Romans 1:32
Who knowing the judgment 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.
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeChrysostomClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayHaydockHastingsHomileticsICCJFBKellyKJTLangeMacLarenMHCMHCWMeyerNewellParkerPNTPoolePulpitSermonSCOTeedTTBVWSWESTSK
EXPOSITORY (ENGLISH BIBLE)
(32) Knowing.—Again the word for “full or thorough knowledge.” With full knowledge of the sentence of eternal death which is in store for them.

They show that it is no mere momentary yielding to the force of temptation or of passion, but a radical perversion of conscience and reason, by the fact that they not only practise such things themselves, but in cold blood commend and applaud those who practise them.

With reference to the truth of the description which is here given of the ancient pagan world, see Excursus C: On the State of the Heathen World at the Time of St. Paul.

Judgment.—Just decree or sentence.

Romans 1:32. Who, knowing the judgment Δικαιωμα, the righteousness, or righteous judgment, or appointment; of God — And because God’s law is founded in righteousness, and is the rule thereof to us, the word is often used in Scripture to denote an ordinance, statute, or particular law, Numbers 27:11; Numbers 31:21; and in the plural, the appointments, or institutions of God moral, or ceremonial, Luke 1:6; Romans 2:26; Hebrews 9:1; even those which were purely ceremonial, Hebrews 9:10. Here the word signifies the law of God written on men’s hearts, called by philosophers the law of nature, and by civilians, the law of nations. For the Greeks could know no other law of God, being destitute of revelation; that they which commit such things are worthy of death — God hath written on the hearts of men not only his law, but the sanction of his law. For the fear of punishment is inseparable from the consciousness of guilt. Further, that the heathen knew that the persons guilty of the crimes mentioned here by the apostle merited death, is evident from the laws which they enacted for punishing such persons with death. Not only do the same — Allow themselves in the practice of these sins; but have pleasure in them that do them — Approve, encourage, and patronise them in others, and even take pleasure in their committing them. This is the highest degree of wickedness. A man may be hurried by his passions to do the thing he generally hates. But he that has pleasure in those that do evil, loves wickedness for wickedness’ sake; and thereby he encourages them in sin, and heaps the guilt of others upon his own head. In this stricture, Dr. Macknight thinks “the apostle glances at the Greek legislators, priests, and philosophers, who, by their institutions, example, and presence, encouraged the people in the practice of many of the debaucheries here mentioned, especially in the celebration of the festivals of their gods.” 1:26-32 In the horrid depravity of the heathen, the truth of our Lord's words was shown: Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light. The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.Who knowing - That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Romans 2:14-15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity.

The judgment of God - The word "judgment" here denotes the declared sentiment of God that such things deserved death. It does not mean his inflictions, or his statutes or precepts; but it means that God thought or judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his judgments, and his solemn purpose to inflict punishment.

Were worthy of death - The word "death" in the Scriptures is often used to denote punishment. But it does not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand; see John 8:51; Romans 5:12-19.

Have pleasure ... - They delight in those who commit sin; and hence, encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the pagan there can be no doubt. People do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. All social sins are of this class; and most of those which the apostle mentioned were sins of this character.

If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations.

1. The charges which the apostle makes here were evidently those which were well known. He does not even appeal to their writings, as he does on some other occasions, for proof; compare Titus 1:12. So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied.

2. They are abundantly sustained by the pagan writers themselves. This we have in part seen In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, "Rome has increased by her virtues until now, when we can neither bear our vices nor their remedy." Preface to his History. Seneca, one of the purest moralists of Rome, who died in 65 a.d., says of his own time, "All is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no longer seldom, but has wholly ceased to exist." Seneca de Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes.

3. If this was the state of things, then it was clear that there was need of another plan of saving people. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendor. The experiment whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under paganism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favorable circumstances, to reform mankind, had been tried, the gospel was preached to people. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world.

4. If this was the state of things in the ancient pagan world, the same may be expected to be the state of paganism still. And it is so. The account given here of ancient pagans would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindostan, and Africa, the Sandwich islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this: and to this day the pagan world is exhibiting substantially the same characteristics that it was in the time of Paul.

5. There was need of some better religion than the pagan. After all that infidels and deists have said of the sufficiency of natural religion, yet here is the sad result. This shows what man can do, and these facts will demonstrate forever that there was need of some other religion than that furnished by the light of nature.

