What does it mean that God "gave them over" in Romans 1:24-28?

But men did not own Him, nor give Him His due. They exalted themselves instead, and changed the glory of the incorruptible God into an image An image moreover of something as low, or even lower, than themselves (vv. 20-23).

Consequently God gave them up to reap as they had sown. It is not that He made them sin (God forbid the thought!), but He threw the reins upon man's neck, just that it might be brought out what was in sinful man's heart — in my heart, reader, and yours. Accordingly we find that sin ruined men's bodies (v. 24), their affections (v. 26), and their minds (v. 28). Three times does it say that God gave them up, and three times is the solemn result stated. First, they set the Creator at naught (v. 25), next, they were wicked towards each other (v. 27), and lastly, there was no form that sin could assume, that did not come out of their wicked hearts (vv. 29-32). They sinned just for the delight of sinning, and found their agreeable company in those that did the same.

Having introduced the revelation of God's wrath from heaven, the apostle proceeds to show the moral condition of Gentiles (Rom. 1:19-32) and of Jews (Rom. 2:17 - 3:20), which proves that all were liable to endure it, because of that which they had done - the former being ungodly, the latter found guilty, in addition to holding the truth in unrighteousness. Further, both were without excuse; for though the Gentiles had not the law, God's written revelation, there was a testimony to God's eternal power, and Godhead in the works of creation sufficient, if man had wished it, to have kept him from idolatry. (Rom. 1:19-20.), Thence the downward path of the human race is traced out for our instruction. Men once had the knowledge of God, but glorified Him not as God, nor were thankful. So darkness came upon them, and folly was displayed by them as they turned to idolatry. (v. 23.) With that they became debased and vile, God giving them up to the vile practices which accompanied idolatry. But more; they did not like to retain God in their knowledge. God then gave them over to a reprobate mind to do those things which are not convenient. Hence the lawlessness, selfishness, and injustice which are so rife upon earth. A state of savagery then is the fruit of man's will, and not the primeval condition of the race. Of the fall we read in Gen. 3. Of the causes which led to man's debasement after the flood, we learn about in Rom. 1. Concerning the apostasy, which willl characterize Christendom and the ungodly among the Jews, we read of in the Psalms, the Prophets, 2 Thess., and Rev. 13. Such is man's wretched history as traced out in the Word. The state of the heathen world cannot then be laid at God's door. He gave them up to uncleanness only when they turned to idolatry; He gave them up unto vile affections; He gave them over to a reprobate mind. The state God permitted, but He did not create man in such a condition, nor force him against his will to be debased. The true history of man therefore only magnifies the grace of God, in that He should provide good news, and at such a cost, for His wilful and vile creatures.

Their plight has been reached under the government of God. Three times over do we get the phrase (with slight variations) "God gave them up to …" If men object to thinking of God and give Him up, they have no ground of complaint when He gives them up. And if they give up God, and consequently good, they naturally find themselves given up to everything that is evil and degrading. There is an ironic justice about God's government.

“Wherefore God also gave them up” — not indeed that He was indifferent, but because His remonstrances by means of their intelligence and conscience had no effect upon their determined course of evil. As it was said of another, “Ephraim is joined to idols: let him alone” (Hosea 4:17). Man will reap the bitter fruits of his refusal of the place of dependence upon God — his evil more and more manifesting itself in ways which at one time the very thought of would have been horrible and detestable to him. Then he will say, “I can't help myself.” In this he speaks truth, but why does he not likewise confess the truth as to the origin of this shameful state — that is, that he has refused to retain God in his knowledge, wilfully turning the back on Him; and God has accordingly given him up to the uncleanness he really prefers? For it is only God who can protect a soul against evil, and if He is ignored, there is no predicting the depths of man's iniquity.

(Vv. 24-27) The appalling result is brought before us in the verses that follow. Man had given up God, now we have the statement, thrice repeated, "That God gave them up". In the government of God men are allowed to reap what they sow. Their lusts had turned them away from the true God, now, the false gods, they had set up according to their own tastes, sanctioned and encouraged their lusts. God giving them up to their lusts, they immediately proceed to dishonour their own bodies, even as they had already dishonoured God.

Having changed the truth of God into a lie, and in place of the Creator set up the creature as an object of worship, they are permitted to fall beneath the creatures that they worshipped. Men sank below the beasts. It has been truly said a beast is not a moral creature, but a man degraded to the level of a beast becomes immoral: his affections become corrupted and perverted from their natural course into that which is contrary to nature.

(Vv. 28-31). The condition described in the verses that follow, present an awful picture of the abominations of the heathen world. The condition described by this catalogue of crimes is traced back to one root. When men had some knowledge of God, "They did not think good to have God in their knowledge" (N.Tn). Men deliberately gave up the light that God had given of Himself with the result that man is given over to a reprobate mind, abandoned to his depraved thoughts. The awful effect of sin is to leave men with defiled bodies (24), degraded affections (26), and deformed minds (28). Man is fallen body, soul, and spirit.

