Romans 1:32
Verse
Context
Sermons
Keith Daniel
Carter Conlon
James Robison
Charles Leiter
Shane Idleman
David Servant
Thomas BrooksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who, knowing the judgment of God - Δικαιωμα, the grand rule of right which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents, taking care of their own offspring, keeping their engagements, etc., etc. In the worst states of heathenism this great principle has been acknowledged; but, through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption increased so that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; συνευδοκουσι, highly applauded, and gladly associated with those transgressors: which argues the very highest pitch of moral depravity. 1. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world, in a way which that world could never have imagined: there is nothing human in it; it is all truly and gloriously Divine; essentially necessary to the salvation of man, and fully adequate to the purposes of its institution. Though it is an extension of the old covenant, yet it is almost wholly dissimilar; being as different from that as the person is from the picture which represents it, and as the substance is from the shadow projected by it. It is a scheme as worthy of God as it is necessary for man; hence there are no excluding clauses in it - it is for the Jew and for the Greek; for the wise and for the unwise; for all the nations of the universe, and for all the individuals of those nations. He blasphemes God who holds the contrary. 2. As God never does any thing that is not fitting, suitable, and necessary to be done, he has not made an unnecessary display of his mercy and goodness in the incarnation and death of his Son - all this was necessary, else it had not been done. But how does the necessity appear? In the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture. 1. Almost every trace of original righteousness had been obliterated. 2. The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded. 3. A vain philosophy, without right, principle, or end, was substituted for those Divine truths which had been discovered originally to man. 4. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions. 5. This was proved in the most unequivocal manner, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved from their own history and their own writers: crimes which, even bad as the world is now, would shock common decency to describe. See the whole of the second, third, sixth, and ninth Satires of Juvenal. 3. So completely lost were the heathens to a knowledge of the influence of God on the souls and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, Nat. Deor., lib. iii. c. 36, declares it a general opinion that, although mankind received from the gods the outward conveniencies of life - virtutem autem nemo unquam acceptam Deo retulit - "virtue none ever thought they received from the Deity." And again: - "This is the persuasion of all, that fortune is to be had from the gods; wisdom from ourselves." And again: - "Whoever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them just, temperate, and wise; but rich and prosperous." Juvenal, on this point, speaks thus: - Monstro, quod ipse tibi possis dare: Semita certe Tranquillae per virtutem patet unica vitae. Sat. x. v. 363. The path to peace is virtue; which, I show, Thyself may fully on thyself bestow. In the same stain, Horace, Epist. lib. i. E. xviii. v. penult. Haec satis est orare Jovem, qui donat et aufert: Det vitam det opes: aequum mi animum ipse parabo. To Jove for life and wealth I pray, These Jove may give or take away; But, for a firm and tranquil mind, That blessing for myself I find. Thus, they became vain in their imaginations, and their foolish heart was darkened; and professing themselves to be wise, they became fools. See Madan's Juvenal, vol. ii. p. 53. 4. By all this we see what the world was, and what it would have continued to be had not God sent a Divine revelation of his will, and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. (Rom 1:29-31) Reader, magnify God, who has called thee from such deep darkness, to the marvellous light of the glorious Gospel of his Son; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling.
Jamieson-Fausset-Brown Bible Commentary
Who knowing--from the voice of conscience, Rom 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 Act 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" (Rom 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 (Rom 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 (Rom 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 (Rom 1:22; and compare Mat 11:25; Co1 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 (Rom 1:23, Rom 1:25). 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 (Rom 1:24, Rom 1:26-27). 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 (Rom 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" (Rom 1:32). Next: Romans Chapter 2
John Gill Bible Commentary
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. Next: Romans Chapter 2
Tyndale Open Study Notes
1:32 To encourage others to sin is worse than sinning oneself (Jas 3:1; cp. Testament of Asher 6:2: “The two-faced are doubly punished because they both practice evil and approve of others who practice it; they imitate the spirits of error and join in the struggle against mankind”).
Romans 1:32
God’s Wrath against Sin
31They are senseless, faithless, heartless, merciless.32Although they know God’s righteous decree that those who do such things are worthy of death, they not only continue to do these things, but also approve of those who practice them.
