A Study by Scott Sperling
Romans 1:18-20 -
The Wrath of God, the Sin of Man
[
17
For
in
the
gospel
the
righteousness
of
God
is
revealed—a
righteousness
that
is
by
faith
from
first
to
last,
just
as
it
is
written:
“The
righteous
will
live
by
faith.”]
18
The
wrath
of
God
is
being
revealed
from
heaven
against
all
the
godlessness
and
wickedness
of
people,
who
suppress
the
truth
by
their
wickedness,
19
since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them.
20
For
since
the
creation
of
the
world
God’s
invisible
qualities—his
eternal
power
and
divine
nature—have
been
clearly
seen,
being
understood
from what has been made, so that people are without excuse.
Having
introduced
us
to
the
gospel
message
in
the
summarizing
verses
16
and
17,
Paul
tells
us,
starting
in
verse
18,
of
the
need
that
every
person
has
of
the
saving
grace
given
in
the
gospel
message.
Specifically:
we
are
all
sinners
who,
by
virtue
of
our
sin,
are
in
danger
of
experiencing
the
“wrath
of
God.”
“The
apostle
having
stated
that
the
only
righteousness
available
in
the
sight
of
God
is
that
which
is
obtained
by
faith,
proceeds
to
prove
that
such
is
the
case…
The
apostle’s
object
is
to
prove
the
doctrine
of
the
preceding
verse,
viz.,
that
righteousness
is
by
faith.
To
do
this
it
was
necessary
to
show
that
men
in
themselves
are
exposed
to
condemnation,
or
are
destitute
of
any
righteousness
which
can
satisfy
the
demands
of
God”
[Hodge,
34,35].
“Instead
of
plunging
at
once
into
an
exposition
of
the
gospel,
Paul
launches
into
a
lengthy
exposure
of
the
sinfulness
of
man.
This
is
sound
procedure,
for
until
men
are
persuaded
of
their
lost
condition
they
are
not
likely
to
be
concerned
about
deliverance.
So
Paul
undertakes
to
demonstrate
in
the
human
situation
a
grievous
lack
of
the
righteousness
God
requires”
[Harrison].
“He
is
intent
and
eager
to
bring
his
reader
into
sight
and
possession
of
the
fulness
of
the
eternal
mercy,
revealed
and
secured
in
the
Lord
Jesus
Christ,
our
Sacrifice
and
Life.
But
for
this
very
purpose
he
labours
first
to
expose
man
to
himself;
to
awaken
him
to
the
fact
that
he
is
before
everything
else
a
sinner;
to
reverse
the
Tempter’s
spell,
and
to
let
him
see
the
fact
of
his
guilt
with
open
eyes.
‘The
Gospel,’
someone
has
said,
‘can
never
be
proved
except
to
a
bad
conscience.’”
[Moule,
55].
“Paul
has
just
stated
what
the
Gospel
is;
he
now
goes
on
to
show
the
necessity
for
such
a
Gospel.
The world is lost without it” [Sanday-Headlam, 40].
Paul
teaches:
“The
wrath
of
God
is
being
revealed
from
heaven
against
all
the
godlessness
and
wickedness
of
people,
who
suppress
the
truth
by
their
wickedness,
since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them”
(vss.
18-19).
In
many
translations
(including
the
NIV),
there
is
a
section
break
between
verses
17
and
18,
with
a
section
title.
These
section
breaks
are
not
part
of
the
original
manuscript
that
Paul
wrote.
In
fact,
I
think
it
is
wrong
to
put
a
section
break
between
verses
17
and
18,
because
Paul
tied
the
two
verses
together
through
his
wording
in
the
original
Greek.
Most
other
Bible
translations
begin
verse
18
with
the
word
“For”
,
saying
“For
the
wrath
of
God…”
(see
KJV,
NKJV,
NASB,
ESV,
NET,
et.
al.).
The
word
“For”
or
“Therefore”
is
in
Paul’s
original
Greek
writing;
inexplicably,
the
NIV
leaves
that
word
out.
The
word
“For”
explicitly ties verse 18 with verse 17.
Additionally,
in
the
original
Greek,
verse
18
begins
with
the
word
translated
“being
revealed”
.
By
beginning
the
verse
with
“being
revealed”
,
Paul
is
giving
emphasis
to
the
revealing
,
and
also
tying
(through
juxtaposition)
the
revealing
of
God’s
wrath,
with
the
revealing
of
God’s
righteousness,
spoken
of
in
verse
17
[see
Meyer].
To
illustrate
this,
here
is
a
translation
of
verses
17
and
18
that
reflects
the
word
order
in
the
original
Greek:
“For
in
the
gospel,
the
righteousness
of
God
is
revealed
from
faith
to
faith,
as
it
is
written:
‘The
righteous
will
live
by
faith.’
