Exegetical and Hermeneutical Commentary of Romans 1:26
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. For this cause ] Resuming Rom 1:24.
vile affections ] Lit. passions of disgrace; stamped with essential degradation. (Far different is the Greek, where (in E. V.) the same word “vile” appears, in Php 3:21: “the body of humiliation.”) On this and the next verse we must not comment in detail. The hideous vices here plainly named, one of them in particular, frightfully deface some of the very fairest pages of ancient literature. The tremendous condemnations of Scripture have made the like display almost impossible in modern writings; but the human heart is the same. (Jer 17:9.)
It is noteworthy (as an act of tenderness, perhaps,) that the sin of Rom 1:26 is touched more rapidly than that of Rom 1:27. It is also remarkable that in the Greek we have not “ women ” and “ men,” but “ females ” and “ males.” Bengel’s remark on this passage is excellent: “Often, in exposing sin, we must call a spade a spade ( scapha debet scapha dici). They often insist on an excessive delicacy who themselves are void of modesty.” These words apply to many passages of Scripture besides this.
Fuente: The Cambridge Bible for Schools and Colleges
For this cause – On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief. He now proceeds to show its practical influences on their conduct.
Vile affections – Disgraceful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to shew the state of the pagan world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and degrading which can be charged on man. But this is not the fault of the apostle. If they existed, it was necessary for him to charge them on the pagan world. His argument would not be complete without it. The shame is not in specifying them, but in their existence; not in the apostle, but in those who practiced them, and imposed on him the necessity of accusing them of these enormous offences. It may be further remarked, that the mere fact of his charging them with these sins is strong presumptive proof of their being practiced. If they did not exist, it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence; and the presumption is, that these things were known and practiced without shame. But this is not all. There is still abundant proof on record in the writings of the pagan themselves, that these crimes were known and extensively practiced.
For even their women … – Evidence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Proof may be seen, which it would not be proper to specify, in the lexicons, under the words trizas olisbon, and hetairistes. See also Seneca, epis. 95; Martial, epis. i. 90. Tholuck on the State of the pagan World, in the Biblical Repository, vol. ii.; Lucian, Dial. Meretric. v.; and Tertullian de Pallio.
Fuente: Albert Barnes’ Notes on the Bible
Rom 1:26-32
For this cause God gave them up to vile affections.
Human depravity
I. The cause of all this gross ignorance and corruption is assigned in Rom 1:28. They did not like to retain God in their knowledge.
1. The expression plainly assumes Gods having been known, and that the cause of corruption and loss of the original knowledge was entirely of a moral nature. This will appear–
(1) From the word itself–they did not like. Inability: whether arising from the want of evidence, or opportunity to observe, or capacity to understand it, is not alleged. The word clearly expresses the voluntariness of the defection, the indisposition to keep the knowledge as the true cause of the loss of it.
(2) From the consequence which followed in the Divine procedure: God gave them over to a reprobate mind, etc., is clearly judicial. Nothing of this description could ever be inflicted on account of mere deficiency of intellect, but must be connected with the disposition or state of the heart.
2. The true character of God it is impossible that corrupt creatures should relish. As a creature in love with sin, he wishes to believe that God is such an one as himself. In this way idolatry becomes an evidence of the deep and universal depravity of the human heart. This view of the case accords well with the character of the gods many and lords many of the heathen world. Men love sin; and they make their gods sinners, that they may practise evil under their sanction and patronage. The worship of their gods is such as might be anticipated from their characters. They consist, not merely of the most senseless fooleries and extravagances, but of the most disgusting impurities, and the most iron-hearted cruelties.
II. The consequences are clearly represented in Rom 1:26; Rom 1:28, as bringing upon them the just displeasure of a forgotten and insulted God.
1. God gave them over to vile affections, to a reprobate mind. God is not represented as infusing any evil principles; but simply as leaving them to the unrestrained operation of the principles of evil already in them. What an awful curse this was, will sufficiently appear from the portrait in the passage before us. The various evils are represented as not convenient–not becoming–against all propriety and all law; and as abounding–personal and social life being filled with them. The description shows the fearful length to which the corrupt affections of a reprobate mind will carry those who are given up to their unchecked dominion. We are not, it is true, to suppose all the evils enumerated to exist in individual characters. Many of them are of such different kinds that they could not exist together. It is with nations as with individuals. Some of the features of the picture may appear with more or less of characteristic aggravation or diminution, according to particular circumstances. But of the general state of the Gentile world, at that time and still the outline here drawn, hideous as it is, is not overcharged, but faithful to nature and to fact.
2. The displays of eternal power and Godhead in the works of God rendered mens forgetfulness and ignorance of Him without excuse. In like manner, the wickedness here described was also rendered inexcusable by what is stated in Rom 1:32. The judgment originally pronounced by Jehovah against sin was death. Of this tradition could not fail to carry down some remembrance, and tradition had the assistance of natural conscience. And while the sentence of death was thus engraven on the memories and consciences of sinful men, the early and singular institution of animal sacrifices spoke the very same language. And so did the regular fulfilment of the original sentence against sin–Dust thou art, and unto dust shalt thou return; together with all the judgments by which the Supreme Ruler manifested His displeasure against sin. Men, then, knew, and ought to have kept in mind, the judgment of God, that they which commit such things are worthy of death. Yet, instead of this, they cast off all restraint. Instead of striving against sin they strove to rid their minds of every check to the commission of it. (R. Wardlaw, D. D.)
