Read the Passage: Romans 1:18–2:11
Wrath of God (1:18–23)
After declaring in Rom. 1:17 that “the righteousness of God is revealed from faith,” in Rom. 1:18 Paul notes that “the wrath of God is revealed . . . against all ungodliness.” The reason why God’s wrath is revealed, writes Paul, is because mankind suppresses revealed truth. While the concept of truth in the Bible usually refers to special revelation (cf. John 17:17), in this passage Paul explains that the divine truth to which he is referring is the knowledge of God manifest to mankind via general revelation. Paul cites two modes of general revelation in this passage: first, Paul appeals to that which is “manifest in them” (Rom. 1:19), which he later refers to as “their conscience” (Rom. 2:15); and, second, Paul cites “the creation” (Rom. 1:20). Through such revelation, writes Paul, God reveals “truth” (Rom. 1:18), which “may be known” (Rom. 1:19), and “understood” (Rom. 1:20).
In Rom. 1:21–23 Paul describes mankind’s willful rejection of God, who reveals Himself via general revelation. Paul writes that God’s self-revelation to men is adequate so that “they [know] God” (Rom. 1:21); however, natural man still rejects God. A consequence of this denial of God is that the hearts and minds of men become darkened. Yet, the fact that general revelation is effective leaves mankind “without excuse” (Rom. 1:20). Note, however, that general revelation is inadequate to save men, for only Jesus is “the way, the truth, and the life” (John 14:6) and there is “no other name under heaven given among men by which we must be saved” (Acts 4:12). Said differently, given the effectiveness of general revelation to reveal God, and the necessity of special revelation to save man, we can conclude that general revelation is sufficient for condemnation, but not for salvation.
Abandonment by God (1:24–32)
The most common way that God judges mankind is by allowing him to reap the terrible harvest that comes from sowing sinful seeds (cf. Gal. 6:7–8). In reference to those who reject divine truth, Paul writes three times that “God gave them up” (Rom. 1:24, 26, 28). Such judgment of abandonment is referenced elsewhere in Scripture (cf. Ps. 81:11–12; Matt. 15:14; 2 Thess. 2:11–12). Since our actions reflect our beliefs, when God gives one up, the natural result will be idolatry and other sins, for “the wages of sin is death” (Rom. 6:23). In this passage, Paul uses sexual sin as an example of the downward spiral of sin that results from rejecting God. This is not to say that every sinner will fall into every sexual sin. Rather, it is likely that Paul uses the example of sexual sin here, for such sins tend to be life-encompassing, and they often lead to other types of transgressions.
Righteousness of God (2:1–11)
After citing the broad example of homosexuality in Rom. 1:26–27, Paul concludes his first chapter by listing twenty-three additional sins that are manifest in the lives of those who reject God. Paul’s purpose here is not to say that all of these transgressions will be committed by everyone; rather, his aim is to show everyone will commit some of these transgressions. Furthermore, the one who would judge others for engaging in these sins is himself guilty, for judgment implies knowledge of God’s moral standards. Awareness of divine law is not an excuse for ignorance of one’s own sins. Rather, knowledge of God’s moral standards actually makes ones more accountable to God (cf. Heb. 10:26–29; Jas. 3:1). Indeed, the one with awareness of divine law who neglects self-evaluation is guilty of self-deception and presuming upon God’s goodness, forbearance, and long-suffering.
In Rom. 2:1–11 Paul addresses religious moralists, particularly focusing upon the Jews. This group would enthusiastically agree that sinners are condemned, as Paul had argued in Rom. 1:18–32. Yet, these moralists would likely see themselves as worthy of divine favor. In Rom. 2:5–11 Paul points out that God will judge everyone who has sinned, for God “will render to each one according to his deeds” (Rom. 2:6). Therefore, the religious moralists could only claim divine favor if they had never sinned, which, of course, would be a false assertion. Indeed, a commonality among all mankind is personal sin. What Paul is teaching in this larger passage is that God’s righteous judgment is not based upon knowledge or possession of the law, nor is it even based upon the ability to keep the law; rather, God’s judgment is based upon personal sin, which is universal among mankind.
Application Questions:
- Why does Paul start his explanation of the doctrine of salvation by arguing for the condemnation of all mankind?
- How does God usually reveal His wrath upon ungodliness and mete out divine judgment (cf. Prov. 1:31; 22:8; Gal. 6:7–8)?
- Is it fair to say that general revelation is sufficient to condemn mankind, but insufficient to redeem mankind?
- Of all the transgressions that mankind can and does commit, why does Paul appeal to sexual sin in Rom. 1:26–27?
- What does Paul mean in teaching that “the goodness of God leads you to repentance” (Rom. 2:4)?
