Romans 1:32 · Bible study
Romans 1:32 Commentary: Approving Sin as the Climax of Depravity
Greek · 9 what the commentators say
Meaning in one sentence
Why Paul singles out approving others' sin as the final stage of corruption. Greek analysis of συνευδοκέω and the meaning of God's righteous decree.
Research Summary
- Meaning: Paul caps his indictment of humanity by condemning those who not only commit sin but actively approve of others who do the same.
- Key words: δικαίωμα (righteous decree), ἐπιγνόντες (having fully known), συνευδοκοῦσιν (approving together with, consenting).
- Main debate: Does “worthy of death” refer to capital punishment, eternal death, or the comprehensive judgment of God? Most commentators see it as God’s ultimate penalty.
- Theological theme: Human depravity is complete when conscience is silenced and evil is celebrated. Sin is not just an act but a culture.
- Best use: Examining the subtle ways we endorse sin through silence, amusement, or approval; a call to repent of complicity.
Translation Comparison
BSB Berean Standard Bible 2020
Although 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.
WEB World English Bible 2000
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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
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].
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
Que, habiendo entendido el juicio de Dios que los que hacen tales cosas son dignos de muerte, no sólo las hacen, mas aun consienten á los que las hacen.
Apesar de conhecerem o juízo de Deus (de que os que fazem tais coisas merecem a morte), não somente as fazem, como também aprovam os que as praticam.
Et, bien qu’ ils connaissent le jugement de Dieu, déclarant dignes de mort ceux qui commettent de telles choses, non seulement ils les font, mais ils approuvent ceux qui les font.
Sie wissen Gottes Gerechtigkeit, daß, die solches tun, des Todes würdig sind, und tun es nicht allein, sondern haben auch Gefallen an denen, die es tun.
Dewelken, daar zij het recht Gods weten,, namelijk, dat degenen, die zulke dingen doen, des doods waardig zijn) niet alleen dezelve doen, maar ook mede een welgevallen hebben in degenen, die ze doen.
i quali, pur conoscendo che secondo il giudizio di Dio quelli che fanno codeste cose son degni di morte, non soltanto le fanno, ma anche approvano chi le commette.
Którzy poznawszy prawo Boże, iż ci, co takowe rzeczy czynią, godni są śmierci, nie tylko sami je czynią, ale też przestawają z tymi, co je czynią.
Они знают праведный суд Божий, что делающие такие дела достойны смерти; однако не только их делают, но и делающих одобряют.
他們 雖知道 神 判定 行 這樣事 的人是 當 死的，然而他們不 但 自己去行，還 喜歡 別人去行。
Who, though they have knowledge of the law of God, that the fate of those who do these things is death, not only go on doing these things themselves, but give approval to those who do them.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 1:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse describes the final and most severe stage of moral depravity. Adam Clarke calls it “the very highest pitch of moral depravity,” while Wesley says it is “the highest degree of wickedness.” Calvin identifies it as “the summit of all evils.” The Greek verb suneudokousin (συνευδοκοῦσιν) is present active indicative, meaning they are currently, habitually giving their approval to those who practice evil. This is not passive consent but active enjoyment and endorsement. The Cambridge Bible notes the word means “feel with them and abet them.” The progression Paul traces is clear: people know God’s decree (δικαίωμα) that such acts deserve death, yet they continue doing them, and worse, they celebrate others who do the same. Barnes points out that this was especially true of the pagan world, where people “join hand in hand” in iniquity. The knowledge they possess, whether from general revelation or conscience, does not lead to repentance but becomes the basis for increased guilt. This verse is the capstone of Paul’s indictment of humanity, preparing the way for his gospel of justification by faith alone.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul condemns both the practice of sin and the deliberate approval of others who sin, showing that human rebellion reaches its fullest expression when conscience is silenced and evil is celebrated.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Source of the knowledge in v32 | All agree the knowledge comes from general revelation, conscience, and the created order (Rom 1:19-20). | Clarke emphasizes a universal 'grand rule of right' given to every nation; Calvin focuses on the internal witness of conscience, while Barnes notes it is reinforced by observation of social consequences. |
| Meaning of 'worthy of death' | Death is the proper penalty from God for sin, not merely a civil punishment. | Some (Barnes, Cambridge) stress eternal death as ultimate separation from God; others (Gill, Clarke) allow for both physical and spiritual death, with a collective judgment. |
| What 'approve' (συνευδοκέω) entails | It is active approval, not passive permission. It involves delight, consent, and encouragement of others in sin. | Wesley and Calvin see it as the absolute peak of depravity; Cambridge nuance it as 'feeling with them and abetting them.' Some (like Jameson-Fausset-Brown) highlight the settled, deliberate nature of this approval. |
Historical & Cultural Context
Romans 1:32 closes a devastating indictment of humanity that begins in verse 18. Paul is building the case that everyone, Jew and Gentile alike, stands under God’s wrath and is in need of the righteousness that comes through faith in Christ. The immediate context is the third and final “God gave them up” statement. In verses 24, 26, and 28, Paul describes how God judicially abandons humanity to the consequences of its rebellion. The result is a society filled with every kind of unrighteousness (vv29, 31), culminating in this final description of those who “not only do the same [sins], but also approve of those who practice them.”
