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Commentary on Romans 1 verses 19–32
In this last part of the chapter the apostle applies what he had said particularly to the Gentile world, in which we may observe,
I. The means and helps they had to come to the knowledge of God. Though they had not such a knowledge of his law as Jacob and Israel had (Psa 147:20), yet among them he left not himself without witness (Act 14:17): For that which may be known, etc., Rom 1:19, Rom 1:20. Observe,
1.What discoveries they had: That which may be known of God is manifest, en autois - among them; that is, there were some even among them that had the knowledge of God, were convinced of the existence of one supreme Numen. The philosophy of Pythagoras, Plato, and the Stoics, discovered a great deal of the knowledge of God, as appears by abundance of testimonies. That which may be known, which implies that there is a great deal which may not be known. The being of God may be apprehended, but cannot be comprehended. We cannot by searching find him out, Job 11:7-9. Finite understandings cannot perfectly know an infinite being; but, blessed be God, there is that which may be known, enough to lead us to our chief end, the glorifying and enjoying of him; and these things revealed belong to us and to our children, while secret things are not to be pried into, Deu 29:29.
2.Whence they had these discoveries: God hath shown it to them. Those common natural notions which they had of God were imprinted upon their hearts by the God of nature himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, are so connate with the human nature that some think we are to distinguish men from brutes by these rather than by reason.
3.By what way and means these discoveries and notices which they had were confirmed and improved, namely, by the work of creation (Rom 1:20); For the invisible things of God, etc.
(1.)Observe what they knew: The invisible things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sensible. The power and Godhead of God are invisible things, and yet are clearly seen in their products. He works in secret (Job 23:8, Job 23:9; Psa 139:15; Ecc 11:5), but manifests what he has wrought, and therein makes known his power and Godhead, and others of his attributes which natural light apprehends in the idea of a God. They could not come by natural light to the knowledge of the three persons in the Godhead (though some fancy they have found footsteps of this in Plato's writings), but they did come to the knowledge of the Godhead, at least so much knowledge as was sufficient to have kept them from idolatry. This was that truth which they held in unrighteousness.
(2.)How they knew it: By the things that are made, which could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent, which first cause could be no other than an eternal powerful God. See Psa 19:1; Isa 40:26; Act 17:24. The workman is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and his eternal power and Godhead. Thus did the light shine in the darkness. And this from the creation of the world. Understand it either, [1.] As the topic from which the knowledge of them is drawn. To evince this truth, we have recourse to the great work of creation. And some think this ktisis kosmou, this creature of the world (as it may be read), is to be understood of man, the ktisis kat' exochēn - the most remarkable creature of the lower world, called ktisis, Mar 16:15. The frame and structure of human bodies, and especially the most excellent powers, faculties, and capacities of human souls, do abundantly prove that there is a Creator, and that he is God. Or, [2.] As the date of the discovery. It as old as the creation of the world. In this sense apo ktiseōs is most frequently used in scripture. These notices concerning God are not any modern discoveries, hit upon of late, but ancient truths, which were from the beginning. The way of the acknowledgement of God is a good old way; it was from the beginning. Truth got the start of error.
II. Their gross idolatry, notwithstanding these discoveries that God made to them of himself; described here, Rom 1:21-23, Rom 1:25. We shall the less wonder at the inefficacy of these natural discoveries to prevent the idolatry of the Gentiles if we remember how prone even the Jews, who had scripture light to guide them, were to idolatry; so miserably are the degenerate sons of men plunged in the mire of sense. Observe,
1.The inward cause of their idolatry, Rom 1:21, Rom 1:22. They are therefore without excuse, in that they did know God, and from what they knew might easily infer that it was their duty to worship him, and him only. Though some have greater light and means of knowledge than others, yet all have enough to leave them inexcusable. But the mischief of it was that, (1.) They glorified him not as God. Their affections towards him, and their awe and adoration of him, did not keep pace with their knowledge. To glorify him as God is to glorify him only; for there can be but one infinite: but they did not so glorify him, for they set up a multitude of other deities. To glorify him as God is to worship him with spiritual worship; but they made images of him. Not to glorify God as God is in effect not to glorify him at all; to respect him as a creature is not to glorify him, but to dishonour him. (2.) Neither were they thankful; not thankful for the favours in general they received from God (insensibleness of God's mercies is at the bottom of our sinful departures from him); not thankful in particular for the discoveries God was pleased to make of himself to them. Those that do not improve the means of knowledge and grace are justly reckoned unthankful for them. (3.) But they became vain in their imaginations, en tois dialogismois - in their reasonings, in their practical inferences. They had a great deal of knowledge of general truths (Rom 1:19), but no prudence to apply them to particular cases. Or, in their notions of God, and the creation of the world, and the origination of mankind, and the chief good; in these things, when they quitted the plain truth, they soon disputed themselves into a thousand vain and foolish fancies. The several opinions and hypotheses of the various sects of philosophers concerning these things were so many vain imaginations. When truth is forsaken, errors multiply in infinitum - infinitely. (4.) And their foolish heart was darkened. The foolishness and practical wickedness of the heart cloud and darken the intellectual powers and faculties. Nothing tends more to the blinding and perverting of the understanding than the corruption and depravedness of the will and affections. (5.) Professing themselves to be wise, they became fools, Rom 1:22. This looks black upon the philosophers, the pretenders to wisdom and professors of it. Those that had the most luxuriant fancy, in framing to themselves the idea of a God, fell into the most gross and absurd conceits: and it was the just punishment of their pride and self-conceitedness. It has been observed that the most refined nations, that made the greatest show of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, which of all others was the most specious idolatry; while the learned Egyptians worshipped an ox and an onion. The Grecians, who excelled them in wisdom, adored diseases and human passions. The Romans, the wisest of all, worshipped the furies. And at this day the poor Americans worship the thunder; while the ingenious Chinese adore the devil. Thus the world by wisdom knew not God, Co1 1:21. As a profession of wisdom is an aggravation of folly, so a proud conceit of wisdom is the cause of a great deal of folly. Hence we read of few philosophers who were converted to Christianity; and Paul's preaching was no where so laughed at and ridiculed as among the learned Athenians, Act 17:18-32. Phaskontes einai - conceiting themselves to be wise. The plain truth of the being of God would not content them; they thought themselves above that, and so fell into the greatest errors.
