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 (aselgeia) 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 pleonexia, 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.

Who being past feeling - Wholly hardened in sin. There is a total want of all emotion on moral subjects. This is an accurate description of the state of a sinner. He has no "feeling," no emotion. He often gives an intellectual assent to the truth, But it is without emotion of any kind. The heart is insensible as the hard rock.
Have given themselves over - They have done it voluntarily. In Romans 1:24, it is said that "God gave them up." There is no inconsistency. Whatever was the agency of God in it, they preferred it; compare notes on Romans 1:21.
Unto lasciviousness - see the notes on Romans 1:24-26.

5. Who being past feeling - Οιτινες απηλγηκοτες. The verb απαλγειν signifies,
1. To throw off all sense of shame, and to be utterly devoid of pain, for committing unrighteous acts.
2. To be desperate, having neither hope nor desire of reformation; in a word, to be without remorse, and to be utterly regardless of conduct, character, or final blessedness.
Instead of απηλγηκοτες, several excellent MSS. and versions have απηλπικοτες, being without hope; that is, persons who, from their manner of life in this world, could not possibly hope for blessedness in the world to come, and who might feel it their interest to deny the resurrection of the body, and even the immortality of the soul.
6. Have given themselves over unto lasciviousness - Lasciviousness, ασελγεια, is here personified; and the Gentiles in question are represented as having delivered themselves over to her jurisdiction. This is a trite picture of the Gentile world: uncleanness, lechery, and debauchery of every kind, flourished among them without limit or restraint. Almost all their gods and goddesses were of this character.
7. To work all uncleanness with greediness - This is a complete finish of the most abandoned character; to do an unclean act is bad, to labor in it is worse, to labor in all uncleanness is worse still; but to do all this in every case to the utmost extent, εν πλεονεξια, with a desire exceeding time, place, opportunity, and strength, is worst of all, and leaves nothing more profligate or more abandoned to be described or imagined; just as Ovid paints the drunken Silenus, whose wantonness survives his strength and keeps alive his desires, though old age has destroyed the power of gratification: -
Te quoque, inextinctae Silene libidinis, urunt:
Nequitia est, quae te non sinit esse senem.
Fast., lib. i. v. 413.
Thee also, O Silenus, of inextinguishable lust,
they inflame; Thou art old in every thing except in lust.
Such was the state of the Gentiles before they were blessed with the light of the Gospel; and such is the state of those nations who have not yet received the Gospel; and such is the state of multitudes of those in Christian countries who refuse to receive the Gospel, endeavor to decry it, and to take refuge in the falsities of infidelity against the testimony of eternal truth.

Who being (b) past feeling have given themselves over unto lasciviousness, to work all uncleanness with (c) greediness.
(b) Void of all judgment.
(c) They strove to surpass one another, as though there were some gain to be gotten by it.

Who being past feeling,.... Their consciences being cauterized or seared as with a red hot iron, which is the consequence of judicial hardness; so that they have lost all sense of sin, and do not feel the load of its guilt upon them, and are without any concern about it; but on the contrary commit it with pleasure, boast of it and glory in it, plead for it and defend it publicly, and openly declare it, and stand in no fear of a future judgment, which they ridicule and despise: the Vulgate Latin, Syriac, and Arabic versions, and the Claromontane exemplar read, who "despairing": of mercy and salvation, saying there is no hope, and therefore grow hardened and desperate in sin;
have given themselves over unto lasciviousness, to work all uncleanness with greediness; by "lasciviousness" is meant all manner of lusts, and a wanton and unbridled course of sinning; and their giving themselves over unto it denotes their voluntariness in sinning, the power of sin over them, they being willing slaves unto it, and their continuance in it; and this they do in order
to work all uncleanness; to commit every unclean lust, to live in a continued commission of uncleanness of every sort; and that
with greediness; being like a covetous man, never satisfied with sinning, but always craving more sinful lusts and pleasures.

past feeling--senseless, shameless, hopeless; the ultimate result of a long process of "hardening," or habit of sin (Ephesians 4:18). "Being past hope," or despairing, is the reading of the Vulgate; though not so well supported as English Version reading, "past feeling," which includes the absence of hope (Jeremiah 2:25; Jeremiah 18:12).
given themselves over--In Romans 1:24 it is, "God gave them up to uncleanness." Their giving themselves to it was punished in kind, God giving them up to it by withdrawing His preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the foe. God gave them up to it, but not against their will; for they give themselves up to it [ZANCHIUS].
lasciviousness--"wantonness" [ALFORD]. So it is translated in Romans 13:13; 2-Peter 2:18. It does not necessarily include lasciviousness; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity" [GROTIUS]. "Lawless insolence, and wanton caprice" [TRENCH].
to work all uncleanness--The Greek implies, "with a deliberate view to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind."
with greediness--Greek, "in greediness." Uncleanness and greediness of gain often go hand in hand (Ephesians 5:3, Ephesians 5:5; Colossians 3:5); though "greediness" here includes all kinds of self-seeking.

Who being past feeling - The original word is peculiarly significant. It properly means, past feeling pain. Pain urges the sick to seek a remedy, which, where there is no pain, is little thought of. Have given themselves up - Freely, of their own accord. Lasciviousness is but one branch of uncleanness, which implies impurity of every kind.