Being
revealed
therefore
is
the
wrath
of
God
from
heaven
against
all
the
ungodliness
and
unrighteousness…”
Notice
how,
by
preserving
the
original
word
order,
we
see
the
strong
tie
between
the
revealing
of
God’s
wrath
(in
verse
18)
and
the
revealing
of
God’s
righteousness
in
the
gospel
(in
verse
17).
“The
revelation
of
God’s
salvation
is
at
the
same
time
a
revelation
of
God’s
wrath
…
It
is
a
vain
delusion
to
imagine
that
we
can
separate
the
doctrine
of
redemption
from
that
of
wrath…
Redeeming
love
is
the
absolute
and
personal
energy
of
Divine
righteousness
in
the
saving
exercise
of
love.
Can
a
soul
enjoy
the
experience
of
salvation
by
faith,
without
passing
through
an
internal
judgment,
and
feeling
of
Divine
displeasure?”
[Lange,
89].
“The
eighteenth
verse,
about
wrath,
gives
significance
to
the
preceding
two,
about
grace.
Sin
is
the
measure
of
salvation.
Only
they
know
what
it
is
to
be
saved
who
know
what
it
is
to
be
lost”
[Stifler,
22].
“The wrath-revealing law prepares for the peace-revealing gospel” [Robinson, 74].
And
so,
in
order
to
understand
the
full
gospel
message,
we
must
understand
“the
wrath
of
God.”
The
wrath
of
God
is
the
outworkings
of
God’s
anger
against
sin;
it
is
His
“punitive
justice”,
brought
about
by
His
determination
to
punish
sin
[Hodge,
35].
Because
God
is
fully
and
perfectly
righteous,
He
hates
sin,
such
that
it
provokes
His
punitive
justice.
“His
righteousness
must
react
to
human
depravity
with
wrath”
[Osbourne].
“There
is
an
essential
relationship
between
God’s
righteousness
and
his
wrath.
If
God
responded
to
wickedness
with
no
more
than
a
benign
tolerance,
his
righteousness
could
be
called
into
question.
That
which
is
right
necessarily
stands
over
against
and
defines
by
contrast
that
which
is
wrong
”
[Mounce,
53].
And
because we all sin, we all sit under the threat of God’s wrath.
Unfortunately,
and
wrongly,
many
churches
today
avoid
speaking
about
God’s
wrath,
and
His
righteous
hatred
of
sin.
In
doing
so,
they
teach
an
incomplete
gospel.
In
order
to
understand
the
magnificence
of
the
greatness
of
Christ’s
sacrifice,
we
must
understand
the
perfect
righteousness
of
God,
and
of
His
complete
hatred
of
sin.
“God
is
Love,
and
is
Light.
But
He
is
also,
so
also
says
His
Word, consuming Fire (see Heb. 10:31, 12:29)” [Moule, 39].
Perhaps
because
of
this
wariness
to
teach
the
wrath
of
God,
we
tend
to
make
light
of
sin.
We
don’t
take
it
seriously.
We
need
to
hate
sin,
just
as
God
hates
sin.
We
should
clearly
understand
God’s
righteousness,
and
fear
God’s
wrath
against
sin.
And
make
no
mistake,
God’s
wrath
is
awe-inspiring,
and
awful.
“
‘The
wrath
of
God!’
—What
heart
can
conceive
all
that
is
implied
in
words
so
awful!—the
wrath
of
a
holy,
just,
omniscient,
almighty,
and
unchangeable
God!
Of
a
holy
God,
whose
hatred
of
sin
is
infinite;
of
a
just
God,
who
cannot
but
punish
sin
according
to
its
true
desert;—of
an
omniscient
God,
whose
eye
there
is
no
eluding,
who
is
‘greater
than
our
hearts
and
knoweth
all
things;’—of
an
almighty
God,
whose
ability
to
punish
no
created
power
can
resist;
and
of
an
unchangeable
God,
whose
nature
must
continue
eternally
opposed
to
sin,
whose
knowledge
no
forgetfulness
can
ever
impair, and whose power eternity cannot weaken” [Wardlaw, 100].
Paul
tells
us
that
God’s
wrath
“is
being
revealed.”
By
this,
a
“continuous
revelation
is
indicated”
[Schaff,
27].
In
fact,
Paul
uses
the
present
tense
throughout
verses
18
to
32,
“suggesting
that
the
revealing
of
God’s
wrath,
the
suppression
of
the
knowledge
of
God
available
in
creation,
and
the
recognition
that
certain
sins
deserve
God’s
judgment
are
constant
aspects
of
human
experience”
[Moo,
98].
It
was
first
revealed
“when
the
sentence
of
death
was
first
pronounced,
the
earth
cursed,
and
man
driven
out
of
the
earthly
paradise”
[Haldane,
55].
So,
every
death,
in
effect,
is
a
revealing
of
God’s
wrath.
