|New International Version (©2011)|
Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.
New Living Translation (©2007)
They know God's justice requires that those who do these things deserve to die, yet they do them anyway. Worse yet, they encourage others to do them, too.
English Standard Version (©2001)
Though they know God’s decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.
New American Standard Bible (©1995)
and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
Although they know full well God's just sentence--that those who practice such things deserve to die--they not only do them, but even applaud others who practice them.
International Standard Version (©2012)
Although they know God's just requirement—that those who practice such things deserve to die—they not only do these things but even applaud others who practice them.
NET Bible (©2006)
Although they fully know God's righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.
Aramaic Bible in Plain English (©2010)
Who, while knowing the judgment of God, that those who commit such things are condemned to death, were not only doing these things, but also were attached to those who were doing these things.
GOD'S WORD® Translation (©1995)
Although they know God's judgment that those who do such things deserve to die, they not only do these things but also approve of others who do them.
King James 2000 Bible (©2003)
Who knowing the judgment of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
American King James Version
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.
American Standard Version
who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.
Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them.
Darby Bible Translation
who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.
English Revised Version
who, knowing the ordinance of God, that they which practise such things are worthy of death, not only do the same, but also consent with them that practise them.
Webster's Bible Translation
Who, knowing the judgment of God, that they who commit such things are worthy of death; not only do the same, but have pleasure in them that do them.
Weymouth New Testament
In short, though knowing full well the sentence which God pronounces against actions such as theirs, as things which deserve death, they not only practise them, but even encourage and applaud others who do them.
World English Bible
who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
Young's Literal Translation
who the righteous judgment of God having known -- that those practising such things are worthy of death -- not only do them, but also have delight with those practising them.
|Matthew Henry's Concise Commentary|
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.
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).
Gill's Exposition of the Entire Bible
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.
Jamieson-Fausset-Brown Bible Commentary
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).
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