2.The outward acts of their idolatry, Rom 1:23-25. (1.) Making images of God (Rom 1:23), by which, as much as in them lay, they changed the glory of the incorruptible God. Compare Psa 106:20; Jer 2:11. They ascribed a deity to the most contemptible creatures, and by them represented God. It was the greatest honour God did to man that he made man in the image of God; but it is the greatest dishonour man has done to God that he has made God in the image of man. This was what God so strictly warned the Jews against, Deu 4:15, etc. This the apostle shows the folly of in his sermon at Athens, Act 17:29. See Isa 40:18, etc.; Isa 44:10, etc. This is called (Rom 1:25) changing the truth of God into a lie. As it did dishonour his glory, so it did misrepresent his being. Idols are called lies, for they belie God, as if he had a body, whereas he is a Spirit, Jer 23:14; Hos 7:1. Teachers of lies, Hab 2:18. (2.) Giving divine honour to the creature: Worshipped and served the creature, para ton ktisanta - besides the Creator. They did own a supreme Numen in their profession, but they did in effect disown him by the worship they paid to the creature; for God will be all or none. Or, above the Creator, paying more devout respect to their inferior deities, stars, heroes, demons, thinking the supreme God inaccessible, or above their worship. The sin itself was their worshipping the creature at all; but this is mentioned as an aggravation of the sin, that they worshipped the creature more than the Creator. This was the general wickedness of the Gentile world, and became twisted in with their laws and government; in compliance with which even the wise men among them, who knew and owned a supreme God and were convinced of the nonsense and absurdity of their polytheism and idolatry, yet did as the rest of their neighbours did. Seneca, in his book De Superstitione, as it is quoted by Aug. de Civit. Dei, lib. 6, cap. 10 (for the book itself is lost), after he had largely shown the great folly and impiety of the vulgar religion, in divers instances of it, yet concludes, Quae omnia sapiens servabit tanquam legibus jussa, non tanquam diis grata - All which a wise man will observe as established by law, not imagining them grateful to the gods. And afterwards, Omnem istam ignobilem deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus magis ad morem quam ad rem pertinere - All this ignoble rout of gods, which ancient superstition has amassed together by long prescription, we will so adore as to remember that the worship of them is rather a compliance with custom than material in itself. Upon which Augustine observes, Colebat quod reprehendebat, agebat quod arguebat, quod culpabat adorabat - He worshipped that which he censured, he did that which he had proved wrong, and he adored what he found fault with. I mention this thus largely because methinks it doth fully explain that of the apostle here (Rom 1:18): Who hold the truth in unrighteousness. It is observable that upon the mention of the dishonour done to God by the idolatry of the Gentiles the apostle, in the midst of his discourse, expresses himself in an awful adoration of God: Who is blessed for ever. Amen. When we see or hear of any contempt cast upon God or his name, we should thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the better we should be. Blessed for ever, notwithstanding these dishonours done to his name: though there are those that do not glorify him, yet he is glorified, and will be glorified to eternity.
III. The judgments of God upon them for this idolatry; not many temporal judgments (the idolatrous nations were the conquering ruling nations of the world), but spiritual judgments, giving them up to the most brutish and unnatural lusts. Paredōken autous - He gave them up; it is thrice repeated here, Rom 1:24, Rom 1:26, Rom 1:28. Spiritual judgments are of all judgments the sorest, and to be most dreaded. Observe,
1.By whom they were given up. God gave them up, in a way of righteous judgment, as the just punishment of their idolatry - taking off the bridle of restraining grace - leaving them to themselves - letting them alone; for his grace is his own, he is debtor to no man, he may give or withhold his grace at pleasure. Whether this giving up be a positive act of God or only privative we leave to the schools to dispute: but this we are sure of that it is no new thing for God to give men up to their own hearts' lusts, to send them strong delusions, to let Satan loose upon them, nay, to lay stumbling-blocks before them. And yet God is not the author of sin, but herein infinitely just and holy; for, though the greatest wickedness follow upon this giving up, the fault of that is to be laid upon the sinner's wicked heart. If the patient be obstinate, and will not submit to the methods prescribed, but wilfully takes and does that which is prejudicial to him, the physician is not to be blamed if he give him up as in a desperate condition; and all the fatal symptoms that follow are not to be imputed to the physician, but to the disease itself and to the folly and wilfulness of the patient.
2.To what they were given up.
