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.
Original Language Analysis
τὸ
G3588
τὸ
Strong's:
G3588
Word #:
2 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
δικαίωμα
the judgment
G1345
δικαίωμα
the judgment
Strong's:
G1345
Word #:
3 of 23
an equitable deed; by implication, a statute or decision
τοῦ
G3588
τοῦ
Strong's:
G3588
Word #:
4 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
θεοῦ
of God
G2316
θεοῦ
of God
Strong's:
G2316
Word #:
5 of 23
a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)
ἐπιγνόντες
knowing
G1921
ἐπιγνόντες
knowing
Strong's:
G1921
Word #:
6 of 23
to know upon some mark, i.e., recognize; by implication, to become fully acquainted with, to acknowledge
ὅτι
that
G3754
ὅτι
that
Strong's:
G3754
Word #:
7 of 23
demonstrative, that (sometimes redundant); causative, because
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
8 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
τὰ
G3588
τὰ
Strong's:
G3588
Word #:
9 of 23
the (sometimes to be supplied, at others omitted, in english idiom)
τοιαῦτα
such things
G5108
τοιαῦτα
such things
Strong's:
G5108
Word #:
10 of 23
truly this, i.e., of this sort (to denote character or individuality)
πράσσουσιν
in them that do
G4238
πράσσουσιν
in them that do
Strong's:
G4238
Word #:
11 of 23
to "practise", i.e., perform repeatedly or habitually (thus differing from g4160, which properly refers to a single act); by implication, to execute,
ἄξιοι
worthy
G514
ἄξιοι
worthy
Strong's:
G514
Word #:
12 of 23
deserving, comparable or suitable (as if drawing praise)
θανάτου
of death
G2288
θανάτου
of death
Strong's:
G2288
Word #:
13 of 23
(properly, an adjective used as a noun) death (literally or figuratively)
αὐτὰ
the same
G846
αὐτὰ
the same
Strong's:
G846
Word #:
17 of 23
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ποιοῦσιν
do
G4160
ποιοῦσιν
do
Strong's:
G4160
Word #:
18 of 23
to make or do (in a very wide application, more or less direct)
ἀλλὰ
but
G235
ἀλλὰ
but
Strong's:
G235
Word #:
19 of 23
properly, other things, i.e., (adverbially) contrariwise (in many relations)
καὶ
G2532
καὶ
Strong's:
G2532
Word #:
20 of 23
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
συνευδοκοῦσιν
have pleasure
G4909
συνευδοκοῦσιν
have pleasure
Strong's:
G4909
Word #:
21 of 23
to think well of in common, i.e., assent to, feel gratified with
Cross References
Romans 1:21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.Romans 6:21What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.Romans 1:18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;Psalms 50:18When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.Luke 11:48Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.Acts 22:20And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him.Hosea 7:3They make the king glad with their wickedness, and the princes with their lies.Acts 8:1And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
Historical Context
Paul's audience—both Jews and Gentiles in Rome—would have recognized this description of pagan society. But Paul's rhetorical strategy leads to Romans 2:1: 'Therefore you have no excuse... for in passing judgment on another you condemn yourself.' The self-righteous Jew who condemns Gentile sin is equally guilty. Paul's gospel levels all humanity as sinners needing grace. Romans 1 sets up the glorious doctrines of justification (3-5), sanctification (6-8), and Israel's future (9-11) that follow.
Questions for Reflection
- How does 'approving those who practice' (συνευδοκέω τοῖς πράσσουσιν) sin demonstrate greater guilt than committing sin oneself?
- What sins does contemporary culture celebrate and demand approval of, punishing those who dissent?
- Having read Romans 1:18-32, how does your own sinfulness and need for the gospel become clearer?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
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.
Paul concludes the indictment with shocking escalation: hoitines to dikaiōma tou theou epignontes (οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες, 'who, knowing the righteous decree of God'). Dikaiōma (δικαίωμα, righteous requirement/decree) is God's moral law. Epignontes (ἐπιγνόντες, knowing fully) indicates clear awareness—conscience testifies to right and wrong (Romans 2:14-15). They know hoti hoi ta toiauta prassontes axioi thanatou eisin (ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, 'that those who practice such things are worthy of death').
Axioi thanatou (ἄξιοι θανάτου, worthy of death) is divine judgment—not just physical death but eternal separation from God (Romans 6:23). Despite knowing this, ou monon auta poiousin alla kai syneudokousin tois prassousin (οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν, 'not only do them but also approve of those who practice them'). Syneudokousin (συνευδοκέω, approve/take pleasure in) escalates guilt—celebrating sin in others is worse than committing it oneself. This describes modern culture: not only sinning but championing sin as virtue, silencing dissent, and persecuting righteousness. This is the end of the line—total moral inversion. Yet Romans 2:1 will declare: you are without excuse. All humanity stands condemned, desperately needing the righteousness of God revealed in the gospel (1:17).