The knowledge Paul references is not speculative ignorance. The Greek participle epignontes (ἐπιγνόντες) means “having fully known” or “having recognized.” Paul has already argued in chapter 1 that God has made Himself known through creation (v19, 20) and that people suppress this truth in unrighteousness (v18). Clarke notes that this knowledge of God’s “grand rule of right” has been given to every nation. The word dikaiōma (δικαίωμα) refers to a righteous decree or ordinance, God’s settled judgment that sinful actions deserve death. Barnes clarifies that “death” here is the penalty from God’s hand, not merely civil punishment.
Paul’s description resonated strongly in the Roman world. Barnes (relying on ancient authorities) says the charges are “abundantly sustained by the pagan writers themselves.” The Jewish reader would recognize the pattern from the Old Testament (Psalm 50:18; Hosea 7:3), where God condemns not only the evildoer but those who consent with them. The verse sets the stage for chapter 2, where Paul turns to the moralist, likely a Jew, who judges others for the same sins he commits.
Textual Notes
The consulted sources note no significant textual variants for Romans 1:32. The Greek text is well-established. The few variations in English translations stem from different renderings of δικαίωμα (as 'judgment,' 'ordinance,' or 'decree') and of συνευδοκέω ('have pleasure in,' 'consent with,' 'approve of'), but these reflect translation choices rather than manuscript differences.
Reception History
Romans 1:32 has been a key text in Christian moral teaching about complicity and the culture of sin. Early church fathers like Chrysostom used it to warn believers against applauding the sins of rulers or neighbors. In the medieval period, the verse was cited in discussions of scandal, the sin of leading others into evil by one’s approval. Reformation commentators, including Calvin and Luther, saw here the final stage of the sinful heart: when a person not only sins but becomes an advocate for sin. Wesley and other Methodist teachers made the verse a centerpiece in preaching against the social acceptance of vices. In modern evangelicalism, the verse is often applied to the danger of consuming entertainment that glorifies what God condemns. Across traditions, the verse has served as a sobering reminder that human corruption runs deeper than isolated acts, it can reach a point where we celebrate what we were created to mourn.
Preaching This Verse
Three-point outline
- Knowing the decree: Humanity is not ignorant. God’s righteous standard is written on the heart and visible in creation. This knowledge makes sin inexcusable.
- Doing the evil: Despite knowing the penalty, people persist in sinful behavior. Paul’s present-tense verbs emphasize habitual action, they keep on doing.
- Approving the practice: The climax: not only committing sin but celebrating it in others. This shows that conscience has been silenced and sin has become a lifestyle one defends.
Five-point outline
- The revelation of God’s decree: Everyone has some knowledge that evil deserves punishment (δικαίωμα).
- The certainty of judgment: “Worthy of death” points to God’s ultimate justice, not merely civil law.
- The persistence of sin: They “not only do the same”, knowledge does not stop the behavior.
- The deepening of corruption: They approve of others doing evil (συνευδοκοῦσιν), a deliberate, ongoing endorsement.
- The state of the heart: Approval of sin is the mark of a seared conscience and the final stage before judgment.
