Romans 1:18-32 Meaning

Romans 1:18 Direct teaching

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

Tertullian, Against Marcion Direct teaching

... first, and also to the Greek; for in it the righteousness of God is revealed from faith to faith," Romans 1:16-17, he undoubtedly ascribes both the gospel and salvation to Him whom, according to our heretic's own distinction, I have called the just God, not the good one. It is He who removes men from confidence in the law to faith in the gospel. That is, to His own law and His own gospel. When, again, he declares that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness," Romans 1:18, I ask, the wrath of what God? Certainly of the Creator. Therefore the truth will be His, whose also is the wrath that has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth," Romans 2:2, he both vindicated that wrath from which this judgment for the truth comes, and at the same time gave another proof that the truth comes from the same God whose wrath he affirmed, by bearing witness to His judgment. Marcion's claim is quite a different matter: that the Creator in anger avenges Himself on the truth of the rival god, which had been kept in unrighteousness

Tertullian, Against Marcion Direct teaching

When, again, he declares that the wrath (of God) is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, Romans 1:18 (I ask) the wrath of what God?

Tertullian, Against Marcion Supporting witness

Romans 1:18 so that this sentence, which is quite in accordance with that previous one wherein the judgment is declared to be the Creator's, cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath.

Tertullian, Against Marcion Supporting witness

Likewise, when adding, We are sure that the judgment of God is according to truth, Romans 2:2 he both vindicated that wrath from which comes this judgment for the truth, and at the same time afforded another proof that the truth emanates from the same God whose wrath he attested, by witnessing to His judgment.

Tertullian, Against Marcion Supporting witness

Romans 2:2 The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath;

Irenaeus, Against Heresies: Book IV Supporting witness

so also is it the case at present, that “a little leaven leaveneth the whole lump.” And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: “For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness.” And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, “And shall not God avenge His own elect, which cry day and night unto Him?

Irenaeus, Against Heresies: Book IV Supporting witness

...son." The apostle also says, "Let no one deceive you with empty words; because of these things, the wrath of God comes upon the sons of mistrust. Do not partake with them." Just as then the condemnation of sinners extended to others who approved of them and joined their company, it is also now the case that "a little leaven leavens the whole lump." As the wrath of God descended upon the unrighteous then, the apostle also says: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those who suppress the truth in unrighteousness." Just as, in those times, God's vengeance came upon the Egyptians who subjected Israel to unjust punishment, it is similar now, as the Lord truly declares, "And shall not God avenge His own elect, who cry to Him day and night? I tell you, He will avenge them speedily." The apostle also says similarly in the Epistle to the Thessalonians: "Since it is a righteous thing with God to repay tribulation to those who trouble you; and to you who are troubled, rest with us at the revelation of our Lord Jesus Christ from heaven with His mighty angels, in a flame of fire, taking vengeance on those who do not know God and t

Hippolytus, Treatise on Christ and Antichrist Supporting witness

And Paul in like manner: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness.

Origen, Against Celsus Supporting witness

For respecting such Paul says in express words: The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

Theophilus of Antioch, To Autolycus Supporting witness

1 Corinthians 2:9 But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, Romans 2:8-9 and at the last everlasting fire shall possess such men.

Theophilus of Antioch, Connection to Romans 2:8 Supporting witness

To the unbelieving and despisers who obey not the truth but unrighteousness, when they have been filled with adulteries, and fornications and filthiness, and covetousness and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess them.

Romans 1:28 Direct teaching

And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.

Romans 1:24 Direct teaching

Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves,

Origen, Against Celsus Supporting witness

But since those who wandered away from the east were delivered over, on account of their sins, to a reprobate mind, and to vile affections, and to uncleanness through the lusts of their own hearts, in order that, being sated with sin, they might hate it, we shall refuse our assent to the assertion of Celsus, that because of the superintending spirits distributed among the different parts of the earth, what is done among each nation is rightly done;

