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19They have lost all sensitivity and have abandoned themselves to licentiousness, greedy to practice every kind of impurity.

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19. Who being past feeling. The account which had been given of natural depravity is followed by a description of the worst of all evils, brought upon men by their own sinful conduct. Having destroyed the sensibilities of the heart, and allayed the stings of remorse, they abandon themselves to all manner of iniquity. We are by nature corrupt and prone to evil; nay, we are wholly inclined to evil. Those who are destitute of the Spirit of Christ give loose reins to self-indulgence, till fresh offenses, producing others in constant succession, bring down upon them the wrath of God. The voice of God, proclaimed by an accusing conscience, still continues to be heard; but, instead of producing its proper effects, appears rather to harden them against all admonition. On account of such obstinacy, they deserve to be altogether forsaken by God.

The usual symptom of their having been thus forsaken is — the insensibility to pain, which is here described — being past feeling. Unmoved by the approaching judgment of God, whom they offend, they go on at their ease, and fearlessly indulge without restraint in the pleasures of sin. No shame is felt, no regard to character is maintained. The gnawing of a guilty conscience, tormented by the dread of the Divine judgment, may be compared to the porch of hell; but such hardened security as this — is a whirlpool which swallows up and destroys. As Solomon says,

“When the wicked is come to the deep, he despiseth it.”
(Proverbs 18:3.)

Most properly, therefore, does Paul exhibit that dreadful example of Divine vengeance, in which men forsaken by God — having laid conscience to sleep, and destroyed all fear of the Divine judgment, — in a word, being past feeling, — surrender themselves with brutal violence to all wickedness. This is not universally the case. Many even of the reprobate are restrained by God, whose infinite goodness prevents the absolute confusion in which the world would otherwise be involved. The consequence is, that such open lust, such unrestrained intemperance, does not appear in all. It is enough that the lives of some present such a mirror, fitted to awaken our alarm lest anything similar should happen to ourselves.

Lasciviousness (ἀσελγείᾳ) appears to me to denote that wantonness with which the flesh indulges in intemperance and licentiousness, when not restrained by the Spirit of God. Uncleanness is put for scandalous enormities of every description. It is added, with greediness. The Greek word πλεονεξία, which is so translated, often signifies covetousness, (Luke 12:15; 2 Peter 2:14,) and is so explained by some in this passage; but I cannot adopt that view. Depraved and wicked desires being insatiable, Paul represents them as attended and followed by greediness, which is the contrary of moderation.




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