(1.)To uncleanness and vile affections, Rom 1:24, Rom 1:26, Rom 1:27. Those that would not entertain the more pure and refined notices of natural light, which tend to preserve the honour of God, justly forfeited those more gross and palpable sentiments which preserve the honour of human nature. Man being in honour, and refusing to understand the God that made him, thus becomes worse than the beasts that perish, Psa 49:20. Thus one, by the divine permission, becomes the punishment of another; but it is (as it said here) through the lusts of their own hearts - there all the fault is to be laid. Those who dishonoured God were given up to dishonour themselves. A man cannot be delivered up to a greater slavery than to be given up to his own lusts. Such are given over, like the Egyptians (Isa 19:4), into the hand of a cruel lord. The particular instances of their uncleanness and vile affections are their unnatural lusts, for which many of the heathen, even of those among them who passed for wise men, as Solon and Zeno, were infamous, against the plainest and most obvious dictates of natural light. The crying iniquity of Sodom and Gomorrah, for which God rained hell from heaven upon them, became not only commonly practised, but avowed, in the pagan nations. Perhaps the apostle especially refers to the abominations that were committed in the worship of their idol-gods, in which the worst of uncleannesses were prescribed for the honour of their gods; dunghill service for dunghill gods: the unclean spirits delight in such ministrations. In the church of Rome, where the pagan idolatries are revived, images worshipped, and saints only substituted in the room of demons, we hear of these same abominations going barefaced, licensed by the pope (Fox's Acts and Monuments, vol. 1, p. 808), and not only commonly perpetrated, but justified and pleaded for by some of their cardinals: the same spiritual plagues for the same spiritual wickednesses. See what wickedness there is in the nature of man. How abominable and filthy is man! Lord, what is man? says David; what a vile creature is he when left to himself! How much are we beholden to the restraining grace of God for the preserving any thing of the honour and decency of the human nature! For, were it not for this, man, who was made but little lower than the angels, would make himself a great deal lower than the devils. This is said to be that recompence of their error which was meet. The Judge of all the earth does right, and observes a meetness between the sin and the punishment of it.
(2.)To a reprobate mind in these abominations, Rom 1:28.
[1.]They did not like to retain God in their knowledge. The blindness of their understandings was caused by the wilful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. They would neither know nor do any thing but just what pleased themselves. It is just the temper of carnal hearts; the pleasing of themselves is their highest end. There are many that have God in their knowledge, they cannot help it, the light shines so fully in their faces; but they do not retain him there. They say to the Almighty, Depart (Job 21:14), and they therefore do not retain God in their knowledge because it thwarts and contradicts their lusts; they do not like it. In their knowledge - en epignōsei. There is a difference between gnōsis and epignōsis, the knowledge and the acknowledgement of God; the pagans knew God, but did not, would not, acknowledge him.
[2.]Answerable to this wilfulness of theirs, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind - eis adokimon noun, a mind void of all sense and judgment to discern things that differ, so that they could not distinguish their right hand from their left in spiritual things. See whither a course of sin leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts have a direct tendency. Eyes full of adultery cannot cease from sin, Pe2 2:14. This reprobate mind was a blind scared conscience, past feeling, Eph 4:19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but afterwards God hardened Pharaoh's heart. Thus wilful hardness is justly punished with judicial hardness. - To do those things which are not convenient. This phrase may seem to bespeak a diminutive evil, but here it is expressive of the grossest enormities; things that are not agreeable to men, but contradict the very light and law of nature. And here he subjoins a black list of those unbecoming things which the Gentiles were guilty of, being delivered up to a reprobate mind. No wickedness so heinous, so contrary to the light of nature, to the law of nations, and to all the interests of mankind, but a reprobate mind will comply with it. By the histories of those times, especially the accounts we have of the then prevailing dispositions and practices of the Romans when the ancient virtue of that commonwealth was so degenerated, it appears that these sins here mentioned were then and there reigning national sins. No fewer than twenty-three several sorts of sins and sinners are here specified, Rom 1:29-31. Here the devil's seat is; his name is legion, for they are many. It was time to have the gospel preached among them, for the world had need of reformation.
First, Sins against the first table: Haters of God. Here is the devil in his own colours, sin appearing sin. Could it be imagined that rational creatures should hate the chief good, and depending creatures abhor the fountain of their being? And yet so it is. Every sin has in it a hatred of God; but some sinners are more open and avowed enemies to him than others, Zac 11:8. Proud men and boasters cope with God himself, and put those crowns upon their own heads which must be cast before his throne.
Secondly, Sins against the second table. These are especially mentioned, because in these things they had a clearer light. In general here is a charge of unrighteousness. This is put first, for every sin is unrighteousness; it is withholding that which is due, perverting that which is right; it is especially put for second-table sins, doing as we would not be done by. Against the fifth commandment: Disobedient to parents, and without natural affection - astorgous, that is parents unkind and cruel to their children. Thus, when duty fails on one side, it commonly fails on the other. Disobedient children are justly punished with unnatural parents; and, on the contrary, unnatural parents with disobedient children. Against the sixth commandment: Wickedness (doing mischief for mischief's sake), maliciousness, envy, murder, debate (eridos - contention), malignity, despiteful, implacable, unmerciful; all expressions of that hatred of our brother which is heart-murder. Against the seventh commandment: Fornication; he mentions no more, having spoken before of other uncleannesses. Against the eighth commandment: Unrighteousness, covetousness. Against the ninth commandment: Deceit, whisperers, back-biters, covenant-breakers, lying and slandering. Here are two generals not before mentioned - inventors of evil things, and without understanding; wise to do evil, and yet having no knowledge to do good. The more deliberate and politic sinners are in inventing evil things, the greater is their sin: so quick of invention in sin, and yet without understanding (stark fools) in the thoughts of God. Here is enough to humble us all, in the sense of our original corruption; for every heart by nature has in it the seed and spawn of all these sins. In the close he mentions the aggravations of the sins, Rom 1:32. 1. They knew the judgment of God; that is, (1.) They knew the law. The judgment of God is that which his justice requires, which, because he is just, he judgeth meet to be done. (2.) They knew the penalty; so it is explained here: They knew that those who commit such things were worthy of death, eternal death; their own consciences could not but suggest this to them, and yet they ventured upon it. It is a great aggravation of sin when it is committed against knowledge (Jam 4:17), especially against the knowledge of the judgment of God. It is daring presumption to run upon the sword's point. It argues the heart much hardened, and very resolutely set upon sin. 2. They not only do the same, but have pleasure in those that do them. The violence of some present temptation may hurry a man into the commission of such sins himself in which the vitiated appetite may take a pleasure; but to be pleased with other people's sins is to love sin for sin's sake: it is joining in a confederacy for the devil's kingdom and interest. Suneudokousi: they do not only commit sin, but they defend and justify it, and encourage others to do the like. Our own sins are much aggravated by our concurrence with, and complacency in, the sins of others.
