them a perverted mind, which can choose nothing that is right.^53 And by saying, that they chose
not, (non probasse - approved not,) it is the same as though he had said, that they pursued not after
the knowledge of God with the attention they ought to have done, but, on the contrary, turned away
their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred
their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.
To do those things which were not meet As he had hitherto referred only to one instance of
abomination, which prevailed indeed among many, but was not common to all, he begins here to
enumerate vices from which none could be found free: for though every vice, as it has been said,
did not appear in each individual, yet all were guilty of some vices, so that every one might separately
be accused of manifest depravity. As he calls them in the first instance not meet, understand him
as saying, that they were inconsistent with every decision of reason, and alien to the duties of men:
for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any
reflection, to those vices, which common sense ought to have led them to renounce.
But it is labor in vain so to connect these vices, as to make them dependent one on another,
since this was not Paul’s design; but he set them down as they occurred to his mind. What each of
them signifies, we shall very briefly explain.
- Understand by unrighteousness, the violation of justice among men, by not rendering to
each his due. I have rendered πονηρίαν, according to the opinion of Ammonium, wickedness; for
he teaches us that πονηρον, the wicked, is δραστίκον κακου, the doer of evil. The word (nequitia)
then means practiced wickedness, or licentiousness in doing mischief: but maliciousness (malitia)
is that depravity and obliquity of mind which leads us to do harm to our neighbour.^54 For the word
πορνείαν, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to
render it fornication; but he means the inward passion as well as the outward act.^55 The words
avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife,
(contentione,)^56 he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν,
perversity, (perversitatem;)^57 which is a notorious and uncommon wickedness; that is, when a man,
(^53) There is a correspondence between the words μ — they did not approve, or think worthy, and μ — unapproved,
or worthless, which is connected with , mind. The verb means to try or prove a thing, as metal by fire, then to distinguish
between what is genuine or otherwise, and also to approve of what is good and valuable. To approve or think fit or worthy seems
to be the meaning here. Derived from this verb is μ , which is applied to unapproved or adulterated money, — to men unsound,
not able to bear the test, not genuine as Christians, 2 Corinthians 13:5, — to the earth that is unfit to produce fruits, Hebrews
6:8. The nearest alliteration that can perhaps be presented is the following, “And as they did not deem it worth while to acknowledge
God, God delivered them up to a worthless mind,” that is, a mind unfit to discern between right and wrong. Beza gives this
meaning, “Mentem omnis judicii expertem — a mind void of all judgment.” Locke’s “unsearching mind,” and Macknight’s
“unapproving mind,” and Doddridge’s “undiscerning mind,” do not exactly convey the right idea, though the last comes nearest
to it. It is an unattesting mind, not capable of bringing things to the test — μ not able to distinguish between things of the
most obvious nature.
“To acknowledge God” is literally “to have God in recognition .” Venema says, that this is a purely Greek
idiom, and adduces passages from Herodotus and Xenophon; from the first, the following phrase, — to have in
contempt, i.e., to contemn or despise. — Ed.
(^54) The two words are and Doddridge renders them “mischief and malignity.” Pareus says that is vice, opposed
to — virtue. — Ed.
(^55) “ has an extended sense, comprehending all illicit intercourse, whether fornication, adultery, incest, or any other venus
illicita.” —Stuart
(^56) Improperly rendered “debate” in our version — , “strife”, by Macknight, and “contention,” by Doddridge. — Ed.
(^57) In our versions “malignity;” by Macknight, “bad disposition;” and by Doddridge, “inveteracy of evil habits.” Schleusner
thinks that it means here “malevolence.” — Ed.