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Truly, there are no colours in human language dark enough wherewith to describe this state. Conceive of a person standing amid this present world, all whose senses have, one by one, been utterly destroyed; on whose sightless orbs the sun shines in vain; whose ear receives no intelligence from the world without; whose hand feels not; whose tongue is dumb; in whom every sense is gone, while yet his soul, living and conscious in itself, is imprisoned in his body! How awful, how unspeakably awful, would be such a living death! And yet what would be such a condition as compared with that of him who stands amid eternity in like manner, dead in all his spiritual sensibilities to the influences of God and the realities of heaven — dead in all the spiritual faculties which were given to him for his knowledge and his happiness, and only stung forever with the vague, terrible consciousness that he is dead and lost to all the influences of God's mighty and most merciful Spirit? It is truly a state so awful, even in the thought of it, that it seems almost impossible. And yet this is nothing more than the condition to which, the text informs us, every man — you and I — may bring himself.

I. THE PROGRESS OF THE SOUL TO SPIRITUAL INSENSIBILITY IS NOT ONE THAT CAN BE ENTERED UPON WITHOUT AN INTERNAL STRUGGLE AND A FEELING OF PAINFUL EMOTION. There is a consciousness, an instinct, in every human breast that man is to live a life beyond this present; that the service of Christ is both his duty and his interest; that he can only attain to eternal joy by becoming worthy of heaven; while at the same time he feels, from the witness both of conscience and of revelation, that he cannot depart from God without forfeiting all happiness for his immortal soul. No man, therefore, can determine to take the latter course without a feeling of alarm and sorrow.

II. THE SOUL'S PROGRESS TO THE CONDITION OF "BEING PAST FEELING" IS A GRADUAL ONE. Its final state of insensibility is not attained until after many awakenings and many relapses. It is often a long while ere a man becomes incapable of being aroused at times to seriousness and consideration. Only, it requires continually a stronger excitement to produce this result; and each time his feelings are less and less acute and effective. After each relapse, he is not the same man that he was before. The death frost has struck in deeper and nearer to the seat of life. He is harder to be aroused, and less sensitive when he is aroused. And so he goes on, step by step, awakening less and sinking more, until at last he begins to wonder how it could ever be that he once felt alarmed about his soul. Or else it may be that when, having enjoyed to satiety the present world, he would endeavour to be religious for the selfish purpose of gaining the future one also, he finds he has no power to be religious. He has no longer the sensibilities in whose right exercise consists religion. He has all along turned his back upon God and heaven, and travelled down and down all the frozen steps of indifference, until now, when at last he would return, he finds himself with a yawning eternity before, and an impassable wall of ice behind. His long outraged spiritual sensibilities are dead.

III. THE PROGRESS WE ARE CONSIDERING IS A DECEPTIVE ONE. No man expects to lose his soul. If a man knew that beyond a certain fixed and evident point he could not be saved, he would doubtless be careful to observe more closely his place upon the scale of life and death. But there is no such evident point, and hence he has no irresistible exterior evidence of his spiritual situation. His heart, within, moreover, acting under the same delusion, tends to keep up the same deception. The soul is borne along by so equable and smooth a movement, that at no point is the sinner sensible how far gone he is from God. Should you ask him at any period concerning his condition, he will confess, indeed, that all is not right, that his conscience is not satisfied; but he will say that he does not intend to put off the subjection of himself to God forever — it is only for a season; and he does not think it will be any more difficult to "repent and be converted" hereafter than it is at present or has been before. True, he admits that there is a difference between his religious feelings now and some time ago, but he supposes it is only the novelty of his first serious impressions wearing off; and this, he argues, is only what he should naturally expect. Moreover, his transient seasons of spiritual sensibility, instead of being used as opportunities of return, are made to strengthen his delusion, being interpreted as evidences that he is still capable of emotion. He thanks God that he is not morally dead yet; and therefore he concludes that he can venture to delay a little longer in carelessness and sin. His very resolution hereafter to repent thus blinds his eyes to the process of decay that is constantly going on in his heart.

(Wm. Rudder, D. D.)

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KJV: Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

WEB: who having become callous gave themselves up to lust, to work all uncleanness with greediness.