Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

“These [heretics now referred to], being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former "serve the creature rather than the Creator," and "those which are not gods," notwithstanding that they ascribe the first place in Deity to that God who was the Maker of this universe. But the latter maintain that He, [i.e., the Creator of this world,] is the fruit of a defect, and describe Him as being of an animal nature, and as not knowing that Power which is above Him, while He also exclaims, "I am God, and besides Me there is no other God." Affirming that He lies, they are themselves liars, attributing all sorts of wickedness to Him; and conceiving of one who is not above this Being as really having an existence, they are thus convicted by their own views of blasphemy against that God who really exists, while they conjure into existence a god who has no existence, to their own condemnation. And thus those who declare themselves "perfect," and as being possessed of the knowledge of all things, are found to be worse than the heathen, and to entertain more blasphemous opinions even against their own Creator.”

“Otherwise, how vain that God should invite men to obedience by the fruits of the field and the elements of this life, when He dispenses these to even irreligious men and blasphemers; on a general condition once for all made to man, "sending rain on the good and on the evil, and making His sun to shine on the just and on the unjust!" Happy, no doubt, is faith, if it is to obtain gifts which the enemies of God and Christ not only use, but even abuse, "worshipping the creature itself in opposition to the Creator!" You will reckon, (I suppose) onions and truffles among earth's bounties, since the Lord declares that "man shall not live on bread alone!" In this way the Jews lose heavenly blessings, by confining their hopes to earthly ones, being ignorant of the promise of heavenly bread, and of the oil of God's unction, and the wine of the Spirit, and of that water of life which has its vigour from the vine of Christ.”

“That we must trust in God only, and in Him we must glory. In Jeremiah: "Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches; but let him that glorieth glory in this, that he understands and knows that I am the Lord, who do mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, saith the Lord." Of the same thing in the fifty-fourth Psalm: "In the Lord have I hoped; I will not fear what man can do unto me." Also in the same place: "To none but God alone is my soul subjected." Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper." Also in the same place: "It is good to trust in the Lord rather than to trust in man; it is good to hope in the Lord rather than to hope in princes." Of this same thing in Daniel: "But Shadrach, Meshach, and Abednego answered and said to king Nebuchadnezzar, O king, there is no need to answer thee concerning this word. For God, whom we serve, is able to deliver us from the furnace of burning fire; and He will deliver us from thine hand, O king. And if not, be it known unto thee that we serve not thy gods, and we adore not the golden image which thou hast set up." Likewise in Jeremiah: "Cursed is the man who hath hope in man; and blessed is the man who trusts in the Lord, and his hope shall be in God." Concerning this same thing in Deuteronomy: "Thou shalt worship the Lord thy God, and Him only shalt thou serve." Of this same thing to the Romans: "And they worshipped and served the creature, forsaking the Creator. Wherefore also God gave them up to ignominious passions." Of this thing also in John: "Greater is He who is in you than he who is in this world."”

“For the stars and the luminaries were given to men to shine upon them, but not for worship; although the Israelites, by the perverseness of their temper, "worshipped the creature instead of the Creator," and acted insultingly to their Maker, and admired the creature more than is fit. And sometimes they made a calf, as in the wilderness; sometimes they worshipped Baalpeor; another time Baal, and Thamuz, and Astarte of Sidon; and again Moloch and Chamos; another time the sun, as it is written in Ezekiel; nay, and besides, brute creatures, as among the Egyptians Apis, and the Mendesian goat, and gods of silver and gold, as in Judea.”