Now lay all this together, and then say whether the Gentile world, lying under so much guilt and corruption, could be justified before God by any works of their own.
Yes, and also in the first chapter of the epistle he authenticates nature, when he asserts that males and females changed among themselves the natural use of the creature into that which is unnatural, by way of penal retribution for their error.
When Paul asserts that males and females changed among themselves the natural use of the creature into that which is unnatural, he validates the natural way.
This is the third time that the apostle uses the phrase “God gave them up.” Each time he gives reasons for this, but the reasons do not seem to correspond to the causes.… It is therefore better to take all three instances together and regard them as a single cause for the abandonment of men to their lusts.… And similarly, all of these lusts are found in every case of abandonment.… It seems that in these three points the apostle has enumerated every kind of godlessness—one group worships idols, another serves the creation instead of the Creator, and the third has refused to pay attention to God. The first group must be the pagans, the second group includes the wise men and philosophers, while in my opinion, the third group refers to the heretics who either deny God or utter different blasphemies against the Most High.
Would those so condemned not have remained in the lusts of their hearts, even if they had not been given up to them by God? Would they not have fallen into dishonorable passions, even if they had not been given up to them by God? Would they not have fallen into an unfit mind quite apart from being given up to it by God?
Oh, if placed on that lofty watch-tower you could gaze into the secret places-if you could open the closed doors of sleeping chambers, and recall their dark recesses to the perception of sight,-you would behold things done by immodest persons which no chaste eye could look upon; you would see what even to see is a crime; you would see what people embruted with the madness of vice deny that they have done, and yet hasten to do,-men with frenzied lusts rushing upon men, doing things which afford no gratification even to those who do them. I am deceived if the man who is guilty of such things as these does not accuse others of them. The depraved maligns the depraved, and thinks that he himself, though conscious of the guilt, has escaped, as if consciousness were not a sufficient condemnation. The same people who are accusers in public are criminals in private, condemning themselves at the same time as they condemn the culprits; they denounce abroad what they commit at home, willingly doing what, when they have done, they accuse,-a daring which assuredly is fitly mated with vice, and an impudence quite in accordance with shameless people. And I beg you not to wonder at the things that persons of this kind speak: the offence of their mouths in words is the least of which they are guilty.
Paul tells us that these things came about, that a woman should lust after another woman, because God was angry at the human race because of its idolatry. Those who interpret this differently do not understand the force of the argument. For what is it to change the use of nature into a use which is contrary to nature, if not to take away the former and adopt the latter, so that the same part of the body should be used by each of the sexes in a way for which it was not intended? Therefore, if this is the part of the body which they think it is, how could they have changed the natural use of it if they had not had this use given to them by nature? This is why he said earlier that they had been handed over to uncleanness, even though he did not explain in detail what he meant by that.
All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that "they changed the natural use." For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insaneness. For the changing implies possession. Which also when discoursing upon the doctrines he said, "They changed the truth of God for a lie." And with regard to the men again, he shows the same thing by saying, "Leaving the natural use of the woman." And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature hath in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God hath left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. Now when he was discoursing of their doctrines, he put before them the world and man's understanding, telling them that, by the judgment afforded them by God, they might through the things which are seen, have been led as by the hand to the Creator, and then, by not willing to do so, they remained inexcusable. Here in the place of the world he sets the pleasure according to nature, which they would have enjoyed with more sense of security and greater glad-heartedness, and so have been far removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness. For he wished both to speak chastely and to sting the hearer. Now both these things were not in his power to do, but one hindered the other. For if you speak chastely you shall not be able to bear hard upon the hearer. But if you are minded to touch him to the quick, you are forced to lay the naked facts before him in plain terms. But his discreet and holy soul was able to do both with exactness, and by naming nature has at once given additional force to his accusation, and also used this as a sort of veil, to keep the chasteness of his description. And next, having reproached the women first, he goes on to the men also, and says, "And likewise also the men leaving the natural use of the woman." Which is an evident proof of the last degree of corruptness, when both sexes are abandoned, and both he that was ordained to be the instructor of the woman, and she who was bid to become an helpmate to the man, work the deeds of enemies against one another. And reflect too how significantly he uses his words. For he does not say that they were enamoured of, and lusted after one another, but, "they burned in their lust one toward another." You see that the whole of desire comes of an exorbitancy which endureth not to abide within its proper limits. For everything which transgresseth the laws by God appointed, lusteth after monstrous things and not those which be customary. For as many oftentimes having left the desire of food get to feed upon earth and small stones, and others being possessed by excessive thirst often long even for mire, thus these also ran into this ebullition of lawless love. But if you say, and whence came this intensity of lust? It was from the desertion of God: and whence is the desertion of God? from the lawlessness of them that left Him; "men with men working that which is unseemly." Do not, he means, because you have heard that they burned, suppose that the evil was only in desire. For the greater part of it came of their luxuriousness, which also kindled into flame their lust. And this is why he did not say being swept along or being overtaken, an expression he uses elsewhere; but what? working. They made a business of the sin, and not only a business, but even one zealously followed up. And he called it not lust, but that which is unseemly, and that properly. For they both dishonored nature, and trampled on the laws. And see the great confusion which fell out on both sides. For not only was the head turned downwards but the feet too were upwards, and they became enemies to themselves and to one another, bringing in a pernicious kind of strife, and one even more lawless than any civil war, and one rife in divisions, and of varied form. For they divided this into four new, and lawless kinds. Since (whence) this war was not twofold or threefold, but even fourfold. Consider then. It was meet, that the twain should be one, I mean the woman and the man. For "the twain," it says, "shall be one flesh." (Gen. ii. 24.) But this the desire of intercourse effected, and united the sexes to one another. This desire the devil having taken away, and having turned the course thereof into another fashion, he thus sundered the sexes from one another, and made the one to become two parts in opposition to the law of God. For it says, "the two shall be one flesh;" but he divided the one flesh into two: here then is one war. Again, these same two parts he provoked to war both against themselves and against one another. For even women again abused women, and not men only. And the men stood against one another, and against the female sex, as happens in a battle by night. You see a second and third war, and a fourth and fifth; there is also another, for beside what have been mentioned they also behaved lawlessly against nature itself. For when the Devil saw that this desire it is, principally, which draws the sexes together, he was bent on cutting through the tie, so as to destroy the race, not only by their not copulating lawfully, but also by their being stirred up to war, and in sedition against one another.
