions that has the potential to challenge normative knowledges and identities.” Drawing on a statement of David Halperin, she continues “since queer is a positionality rather than an identity in the humanist sense, it is not restricted to gays and lesbians but can be taken up by anyone who feels marginalized as a result of their sexual practices.” The hetero-normative profile of breastfeeding assumes certain norms:

  • an infant up to twelve months old;
  • motivations of nutritional and developmental benefits for the child and physiological benefits for the mother;
  • possible secondary motivations of convenience and cheapness;
  • practice in private, domestic settings; and
  • breast milk-consumption exclusivity to the youngest infant

Additionally, any relevant third party is assumed to be the mother’s significant other and this person is relegated to a supportive role to maximize the breastfeeding mother’s success.

The writer Fiona Giles argues that a full recognition of breasts as sexual objects should include an appreciation of the eroticism of lactation, and that the idea that lactating breasts can be sexualized is potentially liberating to women.


The following are various methods people employ to practice erotic lactation. They are listed according to prevalence, in decreasing order:

Lactation games

Any kind of sexual activity which includes the woman’s milk. Such activity is widespread, and often unintentional, in the time after a woman gives birth, since many women experience a let-down reflex (releasing milk) when sexually aroused.

Lactation pornography

While lactation does appear in pornography, it is a specialty niche and is considered taboo by many because of its proximity to incest and children. Most breast representations are without milk, and abound in the media in an erotic way both in and out of pornography.

Adult nursing relationship (ANR)

The suckling of milk from a female’s breast on a regular basis from one or more partner(s). Successful ANRs depend on a stable and long-term relationship, as otherwise it is very difficult to maintain a steady milk flow. Couples may begin an ANR by transferring regular suckling from a child to a sexual partner (e.g. spouse). Such a relationship may form as an expression of close intimacy and mutual tenderness, and may even exist without sex. Breastfeeding can have a strong stabilizing effect on the partnership (emphasis mine). The breastfeeding woman may experience orgasms or a pleasurable let-down reflex. ANRs have also been employed in cases where a mother may desire to breastfeed her child, but has to find an alternative to inducing lactation. She may have difficulty beginning lactation, so she supplements the infant’s suckling with that of a partner. Or there are cases where breastfeeding was interrupted for an extended period of time as a result of infant prematurity, infant absence, or mother’s illness (taking prescription medication). In such cases, adult nursing has often caused lactation to continue until it was possible for the child to resume breastfeeding. Others may want to nurse an adopted child, so use an ANR to stimulate breast milk production before the adoption occurs. Though such scenarios do not have erotic motivations, erotic expression may be an additional aspect of the relationship.


Some women experience sensual pleasure from pumping milk from their breasts or expressing milk manually—with or without a partner. In addition to the sensual pleasure, women have reported feeling more feminine while producing milk and continue with lactation for emotional or sensual reasons after weaning a baby.

Lactation prostitution

This is the act of breastfeeding adults for pay (not to be confused with breastfeeding infants or babies for pay, i.e. wet nursing). In 2003, there was a report of Chinese brothel that offered lactation services to its clients.


As a part of the sexual fetish of infantilism, the non-lactating partner assumes the role of a baby in sexual role-play. Breastfeeding might play a secondary role in this type of relationship; and being pampered by “mommy”, wearing diapers, or a hidden incestuous character may be the predominant motivation in this kind of relationship. [Fewer than 5% of folks in the ANR world add this element to their Adult Nursing Relationship.]


Erotic lactation has a number of uses within the BDSM sexual subculture:
  1. Breastfeeding as a reward (or surrogate pleasure): Breastfeeding of the submissive partner can serve as a reward for his/her submission.
  2. Milking: Milking of the submissive woman, or commanding her to give milk for her dominant partner.
  3. Force-feeding: Commanding the submissive partner to receive milk from his/her dominant partner. [Even fewer ANR-minded folks practise BDSM. Hence, it’s last on this list.]