- Scripture
- Sermons
- Commentary
(Women) 04. a Wounded Spirit
By Keith Daniel3.9K53:43WomanhoodGEN 25:34PRO 18:14MAT 6:33ROM 1:28ROM 1:32HEB 12:16In this sermon, the speaker emphasizes the importance of being cautious about the entertainment we consume, particularly in relation to movies and television shows. He warns against the influence of Hollywood and urges Christians to be discerning about what they watch, even if it appears to be about Jesus. The speaker also highlights the atrocities committed by the Roman Catholic Church throughout history and encourages listeners not to overlook their wrongdoings. He concludes by emphasizing the significance of prioritizing the Bible and staying focused on God's word rather than being distracted by worldly news and entertainment.
The Glory of God and the Image of Jealousy
By Carter Conlon3.4K1:00:19JealouslyPRO 29:18EZK 8:17EZK 9:4EZK 11:16ROM 1:322CO 3:182CO 4:6In this sermon, the preacher warns the congregation about the dangers of turning away from God and indulging in sinful behavior. He emphasizes that those who take pleasure in wickedness and do not retain God in their knowledge will face consequences. The preacher references the story of Ezekiel, where God instructs him to set a mark on those who sigh and cry for the abominations being committed. He also highlights the importance of having a true sight of the divine presence and the role of the Holy Spirit in restraining lawlessness. The sermon concludes with a call to put away false idols and turn to the true husband, Jesus Christ, and to seek the glory of God in our lives.
The Development of a Reprobate
By James Robison1.7K59:01ReprobatePRO 22:6MAT 6:33ROM 1:25ROM 1:28ROM 1:32JAS 4:7The video is a sermon transcript that discusses the unnatural affection for material possessions, specifically the desire for a hall. The speaker emphasizes that this desire is not aligned with the teachings of the Bible. The sermon then shifts to a story about a man found with a liquor bottle in his car, highlighting the dangers of alcoholism. The speaker urges the audience to turn away from sinful behaviors and seek salvation through God. The sermon also touches on the topic of homosexuality, stating that it is a sin and those who defend it are on a path towards a reprobate mind.
Rom. 1:16-32 -Pt3- the Man Without the Bible
By Charles Leiter1.0K1:04:27PSA 19:1HAB 2:4MAT 6:33ROM 1:16ROM 1:32In this sermon, the speaker emphasizes the constant presence of deception in the world. He urges young people in college to be aware of this and not fall into its trap. The speaker also discusses how humans gain knowledge from both external creation and their own inner selves. He highlights the complexity and orderliness of the world as evidence of its reality and the existence of God. The sermon concludes with a reminder that reality is narrow and that there is only one way to God.
It's Time for Tough Love
By Shane Idleman951:24Tough LoveTruth and GracePRO 3:12MAT 7:13LUK 9:23JHN 1:14ROM 1:321CO 4:6GAL 6:1EPH 4:15HEB 12:61JN 1:9Shane Idleman emphasizes the necessity of tough love in the church, drawing from the Apostle Paul's example of speaking the truth in love. He argues that the current state of the nation and the church is due to a failure to balance truth and love, leading to either harsh condemnation or overly permissive grace. Idleman warns against the dangers of embracing sin while claiming to be a Christian, stressing that true followers of Christ should desire to break free from sin rather than embrace it. He highlights the importance of humility, obedience, and the need for spiritual power in the lives of believers, urging them to respond to God's rebuke with repentance and a desire for deeper relationship with Him. Ultimately, he reminds the congregation that the greatest demonstration of love is found in the sacrifice of Jesus on the cross.
Day 112, Romans 1
By David Servant0ROM 1:4ROM 1:17ROM 1:22ROM 1:32ROM 2:4ROM 2:16ROM 3:23ROM 3:28David Servant delves into the historical context of Paul's letter to the Romans, addressing the challenges faced by the Roman churches, particularly the debate over the Mosaic Law and its relation to salvation. He highlights the tensions between believing Jews and Gentiles in the predominantly Gentile church in Rome, emphasizing Paul's defense of the gospel of salvation by grace through faith. The sermon focuses on how Paul's message magnified God's righteousness and led to repentance and righteous living, countering false interpretations that promote a license to sin under the guise of grace.
His Dreadful Threatenings!
