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.
b. NIV: Because of this, God gave
them over to shameful lusts. Even their women exchanged natural sexual
relations for unnatural ones.
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;
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,
e. Worrell Translation: For this
cause, God gave them up to vile passions: for both their women changed the
natural use into that which is against nature;
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 [3860 * paradidoma][Strong:
to surrender, i.e yield up, intrust, transmit:--betray, bring forth, cast,
commit, deliver (up), give (over, up), hazard, put in prison, ecommend.][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 [819 * atimia][Zodhiates:
this word is a dirivitive of atimos, a-without; and time-honor.] [Strong: comparative
indignity, (objectively) disgrace:--dishonour, reproach, shame, vile.][Thayer: dishonour,
ignominy, disgrace.]
g. affections [3806 * pathos][Strong:
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.
2). 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.
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 a result of 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 [1063 * gar] [Strong: 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 [5037 * te] [Strong: 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 [846 * autos] [Strong: 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 [2338 * thelus] [Strong: from
the same as 2337; female:--female, woman.]
e. did change [3337 * metallasso][Strong:
to exchange:--change.][Zodhiates: To
exchange, to convert from one state to another.]
f.. the natural [5446 * phusikos][Strong:
"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 [5540 * chresis][Strong: 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 [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).]
i. that which is against [3844 *
para][Strong: 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 [5449 * paraphusis; para-against;
phusis-nature][Zodhiates: Against the regular law or order of things.] [Strong:
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).]
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 and Greek word for “offences” in Romans 16:17. “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.
Romans 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 that which
is unseemly, and receiving in themselves that recompence of their error which
was meet.
a. NLT: And
the men, instead of having normal sexual relations with women, burned with lust
for each other. Men did shameful things with other men, and as a result of this
sin, they suffered within themselves the penalty they deserved.
b. NIV: In
the same way the men also abandoned natural relations with women and were
inflamed with lust for one another. Men committed shameful acts with other men,
and received in themselves the due penalty for their error.
c. Young’s Literal Translation: and in like manner also the males having left the natural use
of the female, did burn in their longing toward one another; males with males
working shame, and the recompense of their error that was fit, in themselves
receiving.
d. Amplified Bible: And the men
also turned from natural relations with women and were set ablaze (burning out,
consumed) with lust for one another—men committing shameful acts with men and
suffering in their own bodies and personalities the
inevitable consequences and penalty of their wrong-doing and going
astray, which was [their] fitting retribution.
e. Worrell Translation: and, in
like manner, the men also, leaving the natural use of the women, burned in
their desires one for another; men with men working unseemliness, and receiving
in themselves the recompense of their error, which was due.
1. “And likewise also the men, leaving the natural use of
the woman,
a. and [5037 * te] [Strong: 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.]
b. likewise [3668 * homonios]
[Strong: adverb from 3664; similarly:--likewise, so.]
c. also [2532 * kai] [Strong: apparently,
a primary particle, having a copulative and sometimes also a cumulative force;
and, also, even, so then, too, etc.; often used in connection (or composition)
with other particles or small words:--and, also, both, but, even, for, if, or,
so, that, then, therefore, when, yet.]
d. the men [730 * arrhen] [Strong:
probably from 142; male (as stronger for lifting):--male, man.]
e. leaving [863 * aphiemi;
apo-from; hiemi-to send][Strong: to send forth, in various applications (as
follow):--cry, forgive, forsake, lay aside, leave, let (alone, be, go, have),
omit, put (send) away, remit, suffer, yield up.][Zodhiates: to send forth or
away, let go from oneself.]
f. the natural [5446 * phusikos][Strong:
"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 [5540 * chresis][Strong:
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. the woman [2338 * thelus]
[Strong: from the same as 2337; female:--female, woman.]
2. “…burned in their lust one toward another…”
a. burned [1572 * ekkaio]
Zodhiates: To cause to burn or flame up. Trans., meaning to kindle (Sept.
Exodus 22:6; Judges 15:5). In the NT…to burn out, flame up; meaning to be
inflamed, burn furiously; metaphorically with lust (Romans 1:27); anger (Sept.:
Dueteronomy 29:20; Psalm 2:12; Jeremiah 4:4).][Strong: to inflame deeply:--burn.]
b. in [1722 * en] [Strong: a
primary preposition denoting (fixed) position (in place, time or state), and
(by implication) instrumentality (medially or constructively), i.e. a relation
of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by,
etc.:--about, after, against, + almost, X altogether, among, X as, at, before,
between, (here-)by (+ all means), for (... sake of), + give self wholly to,
(here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X
outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in).
