romans 1:24 meaning

Wherefore God also gave them up to uncleanness. ii. We must therefore distinguish between their abandonment by God, and the awful effects of that abandonment. That their oodles were dishonored. Διό , wherefore ) One punishment of sin arises from its physical consequences, Romans 1:27 , note, [that recompense of their error, which] was meet; another, moreover, from retributive justice, as in this passage.— ἐν ταῖς ἐπιθυμίαις , in the lusts ) ἐν , not ἐις . Wherefore - That is, because they were unwilling to retain him in their knowledge, and chose to worship idols. akatharsia. Having shown that the heathen had the truth and held it back in unrighteousness, the Apostle now shows how God’s wrath was displayed: generally in giving them up to uncleanness (Romans 1:24-25), and specially to unnatural sensuality (Romans 1:26-27), as well as to other vices which are named (Romans 1:28-32). Lenski pointed out the difference thus: Thus, from God's treatment of the ancient Gentile world, it might properly be inferred that when the present world has reached a certain degree of rebellion against God, he will loose Satan upon humanity for the same purpose, which could indeed be why such an event as the "loosing of Satan" should be included in the divine plan (Revelation 20:3,7). Cluverus. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves. But how is this consistent with God's holiness and hatred of sin? It is the opposite of holiness and is often associated with sexual sin (see Galatians 5:19; Ephesians 5:3; Colossians 3:5). Sacred prostitutes were called ‘holy ones’. (1 Corinthians 6:13; 1 Corinthians 6:19-20; 1 Thessalonians 4:4-5) Sin is it"s own punishment. 6, 20). Men are as free in sinning as they are in obeying; and what in one passage and from one point of view, is properly presented as the work of God, in another passage and from another point of view, is no less properly presented as the work of man. Compare note on 1 Thessalonians 1:9. : Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: One of the key expressions in this paragraph is found in this verse-the lusts (epithumia) of their hearts. God himself did not cause their sin, but when they rejected him, he allowed them to bring trouble upon themselves. They forsook God, διὸ καί, wherefore also he gave them up to uncleanness. Through the lusts of their own hearts - Or, in consequence of their own evil and depraved passions and desires. Simply share the meaning of this truth through the two illustrations in Romans 10:16. a. b. ἐν ταῖς ἐπιθ.] One punishment of sinis from the very nature of it, as Romans 1:27 another as here is from vindictive justice. What happens as consequences does not come by chance, but as designed; and the sequence is secured by his control. Dishonour their own bodies - Probably alluding here to what is more openly expressed, Romans 1:26, Romans 1:27. In the lusts of their hearts. It is at least a judicial abandonment. In the passage taken as a whole, three steps or stages are indicated: (1) Romans 1:18-23, idolatry; (2) Romans 1:24-27, unnatural sins allowed by God as the punishment for this idolatry; (3) Romans 1:28-32, a still more complete and radical depravity also regarded as penally inflicted. “Therefore, God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them.” Paul is referring to sexual lusts. 15:2; 24:20; Пс. Not by putting any into them, but by leaving them to the pollution of their nature; by withdrawing his providential restraints from them, and by giving them up to judicial hardness: through the lusts of their own hearts. Wherefore God also gave them up to uncleanness,.... Not by putting any into them, but by leaving them to the pollution of their nature; by withdrawing his providential restraints from them, and by giving them up to judicial hardness: through the lusts of their own hearts. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. 5:3; 1Фес. О способе же, которым Бог предает человека пороку, вовсе не стоит входить здесь в долгое словопрение. As people contemplate the wretched condition of the ancient Gentiles that came about by their apostasy, they should find the incentive to examine themselves continually, and to draw ever nearer and nearer to God. нечистота Это слово характеризовало портящееся вещество, например, содержимое могилы. 4:17; Мф. It is implied in this. ἀτιμάζεσθαι is not however the middle, whereby the αὐτοπαθές would be expressed, for which there is no empirical usage, but the passive: that their bodies were dishonoured among themselves, mutually. they, who dishonour God, inflict punishment on their ownselves, gave them up in the lusts of their hearts unto uncleanness, to dishonour their own bodies between, Ellicott's Commentary for English Readers. And is it not an arrangement accordant with experience, that apostasy from God is punished by an ever deeper fall into immorality? Amen. Here, it means "their bodies might be degraded" (Gingrich and Danker, p120). 