6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the pagan world. It is on this principle that modern missions to the pagan are established; and if the toils of the apostles were demanded to spread the gospel, then are the labors of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim "the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the pagan world then would perish without the gospel, there is equal danger that the pagan world will perish now.

7. If it should be said that many of these things are practiced now in nations which are called Christian, and that, therefore, the charge of the apostle that this was the effect of paganism could not be well-founded, we may reply,

(1) That this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what mush have been the state of those countries that had none of its restraints and influences? But,

(2) These things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practiced by Christians. And the effect of the Christian religion, so far as it has influence, is to call off people from such vices, and to make them holy and pure in their life. Let religion exert its full influence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God.

32. Who knowing—from the voice of conscience, Ro 2:14, 15

the judgment of God—the stern law of divine procedure.

that they which commit such things are worthy of death—here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.

not only do the same—which they might do under the pressure of temptation and in the heat of passion.

but have pleasure in them that do them—deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.

On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature—"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind—intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).

Knowing the judgment of God; i.e. his just law and statute, or his justice in punishing sin and sinners. This the Gentiles knew by the light of nature, and by the examples of God’s justice in the world.

That they which commit such things are worthy of death; the barbarians of Melita judged murder worthy of death, Acts 28:4: see Acts 23:29 26:31. The heathen also had some knowledge of future and everlasting punishment, as appears by their writings: and were persuaded that the sins be dementioned, and such like, did really deserve it.

Have pleasure in them that do them; or, patronize and applaud such; see Psalm 10:3. This is set last, as worst of all; it is the highest degree of wickedness: such come nearest the devil, who take pleasure in evil because it is evil. Who knowing the judgment of God,.... Either of the law of God, the law and light of nature, by which they might in some measure know the difference between good and evil, and what was right and wrong; or the judiciary sentence of God against sin:

that they which commit such things are worthy of death; at least of corporeal death:

not only do the same, but have pleasure in those that do them; all which greatly aggravated their wickedness, since they sinned against light and knowledge, with approbation and good liking of their own sins, and took pleasure in the sins of others. The Jews have a saying (p),

"that no man is suspected of a thing but he has done it; and if he has not done the whole of it, he has done part of it, and if he has not done part of it, he has thought in his heart to do it, and if he has not thought in his heart to do it, , "he has seen others do it, and has rejoiced".''

And if such a man is a wicked man, how much more wicked are such who commit sin themselves, and delight in the sins of others? now from this whole account we see the insufficiency of the light of nature to guide persons in the way of salvation; what need there was of a divine revelation; and how impossible it is that such men should ever be justified before God, by any works of seeming righteousness done by them; which the apostle had in view, in giving this account of the depraved nature and conduct of the Gentiles, and of those among them who professed to be, and were the wisest and most knowing of them.

(p) T. Bab. Moed Katon, fol. 18. 2.

Who knowing the {o} judgment of God, that they which commit such things are worthy of death, not only do the same, but {p} have pleasure in them that do them.

(o) By the judgment of God he means that which the philosophers called the law of nature, and the lawyers themselves termed the law of nations.

(p) Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong.

EXEGETICAL (ORIGINAL LANGUAGES)
Romans 1:32. Οἵτινες] quippe qui, of such a character, that they, cannot be the specification of a reason, as in Romans 1:25, and cannot consequently be intended to repeat once more the laying of the blame on themselves, since Romans 1:32 merely continues the description of the wickedness. It rather serves to introduce the awful completion of this description of vice; and that in such a way, that the Gentile immorality is brought clearly to light as an opposition to knowledge and conscience, and is thereby at the last very evidently shown to be wholly inexcusable (comp Romans 2:1).

ΤῸ ΔΙΚΑΊΩΜΑ Τ. ΘΕΟῦ] i.e. that which God as Lawgiver and Judge has ordained; what He has determined, and demands, as right. Comp Krüger on Thuc. i. 41, 1; and see on Romans 5:16. Paul means the natural law of the moral consciousness (Romans 2:15), which determines: ὅτι οἱ τὰ τοιαῦτα πράσσοντες Κ.Τ.Λ[564] This ὅτι κ.τ.λ[565] therefore is not to be treated as a parenthesis.

ἘΠΙΓΝΌΝΤΕς] although they have discerned (comp on Romans 1:28), not merely ΓΝΌΝΤΕς; but so much the greater is the guilt.