Sin
I. Its name is legion.
II. Its nature is devilish.
III. Its effect is demoralising.
IV. Its judgment is death. (J. Lyth, D. D.)
Sin its own punishment
I. In the sins here enumerated. Which were–
1. Senseless;
2. Filthy;
3. Inhuman;
4. Self-deceptive;
5. God dishonouring.
II. In their effects, such as–
1. Health impaired and bodily frame debilitated.
2. Mental faculties enfeebled.
3. Conscience seared, and moral sense weakened and degraded.
4. Finer feelings and delicate sensibilities blunted and extinguished.
5. Incapacity to appreciate the natural affections.
6. Insensibility to the noble and good, the beautiful, and true. (T. Robinson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. For this cause God gave them up, c.] Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as Jupiter, Apollo, Mars, Venus, &c.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings but it is needless to make the subject plainer than the apostle has left it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For this cause; i.e. for their idolatry and uncleanness both, for now their idolatry is aggravated by the uncleanness accompanying it.
Vile affections; Gr. affections of dishonour, i.e. the most dishonourable and shameful affections; for as we are exhorted, 1Th 4:4,5, to possess our vessels in honour, that is, to withhold our body from uncleanness; so they that give up themselves to uncleanness, dishonour themselves and their own bodies; see 1Co 6:18; if they, as this scripture tells us, that commit fornication dishonour their own bodies; then much more do they that practise the unnatural uncleanness hereafter mentioned.
For even their women, &c.; i.e , so Clem. Alexandr. Ad praeposteros et sodomiticos concubitus sese maribus prostituerunt. See Paraeus: a filthy practice not to be named, Eph 5:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26, 27. For this cause God gave themup(See on Ro 1:24).
for even their womenthatsex whose priceless jewel and fairest ornament is modesty, and which,when that is once lost, not only becomes more shameless than theother sex, but lives henceforth only to drag the other sex down toits level.
did change, c.Thepractices here referred to, though too abundantly attested by classicauthors, cannot be further illustrated, without trenching on thingswhich “ought not to be named among us as become the saints.”But observe how vice is here seen consuming and exhausting itself.When the passions, scourged by violent and continued indulgence innatural vices, became impotent to yield the craved enjoyment,resort was had to artificial stimulants by the practice of unnaturaland monstrous vices. How early these were in full career, in thehistory of the world, the case of Sodom affectingly shows and becauseof such abominations, centuries after that, the land of Canaan “spuedout” its old inhabitants. Long before this chapter was penned,the Lesbians and others throughout refined Greece had beenluxuriating in such debasements; and as for the Romans, TACITUS,speaking of the emperor Tiberius, tells us that new words had then tobe coined to express the newly invented stimulants to jaded passion.No wonder that, thus sick and dying as was this poor humanity of oursunder the highest earthly culture, its many-voiced cry for the balmin Gilead, and the Physician there, “Come over and help us,”pierced the hearts of the missionaries of the Cross, and made them”not ashamed of the Gospel of Christ!”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For this cause God gave them up unto vile affections,…. Because of their idolatrous practices, God left them to very dishonourable actions, sodomitical ones, both among the men and women:
for even the women did change the natural use into that which is against nature; either by prostituting themselves to, and complying with the “sodomitical” embraces of men, in a way that is against nature h; or by making use of such ways and methods with themselves, or other women, to gratify their lusts, which were never designed by nature for such an use: of these vicious women, and their practices, Seneca i speaks, when he says,
“libidine veto nec maribus quidem cedunt, pati natae; Dii illas Deoeque, male perdant; adeo perversum commentae, genus impudicitiae, viros ineunt:”
also Clemens Alexandrinus k has respect to such, saying,
“gunaikev andrizontai para fusin, gamou men ai te kai
.’
and such there were among the Jews, whom they call
l, and whom the priests were forbidden to marry.
h Vid. R. Sol Jarchi in Gen. xxiv. 16. i Epist. 95. k Paedagog. l. 3. p. 226. l T. Bab. Sabbat, fol. 65. 2. Piske Tosaph. ib. artic. 266. Yevamot, fol. 76. 1. & Piske Tosaph. ib. art. 141. Maimonides in Misn. Sanhedrin, c. 7. sect. 4. & Hilchot Issure Bia, c. 21. sect. 8, 9.
Fuente: John Gill’s Exposition of the Entire Bible
Unto vile passions ( ). Unto passions of dishonour. , old word from , to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, 1Thess 4:5; Col 3:5 (only N.T. examples).
That which is against nature ( ). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For this cause God gave them up,” (dia touto paredoken autos ho, theos) “On account of this God gave them up or over;- He gave up Pharaoh in Egypt, Nebuchadnezzar, and Belshazzar in Babylon, Herod and Herodias in Judah, and Judas Iscariot in Jerusalem, to their own lusts.
2) “Unto vile affections,” (eis pathe atimas) “Unto the passion of moral, ethical, and sexual dishonor,” of their own deranged thinking, perverted desires, and polluted practices as surely as he did the pre-flood people and those of Sodom and Gomorrha, Gen 6:1 to Gen 9:29; Gen 19:1-38.
3) “For even their women,” (hai te gar theleiai auton) “For even their females,” inclusive of Lots wife and daughters, Gen 19:1-38; Luk 17:32. “Remember Lot’s wife.”
4) “Did change the natural use,” (metellaksan ten phusiken chresin) “Changed (perverted or distorted) the natural use,” of moral chastity and ethical behavior or conduct, Genesis 19; Luk 17:26-27; Luk 17:32; Eph 5:3; Eph 5:12. So that it was a “shame even to speak of things they did in secret.”