5:19-23; Еф. предал их Бог В греческом языке это выражение употреблялось для передачи преступнику его приговора. Wherefore God gave them up to uncleanness. τ. κ. 18). These people desperately wanted to do what was evil and perverse, and God allowed them to carry out their desires. The Divine Spirit, which loves to draw to itself the willing and susceptible human spirit, being thus abandoned, substituted, rejected, and repelled with insult, withdraws Himself and leaves the apostate to himself. In other places this word is associated with sexual sin as well as materialism (see how it is used in Galatians 5:16; 1 Timothy 6:9; 2 Timothy 2:22). Здесь речь идет о половой распущенности (2Кор. Observe here, 1. He withdraws from the wicked the restraints of his providence and grace, and gives them over to the dominion of sin. The pagan idolatry and reprobacy into which those people plunged were not primitive or primeval, but exactly the opposite, being the terminal condition resulting from their rejection of the one true and Almighty God; and a major deduction from this that appears inevitable is that man did not rise by his own bootstraps through depravity and idolatry to a conviction of monotheism; but that, on the other hand, he descended from the privilege of prior knowledge of God to the foolishness and immorality of paganism. Analogous are even heathen sayings, such as Aesch. But they did, of course, still have the testimony of nature, and of conscience, and of their own inner heart. "This is no mere Jewish doctrine, but it is universally true from the absolute standpoint of religion." The import of εἰς ἀκαθαρσίαν, in order to uncleanness, is no doubt, to work uncleanness; the Apostle frequently uses this kind of expression. τοῦ ἀτιμάζεσθαι] the genitive may imply either (1) the purpose of God’s delivering them over to impurity, ‘that their bodies should be dishonoured,’ or (2) the result of that delivering over, ‘so that their bodies were dishonoured,’ or (3) the nature of the ἀκαθαρσία, as πάθη ἀτιμίας below,—‘impurity, which consisted in their bodies being dishonoured.’ The second of these seems most accordant with the usage of the Apostle and with the argument. Им одним наказываемся от макушки до пят, но различными способами, что служит многократному усилению кары. God, for these ends, still preserved among them some common rectitude, and certain bonds of humanity. God gave them up — By withdrawing his restraining grace. Фраза же «в самих себе» не лишена подчеркнутости: ибо выразительнее говорит о том, сколь глубокими и несмываемыми отметинами бесславия заклеймили люди свои же тела. Then the verse would be, as Calvin in sense renders it, —. With ἀτιμάζ. We cannot leave this passage without repeating the emphasis upon the truth that the reprobacy of the pre-Christian world was essentially an apostasy, wherein the people exchanged the truth of God for a lie. 0. Murder is no better than lies if lying does the trick.”—C. Если люди постоянно отступают от Бога, то и Он отступается от них (ср. God is presented in the Bible as the absolute moral and physical ruler of the world. Occurs ten times, always so rendered. The most natural construction of this passage is to connect εἰς ἀκαθαρσίαν with παρέδωκεν, he gave up unto uncleanness. Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. But how very inconsistent it is with the character of Paul thus consciously to bring forward what is erroneous, and that too with so solemn a repetition (Romans 1:26; Romans 1:28)! Commentary on Romans 1:26-32 (Read Romans 1:26-32 ) In the horrid depravity of the heathen, the truth of our Lord's words was shown: "Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light." The false religions accelerated the moral decay of the Gentile world. Comp Acts 7:42; Romans 9:19; also 2 Thessalonians 2:11 f.; and the rabbinical passages quoted by Schoettgen, especially from Pirke Aboth, c. 4 : “Festina ad praeceptum leve tanquam ad grave, et fuge transgressionem; praeceptum enim trahit praeceptum, et transgressio transgressionem: quia merces praecepti praeceptum est, et transgressionis transgressio.” Consequently, if the understanding of παρέδωκεν in its strictly proper and positive meaning is quite in keeping with the universal agency of God, in His physical and moral government of the world, without, however, making God appear as the author of sin, which, on the contrary, has its root in the ἐπιθυμίαι τ. Reiche thinks that Paul here avails himself, with more or less consciousness of its being erroneous, of the general view of the Jews regarding the origin of the peculiar wickedness of the Gentiles (Psalms 81:13; Proverbs 21:8; Sirach 4:19; Wisdom of Solomon 10:12; Wisdom of Solomon 13:1; Acts 7:42); and that this representation of moral depravity as a divine punishment is to be distinguished from the Christian doctrinal system of the Apostle. Gr. S. Lewis “The punishment of sin is sin.”—Augustine 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. “Two things never live up to their billing; the circus and sin.” “It does not matter how small the sins are, provided that their cumulative effect is to edge the man away from the Light and out into nothing. But just as man, while his fidelity is rewarded by God through growth in virtue, remains withal free and does not become a virtuous machine; so also he retains his freedom, while God accomplishes the development of His arrangement, in accordance with which sin is born of sin. He knew his life of sin and rebellion against God left him empty and feeling dead; but he just couldn’t find the strength to make a final, real decision for Jesus Christ. ); for the Apostle uses cognate words ἀτιμάζεσθαι and ἀτιμία here and in Romans 1:26 :—bestiality; impurity in the physical, not only in the social and religious sense. Use this table to get a word-for-word translation of the original Greek Scripture. The latter (see Buttmann, neut. Ибо поскольку ничто так не важно для нас, как собственная честь, в том и выражается наивысшая слепота, что, не колеблясь, бесчестим мы себя самих. Wherefore; their impiety was the cause of what followed: this is repeated again, that it may be the better observed. Dishonour their own bodies—By unnatural and beastly practices they not only subject their bodies to what all pure minds hold to be infamy, but by effeminacy and vile diseases, the result of their abuse, they contract a permanent debasement to their persons. Павел показывает смысл (ст. Some think his giving them up, is only’ his withdrawing his grace from them, and permitting them to sin; but there seems to be more in it than a bare subtraction or permission. 