Indeed,
every
day
of
toil
by
the
sweat
of
the
brow
is also.
After
God’s
wrath
was
first
revealed
after
the
fall
of
man,
the
revealing
of
His
wrath
against
sin
continued.
It
is
revealed
in
the
Bible,
“in
every
history,
by
every
Prophet,
by
every
Psalmist;
this
perhaps
is
the
main
bearing
of
his
thought.
But
revealed
also
antecedently
and
concurrently
in
that
mysterious,
inalienable
conscience,
which
is
more
truly
part
of
man
than
his
five
senses.
Conscience
sees
that
there
is
an
eternal
difference
between
right
and
wrong,
and
feels,
in
the
dark,
the
relation
of
that
difference to a law, a Lawgiver, and a doom” [Moule, 39].
However,
the
most
significant
revealing
of
God’s
wrath
occurred
on
Calvary,
through Christ’s sufferings, when He bore in His body the sins of the world.
Paul
tells
us
that
God’s
wrath
is
being
revealed
“from
heaven”
,
and
so
it
is
revealed
“visibly,
extensively,
universally”
[Robinson,
75].
It
is
revealed
as
“a
sovereign
act
of
judgment
from
the
very
throne
of
God”
[Osbourne].
“Paul’s
mention
of
the
fact
that
God’s
wrath
is
being
revealed
‘from
heaven’
adds
weight
to
what
Paul
is
saying:
it
‘significantly
implies
the
majesty
of
an
angry
God,
and
His
all-seeing
eye,
and
the
wide
extent
of
His
wrath:
whatever
is
under
heaven,
and
yet
not under the Gospel, is under this wrath’ (Bengel)” [Moo, 102].
God’s
wrath
is
“against
the
godlessness
and
wickedness
of
people.”
These
two
words,
translated
here
godlessness
and
wickedness
,
are
more
commonly
translated
ungodliness
and
unrighteousness
(see
ASV,
ESV,
KJV,
NKJV,
NASB,
et.
al.),
which
is
more
in
keeping
with
Paul’s
literary
style
(Paul
uses
two
words
in
Greek
which
both
have
the
Greek
equivalent
of
the
prefix
“un-”
).
The
two
words
summarize
the
forms
of
sin
perpetrated
by
us.
The
first
word,
godlessness
or
ungodliness
,
“is
the
fundamental
form
of
personal
misconduct
toward
God;
but
the
word
is
more
especially
significant
in
that
it
describes
ungodliness
as
the
absence
of
reverence
for
God
”
[Lange,
81].
It
is
“an
impiety
that
arrays
man
against
God,
not
simply
in
terms
of neglect but also of rebellion” [Harrison].
The
second
word,
wickedness
or
unrighteousness
,
describes
sins
which
more
directly
harm
other
people.
By
summarizing
sin
in
this
way,
Paul
may
have
been
implicitly
referring
to
the
two
tables
of
the
Ten
Commandments:
the
first
four
of
which
focus
on
our
duty
toward
God;
and
the
last
six
of
which
focus
on
our
duty
toward
others
people.
However,
in
the
ensuing
verses
where
Paul
expands
on
man’s
godlessness
and
wickedness
,
he
does
more
than
just
summarize
the
sins
which
fall
under
each
of
those
categories.
Paul
explains
how
our
godlessness
actually
leads
to
all
sins
committed
by
us.
Godlessness
is
more
the
fountain
of
wickedness
;
wickedness
is
more
the
result
of
godlessness
.
In
other
words,
all
of
our
sins
spring
from
an
impiety
and
lack of true and complete reverence for God.
Paul
says
that
the
wrath
of
God
is
revealed
against
“people
who
suppress
the
truth
by
their
wickedness”
(vs.
18).
The
“truth”
that
they
“suppress”
is
the
truth
of
God’s
existence,
power
and
divinity,
which
Paul
expands
on
a
bit
in
verse
20.
So,
God’s
wrath
is
against
those
who
push
God
out
of
their
lives,
because
they
do
not
want
to
be
accountable
to
Him,
and
His
law.
“Whenever
the
truth
starts
to
exert
itself
and
makes
them
feel
uneasy
in
their
moral
nature,
they
hold
it
down,
suppress
it.
Some
drown
its
voice
by
rushing
into
their
immoralities;
others
strangle
the
disturbing
voice
by
argument
and
by
denial”
[Lenski,
in
Harrison].
“The
beginning
of all evil is in departure from God” [
Pulpit Comm.,
23].
The
reason
that
there
is
wrath
from
God
for
sin
is
given
in
verse
19:
“…since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them.”
This
is
a
crucial
and
far-reaching
doctrinal
statement:
“What
may
be
known
about
God
is
plain
to
them”
(
“them”
referring
to
anyone
who,
because
of
their
sin,
is
the
target
of
God’s
wrath,
i.e.,
all
of
us
),
“because
God
has
made
it
plain
to
them.”