5) “Into that which is against nature,” (eis ten para phusin) “Into the (kind of use) against nature,” such as inter-sex-relations of women with women (lesbianism) and with animals, dogs, beasts, forbidden specifically in the law as former heathen practices; Read especially Exo 22:19; Lev 18:23-24. Where both men and women were forbidden to stand up or lie down to have sex with beasts, as heathens did, and some still do.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
Text
Rom. 1:26-32. For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: Rom. 1:27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. Rom. 1:28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; Rom. 1:29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, Rom. 1:30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, Rom. 1:31 without understanding, covenant-breakers, without natural affection, unmerciful: Rom. 1:32 who, knowing the ordinance of God, that they that practice such things are worthy of death, not only do the same, but also consent with them that practice them.
REALIZING ROMANS, Rom. 1:26-32
47.
Are there some passions that are not vile? Is it true that there is nothing good or bad; only thinking makes it so?
48.
Isnt a sexual pervert or deviate sick? Should we censure people who are ill? Paul attributes the responsibility of sexual perversion to whom? It would amaze you to know the statistics on sexual perversion in your own Christian America. Is there any hope for these people? Do you truly believe your answer?
49.
Oh, to constantly have God in our knowledge! This is the answer to this sordid picture. Read carefully Rom. 1:28-32, and see if you can divide and subdivide the words into some sort of ladder downward. Show how one leads to anotherif they do.
50.
Rom. 1:32 reveals the worst quality of these people. What is it?
51.
Why does Paul give us this description as in Rom. 1:18-32? Do you believe Paul met such people in his travels? Were there any in some of the churches who formerly walked in these things? Specify.
Paraphrase
Rom. 1:26-32. I say, because they changed the truth concerning God into a lie, God left them to be led by the most shameful lusts. For even their women changed the use of their bodies into that which is contrary to nature, burning with lust towards one another.
Rom. 1:27 In like manner also, the men, forsaking the natural use of the women, burned with their lust towards one another, men with men working habitually that which is shameful, whereby they received in their own minds and bodies that punishment for their error concerning God which was fit. The idolatry whereby they dishonored God, naturally led them to dishonor themselves, by lascivious practices, in imitation of their gods.
Rom. 1:28 And as the Grecian legislators and philosophers did not approve of holding the knowledge of God with that worship which is due to him, God delivered them and their people over to a dead conscience, so that they practiced habitually those things which are not suitable to human nature:
Rom. 1:29 Being not slightly tinctured, but filled with every kind of injustice, uncleanness, treachery, covetousness, malicious dealing; full of envy, murder, strife, cunning, habitual bad disposition, whispering evil of their neighbors.
Rom. 1:30 Revilers, haters of God on account of his purity, insolent towards their inferiors, proud, boasters of qualities which they did not possess, inventors of unlawful pleasures, disobedient to parents;
Rom. 1:31 Imprudent in the management of affairs, having no regard to the faith of covenants, without natural affection to their children and relations, implacable towards their enemies, unmerciful to the poor:
Rom. 1:32 So utterly corrupt are they, that although they know the law of God, that they who practice such things shall be punished with death, they not only commit these crimes themselves, but even take delight in and encourage those who practice them; which is a demonstration that their wickedness is not to be cured by their own natural powers.
Summary
Being abandoned of God, both their men and women degraded themselves by their vile practices. They received in their own bodies the due reward of their error. They rejected God from their knowledge, and he rejected them. After this they became filled with every vice and crime. These they not only practiced themselves, but even had delight in others for practicing them. All this they did, knowing the decree of God, both against their sins and against themselves. They therefore sinned willfully and recklessly.
18.
Why did God give them up? What was the recompense for their sin?
19.
To what extent did these Gentiles indulge in sin?
20.
What is the final word of condemnation given against the Gentiles?
Comment
Why did God give them up? Because they refused to have him in their knowledge. How could they have him before their mind while they indulged in such vile passions as attributed to both men and women in Rom. 1:26-27 a? In all this free reign of lust there was to be found the sure recompense of their error in their own bodies (Rom. 1:27 b). Because they abandoned their minds to sin and gave God no place in their knowledge God gave them up to do those things which are not fitting (Rom. 1:28). The Gentiles were (and are) filled with the terrible catalog of sins described in Rom. 1:29-31.
The final toll of the bell of doom in all of this willful sin is that they who knew the law of God and realized that they who did such things under such conditions were worthy of the penalty of the wrath of God, actually encouraged others to do the same (Rom. 1:32). (Rom. 1:26-32)
Rethinking in Outline Form
II.
Proposition Needed. Rom. 1:18 to Rom. 3:20
1.
Needed by the Gentiles. Rom. 1:18-32
a.
Needed by the Gentiles because they were under the wrath of God Rom. 1:18 a
(1)
They were objects of Gods wrath for the following reasons:
(a)
Although they had a knowledge of Gods power and divinity through creation, they through their sin stifled this truth. Rom. 1:18 b Rom. 1:20
(b)
Deliberately ignoring their knowledge of God they entered into vain speculation. This ended in the worst type of idolatry. Rom. 1:21-23
(c)
God had to give them up because of their absolute moral degradation. Rom. 1:24-32
2.