“Things which were matter for utter scorn, he puts down specially, but what seemed of a graver cast than the rest, in general terms; and by all he shows, that serving the creature is Grecian. And see how strong he makes his assertion, for he does not say, barely. "they served the creature," but "more than the Creator:" thus everywhere giving fresh force to the charge, and, by the comparison, taking from them all ground of mitigation. "Who is blessed forever. Amen." But by this, he means, He was not any whit injured. For Himself abideth "blessed for ever." Here he shows, that it was not in self-defence that He left them alone, inasmuch as He suffered nothing Himself. For even if these treated Him insolently, yet He was not insolently treated, neither was any scathe done to the bearings of His glory, but He abideth continually blessed. For if it often happen, that man through philosophy would not feel the insults men offered him, much less would God, the imperishable and unalterable Nature, the unchangeable and immovable Glory. For men are in this respect made like unto God, when they do not feel what is inflicted by them who would do them despite, and are neither insulted of others who insult them, nor beaten of them when beating them, nor made scorn of when they make scorn of them. And how in the nature of things can this be? it may be said. It is so, yea most certainly it is possible, when thou art not vexed at what is done. And how, it may be said, is it possible not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little child were to insult you, would you then reckon the insult an insult? What, but would you be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous? Thus too let us then get to feel disposed towards our neighbors, and then we shall have no sense of displeasure. For they that insult us are more senseless than children. Neither let us even seek to be free from insults, but when we are insulted to bear them. For this is the only secure honor. But why so? Because this you are master of, but that, another person. Do you not see the adamant reverberating the blows it receives? But nature, you will say, gives it this property. Yet you too have it in your power to become by free choice such, as that happens to be by nature. How? do you not know that the children in the furnace were not burned? and that Daniel in the den suffered no harm? This may even now come to pass. There stand by us too lions, anger and lust, with fearful teeth tearing asunder him that falleth among them. Become then like that Daniel, and let not these affections fasten their fangs into thy soul. But that, you will say, was wholly of grace. Yes; because the acts of free-will led the way thereto. So that if we be willing to train ourselves to a like character, even now the grace is at hand. And even though the brutes be an hungered, yet will they not touch thy sides. For if at the sight of a servant's body they were abashed, when they have seen the members of Christ, (and this is what we believers are,) how shall they do else than be still? Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. (Dan. vi. 24.) But with Daniel this did not so happen, neither yet would it with us, if we were so minded, but even a greater thing would take place than what then happened. For the lions hurt not him; and if we be sober-minded, then will they that hurt us even profit us. Thus then did Paul grow bright out of those that thwarted him and plotted against him, thus Job out of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of the worthies of old, not out of relaxedness and softness, but out of tribulations and trials, came to be attired with their bright crowns. Wherefore also Christ, inasmuch as He knew this to be the groundwork of a good report, said to His disciples, "In the world ye shall have tribulation, but be of good cheer, I have overcome the world." (John xvi. 33.) What then, they will say, Have not many been turned to flight by these terrors? Yes, but that was not of the nature of temptation, but of their own remissness. But He that "with the temptation maketh also an escape, so that ye may be able to bear it" (1 Cor. x. 13), may He stand by all of us, and reach forth His hand, that being gloriously proclaimed victorious we may attain to the everlasting crowns, through the grace and love towards man of our Lord Jesus Christ, through Whom, and with Whom, to the Father be glory, with the Holy Ghost, for ever and ever. Amen.”