ΘΑΝΆΤΟΥ] What in the view of the heathen was conceived of as the state of punishment in Hades (comp Philippi and Weiss, bibl. Theol. p. 277), which was incurred through vice and crime, Paul designates, in accordance with the truth involved in it (comp Plat. Rep. p. 330 D), from his standpoint as θανάτος, and by this he means eternal death (comp 2 Thessalonians 1:8); not temporal (Bengel, van Hengel, Mehring); or execution (Grotius, Hofmann); also not indefinitely severe punishments,[570] the misery of sin, and so forth (so even Fritzsche and de Wette).

συνευδοκ. τοῖς πράσσ.] they are consenting with them that do them (comp Luke 11:48; Acts 8:1; 1 Corinthians 7:12; 1Ma 1:60; 2Ma 11:24). They not only do those things, but are also in their moral judgment (so wholly antagonistic to conscience has the latter become in the abandonment unto which God has decreed them, Romans 1:28) in agreement with others who so act. Bengel well remarks: “pejus est συνευδοκεῖν; nam qui malum patrat, sua sibi cupiditate abducitur,” etc., and how sharply are we otherwise ourselves accustomed to see and judge the mote in the eye of another! (Matthew 7:3). This climax[572] to the description of immorality, moreover, is neither to be referred with Grotius and Baumgarten-Crusius to the philosophers, who approved of several vices (paederastia, revenge, etc.) or regarded them as adiaphora; nor with Heumann and Ewald to the magistrates, who left many crimes unpunished and even furthered them by their own example; but, in harmony with the quite general delineation of Gentile depravity, to be taken as a general feature marking the latter, which is thus laid bare in the deepest slough of moral perversity.

The πράσσοντες and πράσσουσι are more comprehensive than the simple ποιοῦσιν (do), designating the pursuit of these immoralities as the aim of their activity. See on John 3:20. Comp Romans 2:3; Romans 7:15; Romans 13:4; Dem. de cor. 62: τί προσῆκον ἦν ἑλέσθαι πράττειν κ. ποιεῖν.

[564] .τ.λ. καὶ τὰ λοιπά.

[565] .τ.λ. καὶ τὰ λοιπά.

[570] Melancthon says well against this view: “P. non loquitur de politica gubernatione, quae tantum externa facta punit: verum de judicio proprio in cujusque conscientia intuente Deum.”

[572] The climax lies necessarily in ἀλλὰ καὶ (in opposition to Reiche, Comm. crit. p. 6).32. who knowing] The Gr. relative is same word as Romans 1:25, where see note. Thus what is here stated of the world of sinners is, as it were, the condition for the special vices just enumerated: men are such because they resist conscience.

knowing] The Gr. is strong, well knowing. The witness of conscience is here intended, enforced by traditions of primeval truth and by the majesty of creation.

the judgment of God] Rather, His ordinance, His statute of retribution. It is not necessary to understand that they explicitly know that the statute is “ordained of God.” God, as a definite Object of thought, may be to them as if He were not; but a voice not their own bears witness to the eternal difference of right and wrong, however broken that witness may be. They are aware, however imperfectly, of a “statute” whereby impurity and cruelty are evil and condemnable.

death] The extreme penalty of the Divine “judgment.” It is in fact “the death that cannot die;” whether the transgressor estimates it so or not.

have pleasure in] Rather, feel with them and abet them. This is certainly a greater depth of transgression even than personal, and thus perhaps solitary, wrong-doing. It indicates complete victory over conscience, and complete callousness to the moral ruin of others. On the whole of this terrible passage, see as a Scripture parallel Titus 3:3. On that verse Adolphe Monod (Adieux 1) remarks: “For a long while I found it impossible to admit this declaration; even now” (on his death-bed) “I cannot understand it in its fulness. But I have come, by God’s grace—very slowly indeed—to see this doctrine more clearly, and sure I am that, when this veil of flesh shall fall, I shall find in it the perfectly faithful likeness of my natural heart.”Romans 1:32. Δικαίωμα, [judgment.—Eng. ver.], the royal, divine, principle of justice, that God approves of virtues, hates vices, visits the wicked with the punishment of death, and justly and deservedly so, in order that He may show that He is not unjust. For whilst He punishes the guilty with death, He Himself is justified [is manifested as just]. This Royal rule is acknowledged even among the Gentiles.—ὁτι) viz. that.—πράσσοντες· πράσσουσι) [those that commit or practise.] This verb, which is repeated after the interposition of ποιοῦσιν [do], accurately expresses the wantonness of profligate men, which is altogether opposed to divine justice. ποιοῦσιν)—they do such things, even with the affections, and with the reason. The same distinction between these two verbs occurs,[20] ch. Romans 2:3.—θανάτου, of death) Leviticus 18:24, etc.; Acts 28:4. From time to time every extremely wicked generation of men is extirpated, and posterity is entirely propagated from those, whose conduct has not been so immoral.—ἀλλὰ καὶ, but also.) It is a worse thing, συνευδοκε͂ιν, to approve [of the evil]; for he, who perpetrates what is evil, is led away by his own desire, not without an argument of condemnation against himself, or even against others,—(Comp. thou that judgest, Romans 2:1), and at the same time shows his approbation of the law.—Comp. with this, ch. Romans 7:16; but he who, συνευδοκεῖ, or approves, with the heart and with the tongue [that which is evil], has as the fruit of wickedness, wickedness itself; he feeds upon it; he adds to the heap of his own guilt the guilt of others, and inflames others to the commission of sin. He is a worse man, who destroys both himself and others, than he who destroys himself alone. This is truly a reprobate mind.—ἀδόκιμον and ΣΥΝΕΥΔΟΚΟῦΣΙ are conjugate forms.—See Romans 1:28, note. The judging, in ch. Romans 2:1, is the antithesis to the approving here. The Gentiles not only do these things, but also approve of them. The Jew judges indeed, thereby expressing disapproval; but yet he does them.—τοῖς πράσσουσι, them that do them) themselves, and others.—Comp. Isaiah 3:9.