Needed by the Jews. Rom. 2:1Rom. 3:9 a
Fuente: College Press Bible Study Textbook Series
26, 27 . The apostle, holding the intensity of depravation in the sexual direction to be both the most signal instance of man’s depth of wickedness, and, as in a manner, both the accompaniment and cause of every other wickedness, recurs to and expatiates over it with a fascinated abhorrence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this reason God gave them up to vile passions, for their women changed the natural use into that which is against nature,’
Thus it was as a result of idolatrous worship, and what accompanied it, that men and women were given up by God to vile passions. There is a chilling note to this. God ‘gave them up’. They were so deep in sin that He no longer strove with them (compare Gen 6:3). So the women changed the natural use into that which is against nature. We will not go into the vile practises which this signifies, save to say that they indulged in all kinds of perversions which can be found in picture and verbal form on some internet sites as men and women today indulge in similar activities, and they are then carried into practise as they meet together by arrangement. Man has not changed.
Fuente: Commentary Series on the Bible by Peter Pett
The Consequences Of Knowing God But Refusing To Countenance Him As God (1:26-27).
As a result of worshipping ‘suggestive’ images which over-exaggerated the sexual parts, and indulging in nature worship where copulation was seen as stirring the gods into similar action, men became more and more depraved in their sexuality. Temple adultery was commonplace, and homosexuality became rampant. Man was reaping the consequences of his actions.
Fuente: Commentary Series on the Bible by Peter Pett
The depths of immorality and godlessness:
v. 26. For this cause God gave them up into vile affections; for even their women did change the natural use into that which is against nature;
v. 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 recompense of their error which was meet.
v. 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;
v. 29. being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
v. 30. backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
v. 31. without understanding, covenant-breakers, without natural affection, implacable, unmerciful;
v. 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. Here is a striking and terrible arraignment and characterization of the Gentile world in the time of Paul and of the unbelieving world of all times. It was because the Gentiles persisted in their idolatrous practices and refused to give heed to the knowledge which was before their eyes, which was actually bombarding their intelligence on every hand, that God gave them over, abandoned them: they fell to the very lowest depths which bestial passions may reach, into lusts and desires of dishonor and shame. The heinousness of their transgression is marked by the words referring to the sex of the transgressors, for they became guilty of the most unnatural and revolting filthiness, since the persons of the female sex among them (they can no longer be designated as women) changed the natural use according to God’s divine institution into one altogether at variance with nature, women practicing unchastity with women. And in the same way the persons of the male sex abandoned, gave up, the natural use of the opposite sex within the bonds of holy matrimony, and burned in their venereal lust and desire toward one another, males perpetrating shameless acts with males, and receiving the reward, the punishment for their error, for their willful, grievous departure from the order of God. It was necessary that they be punished in themselves, in their own bodies; it was demanded by the holiness and righteousness of God. The punishment for the sins of unchastity here referred to is in proportion to their unnaturalness and to the extent of the sinners’ departure from the service of the true God to all manner of base idolatry.
The apostle now adds another factor in the guilt of the idolaters. Just as they did not consider God worthy of being kept and regarded in their knowledge, God has also abandoned them to their reprobate mind. Their conduct and the consequences of their action are again placed in relation to each other. God had given them the opportunity to know Him, the book of nature was open before their eyes, and they could and did read the revelation offered there. But they refused to accept the finding of their own intelligence; they did not consider it worthwhile to seek the true God; they did not want to retain the true knowledge of God. A reprobate mind they showed, and to this mind they were condemned. They have lost all moral discrimination, and therefore they are abandoned to their nefarious acts, to do those things which are not proper. The apostle gives a long catalog of their sins in which they find their delight. See 2Co 12:20; Gal 5:19 ff. ; 1Ti 1:9 ff. ; 2Ti 3:2 ff. They are filled with, their hearts and minds know nothing but, unrighteousness, they delight in violating not only all divine, but also all human laws, especially such as pertain to the welfare of their neighbor. They are filled with wickedness, with the delight in doing evil, with badness or depravity, with covetousness that seeks only its own advantage. They are full of various vices: envy, murder, strife, deceit, malignity. The envious person begrudges his neighbor every advantage, and often reaches the point in which he plans and puts into execution his removal. And if it does not come to that point, there will be quarrels, maligning and calumniating talk. Body and life, money and goods, honor and good name, are attacked by people that have abandoned God and, in turn, have been abandoned by Him. The third group includes, in general, such people as have lost all sense of morality and decency: slanderous whisperers, that welcome every opportunity to harm the reputation of their neighbor; insolent persons hated by God, people that make it a practice to treat their neighbors with abject vileness; overbearing boasters, that put themselves forward at the expense of others, that boast and brag about their real and imaginary advantages and virtues; inventors of all evil and malice which wickedness can devise to harm their neighbor; disobedient to parents, denying even natural affection: without understanding, refusing to accept advice from anyone else; without all natural affection of love; without mercy, absolutely callous toward the needs and distress of others; in short, they have denied all human feeling and sympathy, they have become unnatural monsters. And all this because they would not accept God as their God. The depth of their profligacy is finally indicated by a summarizing sentence: Being such people, so constituted, that they knew the righteous judgment of God, fully conceding to Him the right to determine the relation of human beings toward one another, and fully aware also of the fact that all those that commit the sins mentioned by the apostle are guilty of death, yet they not only persist in doing them, but they also encourage obstinate malefactors in their persistent depravity.
This description of the godless world is strikingly correct at all times even in the midst of the highest intellectual enlightenment. If people deliberately take God’s honor away from Him and transfer it to creatures, the result will be that God will abandon them to the most terrible vices, uncleanness, unchastity, lack of charity and compassion, and every form of unrighteousness. Such conditions are not a mark of barbarism, but they are found in the very capitals of culture and learning in our days. The words of the apostle exactly characterize the situation in the world at the present time. Worship of heroes and mental giants has taken the place of true service of the revealed God. Lust of the flesh, lust of the eyes, lasciviousness, unmentionable sins, are prevalent. Corruption, insatiable greed and covetousness, have taken the place of real humanity and altruism, and all efforts at reform, especially by means of legal enactment, are vain. The world is rapidly drifting toward the brink of an abyss and will shortly find to its horror that the Day of Judgment has dawned.