Because of the reasons given above, they were abandoned to their disgraceful behavior. Those who turned against God turned everything on its head. For those who forsook the author of nature could not keep to the order of nature.
God gave them up because that is what they wanted.
146. Having set forth the sin of ungodliness [n. 141], according to which they have sinned against the divine nature, he now sets forth the punishment whereby they have been reduced to sinning against their own nature. First, he mentions the punishment; secondly, he explains it, there [26b; n. 148] at For their women; thirdly, its fittingness, there [27b; n. 151] at the recompense. 147. Therefore, he says, for this reason, i.e., because they exchanged the truth about God for a lie, God gave them up not, of course, by impelling them to evil but by abandoning them, to dishonorable passions, i.e., sins against nature, which are called passions in the sense that a passion implies that a thing is drawn outside the order of its own nature, as when water becomes hot or when a man becomes sick. Hence, because man departs from the natural order, when he commits such sins, they are fittingly called passions, as in Rom (7:5): "The passions of sins." They are called dishonorable passions, because their acts are not worthy of man: "It is a shame even to speak of the things that they do in secret" (Eph 5:12). For if sins of the flesh are shameful, because through them man is lowered to what is bestial in him, much more so are sins against nature, through which man sinks below the bestial: "I will change his glory into shame" (Hos 4:7). 148. Then when he says For their women (v.26b) he explains his statement. First, in regard to women; 80 secondly, in regard to men, there [v. 27; n. 150] at And, in like manner, the men also. 149. He says therefore first: the reason why I say that they have been given up to dishonorable passions is that their women exchanged natural relations for unnatural: "Does not nature itself teach you?" (1 Cor 11:14); "They have transgressed the laws, broken the everlasting covenant," i.e., the natural law (Is 24:5). It should be noted that something is against man’s nature in two ways: in one way, against the nature of what constitutes man, i.e., rationality. In this way, every sin is said to be against man’s nature, inasmuch as it is against right reason. Hence, Damascene says that an angel in sinning was turned from what is according to nature into what is contrary to nature. In another way, something is said to be against man’s nature by reason of his general class, which is animal. Now it is obvious that according to the intent of nature, sexual union in animals is ordained to the act of generation; hence, every form of union from which generation cannot follow is against the nature of animal as animal. In line with this it is stated in a gloss that "the natural use is that a man and a woman come together in one copulation, but it is against nature that a man pollute a man and a woman a woman." The same is true of every act of intercourse from which generation cannot follow. 150. Then when he says, And, in like manner, the men also, he explains in regard to males, who gave up natural relations with women and were consumed, i.e., lusted for something beyond the intent of nature: "They blazed like a fire of thorns" (Ps 118:12); and this in their desires, i.e., carnal desires, men committing shameful acts with men: "I will uncover your shame before them and they will see all your baseness" (Ez 16:37). 81 151. Then he shows that this punishment suited their guilt, when he says, and receiving in their own person, i.e., in the deformation of their nature, the due reward of their error, i.e., the error of exchanging the truth of God for a lie; the due reward, i.e., the retribution they deserved to receive according to the order of justice which required that those who insulted God’s nature by attributing to creatures what is his alone, should be affronts to their own nature. Although "reward" seems to imply something good, it is taken here for any retribution, even evil: "Wages of sin is death" (Rom 6:23); "All their wages shall be burned with fire" (Mic 1:7). It should be noted that the Apostle very reasonably considers vices against nature, which are the worst carnal sins, as punishments for idolatry, because they seem to have begun as idolatry, namely, at the time of Abraham, when idolatry is believed to have begun. That seems to be the reason why they are first recorded to have been punished among the people of Sodom (Gen 19). Furthermore, as idolatry became more widespread, these vices grew. Hence it is written in 2 Macc (4:12) that Jason "founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat," i.e., put them in brothel houses. Now this was not the beginning, but an increase and progression of the heathenish and foreign manners. 152. Then when he says And as they did not see fit (v. 28) he shows that they fell under a penalty of justice. First, he shows that previous sin brought them to these sins; secondly, he enumerates the differences among these sins, there [n. 156] at Filled with all iniquity. 82 153. He mentions the preceding sin when he says, and since they did not see first to acknowledge God. This can be interpreted in two ways: in one way, that although they could have had true knowledge about God by the light of reason considering visible things, nevertheless, to sin more freely, they did not acknowledge God, i.e., they did not approve having God in their knowledge: "They said to God: ‘Depart from us. We do not desire knowledge of your ways.’" (Jb 21:14). In another way it can mean that they did not acknowledge that God knows about human behavior: "The Lord does not see: the God of Jacob does not perceive" (Ps 94:7). According to this interpretation the punishment is shown to fit this sin, when he says, God gave them up to a base mind [sense]. 154. "Sense" here does not mean man’s external sense, by which sense-perceptible things are known, but the interior sense, according to which he judges his behavior: "To fix one thoughts on her," i.e., wisdom, "is to have perfect understanding [sense]" (Wis 6:12). It is called a base sense, because it reached discommendable judgments about behavior: "Men of corrupt mind and counterfeit faith" (2 Tim 3:8); "Refuse silver they are called" (Jer 6:30). 