[20] ποιέω to do or make. πράσσω, to commit or practise.—ED.Verse 32. - Who (οἵτινες, with its usual significance, as before) knowing the judgment of God, that they which practise such things are worthy of death, not only do the same, but also have pleasure in them that practise them. In this concluding verse the main point of the whole argument, with which also it began (ver. 19), is repeated, viz. that all this sin was in spite of better knowledge - the original knowledge of God revealed, as above set forth, to the human race, and (as is implied further) an inward witness of conscience still remaining, however stifled, even in the most corrupt society. By ἄξιος θανάτου is not meant "deserving of capital punishment;" Divine judgment is evidently implied. There is no need to inquire what conception of future retribution the heathen themselves may be supposed to have had, or to have been capable of entertaining. St. Paul constantly denotes by θάνατος, in a general and comprehensive sense, the penal consequence of unatoned sin due to the Divine δικαιοσύνη (cf. Romans 6:21-23; Romans 8:6, etc.). It is to be observed that in the latter part of this verse the distinction between πράσσειν, meaning habitual practice, and ποιεῖν, is not shown in the Authorized Version. The evidence of the "reprobate mind" is not simply that such things are done occasionally under temptation, but that they are the habits of people's lives. And still more: such habits are not only participated in by those who have knowledge enough to perceive their guilt (αὐτὰ πποιοῦσιν), but even condoned and approved (συνευδοκοῦσι τοῖς πράσσουσι); there was no general protest or indignation in society against the prevalent abominations; and those familiar with the writers of the Augustan age must be well aware that this was so. Here we have the final proof of the prevalence of the ἀδόκιμος νοῦς, the climax of the picture of general moral degradation. "Ideo autem sic interpreter, quod video apostolum voluisse hic gravius aliquid et sceleratius ipsa vitioram perpetratione per-stringere. Id quale sit non intelligo, nisi referamus ad istam nequitiae summam, ubi miseri homines contra Dei justitiam, abjecta verecundia, vitiorum patrocinium suscipiunt" (Calvin).



Judgment (δικαίωμα)

Rev., correctly, ordinance.

Commit (πράσσοντες)

Rev., better, practice. See on John 3:21.

Paul would have been familiar with the abominations of the pagan world from the beginning of his life. The belief in paganism was more firmly rooted in the provinces than in Italy, and was especially vigorous in Tarsus; which was counted among the three Kappa Kakista, most villainous K's of antiquity - Kappadokia, Kilikia, and Krete. Religion there was chiefly of an Oriental character, marked by lascivious rites. See Farrar's "Life and Work of Paul," ii., 24-34

Links
Romans 1:32 Interlinear
Romans 1:32 Parallel Texts


Romans 1:32 NIV
Romans 1:32 NLT
Romans 1:32 ESV
Romans 1:32 NASB
Romans 1:32 KJV

Romans 1:32 Bible Apps
Romans 1:32 Parallel
Romans 1:32 Biblia Paralela
Romans 1:32 Chinese Bible
Romans 1:32 French Bible
Romans 1:32 German Bible

Bible Hub






Romans 1:31
Top of Page
Top of Page