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Selected Verse: Romans 1:18 - King James

Verse	Translation	Text
Ro 1:18	King James	For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18) For the wrath of God--His holy displeasure and righteous vengeance against sin. is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government. against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him. and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other). THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32) who hold--rather, "hold down," "hinder," or "keep back." the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mat 6:22-23; Eph 4:17-18).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)

For the wrath of God--His holy displeasure and righteous vengeance against sin.

is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government.

against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.

and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).

THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

who hold--rather, "hold down," "hinder," or "keep back."

the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mat 6:22-23; Eph 4:17-18).

Notes on the Bible, by Albert Barnes, [1834]
For - This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the Epistle. an argument designed to establish the proposition advanced in Rom 1:17. The proposition is, that God's plan of justification is revealed in the gospel. To show this, it was necessary to show that all other plans had failed; and that there was need of some new plan or scheme to save people. To this he devotes this and the two following chapters. The design of this argument is, to show that people were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the Law. To see this clearly it is necessary to add only, that there can be but two ways of justification conceived of; one by obedience to law, and the other by grace. The former was the one by which Jews and Gentiles had sought to be justified; and if it could be shown that in this they had failed, the way was clear to show that there was need of some other plan. The wrath of God - ὀργὴ Θεοῦ orgē Theou. The word rendered "wrath" properly denotes that earnest appetite or desire by which we seek anything, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph 4:31, "let all bitterness, and wrath, etc.; Col 3:8, "anger, wrath, malice," etc.; Ti1 2:8; Jam 1:19. But it is also often applied to God; and it is clear that when we think of the word as applicable to him, it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of people Job 25:6, he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. In making a revelation, it was indispensable to use words which people used; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Saviour is said Mar 3:5 to have looked on his disciples with anger (Greek, "wrath," the same word is here), it is not to be supposed that he had the feelings of an implacable man seeking vengeance. The nature of the feeling is to be judged of by the character of the person. So, in this place, the word denotes the "divine displeasure" or "indignation" against sin; the divine purpose to "inflict punishment. It is the opposition of the divine character against sin;" and the determination of the divine mind to express that opposition in a proper way, by excluding the offender from the favors which he bestows on the righteous. It is not an unamiable, or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his family, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace? The phrase "divine displeasure" or "indignation," therefore, expresses the meaning of this phrase; see Mat 3:7; Luk 3:7; Luk 21:23; Joh 3:36; Rom 2:5, Rom 2:8; Rom 3:5; Rom 4:15; Rom 5:9; Rom 9:22; Rom 12:19; Rom 13:4-5; Eph 2:3; Eph 5:6; Th1 1:10; Th1 2:16, etc. The word occurs 35 times in the New Testament. Is revealed - That is, revealed to the Jews by their Law; and to the Gentiles in their reason, and conscience, as the apostle proceeds to show. From heaven - This expression I take to mean simply that the divine displeasure against sin is made known by a divine appointment; by an arrangement of events, communications, and arguments, which evince that they have had their origin in heaven; or are divine. How this is, Paul proceeds to state, in the works of creation, and in the Law which the Hebrews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath will be sent from heaven; or that the heavens declare his wrath; or that the heavenly bodies are proofs of his wrath against sin; or that Christ, the executioner of wrath, will be manifest from heaven (Origen, Cyril, Beza, etc.); or that it is from God who is in heaven; but that it is by an arrangement which shows that it had its origin in heaven. or has proofs that it is divine. Against all ungodliness - This word properly means "impiety" toward God, or neglect of the worship and honor due to him. ἀσέβειαν asebeian. It refers to the fact that people had failed to honor the true God, and had paid to idols the homage which was due to him. Multitudes also in every age refuse to honor him, and neglect his worship, though they are not idolaters. Many people suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to God; as though it were a less crime to dishonor God than man; and as though it were innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity; and that this is an offence of so much consequence as to be placed "first," and as deserving the divine indignation more than the neglect of our duties toward people; compare Rom 11:26; Ti2 2:16; Tit 2:12; Jde 1:15, Jde 1:18. The word does not occur elsewhere in the New Testament. Unrighteousness of men - Unrighteousness, or iniquity toward people. All offences against our neighbor, our parents. our country, etc. The word "ungodliness" includes all crimes against God; this, all crimes against our fellow-men. The two words express what comprehends the violation of all the commands of God; "Thou shalt love the Lord thy God, etc. and thy neighbor as thyself," Mat 22:37-40. The wrath of God is thus revealed against all human wickedness. Who hold the truth - Who "keep back," or "restrain" the truth. The word translated "hold" here, sometimes means to "maintain," to "keep," to "observe" Co1 7:30; Co2 6:12; but it also means to "hold back, to detain, to hinder." Luk 4:42, "the people sought him (Jesus), and came to him, and stayed him." (Greek, the same as here.) Plm 1:13, "whom I would have "retained" with me," etc.; Th2 2:6, "and now ye know what "withholdeth," etc. In this place it means also that they held back, or restrained the truth, by their wickedness. The truth - The truth of God, in whatever way made known, and particularly, as the apostle goes on to say, what is made known by the light of nature. The truth pertaining to his perfections, his Law, etc. They hold it back. or restrain its influence. In unrighteousness - Or rather, by their iniquity. Their wickedness is the cause why the truth had had so little progress among them, and had exerted so little influence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practice iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little knowledge of a holy God; and by the love of this, they held back the truth from making progress, and becoming diffused among them. The same thing is substantially true now. People hold back or resist the truth of the gospel by their sins in the following ways. (1) people of influence and wealth employ both, in directly opposing the gospel. (2) people directly resist the doctrines of religion. since they know they could not hold to those doctrines without abandoning their sins. (3) people who resolve to live in sin, of course, resist the gospel, and endeavor to prevent its influence. (4) pride, and vanity, and the love of the world also resist the gospel, and oppose its advances. (5) Unlawful business - business that begins in evil, and progresses, and ends in evil - has this tendency to hold back the gospel. Such is the effect of the traffic in ardent spirits, in the slave-trade, etc. They begin in the love of money, the root of all evil Ti1 6:10; they progress in the tears and sorrows of the widow, the orphan, the wife, the sister, or the child; and they end in the deep damnation of multitudes in the world to come. Perhaps there has been nothing that has so much held back the influence of truth, and of the gospel, as indulgence in the vice of intemperance, and traffic in liquid fire. (6) Indulgence in vice, or wickedness of any kind, holds back the truth of God. People who are resolved to indulge their passions will not yield themselves to this truth. And hence, all the wicked, the proud, and vain, and worldly are responsible, not only for their own sins directly, but for hindering, by their example and their crimes, the effect of religion on others. They are answerable for standing in the way of God and his truth; and for opposing him in the benevolent design of doing good to all people. There is nothing that prevents the universal spread and influence of truth but sin. And people of wickedness are answerable for all the ignorance and wo which are spread over the community, and which have extended themselves over the world.