Summary
The apostle salutes the Christians at Rome, tells of his longing to see them and of the duty he owes them in the Gospel message, states the theme of his letter, and pictures the deep depravity of the Gentiles that refuse to heed the admonition of the natural knowledge of God.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 1:26. Into that which is against nature Many horrible illustrations of this may be seen in Bos’s Exercitations on the place.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 1:26-27 . ] Beginning an independent, sentence (against Hofmann, see on Rom 1:25 ), refers to the description . contained in Rom 1:25 . The giving up is set forth once more (comp Rom 1:24 , ) as the punishment of apostasy, and now indeed with such increasing force of delineation, that out of the category which is kept quite general in Rom 1:24 unnatural sensual abominations are specially adduced.
] Genitive of quality. Comp on in Rom 1:4 , and Bornemann, Schol. in Luc. p. 21. Parallel to the passions of a disgraceful character is in Rom 1:24 ; comp Col 3:5 ; but the stronger expression here selected prepares the way for the following description of a peculiarly abominable form of vice. Still the unnatural element is not implied in itself (Hofmann: they are a dishonouring, not merely of the body , but of “ humanity ”), since morally dishonouring passions are the agents, not only in the case of unnatural, but also in that of natural unchastity.
Respecting , namque , for . indeed (Rom 7:7 ; 2Co 10:8 ), see Hermann, a [511] Soph. Trach . 1015; Hartung, I. p. 115; Klotz, a [512] Devar . p. 749 ff.
The expressions and , their females and their males , not and , are chosen because the predominant point of view is simply that of sex; Reiche thinks: out of contempt, because the words would also be used of beasts; but in fact, such unnatural things are foreign to the very beasts. Besides, the words are used even of the gods (Homer, Il. viii. 7, and frequently).
] of their sex, not: of the male , which is unsuitable to the vice indicated. Regarding in the sense of sexual use, see Wetstein and Kypke, also Coray, a [513] Heliodor. Aeg. , p. 31.
How very prevalent among the Gentiles (it was found also among the Jews, see Schoettgen, Hor. in loc [514] ) was the so-called Lesbian vice , (Lucian, D.Mer. 5. 2), women with women abusing their sex ( tribades , in Tertullian frictrices ), see Salmasius, foen. Trapez . p. 143 f., 152 f.; and the commentators on Ael. V. H. iii. 12. Comp the in Plat. Symp. p. 191 E, and the in Luc. Amor. 28; and see Ruhnken, a [516] Tim. p. 124, and generally Rosenbaum, Gesch. d. Lustseuche im Alterth . ed. 2, 1845.
That after the preceding makes the latter an anakoluthon , is commonly assumed, but altogether without foundation, because in the does not necessarily require any correlative. See Klotz l.c [517] If it were put correlatively, we should have in the other corresponding member really present (as is actually the case, e.g. in Plat. Symp. p. 186 E), which however would in that case inappropriately stand out with greater emphasis and weight than the former [518] (Stallbaum, a [519] Plat. Polit. p. 270 D, Rep. p. 367 C; Dissen, a [520] Pind. Ol. viii. 56; Klausen, a [521] Aesch. Choeph. p. 199). The reading (instead of ) in Elz., as well as the entire omission of the particle (C, min [522] , Origen, Jerome), is a too hasty emendation.
] Stronger than the simple form. Comp Alciphr. iii. 67; . Such a state is the in 1Co 7:9 . Moreover, Paul represents here not the heat that precedes the act of unchastity, but that which is kindled in the act itself ( . ).
] whilst they , males on males , performed the (known, from Rom 1:26 ) unseemliness . On the emphatic juxtaposition of . . comp generally Lobeck, a [525] Aj. 522, and in particular Porphyr. de abstin . iv. 20; and Wetstein in loc [526] On , which is used both of evil (Rom 2:9 , Rom 7:9 , Rom 15:17 f.) and good (Rom 5:3 , Rom 15:18 ; Phi 2:12 ), but which, as distinguished from , always expresses the bringing to pass , the accomplishment , comp especially Rom 2:9 , and van Hengel thereon; 1Co 5:3 ; 2Co 7:10 , and the critical remarks thereon. On . see Gen 34:7 .
. . [528] ] The aberration , which Paul means, see in Rom 1:21-23 ; Rom 1:28 ; it is the aberration from God to idols , not that implied in the sexual perversion of the divine order (Hofmann), which perversion, on the contrary, is brought by in Rom 1:24 , and by in Rom 1:26 , under the point of view of penal retribution for the . By the recompense for the Paul does not at all mean that the men “ have that done to them by their fellows, which they themselves do to theirs ” (Hofmann), but rather, in harmony with the connection of cause and effect, the abominable unnatural lusts just described, to which God has given up the Gentiles, and thereby, in recompensing godlessness through such wicked excesses (Rom 1:18 ), revealed His . Therefore also is added, namely, in accordance with the necessity of the holy divine order. See Rom 1:24 ; Rom 1:26 ; Rom 1:28 . On comp 2Co 6:13 ; Clem. Cor. II. 1. It occurs neither in Greek authors, who have the adjective (Aesch. Suppl. 273), nor in the LXX. or Apocrypha.
