The Meaning of Romans 1:27 Explained

Romans 1:27

KJV: 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.

YLT: 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.

Darby: and in like manner the males also, leaving the natural use of the female, were inflamed in their lust towards one another; males with males working shame, and receiving in themselves the recompense of their error which was fit.

ASV: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.

KJV Reverse Interlinear

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. 

What does Romans 1:27 Mean?

Context Summary

Romans 1:24-32 - From Gross Sins Of The Flesh
Few men knew as much as did Paul of the unutterableness of human need. In terrible words he enumerates its various aspects. Truth would enter human hearts from God's work in nature and from conscience, yet men pull down the blind and close the curtain. It is not that they do not know, but that they refuse to have God in their knowledge. They shun the thought of God, Psalms 10:4. They will not lift their happy faces toward Him with filial confidence. Thus a heavy darkness steals over them and veils His presence.
The next downward step is uncleanness; and when once men have deliberately chosen the downward path, there is nothing to stop them. They go headlong from one point to another in their descent into darkness. When our hearts turn from the purifying presence of God, they become the haunt of every foul bird and noisome reptile. What a marvel it is that out of such material God can even create saints! [source]

Chapter Summary: Romans 1

1  Paul commends his calling to the Romans;
9  and his desire to come to them
16  What his gospel is
18  God is angry with sin
21  What were the sins of mankind

Greek Commentary for Romans 1:27

Turned [εχεκαυτησαν]
First aorist passive indicative, causative aorist, of εκκαιω — ekkaiō old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. [source]
Lust [ορεχει]
Only here in N.T. Unseemliness (ασχημοσυνην — aschēmosunēn). Old word from ασχημον — aschēmon (deformed). In N.T. only here and Revelation 16:15. Recompense See note on 2 Corinthians 6:13 for only other N.T. instance of this late Pauline word, there in good sense, here in bad. Which was due (hēn edei). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (apolambanontes pay back as in Luke 6:34, and due as in Luke 23:41). Nature will attend to that in their own bodies and souls. [source]
Unseemliness [ασχημοσυνην]
Old word from ασχημον — aschēmon (deformed). In N.T. only here and Revelation 16:15. [source]
Recompense [αντιμιστιαν]
See note on 2 Corinthians 6:13 for only other N.T. instance of this late Pauline word, there in good sense, here in bad. Which was due (hēn edei). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (apolambanontes pay back as in Luke 6:34, and due as in Luke 23:41). Nature will attend to that in their own bodies and souls. [source]
Which was due [hēn edei)]
Imperfect active for obligation still on them coming down from the past. This debt will be paid in full Nature will attend to that in their own bodies and souls. [source]
Burned [ἐξεκαύθησαν]
The terms are terrible in their intensity. Lit., burned out. The preposition indicates the rage of the lust. [source]
Which was meet [ἔδει]
Rev., was due, which is better, though the word expresses a necessity in the nature of the case - that which must needs be as the consequence of violating the divine law. The prevalence of this horrible vice is abundantly illustrated in the classics. See Aristophanes, “Lysistrata,” 110; Plato, “Symposium,” 191; Lucian, “Amores,” 18; “Dialogi Meretricii,” v., 2; Juvenal, vi., 311; Martial, i., 91; vii., 67. See also Becker's “Charicles;” Forsyth's “Life of Cicero,” pp. 289,336; and Dollinger's “Heathen and Jew,” ii., 273 sqq. Dollinger remarks that in the whole of the literature of the ante-Christian period, hardly a writer has decisively condemned it. In the Doric states, Crete and Sparta, the practice was favored as a means of education, and was acknowledged by law. Even Socrates could not forbear feeling like a Greek on this point (see Plato's “Charmides”). In Rome, in the earlier centuries of the republic, it was of rare occurrence; but at the close of the sixth century it had become general. Even the best of the emperors, Antoninus and Trajan, were guilty. -DIVIDER-
-DIVIDER-
On the Apostle's description Bengel remarks that “in stigmatizing we must often call a spade a spade. The unchaste usually demand from others an absurd modesty.” Yet Paul's reserve is in strong contrast with the freedom of pagan writers (see Ephesians 5:12). Meyer notes that Paul delineates the female dishonor in less concrete traits than the male. -DIVIDER-
-DIVIDER-
[source]

