Romans 1:24-27

Romans 1:24-27

Romans 1:24

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves.

a. NLT: So God abandoned them to do whatever shameful things their hearts desired. As a result, they did vile and degrading things with each other’s bodies.

b. NIV: Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another.

c. Young’s Literal Translation: Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonour their bodies among themselves;

d. Amplified Bible Classic: Therefore God gave them up in the lusts of their [own] hearts to sexual impurity, to the dishonoring of their bodies among themselves [abandoning them to the degrading power of sin],

1. “Wherefore God also gave them up…”

a. Wherefore [Strong: 1352 dio dee-o' from 1223 and 3739; through which thing, i.e. consequently:--for which cause, therefore, wherefore.]

b. 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).]

c. also [Strong: 2532 kai kahee 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.]

1). In order for the word “also” to be used here, God had to do something previous to this in order to need the word “also” in the text. The first act is shown in Romans 1:19, 20, i.e., the eternal power and the Godhead of God was clearly seen by these people as a result of a revelation God had given them. Hence, God manifest himself to them and also God gave them up.

d. gave…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, recommend.]  [Zodhiates: paradidomi; para-to the side of; didomi-to give; To deliver over or up to the power of someone…as to magistrates for trial or condemnation…to soldiers for punishment…] [Outline of Biblical Usage: 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.]

1). There is a similar English phrase in the Psalms provides light on this.

  

a). Psalm 81:11, 12 But my people would not hearken to my voice; and Israel would none of me.

81:12 So I gave them up unto their own hearts' lust: and they walked in their own counsels.

b). This giving up or over is a judicial act by God, that leads to bondage or addiction. When man by his own free will rejects and refuses God, the only thing that will happen is man is given over to the desires of his heart, the lusts in his heart.

e. them [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.]   

1). What this phrase “gave them up” means is they were handed over to the desires that they were craving to participate in.

2. “…to uncleanness through the lusts of their own hearts…”

a. to [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).]

b. uncleanness [Strong: 167 akatharsia ak-ath-ar-see'-ah from 169; impurity (the quality), physically or morally:--uncleanness.] [Zodhiates: Uncleanness or filth in a natural or physical sense, moral uncleanness, lewdness, incontinence in general.]

c. through [Strong: 1722 en en 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. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

e. lusts [1939 * epithymia][Strong:    a longing (especially for what is forbidden):--concupiscence, desire, lust (after).]

f. hearts 2588 * kardia][Strong: the heart, i.e. (figuratively) the thoughts or feelings (mind); also (by analogy) the middle:--(+ broken-)heart(-ed).]

1). Jesus said the lusts or passions that defile a person comes out of his own heart.

a). Matthew 15:17-20 Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?

15:18 But those things which proceed out of the mouth come forth from the heart; and they defile the man.

15:19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:

15:20 These are the things which defile a man: but to eat with unwashen hands defileth not a man.

3. “…to dishonour their own bodies between themselves.”

a. dishonour [818 * atimazo; a-without, negative;time-homor] [Strong: to render infamous, i.e. (by implication) contemn or maltreat:--despise, dishonour, suffer shame, entreat shamefully.] [Zodhiates:To dishonour, treat with indignity.]

1). The people the Apostle Paul was referring to in Romans though claiming to be wise, these people were really fools. They were fools because they perverted the original revelation of the signs in the heavens and changed it into astrology began and worshipping the images of man and animals depicted in the signs.. In Romans 1:24 & 26 we see the revelation of the, “wrath of God” in response to man when he, “changed the glory of the uncorruptible God into an image” (verse 23). In verse 24 God “gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves.” When they began worshipping idols they changed the truth of God into a lie, after that the next step in the degenerative process was male and female homosexuality. The phrase “gave…up” is a compound Greek word. (3860 * paradidomi; para-to the side of, over to; didomi-to give) It means “to deliver over or up to the power of someone. Spoken of persons or things delivered over to do or suffer something, unto the power or practice of someone or something.” In Romans 1:24 the Lord gave these people over to the power of sexual and moral uncleanness and they began acting out the lusts in their heart and dishonored their bodies.

Romans 1:25

Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen.

a. NLT: They traded the truth about God for a lie. So they worshiped and served the things God created instead of the Creator himself, who is worthy of eternal praise! Amen.

b. NIV: They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.

c. Young’s Literal Translation: who did change the truth of God into a falsehood, and did honour and serve the creature rather than the Creator, who is blessed to the ages. Amen.

d. Amplified Bible: Because they exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator, Who is blessed forever! Amen (so be it).

1. “Who changed the truth of God into a lie…”

a. Who [Strong: 3748 hostis hos'-tis, including the feminine hetis hay'-tis, and the neuter ho,ti hot'-ee from 3739 and 5100; which some, i.e. any that; also (definite) which same:--X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever).

b. changed [Strong: 236 allasso al-las'-so from 243; to make different:--change.]

c. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

d.  truth [Strong: 225 aletheia al-ay'-thi-a from 227; truth:--true, X truly, truth, verity.] [Zodhiates: truth, reality; the unveiled reality lying at the basis of and agreeing with an appearance; the manifested, the veritable essence of matter.]

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

f. into [Strong: 1722 en en 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.]

g. [a] lie [Strong: 5579  pseudos psyoo'-dos from 5574; a falsehood:--lie, lying.] [Thayer: a lie, conscious and intentional falsehood, perverse, impious, deceitful precepts.]