The
word
translated
“is
plain”
comes
from
the
Greek
word
for
shining.
So
the
knowledge
of
God
given
to
everyone
is
glaringly
apparent
,
it
is
shining
right
before
their eyes
, “it is a clear testimony set before the eyes of men” [Harrison].
Paul
expands
on
how
God
has
made
plain
knowledge
about
Himself:
“For
since
the
creation
of
the
world
God’s
invisible
qualities—his
eternal
power
and
divine
nature—have
been
clearly
seen,
being
understood
from
what
has
been
made,
so
that
people
are
without
excuse”
(vs.
20).
First,
the
knowledge
of
God
has
been
made
known
“since
the
creation
of
the
world.”
There
is
no
person
who
has
ever
existed on earth without this knowledge.
Next,
we
as
reasoning
humans
are
given
the
capability
to
see
“
invisible
qualities”
of
God,
inferred
from
the
visible
creation
of
God
from
“what
has
been
made.”
Human
beings,
unique
among
the
created
beings
on
earth,
are
given
reasoning
capabilities,
so
as
to
be
able
to
perceive
the
invisible.
“From
actions
we
infer
attributes;
from
attributes
a
subject
to
which
they
belong…
From
things
clearly
indicating
a
design
we
infer
a
Designer.
From
evidences
of
wisdom,
power,
and
goodness,
visible
in
creation,
we
infer
a
wise,
powerful,
and
benevolent
Creator”
[Robinson,
79].
The
phrase
“
being
understood
from
what
has
been
made”
implies
that
“the
revelation
does
not
stop
with
perception,
but
is
expected
to
include
reflection,
the
drawing
of
a
conclusion
about
the
Creator”
[Harrison].
“Man
has
been
endowed
by
the
Creator
with
reasoning
faculties.
His
high
distinction
is
a
mind
capable
of
perceiving
God
in
nature.
Contemplation
of
God
in
His
works
is
the
noblest
employment
of
the
intellect”
[Robinson,
84].
As
mother
used
to
say,
“God gave you a brain, now use it!”
The
qualities
of
God
that
we
clearly
see
from
what
has
been
made
are
“his
eternal
power
and
divine
nature.”
The
complexity
and
magnificence
of
the
creation
clearly
reflect
God’s
“eternal
power.”
The
unity
and
perfection
of
the
creation
reflect
God’s
“divine
nature”
:
in
looking
at
the
creation,
we
should
know
that
God
transcends
all.
“The
workman
is
known
by
his
work.
The
variety,
multitude,
order,
beauty,
harmony,
different
nature,
and
excellent
contrivance
of
the
things
that
are
made,
the
direction
of
them
to
certain
ends,
and
the
concurrence
of
all
the
parts
to
the
good
and
beauty
of
the
whole,
do
abundantly
prove
a
Creator,
and
his
eternal
power
and
Godhead.
Thus
did
the
light
shine
in
the
darkness”
[Henry,
217].
“Seeing
the
beauty
and
complexity
of
creation
carries
with
it
the
responsibility
of
acknowledging
the
Creator
both
as
powerful
and
as
living
above
the
natural
order.
Disbelief
requires
an
act
of
rebellion
against
common
sense”
[Mounce,
54].
“The
undevout
astronomer is
mad.
” [Kepler].
The
clear
revelation
of
Himself
that
God
has
given
us
through
His
creation
render
every
human
being
to
be
“without
excuse”
,
vis-à-vis
knowledge
of
God’s
eternal
power
and
divine
nature.
To
be
without
excuse
suggests
from
a
legal
standpoint
that
there
is
no
valid
defense
for
any
human
being
for
not
worshiping
and
serving
the
true
and
living
God.
“Before
men
can
yield
themselves
up
to
atheism,
polytheism,
idolatry
or
ungodliness
they
must
resist
clear
and
strong
convictions”
[Plumer,
65].
“Both
in
reference
to
his
own
nature
and
to
the
rule
of
duty,
he
has,
in
his
works
and
in
the
human
heart,
given
sufficient
light
to
render
the
impiety
and
immorality
of
men
inexcusable”
[Hodge,
44].
“
Every
person
is
‘without
excuse’
because
every
person
—
whether
a
first-century
pagan
or
a
twentieth-century
materialist
—
has
been
given
a
knowledge
of
God
and
has
spurned
that
knowledge
in
favor
of
idolatry,
in
all
its
varied
manifestations.
All
therefore
stand
under
the
awful
reality
of
the
wrath
of
God,
and
all
are
in
desperate
need
of
the
justifying
power
of
the
gospel of Christ” [Moo, 98].