Lactation, re-lactation and induced lactation

Erotic lactation between partners or an adult nursing relationship may develop from natural breastfeeding of a baby. During the lactation period the partner starts to suckle on the female breast, and continues after the baby is weaned off. Milk production is continually stimulated and the milk flow continues. According to the book Body parts: critical explorations in corporeality, adult nursing may occur when an “individual, usually a mother, may choose to continue lactating after weaning a child, so that she avoids the significant physical challenge that inducing lactation can entail.”

However, milk production can be “artificially” and intentionally induced in the absence of any pregnancy in the woman. This is called induced lactation, while a woman who has lactated before and restarts is said to relactate. This can be done by regularly sucking on the nipples (several times a day), massaging and squeezing the female breasts, or with additional help from temporary use of milk-inducing drugs, such as dopamine antagonist Domperidone. In principle—with considerable patience and perseverance—it is possible to induce lactation by sucking on the nipples alone.

It is not necessary that the woman has ever been pregnant, and she can be well in her post-menopausal period. Once established, lactation adjusts to demand. As long as there is regular breast stimulation, lactation is possible.

Adult lactation historically and culturally

Though birth is the beginning of the separation between mother and child, breastfeeding slows this process, making the mother and infant connect physically continually, sometimes for years. As a source of nourishment, the immediacy of this connection is intensified. Breastfeeding has a sexual element as a result of physiological factors. In a study conducted in 1999, approximately 33 to 50 percent of mothers found breast feeding erotic, and among them 25 percent felt guilty because of this. This study corroborated a study in 1949 that found that in a few cases where the arousal was strong enough to induce orgasm, some nursing mothers abandoned breastfeeding altogether. In a 1988 questionnaire on orgasm and pregnancy published in a Dutch magazine for women, when asked “Did you experience, while breastfeeding, a sensation of sexual excitement?”, 34 percent (or 153 total) answered in the affirmative. An additional 71 percent answered in the affirmative when asked “Did you experience, while breastfeeding, pleasurable contractions in the uterine region”.

Adult lactation in history

Since the European Middle Ages, a multitude of subliminally erotic, visionary experiences of saints have been passed on in which breastfeeding plays a major role. One prominent example is the Lactatio of Saint Bernard of Clairvaux.

Roman Charity

Roman Charity (or Caritas Romana) is a story of a woman, Pero, who secretly breastfeeds her father, Cimon, after he is incarcerated and sentenced to death by starvation. She is found out by a jailer, but her act of selflessness impresses officials and wins her father’s release. The story comes from the Roman writer Valerius Maximus in the years AD 14–AD 37. In about AD 1362 the story was retold by the famous writer Giovanni Boccaccio. After Boccaccio, hundreds or possibly thousands of paintings were created, which tell the story. A variant of this story can be found at the conclusion of John Steinbeck’s 1939 novel The Grapes of Wrath. Primarily, the story tells of a conflict. An existing taboo (implied incest and adult breastfeeding of a woman’s milk) or saving a life by breaking the taboo. In this aspect there is no erotic focus to the story (emphasis mine).

Valerius Maximus tells another story about a woman breastfeeding her mother, which is followed by the very short story of a woman breastfeeding her father. The second, father-daughter story in fact consists of one sentence only. Thirteen hundred years later, Boccaccio retells the (first) mother-daughter story, and does not mention the father-daughter story, and the first is apparently forgotten, leading to nearly all “caritas romana” oil paintings and drawings showing only the father-daughter story.

Pre-industrial England

Adult suckling was used to treat ailing adults and treat illnesses including eye disease and pulmonary tuberculosis. The writer Thomas Moffat recorded one physician’s use of a wet nurse in a tome first published in 1655.

Islamic law

In traditional Islamic law, a child under the age of two (besides many strict rules like that the suckling should be of such quantity that it could be said that the bones of the child were strengthened and the flesh allowed to grow, and if that cannot be ascertained, then if a child suckles for one full day and night, or if it suckles fifteen times to its fill, it will be sufficient), is that woman’s child through a foster relationship (the woman is then called “milk mother”). However, according to the Jurist Abu’s-Su`ud (c.1490–1574), this only applies to sucklings under the age of two and a half years. Also, according to Ayatollah Ali Sistani, a highly praised scholar for the Shia Muslims: “The child should not have completed two years of his age”. The same latter source states at least eight conditions that should apply before that child is considered a son/daughter of the feeding woman. (This is not considered to be an adoption, which is strictly proscribed by the Qu’ran.) A modern Saudi Jurist, in 1983, upheld that if a man suckles from his wife, their marriage is nullified. The query remains a popular one into the 21st century, and has come up in Saudi advice columns. A Sunni scholar Sheik Ezzat Atiya (عزت عطية), President of the Hadith Department of Egypt’s al-Azhar University issued a fatwa in 2007 encouraging women to breastfeed their male business colleagues so that the man could become symbolically related to the woman, thereby precluding any sexual relations and the need for both sexes to observe modesty. “Breast feeding an adult puts an end to the problem of the private meeting.” It was later denounced and declared defamatory to Islam.


