Romans 1:18Meaning & Commentary from the Church Fathers

He shows that the first is the work of God’s preceding will, while the latter depends on the corrupt life of the negligent. Thus the prophet first mentions good things, saying, “If you are willing and obey Me, you shall eat the good things of the land. But if you are unwilling and do not obey Me, the sword shall devour you” (Is 1:19-20).

Paul arranges his speech here in the same order. “See,” he says, “Christ came and brought forgiveness, justification, and life. Yet He grants this not simply, but through the Cross.”

The greatest and most wondrous thing here is not only that He granted us this, but that He suffered so much. Therefore, if you behave arrogantly toward the gifts, you will undergo calamities.

Notice how the Apostle elevates his speech: “For the wrath of God,” he says, “is revealed from heaven.” From what is this evident? If a believer asks this question, we shall present him the saying of Christ.

If an unbeliever and a Greek should ask it, Paul himself stops his mouth by what he later says concerning the judgment of God. He gives an undeniable proof from the events that happened among the Gentiles.

Most wonderful of all, the Apostle proves that those who oppose the truth themselves confirm the teaching of the truth by what they do and say every day. We shall speak of this later. For now let us deal with the present subject.

“For the wrath of God is revealed from heaven.” Certainly this often happens in the present life, for example, in famines, plagues, and wars, when each person individually or all together are punished.

What extraordinary thing, then, will happen then? The punishment will be greater, universal, and of another kind. What happens now serves for correction, but what will occur then will be punishment.

Pointing precisely to this, Paul said that now “we are chastened, that we may not be condemned with the world” (1 Cor 11:32). Now it seems to many that much happens not because of wrath from above, but because of human hostility.

But then, when the Judge sits upon the dread throne and commands some to be cast into the furnace, others into outer darkness, and others to be condemned to other unavoidable and unbearable torments, then it will be clear that the punishment is from God.

Why did the Apostle not speak so plainly, saying, for example, that the Son of God will come with tens of thousands of angels and demand an account from each? Why does he say, “The wrath of God is revealed”?

His hearers were still newly converted. Therefore the Apostle first draws them by what they themselves acknowledged. Besides, it seems to me that this was addressed to the Gentiles. For this reason the Apostle begins with common notions, and afterward speaks of the judgment of Christ.

“Against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” Here the Apostle shows that the ways of ungodliness are many, but the way of truth is one. Error is something varied, multiform, and mixed, while truth is one.

Having spoken of doctrine, the Apostle also speaks of life, mentioning the unrighteousness of men. Unrighteousness is of various kinds. One concerns possessions, when someone wrongs his neighbor in this matter. Another concerns wives, when someone leaves his own wife and dissolves another’s marriage.

Paul calls this covetousness, saying, “that no one should transgress and defraud his brother in the matter” (1 Thess 4:6). Others, again, instead of taking a wife or property, steal their neighbor’s honor. This too is unrighteousness, for “a good name is better than much wealth” (Prov 22:1).

Although some maintain that Paul says this about doctrine, there is nothing to prevent applying his words to both, that is, to doctrine and to life. What “holding the truth in unrighteousness” means, learn from what follows.

Even now, in many things, we think we see injury from men. Then it will be clear that the punishment is from God, "against all ungodliness."

True worship and piety are one, while ungodliness is manifold. Therefore he said "all ungodliness," since it has many paths, "and unrighteousness of men."

Ungodliness and unrighteousness are not the same. The former is against God, while the latter is against men. Moreover, the first is a contemplative sin, while the latter is practical.

Unrighteousness also has many paths. Someone wrongs his neighbor either in property, or in wife, or in honor. Some, however, say that by unrighteousness Paul also means teaching.

Now hear what it means to "hold the truth in unrighteousness." Truth, or the knowledge of God, was implanted in men at their very birth.

But the Gentiles held down this truth and knowledge by unrighteousness. That is, they insulted it by acting against what had been communicated to them, attributing the glory of God to idols.

Imagine a man who received money to spend for the glory of the king. If he spent it on thieves and prostitutes, he would rightly be called an insulter of the king's glory.

So too the Gentiles held the truth in unrighteousness. That is, they concealed and unjustly darkened the glory of God and the knowledge of Him, using them otherwise than they ought to have used them.

Among philosophers also there was esoteric and exoteric teaching. Plato, in the Timaeus, laments that it was not easy for him to find the Father and Creator of all, and, having found Him, impossible to reveal Him to all.

The Apostle begins to speak of the Gentiles because he first wishes to prove the insufficiency of man's own natural powers for justification before God. After this, the necessity of seeking other, extraordinary means will become evident by itself.

Eternal torment is appointed for the sinner, and he will not escape it unless he satisfies the righteousness of God. Therefore either hasten to obtain reconciliation with God, or expect nothing other than eternal torments.

The dreadfulness of God's judgment is also expressed by this. The Lord and Savior Himself, who died to deliver all from this judgment, portrayed it as dreadful. It is already dreadful because it is judgment. What criminal does not tremble before judgment?

In schools, examinations from authorities who are always kindly disposed are accompanied by such fear. How can there be no fear and dread at that judgment which decides one's eternal lot?

Instead of saying, "the righteous judgment of God is revealed," the Apostle said, "the wrath of God is revealed from heaven." The heavens are about to open, and the Judge of all will appear.

He says "from heaven" to signify that in this divine action there will be nothing earthly. On earth the scales of justice may still somehow be bent. There, the incorruptible righteousness of God will pierce through and decide everything.