Click here to see Bibliography and Suggested Reading
© 1994-2017, Scott Sperling
A Study by Scott Sperling
Romans 1:18-20 -
The Wrath of God, the Sin of Man
[
17
For
in
the
gospel
the
righteousness
of
God
is
revealed—a
righteousness
that
is
by
faith
from
first
to
last,
just
as
it
is
written:
“The
righteous
will
live
by faith.”]
18
The
wrath
of
God
is
being
revealed
from
heaven
against
all
the
godlessness
and
wickedness
of
people,
who
suppress
the
truth
by
their
wickedness,
19
since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them.
20
For
since
the
creation
of
the
world
God’s
invisible
qualities—his
eternal
power
and
divine
nature—have
been
clearly
seen,
being
understood
from
what
has
been
made,
so
that
people are without excuse.
Having
introduced
us
to
the
gospel
message
in
the
summarizing
verses
16
and
17,
Paul
tells
us,
starting
in
verse
18,
of
the
need
that
every
person
has
of
the
saving
grace
given
in
the
gospel
message.
Specifically:
we
are
all
sinners
who,
by
virtue
of
our
sin,
are
in
danger
of
experiencing
the
“wrath
of
God.”
“The
apostle
having
stated
that
the
only
righteousness
available
in
the
sight
of
God
is
that
which
is
obtained
by
faith,
proceeds
to
prove
that
such
is
the
case…
The
apostle’s
object
is
to
prove
the
doctrine
of
the
preceding
verse,
viz.,
that
righteousness
is
by
faith.
To
do
this
it
was
necessary
to
show
that
men
in
themselves
are
exposed
to
condemnation,
or
are
destitute
of
any
righteousness
which
can
satisfy
the
demands
of
God”
[Hodge,
34,35].
“Instead
of
plunging
at
once
into
an
exposition
of
the
gospel,
Paul
launches
into
a
lengthy
exposure
of
the
sinfulness
of
man.
This
is
sound
procedure,
for
until
men
are
persuaded
of
their
lost
condition
they
are
not
likely
to
be
concerned
about
deliverance.
So
Paul
undertakes
to
demonstrate
in
the
human
situation
a
grievous
lack
of
the
righteousness
God
requires”
[Harrison].
“He
is
intent
and
eager
to
bring
his
reader
into
sight
and
possession
of
the
fulness
of
the
eternal
mercy,
revealed
and
secured
in
the
Lord
Jesus
Christ,
our
Sacrifice
and
Life.
But
for
this
very
purpose
he
labours
first
to
expose
man
to
himself;
to
awaken
him
to
the
fact
that
he
is
before
everything
else
a
sinner;
to
reverse
the
Tempter’s
spell,
and
to
let
him
see
the
fact
of
his
guilt
with
open
eyes.
‘The
Gospel,’
someone
has
said,
‘can
never
be
proved
except
to
a
bad
conscience.’”
[Moule,
55].
“Paul
has
just
stated
what
the
Gospel
is;
he
now
goes
on
to
show
the
necessity
for
such
a
Gospel.
The
world is lost without it” [Sanday-Headlam, 40].
Paul
teaches:
“The
wrath
of
God
is
being
revealed
from
heaven
against
all
the
godlessness
and
wickedness
of
people,
who
suppress
the
truth
by
their
wickedness,
since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them”
(vss.
18-19).
In
many
translations
(including
the
NIV),
there
is
a
section
break
between
verses
17
and
18,
with
a
section
title.
These
section
breaks
are
not
part
of
the
original
manuscript
that
Paul
wrote.
In
fact,
I
think
it
is
wrong
to
put
a
section
break
between
verses
17
and
18,
because
Paul
tied
the
two
verses
together
through
his
wording
in
the
original
Greek.
Most
other
Bible
translations
begin
verse
18
with
the
word
“For”
,
saying
“For
the
wrath
of
God…”
(see
KJV,
NKJV,
NASB,
ESV,
NET,
et.
al.).
The
word
“For”
or
“Therefore”
is
in
Paul’s
original
Greek
writing;
inexplicably,
the
NIV
leaves
that
word
out.
The
word
“For”
explicitly ties verse 18 with verse 17.
Additionally,
in
the
original
Greek,
verse
18
begins
with
the
word
translated
“being
revealed”
.
By
beginning
the
verse
with
“being
revealed”
,
Paul
is
giving
emphasis
to
the
revealing
,
and
also
tying
(through
juxtaposition)
the
revealing
of
God’s
wrath,
with
the
revealing
of
God’s
righteousness,
spoken
of
in
verse
17
[see
Meyer].
To
illustrate
this,
here
is
a
translation
of
verses
17
and
18
that
reflects
the
word
order
in
the
original
Greek:
“For
in
the
gospel,
the
righteousness
of
God
is
revealed
from
faith
to
faith,
as
it
is
written:
‘The
righteous
will
live
by
faith.’
