Romans 1:26

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:

 

a. NLT: That is why God abandoned them to their shameful desires. Even the women turned against the natural way to have sex and instead indulged in sex with each other. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

 

b. NIV: Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

 

c. Young’s Literal Translation: Because of this did God give them up to dishonourable affections, for even their females did change the natural use into that against nature; [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.] 

 

d. Amplified Bible: For this reason God gave them over and abandoned them to vile affections and degrading passions. For their women exchanged their natural function for an unnatural and abnormal one, [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

 

1. “For this cause God gave them up unto vile affections:”

 

a. for [1223 * dia] [Strong: a primary preposition denoting the channel of an act; through (in very wide applications, local, causal, or occasional):--after, always, among, at, to avoid, because of (that), briefly, by, for (cause) ... fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in). In composition it retains the same general importance.]

 

b. this cause [5124 * touto] [Strong: neuter singular nominative or accusative case of 3778; that thing:--here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).]

 

c. God [2316 * theos] [Strong: of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

 

d. gave them up [Strong: 3860 paradidomi par-ad-id'-o-mee from 3844 and 1325; to surrender, i.e yield up, intrust, transmit:--betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, commend.] [Thayer: to give into the hands (of another), to give over into (one's) power or use, to deliver to one something to keep, use, take care of, manage, to deliver up one to, custody, to be judged, condemned, punished, scourged, tormented, put to death, to deliver up treacherously, by betrayal to cause one to be taken, to deliver one to be taught, moulded, to commit, to commend, to deliver verbally, commands, rites, to deliver by narrating, to report, to permit allow, when the fruit will allow that is when its ripeness permits, gives itself up, presents itself.]

 

e. unto [1519 * eis] [Strong: a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).]

 

f. vile [Strong: 819 atimia at-ee-mee'-ah from 820; infamy, i.e. (subjectively) comparative indignity, (objectively) disgrace:--dishonour, reproach, shame, vile.] [Zodhiates: this word is a dirivitive of atimos, a-without; and time-honor.] [Thayer: dishonour, ignominy, disgrace.]

 

g. affections [Strong: 3806 pathos, path'-os; from the alternate of 3958; properly, suffering ("pathos"), i.e. (subjectively) a passion (especially concupiscence):-- (inordinate) affection, lust.   from the alternate of 3958; properly, suffering (“pathos”), i.e. (subjectively) a passion (especially concupiscence):-- (inordinate) affection, lust.] [Zodhiates: Passion, lust. Pathos occurs three times in the N.T.; once coordinated with epithumia (1939) Colossians 3:5 [“inordinate affection”], and once subordinated to it, pathos epithumias, the lust of desire (1 Thess.4:5), and in the third reference modified by atimia ([819], dishonourable), “vile affections” (Rom. 1:26). These are lusts that dishonor those who indulge in them.]

 

1). Same sex lust is referred to here as a “vile affection”, a dishonorable lust and as such it is to be included in the lusts of the flesh described in Galatians and 1 John.

 

a). Galatians 5:19-21 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

5:20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

5:21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

b). 1 John 2:15-17 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

2:17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

 

c). It is not an orientation, it is a lust of the flesh.

 

2). It is also to be included in the law of sin and death that began to plague mankind beginning at the fall of man and described in Romans 7.

 

a). Romans 7:14-24 For we know that the law is spiritual: but I am carnal, sold under sin.

7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

7:16 If then I do that which I would not, I consent unto the law that it is good.

7:17 Now then it is no more I that do it, but sin that dwelleth in me.

7:18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

7:19 For the good that I would I do not: but the evil which I would not, that I do.

7:20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

7:21 I find then a law, that, when I would do good, evil is present with me.

7:22 For I delight in the law of God after the inward man:

7:23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

7:24 O wretched man that I am! who shall deliver me from the body of this death?

 

3). All of the law of sin and death is overcome through the new birth in Christ Jesus.

 

a). Romans 8:2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

 

4). It also appears from the text that male and female homosexuality is linked to the invention of astrology, the worship of the stars.

 

2. “…for even their women did change the natural use into that which is against nature:”

 

a. for [Strong: 1063 gar, gar; a primary particle; properly, assigning a reason (used in argument, explanation or intensification; often with other particles):--and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.]

 

b. even [Strong: 5037 te, the; a primary particle (enclitic) of connection or addition; both or also (properly, as correlation of 2532):--also, and, both, even, then, whether. Often used in composition, usually as the latter participle.]

 

c. their [Strong: 846 autos ow-tos'; from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

 

d. women [Strong: 2338 thelus thay'-loos from the same as 2337; female:--female, woman.]

 

e. did change [Strong: 3337 metallasso, met-al-las'-so; to exchange:--change.][Zodhiates: To exchange, to convert from one state to another.]

 

f.. the natural [Strong: 5446 phusikos foo-see-kos';  "physical", i.e. (by implication) instinctive:--natural.] [Zodhiates: Natural, as established by God in nature (Rom. 1:26, 27). [The English word physical is derived from it.]