Notes on the Bible, by Albert Barnes, [1834]

For - This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the Epistle. an argument designed to establish the proposition advanced in Rom 1:17. The proposition is, that God's plan of justification is revealed in the gospel. To show this, it was necessary to show that all other plans had failed; and that there was need of some new plan or scheme to save people. To this he devotes this and the two following chapters. The design of this argument is, to show that people were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the Law. To see this clearly it is necessary to add only, that there can be but two ways of justification conceived of; one by obedience to law, and the other by grace. The former was the one by which Jews and Gentiles had sought to be justified; and if it could be shown that in this they had failed, the way was clear to show that there was need of some other plan.

The wrath of God - ὀργὴ Θεοῦ orgē Theou. The word rendered "wrath" properly denotes that earnest appetite or desire by which we seek anything, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph 4:31, "let all bitterness, and wrath, etc.; Col 3:8, "anger, wrath, malice," etc.; Ti1 2:8; Jam 1:19. But it is also often applied to God; and it is clear that when we think of the word as applicable to him, it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of people Job 25:6, he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil.

In making a revelation, it was indispensable to use words which people used; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Saviour is said Mar 3:5 to have looked on his disciples with anger (Greek, "wrath," the same word is here), it is not to be supposed that he had the feelings of an implacable man seeking vengeance. The nature of the feeling is to be judged of by the character of the person. So, in this place, the word denotes the "divine displeasure" or "indignation" against sin; the divine purpose to "inflict punishment. It is the opposition of the divine character against sin;" and the determination of the divine mind to express that opposition in a proper way, by excluding the offender from the favors which he bestows on the righteous. It is not an unamiable, or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his family, and who expresses his opposition in a proper way.

We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace? The phrase "divine displeasure" or "indignation," therefore, expresses the meaning of this phrase; see Mat 3:7; Luk 3:7; Luk 21:23; Joh 3:36; Rom 2:5, Rom 2:8; Rom 3:5; Rom 4:15; Rom 5:9; Rom 9:22; Rom 12:19; Rom 13:4-5; Eph 2:3; Eph 5:6; Th1 1:10; Th1 2:16, etc. The word occurs 35 times in the New Testament.

Is revealed - That is, revealed to the Jews by their Law; and to the Gentiles in their reason, and conscience, as the apostle proceeds to show.