Then moral corruption of the worst kind follows. They had given Him up and now He gives them up. Three times we read that God gave them up. But why should there be a threefold repetition of the fact that He gave them up? Man is composed- of body, soul and spirit. The first giving up is as to the body; this is found in verses 24-25. Then He gave them up to vile passions; this concerns the soul and the horrible things stated in verses 26-27 are the results. These were practised openly in the Greek and Roman world in the days of the Apostle Paul. Ancient literature bears abundant witness to that effect. These vile things are still going on in heathen India, China, Africa and elsewhere. They are found likewise in the midst of Christendom. Whenever and wherever the Truth of God is abandoned, degradation in every way follows, for the Truth of God alone can restrain evil. The third giving up is found in verse 29. Given up to a reprobate mind, which involves the spirit of man. "All these things spoken of here are clearly regarded as the recompense" even now, of the error of the creature, in departing from the Creator. "The world is thus regarded as under a judicial bondage of sin and dishonor. Men eat the fruit of their own ways, sometimes pleasant to the taste of corrupted nature, but with prospect of Divine and eternal judgment at the end. The very lusts which govern and torment the slaves of sin are, as it were, the earnest and token of that wrath of God, which, now revealed from heaven, will yet deal with ungodliness and unrighteousness of unrepentant sinners after death" (Hebrews 9:27). (Pridham on Romans)

The New Translation (JND) renders verse 28, “And according as they did not think good to have God in their knowledge, God gave them up” etc. They would give no approval to having God in their knowledge — as much a matter of the mind as of the heart, both of these being corrupted. Hence “God gave them up to a reprobate mind,” a mind that rejects the good and is therefore rejected by the good — abandoned to its worthlessness and wilful lack of discernment.

Let it be noticed that the righteousness of God is the first and great question in our epistle. It is the first subject, and then the love of God. For the love of God will not meet the wrath of God. The question of righteousness is at once raised. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. That wrath is not yet executed, but there can be no doubt of the wrath of God against all the wickedness of men — against sin. It was seen at the flood; in the destruction of Sodom; and on the Holy One made sin for us. It is also revealed that He is coming in judgment, taking vengeance. The wicked will surely be cast into the lake of fire. And am I a guilty sinner? Then what would the love of God alone avail me in the day of righteous wrath against all ungodliness? It must then be evident that the first great question is the righteousness of God in justifying him that believes. How can God be righteous in accounting such a sinner as I righteous before Him? What a question!

This question, the righteousness of God, is taken up again in chapter 3:21. What then is the object of the Spirit in this large portion of scripture, from chapter 1:17 to 3:21? Is it not chiefly, in utterly setting aside all pretension of righteousness in man, whether without law, or under law? This must be done for man will cling to nothing like the efforts to establish his own righteousness. Therefore every claim of man is examined. The eternal power of God was manifested in creation, and again in the flood. God was certainly known to Noah and his descendants. “When they knew God, they glorified him not as God, neither were thankful.” In a word, they sank into idolatry. They apostatised from God until God gave them up. This is repeated thrice. “Wherefore God also gave them up to uncleanness,” etc. (ver. 24); “For this cause God gave them up to vile affections” (ver. 26); “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind,” etc. (Ver. 28) Read the terrible catalogue of wickedness into which the whole Gentile world sank. Where then was righteousness of man? To be given up is the act of God in judicial judgment. He thus gave up the Gentiles, and we see what man became. We also know that when the Jews had fully rejected the testimony of the Holy Ghost, God gave them up, for the present, as a people. Such also will be the end of professing Christendom, “Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” (2 Thess. 2:10.) The fact then that God gave up the Gentiles to the fearful lusts of their hearts, proves their utter apostasy from God. And all profane history corroborates this inspired description of human wickedness.

It may be asked, but were there not rulers, kings, and magistrates, who made laws against wickedness, and punished crime? “Who knowing the judgments of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” Thus then, as now, the greatest wickedness in found in the rulers or chiefs. For proof we have only to read any of the ancient historians. If man is left to himself, the greater power he has, the greater is his wickedness. It is overwhelming to contemplate the cruelty and dreadful wickedness of heathenism. Such was that world to whom God in mercy sent His Son. In the Gentile world righteousness was not to be found. Multitudes rushed together in amphitheatres to feast their eyes on cruel wickedness.

If God altogether withdrew His protecting hand from His poor devil-deceived mortal, what a world this would soon become! He is the Preserver of all men, though specially of them that believe on His Son (1 Tim. 4:10). But if men are determined to dishonour God by their beastly idolatry, and if they will, in order to escape the stings of an accusing conscience, worship and serve the creature, even in the likeness of a creeping thing, they can scarcely complain if God withdraws His preserving power, and leaves them to dishonour themselves, as without His guardianship they most certainly would do. And we find it has been so, for “God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves,” and then we have men wallowing in such a midden of moral pollution as appals the imagination, and not only wallowing in it themselves, but delighting in those who take part in their beastly orgies.

Verses 24, 25, display the retributive judgment, even now, of God the Holy One on His debased image. "Wherefore also God gave them up," etc. Filthiness and dishonour being the unchecked and ripened fruit of the lusts of nature, which man had chosen as his guide, in preference to the will of God. They had changed His truth into a lie, putting the creature into the place of the Creator. The utter debasement of the creature, and that through the development of its own will, follows, as the sentence of Divine wisdom upon the self-dishonoured workmanship of His hands.

Verses 26, 27. The things spoken of here are clearly regarded as the "recompense," even now, of the error of the creature, in departing from the Creator. The world is thus regarded as under a judicial bondage of sin and dishonour. Men eat the fruit of their own ways — sometimes pleasant to the depraved taste of corrupted nature, but with prospect of Divine and eternal judgment at the end. The very lusts which govern and torment the slaves of sin are, as it were, the earnest and token of that wrath of God, which, now revealed from heaven, will yet deal with the ungodliness and unrighteousness of unrepentant sinners after death (Heb. 9:27).