Origen, Against Celsus Supporting witness

...dered away from the east were delivered over, on account of their sins, to a reprobate mind, and to vile affections, and to uncleanness through the lusts of their own hearts, in order that, being sated with sin, they might hate it, we refuse our assent to the assertion of Celsus that, because of the superintending spirits distributed among the different parts of the earth, what is done among each nation is rightly done. For our desire is to do what is not agreeable to these spirits. For we see that it is a religious act to do away with the customs originally established in the various places by means of laws of a better and more divine character, which were enacted by Jesus, as one possessed of the greatest power, who has rescued us from the present evil world and from the princes of the world that come to nothing. And we see that it is a mark of irreligion not to throw ourselves at the feet of Him who has manifested Himself to be holier and more powerful than all other rulers, and to whom God said, as the prophets had predicted many generations before: "Ask of Me, and I shall give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession." F

Origen, Against Celsus Background

We do speak of the wrath of God. However, we do not mean that this indicates any passion in Him. Rather, it is something assumed in order to discipline, by stern means, those sinners who have committed many serious sins. For what is called God’s wrath and anger is a means of discipline. That this understanding agrees with Scripture is clear from what is said in Psalm 6: “O Lord, rebuke me not in Your anger, neither chasten me in Your hot displeasure;” and also in Jeremiah: “O Lord, correct me, but with judgment; not in Your anger, lest You bring me to nothing.” Moreover, anyone who reads in the second book of Kings about the wrath of God leading David to number the people, and finds in the first book of Chronicles that it was the devil who suggested this action, will easily see, by comparing the two statements, for what purpose wrath is mentioned. Of this wrath, as the Apostle Paul declares, all men are children: “We were by nature children of wrath, even as others.” Further, that wrath is not a passion on God’s part, but that each person brings it on himself by his sins, is clear from another statement of Paul: “Or do you despise the riches of His goodness, and forbearance, and lo

Lactantius, The Divine Institutes Supporting witness

...able to receive virtue, just as the earth can be cultivated. He placed the material of vices in the affections, and the material of virtue in vices. For virtue certainly would not exist, or would not be active, if the things were missing by which its power is either shown or exercised. Now let us see what those men have accomplished who completely remove vices. They speak about four affections, which they think arise from judging things to be good or evil. By rooting these out, they think the mind of the wise man will be healed. But since they understand that these affections are planted by nature, and that without them nothing can be moved and nothing can be done, they put certain other things in their place instead. For desire they substitute inclination, as though it were not much better to desire a good thing than merely to feel inclined toward it. In the same way, they substitute gladness for joy, and caution for fear. But in the case of the fourth, they cannot find a way to exchange the name. Therefore they have completely taken away grief, that is, sadness and pain of mind, though this cannot possibly be done. For who can help being grieved if a plague has laid waste his

Lactantius, The Divine Institutes Supporting witness

...ng that there should be no vices at all. For nothing is born vicious. But if we make bad use of the affections, they become vices; if we use them well, they become virtues. So it must be shown that the causes of the affections, and not the affections themselves, must be moderated. They say that we should not rejoice with excessive joy, but moderately and calmly. This is as if they were saying that we should not run fast, but walk quietly. But it is possible for the one who walks to go astray, and for the one who runs to keep to the right path. What if I show that there is a case in which it is wrong not only to rejoice moderately, but even to rejoice in the smallest degree, and that there is another case, on the contrary, in which it is not at all wrong to exult with overflowing joy? Then what benefit, I ask, will this moderation give us? I ask whether they think that a wise man ought to rejoice if he sees some evil happening to his enemy, or whether he ought to restrain his joy if, by the conquest of enemies or the overthrow of a tyrant, liberty and safety have been gained for his fellow citizens.

Lactantius, On the Anger of God Background

...uences. Because, when one affection was removed, necessity itself compelled him to remove the other affections also from God. Thus, he who is not subject to anger is plainly not influenced by kindness, which is the opposite feeling to anger. Now if there is neither anger nor kindness in Him, it is clear that there is neither fear, nor joy, nor grief, nor pity. For all the affections belong together and move together, and this cannot be the case with God. But if there is no affection in God, because whatever is subject to affections is weak, it follows that there is in Him neither care for anything, nor providence.

Didache, Connection to Romans 1:28 Supporting witness

whom God for their perverseness "delivered over to foolishness, to do those things that are not convenient!"

Romans 1:26 Direct teaching

For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature;

Romans 1:27 Direct teaching

and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error.