Blessed Theodoret writes: "The Apostle threatens future punishment, which is called the wrath of God, not because God punishes by passion, but in order to terrify those who contradict. He said that wrath is revealed from heaven because our God and Savior will appear from heaven. For the Lord Himself said this: 'Then you will see the Son of Man coming on the clouds of heaven with power and great glory' (cf. Mt 24:30)."

Chrysostom sets these words in relation to the preceding words, where the Gospel was mentioned as the power of God unto salvation for everyone who believes. He says: "Notice Paul's skill. Having begun his discourse with brief exhortations, he turns to threats.

"After saying that the Gospel is the cause of salvation and life, the power of God, and that salvation and justification are accomplished by it, he now uses expressions that can frighten even the inattentive.

"Since, ordinarily, most people are drawn to virtue not so much by the promise of blessings as by fear of sorrows, the Apostle draws them by both. For this reason God not only promises the Kingdom, but also threatens Gehenna. The Prophets, when preaching to the Jews, always joined threats to promises.

"For the same reason Paul varies his discourse. Not without purpose does he first set forth what is pleasant, and then what is unpleasant. By this he shows that the first is the work of God's preceding will, while the latter is the result of the evil life of the negligent.

"So also the Prophet mentions blessings first, saying, 'If you are willing and obedient, you shall eat the good of the land. But if you are unwilling and disobedient, the sword shall devour you' (cf. Is 1:19-20). Saint Paul arranges his discourse in the same order.

"'For the wrath of God is revealed from heaven.' In the present life too the wrath of God is often revealed, both upon each person in particular and upon all in general, through famine, plagues, and wars.

"What then will be extraordinary at the future judgment? The punishment will be greater, universal, and of another kind. What now takes place serves for correction, but what will happen then will be execution of sentence. In this sense Paul said elsewhere that we are now chastened, so that we may not be condemned with the world (1 Cor 11:32).

"Now many see in many things not wrath from above, but injury from men. Then it will be manifest that the punishment is from God. The Judge will sit upon the fearful throne and command some to be dragged into fire, others into outer darkness, and others into other inescapable and unbearable punishments.

"Why then did the Apostle not say this plainly? Why did he not say, for example, that the Son of God will come with myriads of Angels and demand an account from each person? Why does he say, 'the wrath of God is revealed'?

"Because the hearers had only recently been converted to the faith. At first the Apostle acts upon them by what they themselves acknowledged. Besides, it seems to me that this is said to Gentiles. Therefore the Apostle begins from common notions, and afterward speaks of the judgment of Christ."

It is a dogma common to all mankind and written in the heart that God exists, that one must please Him by fulfilling His will, and that those who do not do this are guilty before Him. Therefore all confess that God's judgment lies upon every ungodliness and unrighteousness of men who hold the truth in unrighteousness.

"For nature taught them both things: that God is the Creator of all, and that one must flee unrighteousness and love righteousness" (blessed Theodoret).

Ungodliness signifies sins against God: unbelief, wrong belief, and false faiths. Unrighteousness signifies sins against one's neighbor, when one does not maintain toward him the proper relations of love, peace, justice, and every kind of assistance.

Yet ungodliness too is unrighteousness. For what can be more unjust than not to know God, not to honor Him, one's Creator, as one ought, and not to thank Him for life and for everything He gives in life?

Unrighteousness too is ungodliness. God commanded that every righteousness be observed toward one of the same nature. Whoever does not observe it goes against God, and is therefore truly ungodly.

When Saint Paul says "every ungodliness," he "shows that the ways of ungodliness are many, while the way of truth is one. Error is something varied, manifold, and mixed, but truth is one" (Chrysostom).

By this word he subjects to God's righteous judgment all faiths invented by men that are contrary to sound knowledge of God.

By "unrighteousness" he likewise means every kind of it, that is, every life that is not in agreement with the will of God and His holy commandments. "For unrighteousnesses are various. They concern opinions, when someone wrongs his neighbor in this way. They concern wives, when someone abandons his wife and breaks up another's marriage.

"Some seize not a wife or property, but the honor of their neighbor. This too is unrighteousness, because a good name is better than great riches" (Chrysostom).

Not only the violation of commandments in relation to one's neighbor is unrighteousness. So is every failure to do what one ought to do for one's neighbor. Not helping a neighbor when you see his need and can help is unrighteousness.

By this word the Apostle subjects to God's judgment every sinful life, whatever forms its sinfulness may take.

What does "holding the truth in unrighteousness" mean? It means that they know but do not fulfill. Life does not answer to knowledge. One thing is in their mind and conscience, sometimes even on their lips, but another is in their life and deeds, in the feelings of the heart and the disposition of the will.

Who knows, and who does not know, that one must remember God and thank Him? Yet someone does not remember Him and does not thank Him. Such a person holds the truth in unrighteousness.

Who knows, and who does not know, that one must not offend his neighbor, but rather do good to him in every way? Yet someone not only does not do good, but also offends. Such a person holds the truth in unrighteousness.

Who knows, and who does not know, that one must not live dissolutely, merely eating, drinking, and making merry without remembering death? Yet someone lives this way. Such a person holds the truth in unrighteousness.

This unrighteousness is increased a hundredfold when someone does wrong at the very time that his mind and conscience forbid him and tell him not to do it.

The one who holds the truth in unrighteousness does the same thing as if someone took a king's daughter and gave her over to a brothel, or trampled a precious royal purple robe into the mud.

In this consists the blasphemy against the Holy Spirit, concerning which the Lord pronounced the fearful sentence of no forgiveness either in this age or in the age to come.