Lust [ὀρέξει]
Only here in the New Testament. It is a reaching out after something with the purpose of appropriating it. In later classical Greek it is the most general term for every kind of desire, as the appetite for food. The peculiar expressiveness of the word here is sufficiently evident from the context. [source]
That which is unseemly [τὴν ἀσχημοσύνην]
Primarily, want of form, disfigurement. Plato contrasts it with εὐσχημοσύνη gracefulness(“Symposium,” 196). [source]

Reverse Greek Commentary Search for Romans 1:27

John 1:30 A man [ἀνὴρ]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER-
-DIVIDER-
[source]

2 Corinthians 6:13 Now for a recompense in like kind [την δε αυτην αντιμιστιαν]
No example of this expressive word outside of this passage and Romans 1:27 and later Christian writers. Paul may have found it in use in the Koiné{[28928]}š vernacular or he may have coined it from αντιμιστος — antimisthos remunerating (paying back). There is no verb here to explain the accusative which may be the accusative of general reference or the object of a verb not expressed. [source]
Ephesians 4:14 Whereby they lie in wait to deceive [πρὸς τὴν μεθοδείαν τῆς πλάνης]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
1 Timothy 5:4 To requite [ἀμοιβὰς ἀποδιδόναι]
An entirely unique expression. Ἁμοιβή requitalrecompense is a familiar classical word, used with διδόναι togive, ἀποτιθέναι tolay down, τίνειν topay, ποιεῖσθαι tomake. N.T.oPaul uses instead ἀντιμισθία (Romans 1:27; 2 Corinthians 6:13), or ἀνταπόδομα , (Romans 11:9), or ἀνταπόδοσις (Colossians 3:24). The last two are lxx words. [source]
1 Timothy 3:1 Desire [ὀρέγεται]
Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Romans 1:27. [source]
James 1:16 Be not deceived [μη πλαναστε]
Prohibition with μη — mē and the present passive imperative of πλαναω — planaō common verb to lead astray. This is the way of sin to deceive and to kill (Romans 7:7-14). The devil is a pastmaster at blinding men‘s eyes about sin (2 Corinthians 4:4; Romans 1:27; Ephesians 4:14; etc.). [source]
2 John 1:8 That ye lose not [ινα μη απολεσητε]
Negative purpose with ινα μη — hina mē and first aorist active subjunctive of απολλυμι — apollumi This is the correct text (B), not απολεσωμεν — apolesōmen (we). Likewise απολαβητε — apolabēte (that ye receive), not απολαβωμεν — apolabōmen (we).Which we have wrought (α ηργασαμετα — ha ērgasametha). This is also correct, first aorist middle indicative of εργαζομαι — ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω — apolambanō for receiving. See John 4:36 for μιστος — misthos in the harvest. The “full reward” (μιστον πληρη — misthon plērē) is the full day‘s wages which each worker will get (1 Corinthians 3:8). John is anxious that they shall hold on with him to the finish. [source]
2 John 1:8 Which we have wrought [α ηργασαμετα]
This is also correct, first aorist middle indicative of εργαζομαι — ergazomai to work (John 6:27.). John does not wish his labour to be lost. See Romans 1:27 for this use of απολαμβανω — apolambanō for receiving. See John 4:36 for μιστος — misthos in the harvest. The “full reward” John is anxious that they shall hold on with him to the finish. [source]
Jude 1:7 Strange flesh []
Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, Leviticus 18:23. Also Jowett's introduction to Plato's “Symposium;” Plato's “Lawsviii., 836,841; Döllinger, “The Gentile and the Jew,” Darnell's trans., ii., 238 sq. [source]
Jude 1:7 Strange flesh [σαρκος ετερας]
Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10. [source]
Jude 1:7 The cities about them [αι περι αυτας πολεις]
These were also included, Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8). Zoar, the other city, was spared.In like manner (τον ομοιον τροπον — ton homoion tropon). Adverbial accusative (cf. ως — hōs). Like the fallen angels.Having given themselves over to fornication First aorist active participle feminine plural of εκπορνευω — ekporneuō late and rare compound (perfective use of εκ — ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν — aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας — sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι — prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα — deigma). Predicate nominative of δειγμα — deigma old word (from δεικνυμι — deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα — hupodeigma (pattern).Suffering Present active participle of υπεχω — hupechō old compound, to hold under, often with δικην — dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου — puros aiōniou). Like δεσμοις αιδιοις — desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Jude 1:7 Having given themselves over to fornication [εκπορνευσασαι]
First aorist active participle feminine plural of εκπορνευω — ekporneuō late and rare compound (perfective use of εκ — ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν — aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας — sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας — heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι — prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα — deigma). Predicate nominative of δειγμα — deigma old word (from δεικνυμι — deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα — hupodeigma (pattern).Suffering Present active participle of υπεχω — hupechō old compound, to hold under, often with δικην — dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου — puros aiōniou). Like δεσμοις αιδιοις — desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Revelation 16:15 Shame [ἀσχημοσύνην]
Only here and Romans 1:27. From ἀ notand σχῆμα fashionDeformity, unseemliness; nearly answering to the phrase not in good form. [source]
Revelation 16:15 Lest he walk naked [ινα μη γυμνος περιπατηι]
Negative purpose clause with ινα μη — hina mē and the present active subjunctive of περιπατεω — peripateō and note predicate nominative γυμνος — gumnos (naked).And they see his shame (και βλεπωσιν την ασχημοσυνην αυτου — kai blepōsin tēn aschēmosunēn autou). Continuation of the final clause with present active subjunctive of βλεπω — blepō Ασχημοσυνην — Aschēmosunēn is old word (from ασχημων — aschēmōn indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for την αισχυνην — tēn aischunēn (Revelation 3:18). [source]
Revelation 16:15 And they see his shame [και βλεπωσιν την ασχημοσυνην αυτου]
Continuation of the final clause with present active subjunctive of βλεπω — blepō Ασχημοσυνην — Aschēmosunēn is old word (from ασχημων — aschēmōn indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for την αισχυνην — tēn aischunēn (Revelation 3:18). [source]