] on themselves mutually ( ), as in Rom 1:24 . It enhances the sadness of the description. For a number of passages attesting the prevalence of unchastity between man and man, especially of paederastia among the Gentiles, particularly the Greeks (it was forbidden to the Jews in Lev 18:22 ), see Becker, Charikl . I. p. 346 ff.; Hermann, Privatalterth . 29; Bernhardy, Griech. Lit. Exo 2 , p. 50 ff. Moreover, Bengel aptly observes regarding the whole of this unreserved exposure of Gentile unchastity: “In peccatis arguendis saepe scapha debet scapha dici. Pudorem praeposterum ii fere postulant, qui pudicitia carent. Gravitas et ardor stili judicialis proprietate verborum non violat verecundiam.” Observe, nevertheless, how the Apostle delineates the female dishonour in less concrete traits than the male. He touches the matter in Rom 1:26 briefly and clearly enough, but with delicate avoidance of detailed description.
[511] d refers to the note of the commentator or editor named on the particular passage.
[512] d refers to the note of the commentator or editor named on the particular passage.
[513] d refers to the note of the commentator or editor named on the particular passage.
[514] n loc. refers to the note of the commentator or editor named on the particular passage.
[516] d refers to the note of the commentator or editor named on the particular passage.
[517] .c. loco citato or laudato .
[518] Hofmann thinks that with . . . the argument ascends to the greater danger for the continuance of the human race . But that is a purely imported thought. The Apostle’s point of view is the moral , which, in the case of female depravity, comes out most glaringly . And therefore Paul, in order to cast the most tragic light possible on these conditions, puts the brief delineation of female conduct in the foreground, in order then symmetrically to subjoin, with , the male vice as the second part of the filthy category.
[519] d refers to the note of the commentator or editor named on the particular passage.
[520] d refers to the note of the commentator or editor named on the particular passage.
[521] d refers to the note of the commentator or editor named on the particular passage.
[522] in. codices minusculi , manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[525] d refers to the note of the commentator or editor named on the particular passage.
[526] n loc. refers to the note of the commentator or editor named on the particular passage.
[528] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 26. Into that which is against nature ] So against nature, that children (natures end) and posterity is utterly lost by it. Paul seems to point here at Messalina (that shame of her sex), the wife of Claudius the emperor.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] ., see above, Rom 1:24 , stronger than , as setting forth the status , , to which the belonged. Contrast 1Th 4:4 , .
usum venereum ; see examples in Wetstein. This abuse is spoken of first, as being the most revolting to nature. “In peccatis arguendis spe scapha debet scapha dici. Pudorem prposterum ii fere postulant qui pudicitia carent Gravitas et ardor stili judicialis, proprietate verborum non violat verecundiam.” Bengel.
Fuente: Henry Alford’s Greek Testament
Rom 1:26 f. With the second the Apostle proceeds to a further stage in this judicial abandonment of men, which is at the same time a revelation of the wrath of God from heaven against them. It issues not merely like the first in sensuality, but in sensuality which perverts nature as well as disregards God. The , error or going astray (Rom 1:27 ), is probably still the original one of idolatry; the ignoring or degrading of God is the first fatal step out of the way, which ends in this slough.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 1:26-27
26For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.
Rom 1:26-27 Homosexuality is one example of life apart from God’s obvious will in creation (be fruitful). It was a sin and a major cultural problem
1. in the OT (cf. Lev 18:22; Lev 20:13; Deu 23:18)
2. in the Greco-Roman world (cf. 1Co 6:9; 1Ti 1:10)
3. in our day
Homosexuality is probably listed as one example of the fallen life because of the entire context’s orientation to Genesis 1-3. Mankind was made in God’s image (cf. Gen 1:26-27; Gen 5:1; Gen 5:3; Gen 9:6). Mankind was made male and female (cf. Gen 1:27). God’s command was to be fruitful and multiply (cf. Gen 1:28; Gen 9:1; Gen 9:7). Mankind’s fall (cf. Genesis 3) disrupted God’s plan and will. Homosexuality is an obvious violation! However it must be stated that this is not the only sin mentioned in the context (cf. Rom 1:29-31). All sins show mankind’s separation from God and their deserved punishment. All sin, especially lifestyle sin, is abhorrent to God.
SPECIAL TOPIC: HOMOSEXUALITY
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
For this cause = Because of (App-104. Rom 1:2) this.
vile affections = passions of infamy (Greek. atimia. Here, Rom 9:21. 1Co 11:14; 1Co 15:43. 2Co 6:8; 2Co 11:21. 2Ti 2:20).
affections = passions, or lusts. Greek. pathos. Only here; Col 3:5. 1Th 4:5.
natural. Greek. phusikos. Only here, Rom 1:27; 2Pe 2:12.
use. Greek. chresis. Only here and Rom 1:27.
against. Greek. para. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] .,-see above, Rom 1:24,-stronger than , as setting forth the status, , to which the belonged. Contrast 1Th 4:4, .
usum venereum; see examples in Wetstein. This abuse is spoken of first, as being the most revolting to nature. In peccatis arguendis spe scapha debet scapha dici. Pudorem prposterum ii fere postulant qui pudicitia carent Gravitas et ardor stili judicialis, proprietate verborum non violat verecundiam. Bengel.
Fuente: The Greek Testament
Rom 1:26. , lusts of dishonour) [vile affections-Engl. vers.] See Gerberi lib. unerkannte snden (unknown sins), T. i., cap. 92; Von der geheimen Unzucht (on secret vices). The writings of the heathen are full of such things.-, dishonour). Honour is its opposite, 1Th 4:4.-, women) In stigmatizing sins, we must often call a spade a spade. Those generally demand from others a preposterous modesty [in speech], who are without chastity [in acts]. Paul, at the beginning of this epistle, thus writes more plainly to Rome, which he had not yet visited, than on any former occasion anywhere. The dignity and earnestness of the judicial style [which he employs], from the propriety of its language, does not offend modesty.-, use) supply of themselves; but it is elliptical; the reason is found, 1Co 11:9; we must use, not enjoy. Herein is seen the gravity of style in the sacred writings.