Being
revealed
therefore
is
the
wrath
of
God
from
heaven
against
all
the
ungodliness
and
unrighteousness…”
Notice
how,
by
preserving
the
original
word
order,
we
see
the
strong
tie
between
the
revealing
of
God’s
wrath
(in
verse
18)
and
the
revealing
of
God’s
righteousness
in
the
gospel
(in
verse
17).
“The
revelation
of
God’s
salvation
is
at
the
same
time
a
revelation
of
God’s
wrath
…
It
is
a
vain
delusion
to
imagine
that
we
can
separate
the
doctrine
of
redemption
from
that
of
wrath…
Redeeming
love
is
the
absolute
and
personal
energy
of
Divine
righteousness
in
the
saving
exercise
of
love.
Can
a
soul
enjoy
the
experience
of
salvation
by
faith,
without
passing
through
an
internal
judgment,
and
feeling
of
Divine
displeasure?”
[Lange,
89].
“The
eighteenth
verse,
about
wrath,
gives
significance
to
the
preceding
two,
about
grace.
Sin
is
the
measure
of
salvation.
Only
they
know
what
it
is
to
be
saved
who
know
what
it
is
to
be
lost”
[Stifler,
22].
“The
wrath-
revealing
law
prepares
for
the
peace-revealing
gospel”
[Robinson, 74].
And
so,
in
order
to
understand
the
full
gospel
message,
we
must
understand
“the
wrath
of
God.”
The
wrath
of
God
is
the
outworkings
of
God’s
anger
against
sin;
it
is
His
“punitive
justice”,
brought
about
by
His
determination
to
punish
sin
[Hodge,
35].
Because
God
is
fully
and
perfectly
righteous,
He
hates
sin,
such
that
it
provokes
His
punitive
justice.
“His
righteousness
must
react
to
human
depravity
with
wrath”
[Osbourne].
“There
is
an
essential
relationship
between
God’s
righteousness
and
his
wrath.
If
God
responded
to
wickedness
with
no
more
than
a
benign
tolerance,
his
righteousness
could
be
called
into
question.
That
which
is
right
necessarily
stands
over
against
and
defines
by
contrast
that
which
is
wrong
”
[Mounce,
53].
And
because
we
all
sin,
we
all
sit
under
the threat of God’s wrath.
Unfortunately,
and
wrongly,
many
churches
today
avoid
speaking
about
God’s
wrath,
and
His
righteous
hatred
of
sin.
In
doing
so,
they
teach
an
incomplete
gospel.
In
order
to
understand
the
magnificence
of
the
greatness
of
Christ’s
sacrifice,
we
must
understand
the
perfect
righteousness
of
God,
and
of
His
complete
hatred
of
sin.
“God
is
Love,
and
is
Light.
But
He
is
also,
so
also
says
His
Word,
consuming
Fire
(see
Heb.
10:31, 12:29)” [Moule, 39].
Perhaps
because
of
this
wariness
to
teach
the
wrath
of
God,
we
tend
to
make
light
of
sin.
We
don’t
take
it
seriously.
We
need
to
hate
sin,
just
as
God
hates
sin.
We
should
clearly
understand
God’s
righteousness,
and
fear
God’s
wrath
against
sin.
And
make
no
mistake,
God’s
wrath
is
awe-inspiring,
and
awful.
“
‘The
wrath
of
God!’
—What
heart
can
conceive
all
that
is
implied
in
words
so
awful!—the
wrath
of
a
holy,
just,
omniscient,
almighty,
and
unchangeable
God!
Of
a
holy
God,
whose
hatred
of
sin
is
infinite;
of
a
just
God,
who
cannot
but
punish
sin
according
to
its
true
desert;—of
an
omniscient
God,
whose
eye
there
is
no
eluding,
who
is
‘greater
than
our
hearts
and
knoweth
all
things;’—of
an
almighty
God,
whose
ability
to
punish
no
created
power
can
resist;
and
of
an
unchangeable
God,
whose
nature
must
continue
eternally
opposed
to
sin,
whose
knowledge
no
forgetfulness
can
ever
impair,
and
whose
power
eternity cannot weaken” [Wardlaw, 100].
Paul
tells
us
that
God’s
wrath
“is
being
revealed.”
By
this,
a
“continuous
revelation
is
indicated”
[Schaff,
27].
In
fact,
Paul
uses
the
present
tense
throughout
verses
18
to
32,
“suggesting
that
the
revealing
of
God’s
wrath,
the
suppression
of
the
knowledge
of
God
available
in
creation,
and
the
recognition
that
certain
sins
deserve
God’s
judgment
are
constant
aspects
of
human
experience”
[Moo,
98].
It
was
first
revealed
“when
the
sentence
of
death
was
first
pronounced,
the
earth
cursed,
and
man
driven
out
of
the
earthly
paradise”
[Haldane,
55].
