Thomas Aquinas

Having set down the fault of impiety, according to which they sinned against the divine nature, he now sets down the punishment — namely, that they were reduced to this, that they should sin against their own nature. And first he sets down the punishment; second, he explains it, at the words "For their women"; third, he shows its fittingness, at the words "and the recompense." He says therefore first, "for this cause" — that is, because they exchanged the truth of God for a lie — "God delivered them up," not indeed by driving them into evil but by abandoning them, "unto the passions of ignominy," that is, to sins against nature, which are called passions insofar as, properly speaking, a passion is said to occur when something is drawn outside the order of its own nature — as when water is heated, or when a man falls ill. Hence, because through sins of this kind man withdraws from the natural order, they are fittingly called passions; below, chapter 7:5: "the passions of sins." Now they are called passions of ignominy because they are not worthy of being named, according to that saying, Ephesians 5:15: "the things that are done by them in secret, it is shameful even to speak of." For if the sins of the flesh are commonly reproached because through them man is brought down to what is bestial in man, much more so the sin against nature, through which man falls even below bestial nature. Hosea 4:7: "I will change their glory into shame."

Then, when he says "For their women," etc., he explains what he had said — first as regards women, second as regards males, at the words "and likewise the males." He says therefore first: I say that they were delivered up unto the passions of ignominy for this reason, that "their women exchanged the natural use for that use which is against nature." 1 Corinthians 11:14: "does not nature itself teach you." Isaiah 24:5: "they have changed the law, they have broken the everlasting covenant" — that is, the natural law. Now it must be considered that something is against the nature of man in two ways. In one way, against the nature of man's constitutive difference, which is rational; and in this way every sin is said to be against the nature of man, inasmuch as it is against right reason. Hence Damascene also says, in Book II, that a sinning angel was turned from that which is according to nature to that which is beyond nature. In another way, something is said to be against the nature of man by reason of his genus, which is animal. Now it is manifest that, according to the intention of nature, the commingling of the sexes in animals is ordered to the act of generation; hence every mode of commingling from which generation cannot follow is against the nature of man insofar as he is an animal. And according to this it is said in the Gloss: "the natural use is that a man and a woman come together in one act of intercourse; but it is against nature that a male should defile a male, and a woman a woman." And the same reasoning holds for every act of intercourse from which generation cannot follow.

Then, when he says "and likewise," he explains it as regards the males, who, namely, having left the natural use of the woman, "burned" — that is, they burned beyond the bounds of nature, according to that saying, Psalm 117:12: "they burned like fire among thorns" — "and this in their desires," namely carnal ones, "the males with the males, working that which is filthy." Ezekiel 16:37: "I will uncover your shame before them," etc.

Then, when he says "and the recompense," he shows this punishment to be fitting to the fault, saying, "receiving in themselves" — that is, in the deformation of their own nature — "the recompense of their error," namely, by which they exchanged the truth of God for a lie — "recompense," that is, the retribution which it was fitting that they should receive, according to the order of justice, by which it was owed that those who had been injurious to the nature of God — by attributing to creatures what is proper to him — should become contumelious in their own nature. And although "recompense" properly seems to sound in a good sense, nevertheless here it is taken for any retribution whatsoever, even in evil things, according to the manner in which it is said below, 6:23: "the wages of sin is death." Micah 1:7: "their rewards shall be burned with fire."

Now it must be noted that the Apostle quite reasonably sets down the vices against nature — which are the gravest among carnal sins — as the punishment of idolatry, because they seem to have begun at the same time as idolatry, namely in the time of Abraham, when idolatry is believed to have begun. Hence it is also then that they are first read to have been punished, in the Sodomites, as in Genesis 19. Likewise, as idolatry grew, vices of this kind grew along with it. Hence it is said, 2 Maccabees 4:12ff., that Jason dared, right under the citadel itself, to place the finest of the young men in brothels. Now this was not the beginning but a certain increase and advance of a gentile and foreign manner of life.