“After the Apostle has shown that the truth of God was known by the gentiles, he here shows that they are liable to the guilt of impiety and of injustice. And first he shows this with respect to the guilt of impiety, second with respect to the guilt of injustice, at the place "and just as they did not approve," etc. Now someone might believe that they are excused from the guilt of impiety on account of ignorance, just as the Apostle says of himself below, 1 Timothy 1:13: "I obtained mercy, because I did it ignorantly." Therefore he first shows that the gentiles are not excusable, second he sets down their guilt, at the place "and they changed the glory." Concerning the first point it must be considered that ignorance excuses from guilt only when it proceeds in such a way, and causes the guilt, that it is not itself caused by guilt. As when someone, having employed due diligence, while believing he is striking an enemy, strikes his father. But if the ignorance is caused by guilt, the ignorance cannot excuse the subsequent guilt. Hence if someone commits homicide through drunkenness, he is not excused from guilt, because he sinned in making himself drunk; wherefore, according to the Philosopher, he deserves a double penalty. First, therefore, he sets forth what he intends, saying thus: "that which is of God is known to them," so that they are inexcusable, that is, so that they cannot be excused by ignorance — James 4:17: "To him that knoweth to do good, and doth it not, to him it is sin." Below, chapter 2:1: "wherefore he is inexcusable." Second, at the place "because when they knew," etc., he proves what he had said. And first, he shows that their first guilt did not proceed from ignorance; second, that ignorance followed upon this guilt, at the place "but they became vain." Now that their first guilt was not from ignorance is shown by this: that having the knowledge of God, they did not make use of it unto good. Now they knew God in two ways. In one way, as surpassing all things in eminence, and thus they owed him the glory and honor which is owed to what surpasses all else. These, therefore, are called inexcusable because, when they had known God, they did not glorify him as God — either because they did not render him the worship due to him, or because they set a limit to his power and knowledge, withdrawing something from his power and knowledge, contrary to what is said in Ecclesiasticus 43:37: "Glorify the Lord as much as ever you can." Second, they knew him as the cause of all good things. Hence thanksgiving was owed to him in all things, which nevertheless they themselves did not render, but rather ascribed their goods to their own talent and their own power; hence he adds "they gave not thanks," namely to the Lord — 1 Thessalonians, last chapter: "In all things give thanks." Then, when he says "but they became vain," he shows that ignorance followed upon their guilt. And first he sets down what he intends, second he makes his proposal manifest, at the place "saying." First, therefore, he sets forth the guilt which is the cause of the ignorance when he says "they became vain." For that is called vain which does not have stability or firmness. But God alone is of himself immutable — Malachi 3:6: "I am God, and I change not." And therefore only then is the human mind free from vanity, when it leans upon God. But when, having set God aside, it leans upon any creature whatsoever, it falls into vanity — Wisdom 13:1: "All men are vain in whom there is not the knowledge of God," etc.; Psalm 93:11: "The Lord knoweth the thoughts of men, that they are vain." "They became vain in their thoughts," inasmuch as they had confidence in themselves, and not in God, ascribing their goods to themselves and not to God, according to that word of Psalm 11:5: "Our lips," etc. Second, he sets down the ignorance that followed, saying "and it was darkened"; that is, through this that it was darkened, their foolish heart was made, that is, deprived of the light of wisdom, by which man truly knows God. For just as one who turns his bodily eyes away from the material sun falls into bodily darkness, so he who turns away from God, presuming upon himself and not upon God, is spiritually darkened. Proverbs 11:2: "Where humility is" — namely that by which man subjects himself to God — "there is wisdom; where pride is, there is reproach." Matthew 11:25: "Thou hast hid these things from the wise" — namely, as it seemed to them — "and hast revealed them to little ones," that is, to the humble. And concerning these it is found in Ephesians 4:17f.: "The gentiles walk in the vanity of their mind, having their understanding darkened." Then, when he says "saying," he expounds what he had said. And first, how they became vain in their thoughts, when he says "saying that they were wise, they became fools." "Saying," that is, ascribing wisdom to themselves from themselves — Isaiah 5:21: "Woe to you that are wise in your own eyes." Isaiah 19:11: "How will you say to Pharaoh: I am the son of the wise, the son of ancient kings?" etc. Second, he expounds what he had said, "and their foolish heart was darkened," when he