155. Therefore, he continues: and to improper conduct, i.e., behavior not in accord with right reason: "Their works are useless" (Wis 3:11). Yet it is fitting that those who sinned against knowing God either by refusing to acknowledge Him or by thinking that they do not know Him, should be given up to a perverse sense. That is why it is written in Wis (14:31): "A just penalty always pursues the transgression of the unrighteous." 83 156. Then when he says, they were filled with all manner of wickedness, he enumerates these unbecoming actions. First, he describes their general state, saying that they were filled with all manner of wickedness, because, as stated in 1 Jn (3:4): "All sin is wickedness." For just as every virtue, inasmuch as it carries out a precept of the Law qualifies as righteousness, so every sin, inasmuch as it is at variance with the rule of the divine law, qualifies as wickedness. And so sins are particularly reprehended in the sacred scripture. He stresses their guilt in two ways: first, in its enormity, when he says, filled. For that person seems to be filled with wickedness whose affections are totally dedicated to sinning: "Their mouth is full of cursing and bitterness" (Ps 13:3). Secondly, in its extent , because they sin not in one matter only but in all: "The worship of idols is the beginning and cause and end of every evil" (Wis 14:27). 157. Then when he says, evil, he enumerates their sins in detail. First, their transgressions which disobey negative precepts; secondly, their omission, which disregard affirmative precepts, there [v. 30b; n. 163] at proud. Regarding the first he does two things: first, he mentions the sins by which a person deteriorates within himself; secondly, those by which he becomes harmful to his neighbor, there [n. 159] at wickedness. 158. In regard to the first he describes the source of deterioration in general terms, when he says, evil, i.e., malice, which is a habit of vice opposed to virtue. Hence it is that 84 18 The Latin has nequitia derived from nequire, meaning "to be unable." a person who sins from habit is said to sin from malice: "Why do you boast of malice?" (Ps 51:1). Getting down to particulars, he mentions first the sin by which a person is disarranged in regard to the desire for bodily pleasures, when he says, fornication. For although fornication, strictly speaking, is with prostitutes who offered themselves publicly near the "fornices," i.e., the triumphal arches, yet here it is taken for any unlawful concubinage: "Beware, my son, of all immorality" (Tb 4:12). Secondly, the vice through which a person is misaligned in his desire for external things, when he says, covetousness, which is the untamed desire for possessing: "Keep your life free from love of money, and be content with what you have" (Heb 13:5). 159. Then the sins which tend to harm one’s neighbor are mentioned: first, malice, i.e. villainy, which inclines a person to attempt what he cannot accomplish.18 This happens especially in regard to harming one’s neighbor, whom one does not always succeed in harming as planned: "let the evils of the wicked come to an end" (Ps 7:9). Secondly, he mentions the root of these sins, when he says, full of envy, which consists in being grieved at another’s good; as a result one is incited to harm the other: "Through the devil’s envy death entered the world" (Wis 2:24). 160. Then are mentioned the wrongs: first, the obvious ones that are deeds, when he says, murders, which are the chief wrongs: "There is swearing, lying, killing, stealing and committing of adultery" (Hos 4:2). He says murders in the plural because murder is present not only in the action but also in the will: "Anyone who hates his brother is a murderer" (1 Jn 3:15), i.e., who hates him to kill him. 85 Secondly, the obvious ones that are words, when he says, strife [contention], which is an attack on the truth launched with the self-assurance of shouting: "It is an honor for a man to keep aloof from strife" (Pr 20:3). 161. Then he mentions the covert injuries: first, one that is general, when he says, deceit, i.e., when one thing is pretended and something else is done: "Their tongue is a deadly arrow; it speaks deceitfully; with his mouth each speaks peaceably to his neighbor, but in his heart he plans an ambush for him" (Jer 9:8). After these he mentions the inner root of these harmful deeds, when he says, malignity, which implies an evil fire, i.e., ill will in the heart: "They speak peace with their neighbors, while mischief is in their hearts" (Ps 28:3); "The Lord abhors deceitful men" (Ps 5:6). 162. Then he mentions the covert wrongs that are perpetrated by words, when he says, gossips [whisperers], i.e., those who secretly whisper in men’s ears to sow discord among them: "Curse the whisperer and deceiver, for he has destroyed many who were at peace" (Si 28:15); slanderers, i.e., persons who detract from another’s reputation secretly, i.e., saying evil things about another without his knowing it: "If a serpent bites before it is charmed, there is no advantage in a charmer" (Ec 10:11). But lest these sins be regarded as trivial, because they are committed only by words, he adds, hateful to God; for they mainly attack something that God loves in men, namely, mutual love: "This is my commandment, that you love one another" (Jn 15:12); hence it is stated in Pr (6:16): "There are six things which the Lord hates, and a seventh is an abomination to him, namely, a person who sows discord among brothers." 86 He adds, insolent, namely, those who insult another to his face: "Though I formerly blasphemed and persecuted and insulted him" (1 Tim 1:13). Thus he mentioned three vices that agree on one point, namely, they say something evil about one’s neighbor. But they differ in their aim, for the whisperer intends discord, the slanderer ill repute, and the insolent injury. 