Often used in compounds, with substantially the same import; rarely with verbs
of motion, and then not to indicate direction, except (elliptically) by a
separate (and different) preposition.]
c. their [846 * autos] [Strong:
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. lust [3715 * orexis] Zodhiates: Appetite, lust or concupiscence
(Romans 1:27). It is always the reaching out after an object with the purpose
of drawing it to oneself and appropriating it.
e. one…another [240 * allelon]
[Strong: Genitive plural from 243 reduplicated; one another:--each other,
mutual, one another, (the other), (them-, your-)selves, (selves) together
(sometimes with 3326 or 4314).]
f. toward [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).]
1). Here these men neglected and
forsook the natural law or physical order of sexual intercourse with women.
These men were inflamed with sexual desire toward each other desiring to draw
each other to themselves and appropriating them.
2. “…men with men working that which is unseemly,…”
a. men [730 * arren][Strong: male (as stronger for lifting):--male, man.]
b. with [1722 * en][Strong: a
primary preposition denoting (fixed) position (in place, time or state), and
(by implication) instrumentality (medially or constructively), i.e. a relation
of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by,
etc.:--about, after, against, + almost, X altogether, among, X as, at, before,
between, (here-)by (+ all means), for (... sake of), + give self wholly to,
(here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X
outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in).
Often used in compounds, with substantially the same import; rarely with verbs
of motion, and then not to indicate direction, except (elliptically) by a
separate (and different) preposition.]
c. men [730 * arren][Strong: male (as stronger for lifting):--male, man.]
d. working [2716 * katergazomai]
Zodhiates: to work, work out, to bring about, to carry out a task until its
finished, to work, practice: of actions.]
e. that which is unseemly [808 *
aschemosune] indecency, obscenity, nakedness. It is used in the Septuagint in
Exodus 20:26: “Neither shalt thou go up by steeps to mine altar, that thy
nakedness be not discovered thereon.” It is also used in the Septuagint in
Leviticus 18:6-19 for the word “nakedness”.]
1). Its use in the Septuagint is clear
that the word refers to the sexual private parts of males and females. So in
Romans 1:27 the Apostle Paul is discreetly referring to the same thing.
2). Don Costello Commentary: The sexual behaviors of men with men and women
with women are not sexual orientations; they are, according to Scripture in
Romans 1:26, “vile affections”. The Apostle Paul described their feelings this
way in Romans 1:27, these men “burned in their lust one toward another”. The
Greek word for “burned” is ekkaio and according to Zodhiates Word Study
Dictionary it means “to burn, light, set fire to, to cause to burn or flame up,
to kindle”. In the Septuagint, the Greek Old Testament it is used of an actual
fire in Exodus 22:6 and Judges 15:5. It is also used metaphorically for the
anger of the LORD in Deuteronomy 29:20; Psalm 2:12 and Jeremiah 4:4. The Greek
word for “lust” is orexis and according to Zodhiates, it means, “to
desire…appetite, lust or concupiscence. It is always the reaching out after an
object with the purpose of drawing it to oneself and appropriating it.” Paul goes on to say in Romans 1:27, “…men
with men working that which is unseemly.” The Greek word for “working”
according to Zodhiates is katergazomai and it means “to work, to bring about,
to carry out a task until it’s finished”. The phrase, “that which is unseemly”
is the Greek word aschemosune and it means “indecently, obscenity, nakedness”.
In the Septuagint it is used in Exodus 20:26 and Leviticus 18:6, 7 to mean the
sexual private parts of male and female. The complete phrase, “men with men working that which is unseemly” is a
discreet way of saying, “men engaging in actions with the sexual private parts
of another man.” When all the grammar and definitions of Romans 1:27 are put
together this is the sum, “the enflamed desire and appetite and lust of a man
to appropriate or seize upon and engage in actions with the private sexual
parts of other men.” What the world calls ‘male and female homosexual
orientation’, Paul calls a “vile affection”.
3. “…and receiving in themselves that recompence of their
error which was meet.”.
a. and [2532 * kai] [Strong:
apparently, a primary particle, having a copulative and sometimes also a
cumulative force; and, also, even, so then, too, etc.; often used in connection
(or composition) with other particles or small words:--and, also, both, but,
even, for, if, or, so, that, then, therefore, when, yet.]
b. receiving [618 * apolambano]
Vines: signifies to receive from another, to receive as one’s due.][Strong: to
receive (specially, in full, or as a host); also to take aside:--receive, take.]
c. in [1722 * en][Strong: a
primary preposition denoting (fixed) position (in place, time or state), and
(by implication) instrumentality (medially or constructively), i.e. a relation
of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by,
etc.:--about, after, against, + almost, X altogether, among, X as, at, before,
between, (here-)by (+ all means), for (... sake of), + give self wholly to,
(here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X
outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in).