says "they became fools," as acting against divine wisdom — Jeremiah 10:14: "Every man is become a fool by his own knowledge," namely, that upon which he presumed. Then, when he says "and they changed the glory," he sets down the sin of the gentiles' impiety. And first, as to how they sinned against the glory of God; second, how they sinned against the truth of his very nature, at the place "who changed the truth." Concerning the first he does two things: first he sets down the guilt of impiety, second the punishment, at the place "wherefore he delivered them up." Their guilt was indeed that, as far as was in them, they transferred the divine honor to another, according to that word of Jeremiah 2:11: "My people have changed their glory into an idol." First, therefore, he sets down what they changed, second that into which they changed it, at the place "into the likeness." Concerning the first, three things are to be attended to on the part of God. First, indeed, his glory, which he touches upon saying "and they changed the glory," which can be understood in two ways. In one way, of the glory by which man glorifies God, rendering to him the worship of latria — 1 Timothy 1:17: "To God alone be honor." This, then, they changed, when they rendered to others the worship owed to God. In another way it can be understood of the glory by which God is glorious in himself, which is incomprehensible and infinite — Proverbs 25:27: "He that is a searcher of majesty, shall be overwhelmed by glory." This glory is nothing other than the very brightness of the divine nature; for "he dwelleth in light inaccessible," 1 Timothy, last chapter. This, however, they changed, when they attributed it to others. For "they gave the incommunicable name to wood and stones," as is said in Wisdom 14:21. Second, incorruptibility is noted, when he says "incorruptible." For he alone is perfectly incorruptible, who is wholly immutable; for every change is a kind of corruption. Hence it is said, 1 Timothy, last chapter: "He alone hath immortality." Third, the sublimity of his nature is noted, when it is said "of God," for as is said in Psalm 47:2: "God is great, the Lord." Now on the part of that into which they changed it, three corresponding things are set down. For, against "glory" he says "into the likeness of an image," that is, into the likeness of some thing expressed by another by way of an image. For it is manifest that the likeness of an image is posterior to that thing of which it is the image. But the glory, or brightness, of God is the principle of every species and form; and thus, when they changed the glory of God into the likeness of an image, they turned the first into the last. Wisdom 14:15: "For a father being afflicted with bitter grief, made to himself the image of his son who was quickly taken away." Against what he had said, "incorruptible," he says "corruptible." Psalm 29:10: "What profit is there in my blood, while I go down to corruption?" Namely, that which is already further corrupted or dead? Wisdom 15:17: "Since he is mortal, he forms with wicked hands a dead thing." Against what he had said, "of God," he sets down "of man." Job 32:21: "I will not accept the person of man, and I will not equal God to man." And, what is more abominable, man transferred the glory of God not only to man, who is made to the image of God, but even to those things which are beneath man; hence he adds "and of birds," as to flying things, "and of four-footed beasts," as to walking things, "and of serpents," as to creeping things. He passes over fish, however, as being more removed from human intercourse. But all these things have been subjected by God to man — Psalm 8:8: "Thou hast subjected all things under his feet." Ezekiel 8:9: "Go in, and see the wicked abominations which they do here. And I went in, and saw; and behold every form of creeping things and of beasts," etc. Now it is to be noted that, as the Gloss says, from the coming of Aeneas it was customary in Italy for images of men to be worshipped, such as of Jupiter, Hercules, and the like. But in the time of Caesar Augustus, Egypt having been conquered, the Romans took up the worship of those who worshipped images of animals, on account of the figures of animals which are marked in the heavens, to which the Egyptians, as devoted to astrology, rendered the worship of divinity. Whence also the Lord removes the sons of Israel, who had been reared in Egypt, from this sort of worship, saying, Deuteronomy 4:19: "Lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon and all the stars of heaven," etc. Then, when he says "wherefore he delivered them up," he sets down the punishment corresponding to this guilt. Concerning which it must be considered that man holds a middle place between God and the brute animals, and communicates with both extremes: with God indeed, according to intellectuality; but with the brute animals, according to sensuality. Just as, therefore, man changed that which is of God all the way down to beasts, so God subjected that which is divine in man according to reason to that which is brutal in him, namely to the desire of sensuality, according