163. Then he mentions the sins that involve omission: first, the root of these sins, when he says, haughty. They are called haughty, as though moving on a higher plane than they ought. On account of an unregulated desire for excellence, they wish to be first, refuse any rule outside themselves and, therefore, ignore commands: "The beginning of all sin is pride" (Si 10:13), which is true, insofar as sin is a turning from God, but not insofar as sin is a turning to a perishable good. For it is stated in 1 Tim (6:10): "The love of money is the root of all evils." 164. Secondly, he describes the progress of pride. First, from it is born in the heart a boastful attitude, so that a person esteems himself above others: "I am not like other men" (Lk 18:11). Against those who over esteem themselves Ps 131 (v.1) says: "My eyes are not raised too high." Secondly, from pride arises presumption to be new and different in behavior, to which he alludes, when he says, inventors of evil. For since good things have already been established by God and men, the result is that they devise new evils: "Their devising are against the Lord" (Is 3:8). 87 165. Then the omissions are mentioned: first, in regard to authority; hence, in regard to parents he says, disobedient to parents, contrary to what is commanded in Eph (6:1): "Children, obey your parents in the Lord." In regard to God’s authority he says, foolish, i.e., acting contrary to God’s wisdom: "The fear of the Lord is wisdom; and to depart from evil is understanding" (Jb 28:28). Secondly, he mentions a sin of omission relating to oneself, when he says, faithless [slovenly] in appearance and in gait: "A man’s attire and open-mouthed laughter and a man’s manner of walking show what he is" (Si 19:30). Some fall under this indictment, when their manner conflicts with the common customs of the people among whom they live. Thirdly, he mentions omission touching one’s equals, toward whom we ought to have, first of all, affection in the heart; hence, he says, heartless: "The heart of the wicked is cruel" (Pr 12:10); "Men will be lovers of self" and not of others (2 Tim 3:2). Secondly, a man should live in social life with his equals, in contrast to which he says, without fidelity; consequently, they do not live in society with others: "They smote them with the edge of the sword … and there was no deliverer, … because they had no dealings with anyone" (Jg 18:27); "Woe to him that is alone when he falls and has no one to lift him up" (Ec 4:10). Fourthly, he mentions an omission affecting one’s inferiors, when he says, ruthless [without mercy], which we ought to show to the desolate: "Judgment is without mercy to one who has shown no mercy" (Jas 2:13). 166. Then (v. 32) he shows that they are deserving of God’s anger or vengeance. In this regard there are three points to consider [n. 167ff.]. 88 First, their naturalistic attitude, because although they knew that god is just and possessed of all other perfections, they did not believe that He would punish their sins: "They say in their hearts, ‘The Lord will not do well, and will not do ill’" (Zeph 1:12). This is why he says, although they knew God’s decree, they do these things. 167. Secondly, the punishment due to their sins, when he says, they deserve to die: "The wages of sin is death" (Rom 6:23). For it is fitting that the soul which deserts God should be deserted by its own body through bodily death and in the end be deserted by God through eternal death: "The death of the wicked is very evil" (Ps 34:22); "Over such the second death has no power" (Rev 20:6). 168. Thirdly, he considers those who deserve this punishment: first, those who do these things, i.e., the above mentioned sins: "Thou hatest all evildoers. Thou destroyest those who speak lies" (Ps 5:5-6).
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SUMMARY
Romans 1:26 unveils a profound consequence of humanity's deliberate rejection of God, asserting that the Creator "gave them up" to the natural outworking of their sinful desires. Specifically, this verse highlights the moral decay manifested in women exchanging the natural, God-ordained use of their bodies for practices contrary to nature, serving as a stark illustration of the spiritual rebellion and idolatry described earlier in Paul's indictment of humanity's unrighteousness.
CONTEXT
Literary Context: Romans 1:26 is intricately woven into Paul's overarching argument regarding the universal need for the gospel, which he establishes by demonstrating humanity's pervasive sinfulness. It directly follows Romans 1:24, where God first "gave them up" to impurity as a consequence of their idolatry and the suppression of divine truth (Romans 1:18). This verse, along with Romans 1:28, forms a powerful rhetorical triptych, illustrating a progressive divine judgment where God withdraws His restraining grace, allowing humanity to descend further into the natural consequences of its rebellion. The sequence moves from impurity (sexual immorality in general) to dishonorable passions (specifically unnatural sexual acts) and finally to a reprobate mind, demonstrating a logical and moral downward spiral stemming from the initial rejection of God's revealed glory.
Historical & Cultural Context: Paul's letter to the Romans was addressed to a diverse church in the heart of the Roman Empire, a society characterized by a complex interplay of philosophical thought, religious syncretism, and widespread moral permissiveness. Greco-Roman culture, while possessing elements of high philosophy and law, also exhibited pervasive sexual practices that included various forms of same-sex relations, often within the context of pederasty or cultic prostitution. The concept of "nature" (physis) was debated among philosophers, but generally referred to an inherent order or design, whether cosmic or biological. Paul's reference to "against nature" would have resonated with some philosophical traditions that recognized a natural order, but his ultimate standard is not merely philosophical but theological—rooted in God's created order as revealed in Genesis. This context underscores that Paul was not merely addressing isolated behaviors but a systemic moral breakdown prevalent in the pagan world, viewed as a direct consequence of their spiritual rebellion against the Creator.