1). The “truth of God” these ancients turned into a lie was the plan of redemption revealed in the ancient meaning of the signs of the Zodiac. [See notes of Psalm 19:1; Job 38:32]   

2. “…and worshipped and served the creature more than the Creator…”

a. and [Strong: 2532  kai kahee 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. worshipped [Strong: 4573 sebazomai seb-ad'-zom-ahee middle voice from a derivative of 4576; to venerate, i.e. adore:--worship.] [Thayer: to honor religiously, worship.]

c. and [Strong: 2532  kai kahee 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. served [Strong: 3000 latreuo lat-ryoo'-o; from latris (a hired menial); to minister (to God), i.e. render religious homage:--serve, do the service, worship(-per).] [Thayer: to serve for hire, in the NT, to render religious service or homage, to worship, to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship.]

e. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

f. creature [Strong: 2937 ktisis ktis'-is;from 2936; original formation (properly, the act; by implication, the thing, literally or figuratively):--building, creation, creature, ordinance.] [Thayer: the act of founding, establishing, building etc, the act of creating, creation, creation i.e. thing created of individual things, beings, a creature, a creation, anything created, after a rabbinical usage (by which a man converted from idolatry to Judaism was called), the sum or aggregate of things created, institution, ordinance.]

g. more than [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.]

h. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

i. Creator [Strong: 2936  ktizo ktid'-zo probably akin to 2932 (through the idea of proprietorship of the manufacturer); to fabricate, i.e. found (form originally):--create, Creator, make.]

3. “...who is blessed forever. Amen.”

a. who [Strong: 3739 hos hos, 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.]

b. is [Strong: 2076 esti es-tee' third person singular present indicative of 1510; he (she or it) is; also (with neuter plural) they are:--are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.]

c. blessed [Strong: 2128 eulogetos yoo-log-ay-tos' from 2127; adorable:--blessed.]

d. for [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).]

e. ever [Strong: 165 aion ahee-ohn' from the same as 104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):--age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end).]

f. Amen [Strong: 281 amen am-ane' of Hebrew origin (543); properly, firm, i.e. (figuratively) trustworthy; adverbially, surely (often as interjection, so be it):--amen, verily.]

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,

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 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. Wuest Translation: And likewise also the males, having put aside the natural use of the females, burned themselves out in their lustful appetite toward one another, males with males carrying to its ultimate conclusion that which is shameful, receiving in themselves that retribution which was a necessity in the nature of the case because of their deviation from the norm.

1. “And likewise also the men…”

a. And [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.]

b. likewise [Strong: 3668 homoios hom-oy'-oce;  adverb from 3664; similarly:--likewise, so.]

c. also [Strong: 2532 kai, ka-hee; 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 [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

e. men [Strong: 730 arrhen, ar'-hrane; probably from 142; male (as stronger for lifting):--male, man.]

1). The same descriptions apply to the men as well as the women. “Likewise”, the men and the women left the natural order, etc.

2. “…leaving the natural use of the woman…”

a. leaving [Strong: 863 aphiemi; apo-from; hiemi-to send; af-ee'-ay-mee; 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.]

b. the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

c. 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.]

d. 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).]

d. of the [Strong: 3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

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

2. “…burned in their lust one toward another…”

a. burned [Strong: 1572 ekkaio ek-kah'-yo from 1537 and 2545; to inflame deeply:--burn.]    [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).]

b. in [Strong: 1722 en, en; 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 [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. lust [Strong: 3715 orexis or'-ex-is from 3713; excitement of the mind, i.e. longing after:--lust.] [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 [Strong: 240 allelon,  al-lay'-lone; 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 [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).]

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 [Strong: 730 arrhen ar'-hrane or arsen ar'-sane; male (as stronger for lifting):--male, man.]

b. with [Strong: 1722 en, en;with  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 [Strong: 730 arrhen ar'-hrane or arsen ar'-sane; male (as stronger for lifting):--male, man.]

d. working [Strong: 2716  katergazomai kat-er-gad'-zom-ahee from 2596 and 2038; to work fully, i.e. accomplish; by implication, to finish, fashion:--cause, to (deed), perform, work (out).] [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 [Strong: 808 aschemosune as-kay-mos-oo'-nay from 809; an indecency; by implication, the pudenda:--shame, that which is unseemly.] [Zodhiates: nakedness, shame, shameful parts.] [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.” It is not a homosexual orientation, it is the lusts of the flesh.

3. “…and receiving in themselves that recompence of their error which was meet.”.

a. and [Strong: 2532 kai, ka-hee; 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 [Strong: 618 apolambano ap-ol-am-ban'-o from 575 and 2983; to receive (specially, in full, or as a host); also to take aside:--receive, take.] [Vine: signifies to receive from another, to receive as one’s due.]

c. in [Strong: 1722 * en, en; 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 [Strong: 1438 heautou heh-ow-too'; 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 [Strong: 489  antimisthia an-tee-mis-thee'-ah from a compound of 473 and 3408; requital, correspondence:--recompense.] [Zodhiates: anti-in return; misthia-a reward;  A recompence, either in a good or bad sense, retribution.] [Strong: requital, correspondence:--recompense.]

f. of 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.]

g. error [Strong: 4106 plane, plan-ay; objectively, fraudulence; subjectively, a straying from orthodoxy or piety:--deceit, to deceive, delusion, error.] [Zodhiates: a wandering out of the right way.]

h. which [Strong: 3739 hos, hos; 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 [Strong: 1163 dei, die 3d person singular active present of 1210; also deon deh-on'; 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 recompense 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.