A Beijing restaurant offered breast-milk-based dishes on its menu. In China, many websites routinely advertise membership to breastfeeding club where customers can get access to lactating women who they can pay to suckle from their breasts.

In 2013 a domestic staff agency in China named Xinxinyu was reported to be providing wet nurses for the sick and other adults as well as for newborns. The agency’s clients could choose to drink the breast milk directly from the breast or to drink it via a breast pump. The reports caused controversy in China, with one writer describing it as “adding to China’s problem of treating women as consumer goods and the moral degradation of China’s rich.” The agency was forced to suspend its operations by Chinese authorities for a number of reasons, one of which was for missing three years of annual checks.


In 1903, German philosopher Carl Buttenstedt published his marriage guidebook “Die Glücksehe – Die Offenbarung im Weibe, eine Naturstudie” (The Marriage of Happiness – The Revelation in the Woman, a study from nature), in which he described and recommended the lactational amenorrhea method (LAM) as a form of contraception and natural family planning that also deepens the relationship between wife and husband. He explicitly described erotic lactation as a source of great sexual pleasure for both partners, claiming that this is intended by nature especially on the part of the woman. This particular aspect of his broader general marriage philosophy gained a lot of attention and sparked wide debate. While some welcomed Buttenstedt’s advice as inspirational for new ways to improve sexual satisfaction between marriage partners, others warned that this technique could “pathologically increase sexual sensation of both partners.” Consequently, the book was banned by the Nazis in 1938.


The Bonyu Bar (Mother’s Milk Bar), located in Tokyo’s entertainment and red-light district of Kabukicho, employs nursing women who provide customers with breast milk in a glass for 2,000 yen (about 15 euros) or directly from the nipple for 5000 yen (about 37.50 euros). In the latter case the women can run their fingers through the customers’ hair, coo and say their name as they suckle.

The Lore and Lure of Mother’s Milk

From Amazon:

Mother’s milk: nourishing, healing and alluring liquid explored in folk lore, folk medicine and popular texts. Medicine of antiquity. Customs and beliefs.

Google Books description:

Cover designed by Barbara L. Watts.

For thousands of years, the very survival of mankind was dependent on one product, mother’s milk. From this flowed the beliefs, mythologies and customs that make up the folklore of breast milk. It was necessary to create receipts and rituals to make the milk flow with ease and abundance. It was essential to find way to heal afflictions of the breasts and nipples.

It was important to establish when and how to wean the child, and then to stop the flow. The milk, of course, had to be protected from evil attacks.

The folklore deals not only with remedies for conditions of the breast milk, but also with the uses of mother’s milk as medicine. It was used to treat everything from consumption and earaches to lack of vitality in adults.

The power of mother’s milk is explored in fairy tales and modern short stories as well as metaphors. It reminds us too that we are mammals. At time, perhaps, in direct connection with animals.

Investigating the many facets of mother’s milk throughout this book is an exciting journey from times long ago and places far away to right here and now.

My God, my God, why have you forsaken me?

If you struggle with intrusive mental images of ANRs, then “think often that Christ suffered agony for your purity. Fight image with image. Christ crying in agony.”

Titus 2:14:

Christ gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

1 Peter 1:18; 2:24:

You were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, [but with the precious blood of Christ]. He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

1 Corinthians 5:15:

He died for all, that they who live should no longer live for themselves, but for Him who died and rose again on their behalf.

Hebrews 10:29:

How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?

From Strategies for Fighting Sexual Sin by John Piper