to that word of Psalm 48:21: "Man, when he was in honor, did not understand" — namely the likeness of the divine image on account of reason — "he is compared to senseless beasts." This, therefore, is what he says: "wherefore God delivered them up to the desires of their heart," so that their reason should be made subject to the desires of the heart, namely of sensual affection, of which it is said below, 13:14: "Make not provision for the flesh in its desires." This, indeed, is contrary to the natural order of man, according to which reason rules over sensible appetite — Genesis 4:7: "Its appetite shall be under thee, and thou shalt have dominion over it." He therefore leads men into the desires of their heart as into the hand of cruel lords — Isaiah 19:4: "I will deliver Egypt into the hand of cruel lords." Especially, however, does a certain bestial disorder concerning the sensitive appetite pertain to carnal sins. For the pleasures of touch, with which gluttony and lust are concerned, are manifestly common to us and to brutes. And therefore they are the more reproachable, as being the more bestial, as the Philosopher says in Book III of the Ethics. And this is designated when he adds "unto uncleanness," which pertains to carnal sins, according to that word of Ephesians 5:5: "No fornicator, or unclean person" — because, namely, man, through sins of this kind, is above all turned and drawn to that which is beneath himself. For each thing is said to be impure or unclean from admixture with something baser, as silver from admixture with lead. Hence, expounding, he adds "that they should afflict," that is, that with contumelies, that is, with base and unclean acts, they should afflict, that is, infect, "their own bodies among themselves," that is, not as though compelled by others, for instance by barbarians, but they do this of themselves, of their own accord. Below, 9:21: "Or hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?" Namely unto base use. But since uncleanness of this kind is a sin, it seems that God does not deliver men up into it, because, as is said, James 1:13: "God is not a tempter of evils." It must be said that God is not said to deliver men into uncleanness directly, by inclining man's affection to evil, because God orders all things to himself — Proverbs 16:4: "The Lord hath made all things for himself" — whereas sin is something by turning away from him. But he delivers men indirectly into sin, insofar as he justly withdraws the grace by which men were held back from sinning; just as if someone were to remove a support from under someone, he would be said to cause his fall. And in this way the first sin is the cause of the following sin, while the following is the punishment of the prior. For the evidence of which it must be known that one sin can be the cause of another indirectly and directly. Directly, indeed, insofar as from one sin there is an inclination to another, which happens in three ways. In one way, according to the nature of a final cause; as when someone is incited by avarice or envy to commit homicide. Second, according to the nature of a material cause; as gluttony leads to lust, by furnishing matter. Third, according to the nature of a moving cause; as when from many acts of some sin a habit is generated that induces to a similar sin. Indirectly, however, as when the first sin merits the exclusion of grace, which being withdrawn, man rushes into another sin. And thus the first sin is the cause of the second indirectly, or by accident, as removing an obstacle. But it is to be noted that sin, as such, cannot be a punishment, because we suffer punishment against our will, whereas sin is voluntary, as Augustine says. But because sin has certain things attached to it which are against the will of the sinner, by reason of these, sin is called the punishment of a preceding sin. Now this is, in one way, something preceding the sin, as the withdrawal of grace from which it follows that man sins. In another way, it is something joined to the sin itself, either interiorly, as is the disorder of the soul — whence Augustine says in Book I of the Confessions: "Thou hast commanded, O Lord," and thus it is that every disordered soul is a punishment to itself — or as regards exterior acts, to which difficulties and labors are joined, according to what the wicked say, Wisdom 5:7: "We have walked through difficult ways," etc. Third, as regards that which follows upon sin, such as remorse of conscience, infamy, and the like. Then, when he says "changed," he sets down the guilt of impiety which they committed against the truth of the divine nature. And first he sets down the guilt, second the punishment, at the place "therefore he delivered them up." Now the divine nature can be considered in two ways. In one way, according as it is the ground of knowing, as the first truth, and as to this he says: "because they changed the truth of God into a lie." This indeed can be understood in two ways. In one way, because the true knowledge which they had received from God, they turned by a perverse reasoning to false doctrines, as when they said idols were