From heaven - This expression I take to mean simply that the divine displeasure against sin is made known by a divine appointment; by an arrangement of events, communications, and arguments, which evince that they have had their origin in heaven; or are divine. How this is, Paul proceeds to state, in the works of creation, and in the Law which the Hebrews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath will be sent from heaven; or that the heavens declare his wrath; or that the heavenly bodies are proofs of his wrath against sin; or that Christ, the executioner of wrath, will be manifest from heaven (Origen, Cyril, Beza, etc.); or that it is from God who is in heaven; but that it is by an arrangement which shows that it had its origin in heaven. or has proofs that it is divine.

Against all ungodliness - This word properly means "impiety" toward God, or neglect of the worship and honor due to him. ἀσέβειαν asebeian. It refers to the fact that people had failed to honor the true God, and had paid to idols the homage which was due to him. Multitudes also in every age refuse to honor him, and neglect his worship, though they are not idolaters. Many people suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to God; as though it were a less crime to dishonor God than man; and as though it were innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity; and that this is an offence of so much consequence as to be placed "first," and as deserving the divine indignation more than the neglect of our duties toward people; compare Rom 11:26; Ti2 2:16; Tit 2:12; Jde 1:15, Jde 1:18. The word does not occur elsewhere in the New Testament.

Unrighteousness of men - Unrighteousness, or iniquity toward people. All offences against our neighbor, our parents. our country, etc. The word "ungodliness" includes all crimes against God; this, all crimes against our fellow-men. The two words express what comprehends the violation of all the commands of God; "Thou shalt love the Lord thy God, etc. and thy neighbor as thyself," Mat 22:37-40. The wrath of God is thus revealed against all human wickedness.

Who hold the truth - Who "keep back," or "restrain" the truth. The word translated "hold" here, sometimes means to "maintain," to "keep," to "observe" Co1 7:30; Co2 6:12; but it also means to "hold back, to detain, to hinder." Luk 4:42, "the people sought him (Jesus), and came to him, and stayed him." (Greek, the same as here.) Plm 1:13, "whom I would have "retained" with me," etc.; Th2 2:6, "and now ye know what "withholdeth," etc. In this place it means also that they held back, or restrained the truth, by their wickedness.

The truth - The truth of God, in whatever way made known, and particularly, as the apostle goes on to say, what is made known by the light of nature. The truth pertaining to his perfections, his Law, etc. They hold it back. or restrain its influence.

In unrighteousness - Or rather, by their iniquity. Their wickedness is the cause why the truth had had so little progress among them, and had exerted so little influence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practice iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little knowledge of a holy God; and by the love of this, they held back the truth from making progress, and becoming diffused among them.

The same thing is substantially true now. People hold back or resist the truth of the gospel by their sins in the following ways.

(1) people of influence and wealth employ both, in directly opposing the gospel.

(2) people directly resist the doctrines of religion. since they know they could not hold to those doctrines without abandoning their sins.

(3) people who resolve to live in sin, of course, resist the gospel, and endeavor to prevent its influence.

(4) pride, and vanity, and the love of the world also resist the gospel, and oppose its advances.

(5) Unlawful business - business that begins in evil, and progresses, and ends in evil - has this tendency to hold back the gospel. Such is the effect of the traffic in ardent spirits, in the slave-trade, etc. They begin in the love of money, the root of all evil Ti1 6:10; they progress in the tears and sorrows of the widow, the orphan, the wife, the sister, or the child; and they end in the deep damnation of multitudes in the world to come. Perhaps there has been nothing that has so much held back the influence of truth, and of the gospel, as indulgence in the vice of intemperance, and traffic in liquid fire.

(6) Indulgence in vice, or wickedness of any kind, holds back the truth of God. People who are resolved to indulge their passions will not yield themselves to this truth. And hence, all the wicked, the proud, and vain, and worldly are responsible, not only for their own sins directly, but for hindering, by their example and their crimes, the effect of religion on others. They are answerable for standing in the way of God and his truth; and for opposing him in the benevolent design of doing good to all people. There is nothing that prevents the universal spread and influence of truth but sin. And people of wickedness are answerable for all the ignorance and wo which are spread over the community, and which have extended themselves over the world.