What do the individual words in Romans 1:27 mean?

Likewise then also the males having left the natural use of the female were inflamed in the desire of them toward one another with males shame working out and recompense which was fitting error themselves receiving
ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἐν ἄρσεσιν ἀσχημοσύνην κατεργαζόμενοι καὶ ἀντιμισθίαν ἣν ἔδει πλάνης ἑαυτοῖς ἀπολαμβάνοντες

ὁμοίως  Likewise 
Parse: Adverb
Root: ὁμοίως  
Sense: likewise, equally, in the same way.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἄρσενες  males 
Parse: Noun, Nominative Masculine Plural
Root: ἄρρην 
Sense: a male.
ἀφέντες  having  left 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἀφίημι 
Sense: to send away.
φυσικὴν  natural 
Parse: Adjective, Accusative Feminine Singular
Root: φυσικός  
Sense: produced by nature, inborn.
χρῆσιν  use 
Parse: Noun, Accusative Feminine Singular
Root: χρῆσις  
Sense: use.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
θηλείας  female 
Parse: Adjective, Genitive Feminine Singular
Root: θῆλυς  
Sense: of the female sex.
ἐξεκαύθησαν  were  inflamed 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: ἐκκαίω  
Sense: to burn out.
ὀρέξει  desire 
Parse: Noun, Dative Feminine Singular
Root: ὄρεξις  
Sense: desire, longing, craving for.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
εἰς  toward 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἀλλήλους  one  another 
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
ἄρσεσιν  males 
Parse: Noun, Dative Masculine Plural
Root: ἄρρην 
Sense: a male.
ἀσχημοσύνην  shame 
Parse: Noun, Accusative Feminine Singular
Root: ἀσχημοσύνη  
Sense: unseemliness, an unseemly deed.
κατεργαζόμενοι  working  out 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: κατεργάζομαι  
Sense: to perform, accomplish, achieve.
ἀντιμισθίαν  recompense 
Parse: Noun, Accusative Feminine Singular
Root: ἀντιμισθία  
Sense: a reward given in compensation, requital, recompence.
ἔδει  was  fitting 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: δεῖ  
Sense: it is necessary, there is need of, it behooves, is right and proper.
πλάνης  error 
Parse: Noun, Genitive Feminine Singular
Root: πλάνη  
Sense: a wandering, a straying about.
ἑαυτοῖς  themselves 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἀπολαμβάνοντες  receiving 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἀπολαμβάνω  
Sense: to receive.

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