gods, or that God was not omnipotent, or not omniscient — Jeremiah 9:5: "They have taught their tongue to speak lies." In another way they changed the truth of God into a lie because they attributed the nature of divinity, which is truth itself, to an idol, which is a lie inasmuch as it is not God, as is said in Jeremiah 16:19f.: "Surely our fathers have possessed lies, vanity which hath not profited them. Shall a man make gods unto himself, and these are no gods?" In another way the divine nature can be considered according as it is the principle of being to all things through creation: and thus there is owed to it from man, interiorly indeed, worship according to pious affection — John 9:31: "If any man be a server of God," etc. — but exteriorly, there is owed to it the service of latria, according to that word of Deuteronomy 6:13: "Thou shalt adore the Lord thy God, and him only shalt thou serve." Hence he adds, against them namely: "and worshipped and served the creature rather," etc. For they worshipped the heavenly bodies, and air, and water, and other things of this kind, according to that word of Wisdom 13:2: "or fire, or spirit, or the swift air," etc. And in this he reproves the wise men among the gentiles who, although they never believed there to be any divinity in images, as the followers of Hermes believed, nor believed that the things fabulously said by the poets about the gods were true, nevertheless rendered the worship of divinity to certain creatures, from which they assigned the reason of the fables. As Varro held that the whole world was God on account of its soul, saying that to the whole world, and to all its parts, the worship of divinity could be rendered — namely to the air, which they called Juno, and to water, which they called Liaeus, and so of the others. The Platonists also held that the worship of divinity is owed to all the rational substances which are above us; for instance, to demons, to the souls of the heavenly bodies, to intelligences, that is, to separate substances. Although, however, we ought to show some reverence to those things which are above us, yet not the worship of latria, which consists chiefly in sacrifices and oblation, by which man professes that God is the author of all good things, just as in any kingdom some honor is shown to the supreme lord which it is not lawful to transfer to another. And therefore he adds "who is blessed," that is, whose goodness is manifest — for thus we say that we bless God insofar as we recognize his goodness in our heart and confess it with our mouth. Ecclesiasticus 43:33: "Blessing the Lord, exalt him as much as you can." He adds, moreover, "forever," because his goodness is everlasting, not dependent on another, but the principle of all good. And from this all the worship of latria is owed to him. He adds, moreover, "Amen," to assert an all-encompassing certainty — Isaiah 65:16: "He who is blessed upon the earth shall be blessed in God. Amen," which is the same as "true," or "so be it." Now it seems that the Apostle touches upon a threefold theology of the gentiles. First, indeed, the civil theology, which was observed by the priests in the worship of idols in the temple; and as to this he says: "and they changed the glory of the incorruptible God." Second, the fabulous theology, which the poets handed down in the theaters; and as to this he says: "who changed the truth of God into a lie." Third, the natural theology, which the philosophers observed in the world, worshipping the parts of the world; and as to this he says: "and worshipped and served the creature rather than the Creator."”

“Who changed the truth of God into a lie,.... Not the truth of the Gospel, which they were unacquainted with; but that which might be known of God as true, and was known of them by the light of nature; or the true God himself, whom they "changed into a lie"; by ascribing to false deities, which were lying vanities, those things which were known of God; and by worshipping them instead of him: for they worshipped and served the creature more than the Creator; or "above him" or "against him", in opposition to him, or "besides him", others along with him; or neglecting him, and not worshipping him at all; which is aggravated in that what they worshipped was a creature, either of their own, or of God's making, and whom they neglected was the Creator of them: who is blessed for ever, Amen; is blessed in himself, and the fountain of all blessedness to his creatures; which is so glaring a truth, that everyone ought to say and set his "Amen" to it.”

“Changed the truth of God into a lie - In the place of the true worship of God, they established idolatry. In various places of Scripture idols are termed lies. Isa 44:20; Jer 10:14; Jer 13:25. The true God was known among the primitive inhabitants of the earth, those who first became idolaters literally changed the truth of God into a lie: they did know the true God, but they put idols in his place.”

“Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood. and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had! who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.”