Vincent's Word Studies, by Marvin R. Vincent [1886]
For All men require this mode of justification, for all men are sinners, and therefore exposed to God's wrath. The wrath of God (ὀργὴ Θεοῦ) Not punishment, but the personal emotion. See on Joh 3:36. Ungodliness and unrighteousness (ἀσέβειαν καὶ ἀδικίαν). Irreligiousness and immorality. See on godliness, Pe2 1:3; also Pe2 2:13. Hold (κατεχόντων) Not possess: compare Rom 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare Th2 2:6, Th2 2:7; Luk 4:42. The truth Divine truth generally, as apparent in all God's self-revelations.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
For - There is no other way of obtaining life and salvation. Having laid down his proposition, the apostle now enters upon the proof of it. His first argument is, The law condemns all men, as being under sin. None therefore is justified by the works of the law. This is treated of Rom 3:20. And hence he infers, Therefore justification is by faith. The wrath of God is revealed - Not only by frequent and signal interpositions of divine providence, but likewise in the sacred oracles, and by us, his messengers. From heaven - This speaks the majesty of Him whose wrath is revealed, his all - seeing eye, and the extent of his wrath: whatever is under heaven is under the effects of his wrath, believers in Christ excepted. Against all ungodliness and unrighteousness - These two are treated of, Rom 1:23, &c. Of men - He is speaking here of the gentiles, and chiefly the wisest of them. Who detain the truth - For it struggles against their wickedness. In unrighteousness - The word here includes ungodliness also.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For the wrath of God is revealed - The apostle has now finished his preface, and comes to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world 1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter, from Rom 1:18 to the end (Rom 1:18-32). 2. He shows that the Jews, notwithstanding the greatness of their privileges, were no better than the Gentiles; and therefore the wrath of God was revealed against them also. This subject he treats in Romans 2:1-29 and Romans 3:1-19. 3. He returns, as it were, on both, Rom 3:20-31, and proves that, as the Jews and Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews. By οργη θεου, the wrath of God, we are not to understand any uneasy passion in the Divine Being; but the displeasure of his righteousness, which is expressed by the punishments inflicted on the ungodly, those who retain not God in their knowledge; and the unrighteous, those whose lives are profligate. As, in the Gospel, the righteousness of God is revealed for the salvation of the ungodly, so is the wrath of God revealed against the workers of iniquity. Those who refuse to be saved in the way revealed by his mercy must be consumed in the way revealed by his justice. Ungodliness - ασεβειαν, from α , negative, and σεβω or σεβομαι, I worship, probably intended here to express atheism, polytheism, and idolatry of every kind. Unrighteousness - αδικιαν from α, negative, and δικη, justice; every thing contrary to strict morality; all viciousness and profligacy of conduct. Who hold the truth in unrighteousness - In what sense could it be said that the heathen held the truth in unrighteousness, when they really had not that truth? Some think this refers to the conduct of their best philosophers, such as Socrates, Plato, Seneca, etc., who knew much more of the Divine nature than they thought safe or prudent to discover; and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the Gentiles in general, who either did know, or might have known, much of God from the works of creation, as the apostle intimates in the following verses. But Rosenmuller and some others contend that the word κατεχειν here does not signify to hold, but to hinder; and that the place should be translated, who through maliciousness hinder the truth; i.e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb κατεχειν, which Hesychius interprets κρατειν, κωλυειν, συνεχειν, to retain, hinder, etc.; these men hindering, by their vicious conduct, the truth of God from being propagated in the earth.

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¹⁷ This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:

²² The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
²³ But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
¹⁹ Because that which may be known of God is manifest in them; for God hath shewed it unto them.
²⁰ For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
²¹ Because 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.
²² Professing themselves to be wise, they became fools,
²³ And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
²⁴ Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
²⁵ Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
²⁶ For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
²⁷ And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
²⁸ And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
²⁹ Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
³⁰ Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
³¹ Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
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.

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

¹⁰ For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

⁶ And now ye know what withholdeth that he might be revealed in his time.

¹³ Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

⁴² And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.

¹² Ye are not straitened in us, but ye are straitened in your own bowels.

³⁰ And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

³⁷ Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
³⁸ This is the first and great commandment.
³⁹ And the second is like unto it, Thou shalt love thy neighbour as thyself.
⁴⁰ On these two commandments hang all the law and the prophets.

¹⁸ How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

¹⁵ To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

¹² Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

¹⁶ But shun profane and vain babblings: for they will increase unto more ungodliness.

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

¹⁶ Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

¹⁰ And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

⁶ Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

³ Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

⁴ For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
⁵ Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

¹⁹ Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

²² What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

⁹ Much more then, being now justified by his blood, we shall be saved from wrath through him.

¹⁵ Because the law worketh wrath: for where no law is, there is no transgression.

⁵ But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

⁸ But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

⁵ But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

³⁶ He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

²³ But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.

⁷ Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?

⁷ But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

⁵ And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

⁶ How much less man, that is a worm? and the son of man, which is a worm?

¹⁹ Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

⁸ I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

⁸ But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.

³¹ Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

¹⁷ For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

⁴² And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.

⁷ For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

⁶ And now ye know what withholdeth that he might be revealed in his time.

²¹ Because 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.

¹³ And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you;

³ According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

³⁶ He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

²³ And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

²⁰ Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

²⁰ Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
²¹ But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
²² Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
²³ For all have sinned, and come short of the glory of God;
²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:
²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
²⁶ To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
²⁷ Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
²⁸ Therefore we conclude that a man is justified by faith without the deeds of the law.
²⁹ Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
³⁰ Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
³¹ Do we then make void the law through faith? God forbid: yea, we establish the law.

¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;