24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
24. Propterea tradidit illos Deus in cupiditates cordium suorum in immunditiem, ut ignominia afficerent corpora sua in seipsis:
25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra, Creatorem, qui est benedictus in secula: Amen.
26. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas: ac enim feminæ ipsorum transmutarunt natura- lem usum in eum qui est præter naturam:
27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
27. Similiter et viri quoque, amisso naturali usu feminæ, exarserunt mutua libidine, alii in alios; masculi in masculis foeditatem per petrantes et quam decebat erroris sui mercedem in seipsis recipientes.
28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
28. Et quemadmodum non probaverunt Deum habere in notitia, tradidit illos Deus in reprobam mentem, ad facienda quæ non decerent;
29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
29. Ut essent pleni omni injustitia, nequitia, libidine, avaritia, malitia; referti invidia, homicidio, contentione, dolo, perversitate; susurrones,
30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
30. Obtrectatores, osores Dei, malefici, contumeliosi, fastuosi, repertores malorum, parentibus immorigeri,
31. Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
31. Intelligentiæ expertes, insociabiles, affectu humanitatis carentes, foedifragi, sine misericordiæ sensu;
32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
32. Qui, quum Dei judicium cognoverint, quod qui talia agunt, digni sunt morte, non tantum ea faciunt, sed assentiuntur facientibus.
24. God therefore gave them up, etc. As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that, they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord's wrath. As the Lord's wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostasy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honor, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration.
What then, in short, he proves to us is this, -- that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all.
As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam -- tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word, give up, according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God's wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true,
|Thine is perdition, O Israel; in me only is thy help.| (Hosea 13:9)
By connecting the desires or lusts of man's heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression, among themselves, is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies.
25. Who changed, etc. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. --
And worshipped, etc. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God's account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself. What is added, Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, |He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least.|
26. God therefore gave them up, etc. After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint.
It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvelous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estimation of men, and redound to the dishonoring of God.
27. Such a reward for their error as was meet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday.
28. And as they chose not, etc. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right. And by saying, that they chose not, (non probasse - approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.
To do those things which were not meet As he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instance not meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce.
But it is labor in vain so to connect these vices, as to make them dependent one on another, since this was not Paul's design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain.
29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered ponerian, according to the opinion of Ammonium, wickedness; for he teaches us that poneron, the wicked, is drastikon kakou, the doer of evil. The word (nequitia) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness (malitia) is that depravity and obliquity of mind which leads us to do harm to our neighbour. For the word porneian, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act. The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, (contentione,) he includes quarrels, fightings, and seditions. We have rendered kakoetheian, perversity, (perversitatem;) which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.
30. The word theostugeis, means, no doubt, haters of God; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers (susurrones) and slanderers (obtrectatores) are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translated hubristas, villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here. I have rendered the word huperephanous, used by Paul, insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this, -- because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.
31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.
32. Who, knowing the judgement of God, etc. Though this passage is variously explained, yet the following appears to me the correctest interpretation, -- that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture:
|They boast when they do evil,| (Proverbs 2:14.)
|She has spread out her feet,
and gloried in her wickedness,| (Ezekiel 16:25.)
For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness, -- that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God.