Often used in compounds, with substantially the same import; rarely with verbs
of motion, and then not to indicate direction, except (elliptically) by a
separate (and different) preposition.]
d. themselves [1438 * heautou]
[Strong: from a reflexive pronoun otherwise obsolete and the genitive case
(dative case or accusative case) of 846; him- (her-, it-, them-, also (in
conjunction with the personal pronoun of the other persons) my-, thy-, our-,
your-) self (selves), etc.:--alone, her (own, -self), (he) himself, his (own),
itself, one (to) another, our (thine) own(-selves), + that she had, their (own,
own selves), (of) them(-selves), they, thyself, you, your (own, own conceits,
own selves, -selves).]
e. that recompence [489 * antimisthia;
anti-in return; misthia-a reward) Zodhiates: A recompence, either in a good or
bad sense, retribution.][Strong: requital,
correspondence:--recompense.]
f. of their [846 * autos] [Strong:
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.]
g. error [4106 * plane][Strong: objectively,
fraudulence; subjectively, a straying from orthodoxy or piety:--deceit, to
deceive, delusion, error.][Zodhiates: a wandering out of the right way.]
h. which [3739 * hos] [Strong: including
feminine he hay, and neuter ho ho probably a primary word (or perhaps
a form of the article 3588); the relatively (sometimes demonstrative) pronoun,
who, which, what, that:--one, (an-, the) other, some, that, what, which,
who(-m, -se), etc.]
i. was meet [1163 * dei][Strong: it is (was,
etc.) necessary (as binding):--behoved, be meet, must (needs), (be) need(-ful),
ought, should.]
1). Romans 6:23 says, “The wages of
sin is death;” Hebrews 2:2 says, “For if the word spoken by angels was steadfast,
and every transgression and disobedience received a just recompence of reward;”
Many sins have their own unique reaping actions. For example, the fornicator
does not reap the same thing as the thief, the consequences are different. It
is all sin but the “wages” so to speak are different. Here it is saying that
very thing.
1
Corinthians 6:11
And
such were some of you: but ye are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and by the Spirit of our God.
a. NLT: Some of you were
once like that. But you were cleansed; you were made holy; you were made right with
God by calling on the name of the Lord Jesus Christ and by the Spirit of our
God.
b. NIV: And that is what
some of you were. But you were washed, you were sanctified, you were justified
in the name of the Lord Jesus Christ and by the Spirit of our God.
c. YLT: And certain of you
were these! but ye were washed, but ye were sanctified, but ye were declared
righteous, in the name of the Lord Jesus, and in the Spirit of our God.
d. Amplified
Bible: And
such some of you were [once]. But you were washed clean (purified by a complete
atonement for sin and made free from the guilt of sin), and you were
consecrated (set apart, hallowed), and you were justified [pronounced
righteous, by trusting] in the name of the Lord Jesus Christ and in the [Holy]
Spirit of our God.
e. Worrell
Translation: And such were some of you; but ye were washed, but ye were
sanctified, but ye were justified in the name of the Lord Jesus, and in the
Spirit of our God.
1.
“And such were some of you…”
a. and [2532 *
kai] [Strong: apparently, a primary particle, having a copulative and sometimes
also a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and, also,
both, but, even, for, if, or, so, that, then, therefore, when, yet.]
b. such [5023 *
tauta] [Strong: nominative or accusative case neuter plural of 3778; these
things:--+ afterward, follow, + hereafter, X him, the same, so, such, that,
then, these, they, this, those, thus.]
c. were [2258 *
en] [Strong: imperfect of 1510; I (thou, etc.) was (wast or were):--+ agree,
be, X have (+ charge of), hold, use, was(-t), were.]
1). This is the
reason for the use of the word “were some of you”, because of the New Birth,
the born again experience, they were no longer homosexual, they were no longer
idolaters, no longer drunkards. Halleluiah! They are saints of the Most High
God! This is my testimony, I am no longer an alcoholic, I am no long addicted
to drugs. I am no longer addicted to sexual lust, I no longer have a filthy
mind, heart or mouth, I have been sanctified, justified and washed. It must be
strongly taught in the church that male and female homosexuality is not an
orientation, it is a lust Romans 1:26, 27.
d. some of you
[5100 * tis] [Strong: an enclitic indefinite pronoun; some or any person or
object:--a (kind of), any (man, thing, thing at all), certain (thing), divers,
he (every) man, one (X thing), ought, + partly, some (man, -body, - thing,
-what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever),
whose(-soever).]