Illustration hooks
- A workplace where gossip circulates. People listen and laugh. No one stops it. The listeners become as guilty as the speaker because they enjoy the harm.
- Social media: we “like” posts that mock others or celebrate immoral behavior. That click of approval is a modern form of συνευδοκέω.
- A friend boasts about cutting corners dishonestly. You say nothing or smile. Your silence becomes applause.
Questions your congregation is asking
- Does being present when someone sins make me guilty too?
- What is the difference between forgiving a sinner and approving of sin?
- How do I lovingly challenge sin in others without becoming self-righteous?
Leading a Discussion
Romans 1:32 brings Paul’s indictment of the Gentile world to a startling conclusion. The worst thing a person can do, it seems, is not just to sin but to approve of sin, to cheer it on in others. As you discuss this verse, consider how deeply sin can deform our moral instincts, and how easily we can slip from struggling against sin to celebrating it.
Discussion questions
- Read Romans 1:18, 32 as a group. How does verse 32 function as the climax of the passage?
- The Greek word suneudokeō means “to approve together with.” In what ways did the pagan world Paul describes “approve together” of evil? Can you think of modern parallels?
- Paul says these people “know the ordinance of God.” What kind of knowledge is this? How does it differ from saving knowledge?
- Are there situations where our silence in the face of sin becomes a form of approval? How can a Christian speak against sin without being self-righteous?
- Why is approving of others’ sin considered a deeper corruption than committing it yourself? What does this reveal about the human heart?
- How does the cross of Christ address both the sin we commit and the sin we approve in others?
- In practical terms, what guardrails can you set in your life to avoid falling into the pattern of celebrating what God condemns?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 50:18 | When you saw a thief, you consented with him, and have participated with adulterers. |
| Hosea 7:3 | They make the king glad with their wickedness, and the princes with their lies. |
| Mark 14:10 | Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. |
| Mark 14:11 | They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. |
| Luke 11:48 | So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. |
| Acts 8:1 | Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. |
| Acts 22:20 | When the blood of Stephen, your witness, was shed, I also was standing by, consenting to his death, and guarding the cloaks of those who killed him.’ |
| Romans 1:18 | For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Greek word dikaioma refers to the universal rule of right God has revealed to every person and nation. Even in the worst pagan societies this principle was acknowledged, yet corruption grew to the point where people not only disobeyed but actively applauded those who did, showing the highest degree of moral depravity.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that the Gentiles' guilt was compounded not only by committing sins but by taking pleasure in others who did the same. This willing approval of sin, despite knowing God's judgment, showed the total failure of natural religion and the absolute necessity of the gospel as an entirely different plan.
Calvin's Commentaries Reformed 1564
Calvin identifies the worst form of sin not as committing vices but as approving them in oneself and others, defending them against God's judgment. When a person loses all shame and delights in evil, he argues, the condition becomes nearly incurable. This shameless approval marks the summit of wickedness.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that the Greek word for "knowing" is strong — "well knowing" — meaning sinners consciously resist conscience. The "judgment of God" refers to His fixed statute of retribution. Even without knowing it comes from God, people sense a moral law that condemns impurity and cruelty.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that these sinners knew God’s sentence against wrongdoing, yet they compounded their guilt by not only committing the same acts but also taking delight when others did them. This approval of sin in others made their wickedness far worse than if they had simply fallen into temptation themselves.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB calls taking deliberate pleasure in others' sins the climax of human depravity. Unlike sins committed in passion, this settled satisfaction shows a conscience so hardened it celebrates what it knows deserves death.
Lange's Commentary Reformed 1857
Lange stresses that the wrath of God is not merely natural consequence but God's personal, holy displeasure revealed from heaven. He sees this wrath as a
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that people are left without excuse because God has clearly shown Himself through creation, making His eternal power and divine nature undeniable. The real tragedy is that humanity knew enough of God to be accountable, yet chose to dishonor Him and turn to foolish idolatry instead.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the highest degree of wickedness not in committing sin, but in taking pleasure when others do evil. A person may be swept into wrong by passion, but delighting in another's sin shows a love of wickedness for its own sake, and it multiplies guilt.