Then, when he says "and as they did not approve," he shows them to have been subject to justice. And first he shows from what prior fault they came into these sins; second, he enumerates the distinctions of these sins, at the words "filled with all iniquity." Now he sets down the preceding fault when he says, "and as they did not approve of having God in their knowledge." This can be understood in two ways. In one way, because although by the light of reason, through visible creatures, they were able to have true knowledge of God, nevertheless, so that they might sin more freely, "they did not approve" — that is, they did not consent — that they themselves should have God in their knowledge. Job 21:14: "depart from us, we desire not the knowledge of your ways." In another way, it can be understood that they did not approve that God should have human deeds in his knowledge, according to that saying, Psalm 93:7: "they said, the Lord shall not see, neither shall God understand." And according to this sense, the punishment fittingly corresponds to this fault, when it is added, "God delivered them up to a reprobate sense." Now this "sense" of man is said to be not the exterior sense, by which sensible things are known, but the interior, according to which he judges about things to be done, according to that saying, Wisdom 6:16: "to think upon her is a consummate understanding." Now the sense is called reprobate whereby someone has a judgment about things to be done that is to be reprobated, according to that saying, 2 Timothy 3:8: "men corrupted in mind, reprobate concerning the faith." Jeremiah 6:30: "call them reprobate silver." And therefore he adds, that they should do the things that are not fitting, that is, the things that are discordant from right reason. Wisdom 3:11: "their works are unprofitable." Now it is fitting that those who sinned against the knowledge of God — either unwilling to know him, or not thinking that he could be known — should be delivered over into a perversity of sense. Hence it is also said, Wisdom 14:31: "the punishment of sinners always walks abroad unto the transgression of the just."

Then, when he says "filled," etc., he enumerates works of this unfitting kind. And first, he sets down that which is general, saying "filled with all iniquity," because, as it is said in 1 John 3:4, every sin is iniquity. For just as every virtue, insofar as it carries out the precept of the law, has the character of justice, so too every sin, insofar as it is discordant from the rule of the divine law, has the character of iniquity. And thus in Sacred Scripture sins are chiefly reproved under this name. Now he aggravates their fault in two ways. First, indeed, intensively, through his saying "filled." For he seems to be filled with iniquity whose affection is wholly disposed toward sinning, according to that saying, Psalm 13:3: "whose mouth is full of cursing and bitterness." Second, extensively, namely because they sinned not only in one thing but in all things. Wisdom 14:27: "the worship of unspeakable idols is the cause of every evil."

Consequently, when he says "malice," he enumerates the sins in particular. And first as regards transgression, which is opposed to the negative precepts; second as regards omission, which is opposed to the affirmative precepts, at the word "proud." Concerning the first he does two things: first he sets down the sins by which someone is made worse in himself; second, the sins by which someone becomes harmful to his neighbor, at the word "wickedness." Concerning the first, he sets down first that which is general, when he says "malice," which is a vicious habit, opposed to virtue. Hence those who sin from malice are said to sin from habit. Psalm 51:3: "why do you glory in malice?" In particular he sets down the sin by which someone is disordered as regards the appetite for bodily delights, when he says "fornication." For although fornication properly belongs to harlots, who prostituted themselves publicly beside the "fornices," that is, the triumphal arches, nevertheless here it is taken for every unlawful intercourse. Tobit 4:13: "attend to yourself, my son, from all fornication." Second, he sets down the vice by which someone is disordered as regards the appetite for external things, when he says "avarice," which is an immoderate appetite for having. Hebrews, last chapter: "let your manners be without avarice, content with such things as you have."

Then are set down the sins which tend to the harm of one's neighbor. And first he sets down what is general when he says "wickedness," namely, when someone attempts what he cannot carry out; which happens chiefly with regard to the harming of one's neighbors, whom one is sometimes not able to harm as much as one would wish. Psalm 7:10: "the wickedness of sinners shall be brought to an end." Then he sets down the root of these sins, saying "full of envy," which is sorrow over another's good, from which someone is incited to harm another. Wisdom 2:24: "by the envy of the devil, death entered into the world." After this are set down the harms, and first the manifest ones — as regards deeds, when he says "murders," which are the chief harms. Hosea 4:2: "cursing, and lying, and killing, and theft, and adultery have overflowed." Now he says "murders" in the plural, because murder consists not only in deed but also in will. 1 John 3:5: "he who hates his brother is a murderer" — namely, one who hates unto killing. And as regards words, when he says "contention." Now contention is an assault upon the truth accompanied by confidence of clamor. Proverbs 20:3: "it is an honor for a man to separate himself from contentions."

Then he sets down the hidden harms, and first that which is general, when he says "guile," namely, when one thing is feigned and another is done. Jeremiah 9:8: "their tongue is a wounding arrow, it has spoken deceit; with his mouth one speaks peace with his friend, and secretly he lays snares for him." After this he sets down the interior root of these harms, when he says "malignity," which implies an evil fire, that is, an evil affection in the heart, according to that saying, Psalm 27:3: "they speak peace with their neighbor, but evils are in their hearts." Psalm 5:6: "the malignant shall not dwell near you." Consequently he sets down the hidden harms which are done chiefly by words, when he says "whisperers," namely, those who secretly whisper into people's ears so as to sow discord among them. Ecclesiasticus 18:15: "the whisperer and the double-tongued is cursed among the people; for he has troubled many that were at peace." "Detractors," namely, those who secretly detract from someone's reputation, that is, saying evil things about him while he is unaware. Ecclesiastes 10:11: "if a serpent bites in silence, he is no better off who detracts secretly."