By Thomas Brooks0God's JusticeSin and JudgmentDEU 32:41PSA 94:23EZK 7:9ROM 1:32ROM 6:23Thomas Brooks emphasizes the inseparable connection between sin and its consequences, asserting that the wages of sin is death as stated in Romans 6:23. He argues that a just and righteous God cannot allow sin to go unpunished, and His threatenings against sin are as certain as His promises. Brooks highlights that God's faithfulness demands the execution of His judgments, reminding us that every sinner is deserving of death and that God's laws will be upheld. He warns that God will not show pity to the wicked but will repay them according to their deeds, reinforcing the seriousness of sin and the reality of divine judgment.
Whores' Foreheads
By Thomas Brooks0ShameSin and RepentancePSA 36:1PRO 14:9ISA 3:9JER 6:15EZK 18:30ROM 1:32GAL 5:192TI 3:11PE 4:4REV 21:8Thomas Brooks addresses the alarming lack of shame among sinners, comparing them to those with 'whores' foreheads' who cannot blush for their sins. He emphasizes that many today not only lack remorse for their immoral actions but also take pride in them, treating sin as a source of glory rather than disgrace. Brooks warns against the normalization of such behavior, highlighting the spiritual blindness that allows individuals to flaunt their abominations without a hint of shame.
The Allegories of Sarah and Hagar
By C.H. Spurgeon0LUK 1:6ROM 1:32ROM 2:26ROM 5:16ROM 8:4HEB 9:1REV 15:4REV 19:8The preacher, Greek Word Studies, delves into the concept of 'dikaioma' in the Bible, which refers to God's declaration of what is right and just, often seen as His decree of retribution with the force of law. This term is used to signify God's righteous requirements, ordinances, and regulations, as well as acts of justice or fulfillment of legal requirements by Christ, God, or saints. Paul emphasizes in Romans that even those with depraved minds have an innate knowledge of God's regulations for right living, understanding the consequences of their wrong actions but choosing to ignore them.
Our First Priority
By Andrew Murray0PSA 50:18ISA 9:2MRK 14:10LUK 11:48ACT 8:1ROM 1:32ROM 5:8Pastor Ray Stedman delves into the concept of 'suneudokeo,' which means to give hearty approval or consent to something, as seen in various Bible verses where individuals approve of sinful deeds. The preacher highlights the dire moral state of humanity, emphasizing the rebellion against God's ordinances and the fellowship of evil among wrongdoers. He points out that the ultimate example of giving hearty approval is seen in the betrayal of Jesus by Judas Iscariot and the psalmist's accusation of those who associate with wrongdoers. The sermon underscores the deepening darkness of society when individuals celebrate evil, leading to disaster and degeneracy, ultimately necessitating the intervention of the gospel of Jesus Christ for redemption.
Hell Would Be the Place of Greatest Pleasure
By Thomas Brooks0Pleasure in SinHoliness vs. CarnalityPRO 2:14ROM 1:32GAL 6:7HEB 11:25JAS 1:15Thomas Brooks emphasizes that unsanctified individuals find pleasure in unrighteousness and sin, which ultimately leads to their own destruction. He warns that the fleeting joys of sin are deceptive and result in eternal torment, contrasting them with the lasting pleasures found in holiness. Brooks argues that true satisfaction cannot be found in carnal delights, which only serve to distance the heart from God. He urges listeners to recognize the folly of trading eternal joy for temporary pleasures, asserting that real delight is found in spiritual rather than sensual pursuits. Ultimately, he concludes that if there were any genuine pleasure in sin, hell would not be a place of torment but rather of enjoyment.
Participation in Other Men's Sins.
By Edward Payson0PRO 1:10PRO 13:20ROM 1:321CO 5:61CO 15:332CO 6:14GAL 6:11TI 5:22Edward Payson preaches on the importance of not being partakers of other men's sins, emphasizing the need to guard against sharing in the guilt of others by tempting, assisting, or neglecting to prevent sin. He highlights how ministers, parents, masters, churches, rulers, and citizens can become accomplices in the sins of those under their care or influence. Payson urges individuals to take responsibility for their own sins and avoid participating in the transgressions of others to escape shared punishment and maintain personal accountability.
