Rom 1:25-26 | Barnes | STEP | Verse 25. Who changed the truth of God . This is a repetition of the declaration in , in another form. The phrase, "the truth of God," is a Hebrew phrase, meaning the true God . In such a ease, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false. Into a lie . Into idols , or false gods. Idols are not un frequently called falsehood and lies , because they are not true representations of God, . The creature . Created things, as the sun, moon, animals, etc. Who is blessed for ever . It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See . The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence. "The Mohammedans also borrowed this custom from the Jews, and practise it to a great extent. Tholuk mentions an Arabic manuscript, in the library at Berlin, which contains an account of heresies in respect to Islamism, and as often as the writer has occasion to mention the name of a new heretical sect, he adds, 'God be exalted above all which they say.'" Stuart. Amen . This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be--that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. . (f) "truth of God into a lie" . (1) "more" or, "rather"

Romans 1:25-26

Verse 25. Who changed the truth of God. This is a repetition of the declaration in Rom 1:23, in another form. The phrase, "the truth of God," is a Hebrew phrase, meaning the true God. In such a ease, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or true God, and all others are false.

Into a lie. Into idols, or false gods. Idols are not un frequently called falsehood and lies, because they are not true representations of God, Jer 13:25, Isa 28:15, Jer 10:14, Ps 40:4.

The creature. Created things, as the sun, moon, animals, etc.

Who is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom 9:5, 2Cor 11:31, Gal 1:6. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reverence.

"The Mohammedans also borrowed this custom from the Jews,

and practise it to a great extent. Tholuk mentions an

Arabic manuscript, in the library at Berlin, which

contains an account of heresies in respect to Islamism,

and as often as the writer has occasion to mention the

name of a new heretical sect, he adds, 'God be exalted

above all which they say.'" Stuart.

Amen. This is a Hebrew word denoting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said; or his strong wish that what he had said might be--that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. Ex 20:7.

(f) "truth of God into a lie" Amos 2:4. (1) "more" or, "rather" Verse 26. 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 show the state of the heathen 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 practised them, and imposed on him the necessity of accusing them of these enormous offences. It may be further re- marked, that the mere fact of his charging them with these sins is strong presumptive proof of their being practised. 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 practised without shame. But this is not all. There is still abundant proof on record, in the writings of the heathen themselves, that these crimes were known and extensively practised.

For even their women, etc. 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 τριβας, ολισβος and εταιριστης. See also Seneca, epis. 95; Martial, epis. i. 90; Tholuck on the State of the Heathen World, in the Biblical Repository, vol. ii.; Lucian, Dial. Meretric. v.; and Tertullian de Pallio.

(g) "vile affections" Eph 5:12, Jude 1:10.