Key Themes: This verse powerfully contributes to several key themes in Romans. The most prominent is the theme of Divine Handing Over (or passive judgment), where God, in His righteous judgment, allows humanity to experience the full, natural consequences of their persistent rebellion and idolatry. This is not an active pushing into sin, but a judicial withdrawal of His restraining grace, confirming the path chosen by humanity. Another crucial theme is the Consequences of Idolatry: Paul argues that turning away from the worship of the true God (as described in Romans 1:21-23) inevitably leads to a distortion of human relationships and behavior, particularly in the realm of sexuality. This highlights Disordered Sexuality as a Sign of Spiritual Rebellion, where deviations from God's created order for human relationships serve as a visible manifestation of a deeper, underlying spiritual rejection of the Creator. The verse thus underscores the profound interconnectedness between theology and ethics, demonstrating that a corrupted view of God leads to corrupted human conduct.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in Romans 1:26 to underscore his theological argument. The most prominent is Cause and Effect, where the verse explicitly links humanity's idolatry and suppression of truth (the cause) to God's "giving them up" and the subsequent moral degradation (the effect). This establishes a clear theological framework for understanding the consequences of spiritual rebellion. Furthermore, Paul utilizes Parallelism across Romans 1:24, Romans 1:26, and Romans 1:28, each beginning with the phrase "God gave them up." This rhetorical repetition emphasizes the progressive nature of divine judgment and the escalating severity of humanity's moral decline. Finally, Paul uses Rhetorical Argumentation by presenting a specific, vivid example (women changing natural use to unnatural) to substantiate his broader claim about "vile affections," thereby making his abstract theological point concrete and undeniable for his audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 1:26 profoundly illustrates the theological principle that the rejection of the Creator inevitably leads to a distortion of creation, particularly in human relationships and sexuality. When humanity suppresses the truth about God and exchanges His glory for idolatry, God, in His righteous judgment, allows them to experience the natural consequences of their choices. This "giving up" is not an arbitrary punishment but a judicial act that reveals the inherent disorder that results when humanity departs from its designed purpose and source of truth. The specific mention of same-sex sexual relations among women serves as a potent example of this profound spiritual and moral deviation, demonstrating that rebellion against God's divine authority manifests in a perversion of God's created order for human life and relationships. It underscores that true human flourishing is inextricably linked to acknowledging and honoring the Creator.
REFLECTION AND APPLICATION
Romans 1:26 serves as a sobering mirror, inviting us to critically examine the foundations of our own lives and societies. Paul's argument reveals that a departure from God's truth has profound and far-reaching consequences, leading to a distortion of human desires and relationships. The principle is clear: when the Creator is rejected, creation itself becomes disordered. This verse challenges us to consider whether we, individually or collectively, are suppressing the truth about God and consequently experiencing the "giving up" to disordered affections. It calls for a profound humility and a return to acknowledging God as the ultimate source of truth, morality, and design for all aspects of life, including our sexuality and relationships. Understanding this passage should foster a deep sense of dependence on God's grace and a commitment to living in accordance with His revealed will, recognizing that true freedom and flourishing are found only in submission to Him.
Questions for Reflection
FAQ
What does "God gave them up" mean in this context?
Answer: The phrase "God gave them up" (Greek: paradídōmi) does not mean that God actively caused or commanded people to sin. Instead, it signifies a judicial act of divine abandonment or withdrawal. Because humanity persistently suppressed the truth about God and chose to worship created things rather than the Creator (as described in Romans 1:18-25), God, in His righteous judgment, withdrew His restraining grace. He allowed them to experience the full, natural consequences of their chosen path of rebellion and idolatry, letting them descend further into the very desires and behaviors they had chosen. It's a passive judgment, confirming their self-chosen trajectory away from Him.
What does "against nature" refer to in Romans 1:26?
Answer: In Romans 1:26, "against nature" (Greek: para phýsin) refers to sexual practices that deviate from God's created design and order for humanity. Paul's argument throughout Romans 1 is rooted in the created order, particularly as established in Genesis 1-2. The "natural use" (G5446 physikós + G5540 chrēsis) of sexual relations refers to the procreative and unitive act between male and female, consistent with the biblical account of creation where God made humanity as male and female and commanded them to "be fruitful and multiply" (Genesis 1:27-28). Therefore, "against nature" specifically denotes same-sex sexual relations, which Paul presents as a clear manifestation of humanity's profound spiritual rebellion and rejection of God's design.
Is this verse only about specific sexual sins, or does it have broader implications?
Answer: While Romans 1:26 specifically addresses same-sex sexual relations as an example of "vile affections," its implications are much broader. This verse is part of a larger argument in Romans 1 that details the universal human condition of sin, stemming from a foundational rejection of God as Creator and Sustainer. The specific sexual sins mentioned are presented as symptomatic of a deeper spiritual rebellion—the exchange of God's truth for a lie and the worship of creation rather than the Creator (Romans 1:25). Therefore, the verse has broader implications for understanding that any deviation from God's intended design for human life, relationships, and worship is a consequence of spiritual alienation from Him. It highlights that disordered desires and behaviors are ultimately rooted in a disordered relationship with God.
CHRIST-CENTERED FULFILLMENT
Romans 1:26, with its stark depiction of humanity's descent into "vile affections" and practices "against nature" as a consequence of rejecting God, powerfully underscores the desperate need for Christ. This verse reveals the severity of humanity's fallen state, demonstrating that sin is not merely a collection of bad behaviors but a fundamental rebellion against the Creator's design, leading to a judicial "giving up" by God. In Christ, however, we find the ultimate answer to this profound human dilemma. Where humanity exchanged God's truth for a lie, Jesus Christ is the embodiment of truth and the very image of the invisible God (Colossians 1:15). He came to redeem a humanity lost in its disordered affections and reprobate mind, offering not only forgiveness for sin but also transformation of the heart and mind. Through faith in Christ, believers are no longer "given up" to their vile passions but are instead given the Holy Spirit, who enables them to walk "according to the Spirit" rather than "according to the flesh" (Romans 8:4-5). The gospel of Jesus Christ offers reconciliation with God, restoring humanity to its intended relationship with the Creator and empowering believers to live in accordance with His natural and moral order, fulfilling the very purpose for which they were created (2 Corinthians 5:17).