Fuente: Gnomon of the New Testament
Rom 1:26
Rom 1:26
For this cause God gave them up unto vile passions:- Because they loved the lie rather than the truth of God and worshiped the idol rather than the Creator, God gave them up to vile and unnatural passions. The great object of the writer is to show the state of the heathen world and its need of the gospel. On this account it was necessary for him to describe its sins in detail. The sins mentioned are the most delicate, vile, and degrading that can be charged to man. To mention them is no fault of the apostle; for if they existed, it was necessary for him to charge them on the idolatrous world. Without doing this, his argument would have been incomplete. The shame is in the fact of their existence and not in specifying them. That such a condition existed, the pages of ancient writers afford decisive and sad proof.
for their women changed the natural use into that which is against nature:-What the special form of this unnatural perversions of womans lusts was, we are not told; but Moses gives a law against perversion of the lusts of the women of Israel into which many of the heathen women had fallen. (See Lev 18:22-23).
Fuente: Old and New Testaments Restoration Commentary
gave them: Rom 1:24
vile: Gen 19:5, Lev 18:22-28, Deu 23:17, Deu 23:18, Jdg 19:22, 1Co 6:9, Eph 4:19, Eph 5:12, 1Ti 1:10, Jud 1:7, Jud 1:10
Reciprocal: Lev 20:13 – General 1Ki 15:12 – the sodomites 1Ki 22:46 – the remnant 2Ki 23:7 – the sodomites Psa 81:12 – I gave Jer 4:10 – surely Eze 16:50 – and committed Rom 7:5 – motions Col 3:5 – inordinate 1Th 4:5 – in the
Fuente: The Treasury of Scripture Knowledge
:26
Rom 1:26. Gave them up is explained at verse 24. Vile affections is defined “depraved passion” by Thayer. Change means the same as in verse 25. The iniquity of which these women were guilty is called “homosexuality” in Webster’s Dictionary. Liddell and Scott’s Greek lexicon defines such a woman as one “who practices lewdness with herself or with other women.”
Fuente: Combined Bible Commentary
Rom 1:26. For this cause; namely, because of the apostasy described in Rom 1:25. But as that passage repeats in another form the thought of Rom 1:23, so this verse takes up anew the thought of Rom 1:24. The uncleanness to which the heathen were given up took a special and aggravated form; as vile passions, lit., passions of dishonor. Those are truthfully described, and yet with modest reticence.
For both; or, even; but the former seems preferable on account of also (Rom 1:27).
Women; lit., females. Abundant evidence of such unnatural crime is found in heathen writers.
Fuente: A Popular Commentary on the New Testament
Rom 1:26-27. For this cause To punish them for their inexcusable neglect, or contempt rather, of the ever-blessed God; and for all their idolatries and impieties; God gave them up unto vile affections Abandoned them to the most infamous passions, to which the heathen Romans were enslaved to the last degree, and none more than the emperors themselves. For even their women From whom the strictest modesty might reasonably be expected; did change the natural use of their bodies into that which is against nature Prostituting and abusing them in the most abominable manner. Likewise also the men burned in their lust one toward another How just the apostles reflections are, and how pertinently he has placed this most abominable abuse of human nature at the head of the vices into which the heathen world were fallen, will be seen, if we observe that Cicero, the greatest philosopher in Rome, a little before the gospel was preached, in his book concerning the nature of the gods, (where may be found a thousand idle sentiments upon that subject,) introduces, without any mark of disapprobation, Cotta, a man of the first rank and genius, freely and familiarly owning, to other Romans of the same quality, this worse than beastly vice, as practised by himself; and quoting the authority of ancient philosophers in vindication of it. See lib. 1. sec. 28. Nay, and do we not even find the most elegant and correct, both of the Greek and Latin poets, avowing this vice, and even celebrating the objects of their abominable affection? Indeed, it is well known that this most detestable vice was long and generally practised, by all sorts of men, philosophers and others. Whence we may conclude that the apostle has done justice to the Gentile world in the other instances of their corruption. Dodd. Receiving in themselves that recompense of their error Their idolatry; which was meet Being punished with that unnatural lust, which was as horrible a dishonour to their bodies as their idolatry was to God, and with various bodily infirmities, disorders, and sufferings consequent on such abominable practices, rendering their lives most miserable on earth, and bringing them to an untimely grave, and an eternal hell. The reader will observe, the apostle is not speaking simply of the Greeks committing the uncleanness which he mentions, but of their lawgivers authorizing these vices by their public institutions of religion, by their avowed doctrine, and by their own practice. With respect to fornication, the heathen actually made it a part of the worship of their deities. At Corinth, for example, as Strabo informs us, lib. 8. p. 581, there was a temple of Venus, where more than a thousand courtesans (the gift of pious persons of both sexes) prostituted themselves in honour of the goddess; and that thus the city was crowded, and became wealthy. In the court of the temple of Venus, at Cnidus, there were tents placed under the trees for the same lewd purposes. Lucian., Dial. Amores. With respect to sodomy, it is not so commonly known that it was practised by the heathen as a part of their religious worship; yet, in the history which is given of Josiahs endeavours to destroy idolatry, there is direct evidence of it, 2Ki 23:7. That the Greek philosophers of the greatest reputation were guilty not only of fornication, but even of sodomy, is affirmed by ancient authors of good reputation. With the latter crime, Tertullian and Nazianzen have charged Socrates himself, in passages of their writings quoted by Estius. The same charge Athenus, a heathen writer, hath brought against him, Deipnosophist, lib. 13.; not to speak of Lucian, who, in many passages of his writings, hath