For this cause - On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief. He now proceeds to show its practical influences on their conduct.

Vile affections - Disgraceful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to shew the state of the pagan world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and degrading which can be charged on man. But this is not the fault of the apostle. If they existed, it was necessary for him to charge them on the pagan world. His argument would not be complete without it. The shame is not in specifying them, but in their existence; not in the apostle, but in those who practiced them, and imposed on him the necessity of accusing them of these enormous offences. It may be further remarked, that the mere fact of his charging them with these sins is strong presumptive proof of their being practiced. If they did not exist, it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence; and the presumption is, that these things were known and practiced without shame. But this is not all. There is still abundant proof on record in the writings of the pagan themselves, that these crimes were known and extensively practiced.

For even their women ... - Evidence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Proof may be seen, which it would not be proper to specify, in the lexicons, under the words τριζὰς ὄλισβον trizas olisbon, and ἑταιρίστης hetairistēs. See also Seneca, epis. 95; Martial, epis. i. 90. Tholuck on the State of the pagan World, in the Biblical Repository, vol. ii.; Lucian, Dial. Meretric. v.; and Tertullian de Pallio.

For this cause God gave them up, etc. - Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as Jupiter, Apollo, Mars, Venus, etc.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings; but it is needless to make the subject plainer than the apostle has left it.

For this cause God gave them up unto vile affections,.... Because of their idolatrous practices, God left them to very dishonourable actions, sodomitical ones, both among the men and women:

for even the women did change the natural use into that which is against nature; either by prostituting themselves to, and complying with the "sodomitical" embraces of men, in a way that is against nature (h); or by making use of such ways and methods with themselves, or other women, to gratify their lusts, which were never designed by nature for such an use: of these vicious women, and their practices, Seneca (i) speaks, when he says,

"libidine veto nec maribus quidem cedunt, pati natae; Dii illas Deoeque, male perdant; adeo perversum commentae, genus impudicitiae, viros ineunt:''

also Clemens Alexandrinus (k) has respect to such, saying,

"gunaikev andrizontai para fusin, gamou men ai te kai .'

and such there were among the Jews, whom they call (l), and whom the priests were forbidden to marry.

(h) Vid. R. Sol Jarchi in Genesis 24.16. (i) Epist. 95. (k) Paedagog. l. 3. p. 226. (l) T. Bab. Sabbat, fol. 65. 2. Piske Tosaph. ib. artic. 266. Yevamot, fol. 76. 1. & Piske Tosaph. ib. art. 141. Maimonides in Misn. Sanhedrin, c. 7. sect. 4. & Hilchot Issure Bia, c. 21. sect. 8, 9.

Vile affections (πάθη ἀτιμίας)

Lit., passions of dishonor. Rev., passions. As distinguished from ἐπιθυμίαι lusts, in Romans 1:24, πάθη passions, is the narrower and intenser word. Ἐπιθυμία is the larger word, including the whole world of active lusts and desires, while the meaning of πάθος is passive, being the diseased condition out of which the lusts spring. Ἐπιθυμίαι are evil longings; πάθη ungovernable affections. Thus it appears that the divine punishment was the more severe, in that they were given over to a condition, and not merely to an evil desire. The two words occur together, 1 Thessalonians 4:5.

Women (θήλειαι)

Strictly, females. This, and ἄρσενες males, are used because only the distinction of sex is contemplated.

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:

1:26 For this cause. Because of the apostasy just described.

God gave them up. Abandoned them to their own course, and thus it was shown to what depths men will fall without God.

To vile affections. Vile, shameless, sensual indulgence, such as cannot now be named. The sodomy referred to here was common in the first century among the Romans, and is often spoken of without a sense of shame by their writers. It was prohibited neither by religion nor law, and was acknowledged without shame.

1:26 Therefore God gave them up to vile affections - To which the heathen Romans were then abandoned to the last degree; and none more than the emperors themselves.

26, 27. For this cause God gave them up-(See on [2181]Ro 1:24).

for even their women-that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.

did change, &c.-The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"

1:26-32 In the horrid depravity of the heathen, the truth of our Lord's words was shown: Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light. The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.