28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;
*Minor differences ignored. Grouped by changes, with first version listed as example.
And as they chose not, etc. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right. [1] 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.
1 - There is a correspondence between the words ouk edokimasan -- they did not approve, or think worthy, and adokimon -- unapproved, or worthless, which is connected with noun, 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 adokimos, 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 -- dokimion not able to distinguish between things of the most obvious nature. "To acknowledge God" is literally "to have God in recognition ton theon echein en epignosei." Venema says, that this is a purely Greek idiom, and adduces passages from Herodotus and Xenophon; from the first, the following phrase, en alogie echein -- to have in contempt, i.e., to contemn or despise. -- Ed.
And even as they did not like - This was the true source of their crimes. They did not choose to acknowledge God. It was not because they could not, but because they were displeased with God, and chose to forsake him, and follow their own passions and lusts.
To retain God - To think of him, or to serve and adore him. This was the first step in their sin. It was not that God compelled them; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step; but they forsook him, and as a consequence he gave them up to a reprobate mind.
To a reprobate mind - A mind destitute of judgment. In the Greek the same word is used here, which, in another form, occurs in the previous part of the verse, and which is translated "like." The apostle meant doubtless to retain a reference to that in this place. "As they did not approve, ἐδοκιμασαν edokimasan, or choose to retain God, etc. he gave them up to a mind disapproved, rejected, reprobate," ἀδοκιμον adokimon, and he means that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that as a consequence of their headstrong passions, their determination to forget him, he left them to a state of mind which was evil, and which he could not approve.
Which are not convenient - Which are not fit or proper; which are disgraceful and shameful; to wit, those things which he proceeds to state in the remainder of the chapter.
They did not like to retain God - It would, perhaps, be more literal to translate ουκ εδοκιμασαν, They Did Not Search to retain God in their knowledge. They did not examine the evidences before them (Romans 1:19, Romans 1:20) of his being and attributes; therefore God gave them over to a Reprobate mind, εις αδοκιμον νουν, to an Unsearching or undiscerning mind; for it is the same word in both places. They did not reflect on the proofs they had of the Divine nature, and God abandoned them to the operations of a mind incapable of reflection. How men of such powers and learning, as many of the Greek and Roman philosophers and poets really were, could reason so inconsecutively concerning things moral and Divine is truly astonishing. But here we see the hand of a just and avenging God; they abused their powers, and God deprived them of the right use of these powers.
(11) And even as they did not like to retain God in [their] knowledge, God gave them over to a (m) reprobate mind, to do those things which are not convenient;
(11) He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free.
(m) To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil.
And even as they did not like,.... This accounts for the justness of the divine procedure in leaving them to commit such scandalous iniquities; that since they had some knowledge of God by the light of nature, and yet did not care
to retain God in their knowledge; or to own and acknowledge him as God, to worship and glorify him as such; but took every method to erase this knowledge out of their minds, and keep it from others:
God gave them over to a reprobate mind; a vain empty mind, worthless, good for nothing devoid of all true knowledge and judgment; incapable of approving what is truly good, or of disapproving that which is evil; a mind that has lost all conscience of things, and is disapproved of by God, and all good men:
to do those things which are not convenient; which are neither agreeably to the light of nature, nor convenient to, or becoming the honour of human nature; things which the brutes themselves, who are destitute of reason, do not do.
gave them over--or "up" (see on Romans 1:24).
to do those things which are not convenient--in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
God gave them up to an undiscerning mind - Treated of, Romans 1:32. To do things not expedient - Even the vilest abominations, treated of Romans 1:29-31.
*More commentary available at chapter level.