directly accused him of that vice. When, therefore, the statesmen, the philosophers, and the priests, notwithstanding they enjoyed the light of nature, improved by science, thus avowedly addicted themselves to the most abominable uncleannesses; nay, when the gods whom they worshipped were supposed by them to be guilty of the same enormities; when their temples were brothels, their pictures invitations to sin, their sacred groves places of prostitution, and their sacrifices a horrid mixture of superstition and cruelty; there was certainly the greatest need of the gospel revelation, to make mankind sensible of their brutality, and to bring them to a more holy practice. That some, professing Christianity, are guilty of the crimes of which we have been speaking, is true. But it is equally true, that their religion does not, like the religion of the heathen, encourage them in their crimes; but deters them, by denouncing, in the most direct terms, the heaviest wrath of God against all who are guilty of them. Besides, the gospel, by its divine light, hath led the nations to correct their civil laws; so that in every Christian country these enormities are prohibited, and when discovered are punished with the greatest severity. The gospel, therefore, hath made us far more knowing, and, I may add, more virtuous, than the most enlightened and most polished of the heathen nations were formerly. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 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 Rom 1:24, and which Paul had interrupted to ascend, Rom 1:25, from the punishment to its cause. The , for this cause, relates to Rom 1:25, and has the same logical bearing as the , wherefore, in Rom 1:24, which referred to Rom 1:23 (reproduced in Rom 1:25). It is therefore perfectly natural that the verb of the two propositions, Rom 1:24; Rom 1:26, should be one and the same (, He gave over).
The complement , of dishonor, is a genitive of quality (dishonoring, vile). This word goes back on the end of Rom 1:24 : to dishonor their bodies among themselves. The term , passions, has something still more ignoble in it than , lusts, in Rom 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 , meet recompense, Rom 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 , , 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 , they changed, travestied, corresponds to the same verb, Rom 1:25, and the , contrary to nature, to the of the same verse.
There is in the an idea of equality: and equally so, while the reading 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 , 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, , is not that of having sought satisfaction in such infamies; it is the voluntary lie of idolatry, the lie () of Rom 1:25, the quenching of the truth, Rom 1:18; for this is what explains the , 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.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
26. Therefore God gave them up to the lusts of dishonor.
Fuente: William Godbey’s Commentary on the New Testament
Because mankind "exchanged" the truth for the lie God allowed him to degrade himself through his passions. The result was that he "exchanged" natural human functions for what is unnatural. In the Greek text the words translated "women" (thelus; Rom 1:26) and "men" (arsen, Rom 1:27) mean "females" and "males." Ironically the homosexuality described in these verses does not characterize females and males of other animal species, only human beings. Homosexuality is a perversion because it uses sex for a purpose contrary to those for which God created and intended it (Gen 1:28; Gen 2:24).
"This need not demand the conclusion that every homosexual follows the practice in deliberate rebellion against God’s prescribed order. What is true historically and theologically is in measure true, however, experientially." [Note: Harrison, p. 25.]
AIDS, for example, is probably the consequence of man’s rebellion against God rather than a special judgment from God. The "due penalty" is what man experiences as a result of God giving him over and letting him indulge his sinful desires (cf. Rom 6:23).
"Sin comes from the mind, which perverts the judgment. The effect of retribution is to abandon the mind to that depravity." [Note: Henri Maurier, The Other Covenant, p. 185.]
"Contemporary homosexuals insist that these verses mean that it is perverse for a heterosexual male or female to engage in homosexual relations but it is not perverse for a homosexual male or female to do so since homosexuality is such a person’s natural preference. This is strained exegesis unsupported by the Bible. The only natural sexual relationship the Bible recognizes is a heterosexual one (Gen 2:21-24; Mat 19:4-6) within marriage." [Note: Witmer, pp. 443-44. See P. Michael Ukleja, "Homosexuality in the New Testament," Bibliotheca Sacra 140:560 (October-December 1983):350-58.]
"A contextual and exegetical examination of Rom 1:26-27 reveals that attempts by some contemporary writers to do away with Paul’s prohibitions against present-day same-sex relations are false Paul did not impose Jewish customs and rules on his readers; instead he addressed same-sex relations from the trans-cultural perspective of God’s created order. God’s punishment for sin is rooted in a sinful reversal of the created order. Nor was homosexuality simply a sin practiced by idolaters in Paul’s day; it was a distorting consequence of the fall of the human race in the Garden of Eden. Neither did Paul describe homosexual acts by heterosexuals. Instead he wrote that homosexual activity was an exchange of the created order (heterosexuality) for a talionic perversion (homosexuality), which is never presented in Scripture as an acceptable norm for sexuality. Also Hellenistic pederasty does not fully account for the terms and logic of Rom 1:26-27 which refers to adult-adult mutuality. Therefore it is clear that in Rom 1:26-27 Paul condemned homosexuality as a perversion of God’s design for human sexual relations." [Note: David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra 150:599 (July-September 1993):340. See also Sherwood A. Cole, "Biology, Homosexuality, and Moral Culpability," Bibliotheca Sacra 154:615 (July-September 1997):355-66.]
Pederasty is a form of sodomy between males, especially as practiced by a man with a boy.