So,
every
death,
in
effect,
is
a
revealing
of
God’s
wrath.
Indeed,
every
day
of
toil
by
the
sweat
of
the brow
is also.
After
God’s
wrath
was
first
revealed
after
the
fall
of
man,
the
revealing
of
His
wrath
against
sin
continued.
It
is
revealed
in
the
Bible,
“in
every
history,
by
every
Prophet,
by
every
Psalmist;
this
perhaps
is
the
main
bearing
of
his
thought.
But
revealed
also
antecedently
and
concurrently
in
that
mysterious,
inalienable
conscience,
which
is
more
truly
part
of
man
than
his
five
senses.
Conscience
sees
that
there
is
an
eternal
difference
between
right
and
wrong,
and
feels,
in
the
dark,
the
relation
of
that
difference
to
a
law,
a
Lawgiver, and a doom” [Moule, 39].
However,
the
most
significant
revealing
of
God’s
wrath
occurred
on
Calvary,
through
Christ’s
sufferings,
when He bore in His body the sins of the world.
Paul
tells
us
that
God’s
wrath
is
being
revealed
“from
heaven”
,
and
so
it
is
revealed
“visibly,
extensively,
universally”
[Robinson,
75].
It
is
revealed
as
“a
sovereign
act
of
judgment
from
the
very
throne
of
God”
[Osbourne].
“Paul’s
mention
of
the
fact
that
God’s
wrath
is
being
revealed
‘from
heaven’
adds
weight
to
what
Paul
is
saying:
it
‘significantly
implies
the
majesty
of
an
angry
God,
and
His
all-seeing
eye,
and
the
wide
extent
of
His
wrath:
whatever
is
under
heaven,
and
yet
not
under
the
Gospel,
is
under
this
wrath’ (Bengel)” [Moo, 102].
God’s
wrath
is
“against
the
godlessness
and
wickedness
of
people.”
These
two
words,
translated
here
godlessness
and
wickedness
,
are
more
commonly
translated
ungodliness
and
unrighteousness
(see
ASV,
ESV,
KJV,
NKJV,
NASB,
et.
al.),
which
is
more
in
keeping
with
Paul’s
literary
style
(Paul
uses
two
words
in
Greek
which
both
have
the
Greek
equivalent
of
the
prefix
“un-”
).
The
two
words
summarize
the
forms
of
sin
perpetrated
by
us.
The
first
word,
godlessness
or
ungodliness
,
“is
the
fundamental
form
of
personal
misconduct
toward
God;
but
the
word
is
more
especially
significant
in
that
it
describes
ungodliness
as
the
absence
of
reverence
for
God
”
[Lange,
81].
It
is
“an
impiety
that
arrays
man
against
God,
not
simply
in
terms of neglect but also of rebellion” [Harrison].
The
second
word,
wickedness
or
unrighteousness
,
describes
sins
which
more
directly
harm
other
people.
By
summarizing
sin
in
this
way,
Paul
may
have
been
implicitly
referring
to
the
two
tables
of
the
Ten
Commandments:
the
first
four
of
which
focus
on
our
duty
toward
God;
and
the
last
six
of
which
focus
on
our duty toward others people.
However,
in
the
ensuing
verses
where
Paul
expands
on
man’s
godlessness
and
wickedness
,
he
does
more
than
just
summarize
the
sins
which
fall
under
each
of
those
categories.
Paul
explains
how
our
godlessness
actually
leads
to
all
sins
committed
by
us.
Godlessness
is
more
the
fountain
of
wickedness
;
wickedness
is
more
the
result
of
godlessness
.
In
other
words,
all
of
our
sins
spring
from
an
impiety
and
lack
of
true
and
complete
reverence for God.
Paul
says
that
the
wrath
of
God
is
revealed
against
“people
who
suppress
the
truth
by
their
wickedness”
(vs.
18).
The
“truth”
that
they
“suppress”
is
the
truth
of
God’s
existence,
power
and
divinity,
which
Paul
expands
on
a
bit
in
verse
20.
So,
God’s
wrath
is
against
those
who
push
God
out
of
their
lives,
because
they
do
not
want
to
be
accountable
to
Him,
and
His
law.
“Whenever
the
truth
starts
to
exert
itself
and
makes
them
feel
uneasy
in
their
moral
nature,
they
hold
it
down,
suppress
it.
Some
drown
its
voice
by
rushing
into
their
immoralities;
others
strangle
the
disturbing
voice
by
argument
and
by
denial”
[Lenski,
in
Harrison].
“The
beginning
of
all
evil
is
in
departure
from God” [
Pulpit Comm.,
23].
The
reason
that
there
is
wrath
from
God
for
sin
is
given
in
verse
19:
“…since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them.”