 

g. use [Strong: 5540 chresis khray'-sis; employment, i.e. (specially), sexual intercourse (as an occupation of the body):--use.] [Zodhiates: Use, the act (usage) or manner (use) of using (Romans 1:26, 27 of the body in sexual intercourse).]

 

h. into [Strong: 1519 eis, ice; a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:--(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).]

 

i. that which is against [Strong: 3844 para, par-ah’; a primary preposition; properly, near; i.e. (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with (local (especially beyond or opposed to) or causal (on account of):--above, against, among, at, before, by, contrary to, X friend, from, + give (such things as they), + that (she) had, X his, in, more than, nigh unto, (out) of, past, save, side...by, in the sight of, than, (there-)fore, with. In compounds it retains the same variety of application.]

 

j. nature [Strong: 5449 phusis foo'-sis from 5453; growth (by germination or expansion), i.e. (by implication) natural production (lineal descent); by extension, a genus or sort; figuratively, native disposition, constitution or usage:--(man-)kind, nature(-al).] [Zodhiates: paraphusis; para-against; phusis-nature. Against the regular law or order of things.]

 

1). Physically, men and women complement each other, it is the created order, i.e., “the regular law or order of things”. These women exchanged the natural physical order of sexual intercourse with men, for sexual acts with other women that is against nature. Paul described this as a “vile affection” not a sexual orientation.

 

2). In the following quote we see how perverted homosexual advocates descend to prove their position. Daniel Helminiak’s argument concerning “against nature”, from his book “What the Bible Really Says about homosexuality pp. 65, 66. “A study of the Greek words suggests that there is no ethical condemnation in Paul’s use of para physin. This conclusion seems certain. Why? Because there is further evidence on the matter, and that evidence is weighty. In Romans 11:24, Paul uses those very same words to talk about God. Paul describes how God grafted the Gentiles into the olive tree that is the Jews. Now Jew and Gentile are one in Christ. But to graft a wild tree into a cultivated tree is not the ordinary thing to do: it is something unusual. Still, that is what God did through Christ. In Paul’s understanding of the words, God himself acted para physin. God did what was “unnatural”. God behaved “in an unusual way.” If to act para physin is immoral, then God must be immoral, that is patently absurd. Therefore, there can be no moral meaning to those Greek words for Paul. Once again the conclusion emerges: Romans is not a moral condemnation of male-male sex.”

 

3). The context of the use of the Greek para physin into the two instances, Romans 1:26 & Romans 11:24 must be studied to dispel the perverted reasoning of Helminiak and others who try to use it for their twisted use. Its use in Romans is to bear witness and condemn a behavior, a physical act that is universally condemned in both the Old and New Testaments, by every Scriptural witness where it is mentioned. Its use in Romans 11 is not speaking of a physical act but is describing a spiritual truth in parable form exactly the way Jesus did in his teaching of the parables. The spiritual truth is that God united Jew and Gentile in Christ Jesus.

 

a). Romans 11:16-24 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.

11:17 And if some of the branches be broken off, and thou, being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree;

11:18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

11:19 Thou wilt say then, The branches were broken off, that I might be grafted in.

11:20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

11:21 For if God spared not the natural branches, take heed lest he also spare not thee.

11:22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

11:23 And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again.

11:24 For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?

 

(1) Notice the inspiration of God describes the spiritual reality of Gentile uniting with Jew as “the goodness of God.”

 

4). There was no literal physical act of grafting branches into a tree to accomplish this spiritual reality, Paul is speaking in abstract terms. The only literal physical act that was done was Christ Jesus dying on a cross, shedding his blood on that cross to wash away all of our sins and accomplish the uniting of Jew and Gentile.

 

a). Ephesians 2:11-19 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

2:17 And came and preached peace to you which were afar off, and to them that were nigh.

2:18 For through him we both have access by one Spirit unto the Father.

2:19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

 

b). To compare the loving act of God in Christ Jesus in reconciling and restoring mankind with himself, on par with same sex behavior shows just how far the human heart can descend.

 

5). I want to add one more point concerning the use of the phrase para physin i.e., “contrary to nature” to describe one aspect of the plan of redemption, that is, the spiritual uniting of Jew and Gentile. Why did God inspire Paul to use this phrase? Because to the Jewish mind that is exactly how they thought toward Gentiles. One can read Acts 10:1 through Acts 11:18 and see this very attitude of the Jews toward the Gentiles. Notice the following passages showing the surprise of the Jewish believers toward the eternal purpose of God.

 

a) Acts 10:44-48 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

10:45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

10:46 For they heard them speak with tongues, and magnify God. Then answered Peter,

10:47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?

10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

 

b). Acts 11:15-18 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

11:16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

11:17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

 

6). Though Paul describes the uniting of Jew with Gentile as “contrary to nature”, we can see that Paul, later in the same book of Romans clearly shows that God planned on doing just that all along.

 

a). Romans 15:8-12 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

15:9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

15:10 And again he saith, Rejoice, ye Gentiles, with his people.

15:11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

15:12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

 

b). Indeed Peter writes in 1 Peter 1:18-20 that the plan of redemption is older than the earth itself.