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

...four-footed animals, and try to sow children. But God gave the ungodly over, as the Apostle says in Romans 1:26-27, to shameful passions: "For even their women exchanged the natural use for that which is against nature. Likewise also their men, leaving the natural use, burned in their desire for one another, men with men doing what is shameful, and receiving in themselves the due reward of their error." Yet nature has not allowed even the most lustful animals to put seed into the passage of excrement. For urine is discharged into the bladder, softened food into the belly, tears into the eye, blood into the veins, dirt into the ears, and mucus is carried into the nostrils. But at the end of the rectum the seat is joined, through which excrement is expelled. So only the unusual nature found in hyenas devised this extra part for excessive intercourse. For that reason it is also somewhat hollow for a short distance, so that it may serve itching parts. But after that, the hollow closes up. For it was not made for generation. From this it is clear to us, and openly admitted, that intercourse with males must be avoided, and fruitless sowings, and preposterous Venus, and the unions of a

Hippolytus, Refutation of All Heresies Direct teaching

...ble man, and birds, and four-footed beasts, and creeping things. Therefore God also gave them up to vile affections; for even their women changed the natural use into that which is against nature." What the natural use is, according to them, we will explain later. "And likewise also the men, leaving the natural use of the woman, burned in their lust toward one another; men with men doing what is unseemly"—now the expression "what is unseemly" means, according to these Naasseni, the first and blessed substance, without form, the cause of all forms in the things that are shaped—"and receiving in themselves that recompense of their error which was fitting." Romans 1:20-27. For they say that in these words spoken by Paul, their whole secret is contained, and a hidden mystery of blessed pleasure. For the promise of washing is, according to them, nothing other than the bringing in of the one who is washed into life-giving water, and anointed with ineffable ointment, into unfading bliss.

Hippolytus, Refutation of All Heresies Supporting witness

And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another;

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

quocirca fiunt eis superfetationes. A vehementibus ergo appetitionibus, mutuisque congressionibus, et cure prægnantibus feminis conjunctionibus, alternisque initibus, puerorumque stupris, adulteriis et libidine abstinere, hujus nos ænigmatis adhortata est prohibitio.

Arnobius, Against the Heathen Background

What, then, now remains, but to believe that they, as unclean beasts, are transported with violent passions, rush with maddened desires into mutual embraces, and at last, with shattered and ruined bodies, are enfeebled by their sensuality?

Arnobius, Against the Heathen Background

Some of them are brought forward in the character of lovers, destroyers of purity, to commit shameful and degrading deeds not only with women, but with men also.

Lactantius, The Divine Institutes Background

For they ought truly to be accounted as leprous and unclean, whom either boundless lusts compel to crimes, or insatiable pleasures to disgraceful deeds, and affect with an everlasting stain those who are branded with the marks of dishonourable actions.

Romans 1:29 Direct teaching

They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips,

Romans 1:30 Direct teaching

backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents,

Romans 1:31 Direct teaching

Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

Romans 1:32 Direct teaching

Though they know God's decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.

Cyprian, Connection to Romans 1:30 Direct teaching

"Whisperers, backbiters, haters of God, injurious, proud, boasters of themselves, inventors of evil things, who, although they knew the judgment of God, did not understand that they which commit such things are worthy of death, not only they which commit those things, but they also which consent unto those who do these things."

Clement of Rome, Connection to Romans 1:32 Direct teaching

Those who do such things are hateful to God—and not only those who do them but those who take pleasure in those who do them.

Barnabas, Connection to Romans 1:29 Supporting witness

In it are murderers, and corrupters of God's moulded work, and they that go away from the right track, and judges of evil: those that are double-minded... persecutors of the good, hating truth, loving a lie.

Didache, The Teaching of the Twelve Apostles Supporting witness

persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil;

Apostolic Constitutions, Apostolic Constitutions Supporting witness

For they who do such things do not adhere to goodness, or to righteous judgment: they watch not for good, but for evil;

Clement of Rome, First Epistle to the Corinthians Supporting witness

and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vainglory and ambition.

Anonymous, Connection to Romans 1:32 Supporting witness

And therefore the laws not only of the Church, but of the world, condemn those who are guilty of this crime; and not only those indeed who actually conspire, but those also who take part with such.

Anonymous, Connection to Romans 1:32 Supporting witness

because, according to the apostle, not only those who commit such things are condemned, but also those who consent with those who do them.