This
is
a
crucial
and
far-reaching
doctrinal
statement:
“What
may
be
known
about
God
is
plain
to
them”
(
“them”
referring
to
anyone
who,
because
of
their
sin,
is
the
target
of
God’s
wrath,
i.e.,
all
of
us
),
“because
God
has
made
it
plain
to
them.”
The
word
translated
“is
plain”
comes
from
the
Greek
word
for
shining.
So
the
knowledge
of
God
given
to
everyone
is
glaringly
apparent
,
it
is
shining
right
before
their
eyes
,
“it
is
a
clear
testimony
set
before
the
eyes
of
men”
[Harrison].
Paul
expands
on
how
God
has
made
plain
knowledge
about
Himself:
“For
since
the
creation
of
the
world
God’s
invisible
qualities—his
eternal
power
and
divine
nature—have
been
clearly
seen,
being
understood
from
what
has
been
made,
so
that
people
are
without
excuse”
(vs.
20).
First,
the
knowledge
of
God
has
been
made
known
“since
the
creation
of
the
world.”
There
is
no
person
who
has
ever
existed
on
earth without this knowledge.
Next,
we
as
reasoning
humans
are
given
the
capability
to
see
“
invisible
qualities”
of
God,
inferred
from
the
visible
creation
of
God
from
“what
has
been
made.”
Human
beings,
unique
among
the
created
beings
on
earth,
are
given
reasoning
capabilities,
so
as
to
be
able
to
perceive
the
invisible.
“From
actions
we
infer
attributes;
from
attributes
a
subject
to
which
they
belong…
From
things
clearly
indicating
a
design
we
infer
a
Designer.
From
evidences
of
wisdom,
power,
and
goodness,
visible
in
creation,
we
infer
a
wise,
powerful,
and
benevolent
Creator”
[Robinson,
79].
The
phrase
“
being
understood
from
what
has
been
made”
implies
that
“the
revelation
does
not
stop
with
perception,
but
is
expected
to
include
reflection,
the
drawing
of
a
conclusion
about
the
Creator”
[Harrison].
“Man
has
been
endowed
by
the
Creator
with
reasoning
faculties.
His
high
distinction
is
a
mind
capable
of
perceiving
God
in
nature.
Contemplation
of
God
in
His
works
is
the
noblest
employment
of
the
intellect”
[Robinson,
84].
As
mother
used
to
say,
“God
gave you a brain, now use it!”
The
qualities
of
God
that
we
clearly
see
from
what
has
been
made
are
“his
eternal
power
and
divine
nature.”
The
complexity
and
magnificence
of
the
creation
clearly
reflect
God’s
“eternal
power.”
The
unity
and
perfection
of
the
creation
reflect
God’s
“divine
nature”
:
in
looking
at
the
creation,
we
should
know
that
God
transcends
all.
“The
workman
is
known
by
his
work.
The
variety,
multitude,
order,
beauty,
harmony,
different
nature,
and
excellent
contrivance
of
the
things
that
are
made,
the
direction
of
them
to
certain
ends,
and
the
concurrence
of
all
the
parts
to
the
good
and
beauty
of
the
whole,
do
abundantly
prove
a
Creator,
and
his
eternal
power
and
Godhead.
Thus
did
the
light
shine
in
the
darkness”
[Henry,
217].
“Seeing
the
beauty
and
complexity
of
creation
carries
with
it
the
responsibility
of
acknowledging
the
Creator
both
as
powerful
and
as
living
above
the
natural
order.
Disbelief
requires
an
act
of
rebellion
against
common
sense”
[Mounce,
54].
“The undevout astronomer is
mad.
” [Kepler].
The
clear
revelation
of
Himself
that
God
has
given
us
through
His
creation
render
every
human
being
to
be
“without
excuse”
,
vis-à-vis
knowledge
of
God’s
eternal
power
and
divine
nature.
To
be
without
excuse
suggests
from
a
legal
standpoint
that
there
is
no
valid
defense
for
any
human
being
for
not
worshiping
and
serving
the
true
and
living
God.
“Before
men
can
yield
themselves
up
to
atheism,
polytheism,
idolatry
or
ungodliness
they
must
resist
clear
and
strong
convictions”
[Plumer,
65].
“Both
in
reference
to
his
own
nature
and
to
the
rule
of
duty,
he
has,
in
his
works
and
in
the
human
heart,
given
sufficient
light
to
render
the
impiety
and
immorality
of
men
inexcusable”
[Hodge,
44].
“
Every
person
is
‘without
excuse’
because
every
person
—
whether
a
first-century
pagan
or
a
twentieth-century
materialist
—
has
been
given
a
knowledge
of
God
and
has
spurned
that
knowledge
in
favor
of
idolatry,
in
all
its
varied
manifestations.
All
therefore
stand
under
the
awful
reality
of
the
wrath
of
God,
and
all
are
in
desperate
need
of
the
justifying
power of the gospel of Christ” [Moo, 98].
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