1). Here the
Apostle Paul is declaring that some in the church at Corinth had been in the
past guilty of the list of sins he gave. This point is extremely important in
today’s culture in relation to the debate surrounding homosexuality. The
prevailing voices in our culture today, a culture that has turned its back on
God and his word are shouting that homosexuals cannot be turned into
heterosexuals.
2). The National
Mental Health Association has declared that changing from homosexual to heterosexual
can damage mental health: No research has shown that "reparative
therapy" (psychotherapy to eliminate individuals’ sexual desires for their
own sex) or "transformational ministry" (the use of religion to
eliminate those desires) is successful. In fact, every mainstream mental health
and medical organization says these methods may be harmful. They warn that
attempts to "cure" lesbians and gay men may help change sexual
behavior temporarily but will also create emotional trauma. National Mental
Health Association official website.
[www.nmha.org/index.cfm?objectid=DE495F3B-1372-4D20-C80A80760D330B9C].
3). Even Barack
Obama the President of the United States is calling for an end to so called
conversion therapy, once again demonstrating his apostasy from
Christianity. http://www.nytimes.com/2015/04/09/us/politics/obama-to-call-for-end-to-conversion-therapies-for-gay-and-transgender-youth.html
4). I want to say
again that Paul is writing under the inspiration of the Holy Ghost declaring
that some in the church at Corinth, in the past had been or “were” homosexuals,
drunkards, blasphemers and idolaters. But he also declares that because of
their sincere faith in Christ they no longer are those bound people, but are
cleansed.
2.
“…but ye are washed…”
a. but [235 *
alla] [Strong: neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed, nay,
nevertheless, no, notwithstanding, save, therefore, yea, yet.]
b. ye are washed
[628 * apolouo;apo-from; louo-to wash, bathe] [Zodhiates: to wash away, the
cleansing from sin connected with salvation. In 1 Corinthians 6:11 a
confounding of the outward [DC:baptism]with the inward cleansing is guarded
against by the use of apelousasthe “ye were washed” instead of ebaptisthete “ye
were baptized”. The former to the inner cleansing of the heart coupled with “ye
are sanctified…ye are justified in the name of the Lord Jesus.] [Strong: from
575 and 3068; to wash fully, i.e. (figuratively) have remitted
(reflexively):--wash (away).]
1). This of course
is referring to the New Birth, the born again experience.
a). Titus 3:5 Not
by works of righteousness which we have done, but according to his mercy he
saved us, by the washing of regeneration, and renewing of the Holy Ghost.
a). regeneration
[3824 * paliggenesia; palin-again; genesis-generation] Regeneration, rebirth,
refers to the spiritual rebirth of the individual.]
2). 2 Corinthians
5:17 Therefore if any man be in Christ, he is a new creature: old things are
passed away; behold, all things are become new.
3). It is also
referring to our walking in obedience to this grace.
a). Hebrews 10:22
Let us draw near with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with pure
water.
b). Psalm 119:9
Wherewithal shall a young man cleanse his way? by taking heed thereto according
to thy word.
c). Ephesians
5:25-27 Husbands, love your wives, even as Christ also loved the church, and
gave himself for it;
5:26 That he might
sanctify and cleanse it with the washing of water by the word,
5:27 That he might
present it to himself a glorious church, not having spot, or wrinkle, or any
such thing; but that it should be holy and without blemish.
3.
“…but ye are sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God.”
a. sanctified [37
* hagiazo] [Zodhiates: to make holy, sanctify.] [Strong: from 40; to make holy,
i.e. (ceremonially) purify or consecrate; (mentally) to venerate:--hallow, be
holy, sanctify.]
b. justified [1344
* dikaioo] [Zodhiates: it is used with the preposition ‘apo’-from, referring to
all those things from which the Mosaic Law could not liberate us. In this
instance as well as in Romans 6:7 where ‘apo’ is used with the word sin, it
refers to our liberation from something, i.e., sin which holds a man a
prisoner, a slave…thus dikaioo does not mean the mere declaration of innocence,
but the liberation from sin which holds a man a prisoner.]
1). The power of
the gospel in the New birth can and will set us free from every sin we are in
bondage to. The list that Paul gives is fornicators, idolaters, adulterers, effeminate,
homosexuals, thieves, covetous, drunkards, revilers, and extortioners. All of
these kinds of people were members of the Corinthian church but because and
only because of their sincere faith in Christ through the New Birth, they were
no longer guilty or bound by these sins. They were washed, sanctified and
justified by Christ Jesus and the Spirit of God.
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