And lest these sins be thought light, because they are committed by the mouth alone, he adds "hateful to God." For they assault, above all, that which God loves in men, namely mutual love. John 15:12: "this is my commandment, that you love one another." Hence it is said, Proverbs 6:16: "there are six things which the Lord hates, and the seventh his soul detests" — namely, him who sows discord among brothers. He adds, moreover, "contumelious," namely, those who inflict evils to the face. 1 Timothy 1:13: "who before was a blasphemer, and a persecutor, and contumelious." Thus, then, these three vices agree in their matter, because all of them speak evil of one's neighbor. But they differ in their end, for the whisperer aims at discord, the detractor at infamy, the contumelious man at injury.

Consequently he sets down the sins that pertain to omission, and first he sets down the root of these sins when he says "proud." For the proud are so called as it were going beyond themselves through a disordered appetite for excellence; for they wish to be over others, not to be under another's rule, and therefore they omit the precepts. Ecclesiasticus 10:15: "the beginning of all sin is pride," which is true as regards turning away from God, not as regards turning toward a changeable good. For it is said, 1 Timothy, last chapter: "the root of all evils is covetousness." Second, he sets down the progress of pride, from which first arises in the heart "elation," namely, that a man lifts himself up above others. Luke 18:11: "I am not as the rest of men." Hence it is said against the haughty, that saying, Psalm 130:1: "neither have my eyes been lifted up." Second, from pride there arises in deed "a presumption of novelties," and as regards this he adds "inventors of evil things"; for since good things have already been instituted by God and by men, it follows that they themselves devise new evils. Isaiah 3:8: "their devisings are against the Lord."

Consequently the omissions themselves are set down. And first with respect to superiors; hence, as regards parents, he says "disobedient to parents," against that which is said, Ephesians 6:1: "children, obey your parents in the Lord." As regards God he says "foolish," that is, acting against divine reverence. Job 28:28: "behold, the fear of the Lord, that is wisdom; and to depart from evil, that is understanding." Second, he sets down the omission as regards oneself, when he says "without order," in dress and in gait. Ecclesiasticus 19:27: "the attire of the body, and the laughter of the teeth, and the gait of a man, show what he is." Some, however, are blamed, Isaiah 3:16, for walking with an ordered gait, because that ordering exceeded the common manner of the men among whom they lived. Third, he sets down the omission as regards equals, toward whom we ought to have, first, affection in the heart; against which he says "without affection." Proverbs 12:10: "the bowels of the wicked are cruel." 2 Timothy 3:2: "men shall be lovers of themselves" — namely, and not of others. Second, a man ought to show them social intercourse; against which he adds "without covenant," namely, whereby they do not live together sociably with others. Judges 18:27ff.: "they struck them with the edge of the sword, because they had no society or dealings with any man." Ecclesiastes 4:10: "woe to him that is alone, for when he falls," etc. Fourth, as regards inferiors, he adds "without mercy," which we owe to show to the wretched. James 2:13: "judgment shall be without mercy to him that has not shown mercy," etc.

Then, when he says "who, whereas they had known the justice," he shows them to be liable to wrath, or to divine vengeance. Concerning this, three things are to be considered: first, their natural disposition, because, although they knew God to be just and to have all other perfections, they did not believe that he would inflict punishment for sins. Zephaniah 1:12: "they say in their hearts, the Lord will not do good, nor will he do evil." And this is what he says: "who, whereas they had known the justice of God, did not understand." Second, the punishment owed to their sins, when he says "they are worthy of death." Below, 6:23: "the wages of sin is death." For it is fitting that the soul, which deserts God, should be deserted by its own body through bodily death, and finally be deserted by God through eternal death, of which it is said in Psalm 33:22: "the death of the wicked is the worst," and Revelation 20:6: "over these the second death shall have no power." Third, it must be considered to whom such punishment is owed. And, first, to those who do such things, namely the aforesaid sins, according to that saying, Psalm 5:7: "you hate all who work iniquity; you shall destroy all who speak a lie." And not only to those who do them, but also to those who consent to those who do them. And this in two ways. In one way directly, either by praising the sin, according to that saying, Psalm 9:24: "the sinner is praised in the desires of his soul" — or also by furnishing counsel and favor, according to that saying, 2 Chronicles 19:2: "you give help to the wicked." In another way indirectly, when one does not reprove or impede in whatever way, if he can, and especially if it falls to him by office — just as the sins of his sons were imputed to Eli, as is evident in 1 Kings 3:13. Now the Apostle says this especially on account of certain wise men among the Gentiles, who, even if they did not worship idols, nevertheless did not resist those who did worship them.