Romans 1:26,27

“ For this cause God gave them up unto dishonoring passions: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working infamy, and receiving in themselves the well-merited recompense of their error. ”

Ver. 26 resumes the description begun in Romans 1:24, and which Paul had interrupted to ascend, Romans 1:25, from the punishment to its cause. The διὰ τοῦτο, for this cause, relates to Romans 1:25, and has the same logical bearing as the διό, wherefore, in Romans 1:24, which referred to Romans 1:23 (reproduced in Romans 1:25). It is therefore perfectly natural that the verb of the two propositions, Romans 1:24; Romans 1:26, should be one and the same (παρέδωκεν, He gave over).

The complement ἀτιμίας, of dishonor, is a genitive of quality (dishonoring, vile). This word goes back on the end of Romans 1:24: to dishonor their bodies among themselves. The term πάθη, passions, has something still more ignoble in it than ἐπιθυμίαι, lusts, in Romans 1:24; for it contains a more pronounced idea of moral passivity, of shameful bondage.

The picture which follows of the unnatural vices then prevalent in Gentile society is confirmed in all points by the frightful details contained in the works of Greek and Latin writers. But it is asked, How can Paul give himself up, with a sort of complacency, to such a delineation? The answer lies in the aim of the whole passage to show the divine wrath displayed on the Gentile world; comp. the term ἀντιμισθία, meet recompense, Romans 1:27. A law broods over human existence, a law which is at the same time a divine act: Such as thou makest thy God, such wilt thou make thyself.

The expressions ἄῤῥενες, θήλειαι, literally, males, females, are chosen to suit the spirit of the context.

The whole is calculated to show that there is here a just recompense on the part of God. The μετήλλαξαν, they changed, travestied, corresponds to the same verb, Romans 1:25, and the παρὰ φύσιν, contrary to nature, to the παρὰ τὸν κτίσαντα of the same verse.

There is in the ὁμοίως τε an idea of equality: and equally so, while the reading ὁμοίως δέ of four Mjj. contains further an idea of progress, as if the dishonoring of man by man were an intensification of that of woman.

In the ἣν ἔδει, which we have translated by “ well-merited recompense” (literally, the recompense which was meet), one feels, as it were, the indignant breathing of God's holy wrath. Justice could not let it be otherwise! The error, πλάνη, is not that of having sought satisfaction in such infamies; it is the voluntary lie of idolatry, the lie (ψεῦδος) of Romans 1:25, the quenching of the truth, Romans 1:18; for this is what explains the ἀντιμισθία, the withering retribution just described. Once again the clause in themselves brings out the depth of this blight; they bear it in themselves, it is visible to the eyes of all.

The moral sentiment in man is based on the conception of the holy God. To abandon the latter, is to paralyze the former. By honoring God we ennoble ourselves; by rejecting Him we infallibly ruin ourselves. Such, according to the apostle, is the relation between heathenism and moral corruption. Independent morality is not that of St. Paul.

He has described the ungodliness of the Gentile world, idolatry, and its punishment, unnatural impurities. He now describes the other aspect of the world's sin, unrighteousness, and its punishment, the overflowing of monstrous iniquities committed by men against one another, and threatening to overwhelm society.