25 They exchanged the truth about God for a lie, and worshiped and served … Overview of Romans 1:18-32: . Romans 1:24–27 24 Therefore s God gave them up in the lusts of their hearts to impurity, to t the dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for u a lie and worshiped and served the creature rather than the Creator, v who is blessed forever! The former best suits the context. 24. See Bengelius and Bos. Romans 1:24-25 New International Version (NIV) 24 Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. Man ought not to debase himself, 1 Corinthians 6:13, etc.— ἐν ἑαυτοῖς,(15) among their ownselves), by fornication, effeminacy, and other vices. This ἐν ἑαυτοῖς refers to the persons ( αὐτῶν, not to be written αὑτῶν), not asserting that the ἀτιμάζασθαι takes place on themselves, which is in fact already conveyed by τὰ σώματα αὐτῶν,(494) but rather based on the nature of participation in unchastity, according to which they bring one on the other reciprocally the dishonouring of the body. The contempt of God and of religion is the cause of all wickedness. (Romans 1:24 NIV) The first mark of wickedness in a godless society is widespread sexual immorality -- the degrading, or the dishonoring, of the body. The apostle here speaks more generally of all kinds of pollution and uncleanness that was committed by them, whether natural or unnatural. Greek. That all kinds and degrees of pollutions both natural and unnatural, are to be detested and abhorred, as dishonouring the body. Wherefore. Romans 1:24. [⇑ See verse text ⇑] Paul has said that God, in His wrathful response to human ungodliness and unrighteous, gave humanity up to the unchecked expression of our sexual lust and impure desires. As they again prevail even among Christians, wherever this apostasy spreads through unbelief, they must verify even in Christendom their heathen nature, and, along with the likewise essentially heathen πλεονεξία, pre-eminently exclude from the salvation of the Messiah (Ephesians 5:5 f.; Colossians 3:5; 1 Corinthians 6:9 f.). Wherefore also he gave them, in their lusts, unto uncleanness. Romans 1:24-32 NKJV. To uncleanness—The spiritual in the man, unrefreshed and uninvigorated by the Divine Spirit, becomes faint and inert, and the animal reigns alone in power. The filthiness in man’s nature became unrestricted, and it soon became apparent in their ways of life. God also; as a punishment for their sins in thus dishonoring him, abandoned them to the dominion of corrupt desires, appetites, and passions; and suffered them to commit the vilest abominations to their ruin. ", "The lost, enjoy forever the horrible freedom they have demanded, and are therefore self-enslaved. 57, 3. ŒD. So that their bodies were dishonoured among them. - They had filled up the measure of their iniquities, and God, by permitting them to plunge into all manner of irregularities, thus, by one species of sin, inflicted punishment on another. ἐπὶ πλέον νοσεῖν, How justly! This is also the teaching of all experience. Gave them up. Additional information about this word is in the commentary on Galatians 5:19. Ἐπιθυμία is the larger word, including the whole world of active lusts and desires, while the meaning of πάθος is passive, being the diseased condition out of which the lusts spring. ἁι ἐπιθυμίαι, the lusts, were already present there. This is not to say, however, that God causes people to do wrong; far from it. They did it by unlawful and impure connections with one another. This is more than ‘permitted.’ That sin is punished by sin, we are taught by the Bible and by daily experience. ‘God gave them up --- to uncleanness.’ There can be no more chilling words than these, that God ‘gave them up’ (see also Romans 1:28). Comp on Philippians 2:9. ἐν ταῖς ἐπιθ. Schmid, Glöckler and Krehl) is unnecessary, because the immediate literal sense of ἐν is quite sufficient, and the former is less suitable as to sense, since it conveys something which is obvious of itself. to dishonour their own bodies between themselves; either alone, or with others; so that as they changed the glory of God, and dishonoured him, he left them to dishonour themselves by doing these things which were reproachful and scandalous to human nature. ', Wherefore also he gave them, in their lusts, unto uncleanness. contains that, in which they were involved, i.e. Romans Chapter 1. It is so used in the preceding verse — ἐν ὁμοιώματι — into the likeness, etc. To dishonour - To disgrace; Romans 1:26-27. Romans 1:24-25 “Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Not ‘through,’ but ‘in,’ signifying the moral sphere in which they were, when the judicial abandonment by God delivered them over to a still worse condition. — The impurities into which the Gentiles were plunged, sprung from their own corrupt hearts. If a man will not worship God as God, he is so left to himself, that he throws away his very manhood.

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