The Fox or Jackal
By Harriet N. Cook0LUK 3:13ACT 5:35ROM 1:32ROM 2:251JN 3:4The preacher, Greek Word Studies, delves into the meaning of 'prasso' in the New Testament, emphasizing its distinction from 'poieo' and its various nuances such as accomplishing objectives, engaging in activities, and collecting what is due. 'Prasso' is used to highlight habitual practices, the process leading to accomplishment, and the warning against judging others based on their actions. The continuous tenses of 'prasso' in the Epistles indicate a habit of doing something, while 'poieo' denotes an action complete in itself.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who, knowing the judgment of God - Δικαιωμα, the grand rule of right which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents, taking care of their own offspring, keeping their engagements, etc., etc. In the worst states of heathenism this great principle has been acknowledged; but, through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption increased so that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; συνευδοκουσι, highly applauded, and gladly associated with those transgressors: which argues the very highest pitch of moral depravity. 1. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world, in a way which that world could never have imagined: there is nothing human in it; it is all truly and gloriously Divine; essentially necessary to the salvation of man, and fully adequate to the purposes of its institution. Though it is an extension of the old covenant, yet it is almost wholly dissimilar; being as different from that as the person is from the picture which represents it, and as the substance is from the shadow projected by it. It is a scheme as worthy of God as it is necessary for man; hence there are no excluding clauses in it - it is for the Jew and for the Greek; for the wise and for the unwise; for all the nations of the universe, and for all the individuals of those nations. He blasphemes God who holds the contrary. 2. As God never does any thing that is not fitting, suitable, and necessary to be done, he has not made an unnecessary display of his mercy and goodness in the incarnation and death of his Son - all this was necessary, else it had not been done. But how does the necessity appear? In the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture. 1. Almost every trace of original righteousness had been obliterated. 2. The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded. 3. A vain philosophy, without right, principle, or end, was substituted for those Divine truths which had been discovered originally to man. 4. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions. 5. This was proved in the most unequivocal manner, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved from their own history and their own writers: crimes which, even bad as the world is now, would shock common decency to describe. See the whole of the second, third, sixth, and ninth Satires of Juvenal. 3. So completely lost were the heathens to a knowledge of the influence of God on the souls and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, Nat. Deor., lib. iii. c. 36, declares it a general opinion that, although mankind received from the gods the outward conveniencies of life - virtutem autem nemo unquam acceptam Deo retulit - "virtue none ever thought they received from the Deity." And again: - "This is the persuasion of all, that fortune is to be had from the gods; wisdom from ourselves." And again: - "Whoever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them just, temperate, and wise; but rich and prosperous." Juvenal, on this point, speaks thus: - Monstro, quod ipse tibi possis dare: Semita certe Tranquillae per virtutem patet unica vitae. Sat. x. v. 363. The path to peace is virtue; which, I show, Thyself may fully on thyself bestow. In the same stain, Horace, Epist. lib. i. E. xviii. v. penult. Haec satis est orare Jovem, qui donat et aufert: Det vitam det opes: aequum mi animum ipse parabo. To Jove for life and wealth I pray, These Jove may give or take away; But, for a firm and tranquil mind, That blessing for myself I find. Thus, they became vain in their imaginations, and their foolish heart was darkened; and professing themselves to be wise, they became fools. See Madan's Juvenal, vol. ii. p. 53. 4. By all this we see what the world was, and what it would have continued to be had not God sent a Divine revelation of his will, and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. (Rom 1:29-31) Reader, magnify God, who has called thee from such deep darkness, to the marvellous light of the glorious Gospel of his Son; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling.
Jamieson-Fausset-Brown Bible Commentary
Who knowing--from the voice of conscience, Rom 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 Act 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" (Rom 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 (Rom 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 (Rom 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 (Rom 1:22; and compare Mat 11:25; Co1 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 (Rom 1:23, Rom 1:25). 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 (Rom 1:24, Rom 1:26-27). 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 (Rom 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" (Rom 1:32). Next: Romans Chapter 2
John Gill Bible Commentary
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. Next: Romans Chapter 2
Tyndale Open Study Notes
1:32 To encourage others to sin is worse than sinning oneself (Jas 3:1; cp. Testament of Asher 6:2: “The two-faced are doubly punished because they both practice evil and approve of others who practice it; they imitate the spirits of error and join in the struggle against mankind”).