Cambridge Greek Testament Commentary

Romans 1:18

γὰρ gives the reason for the revelation just described and for the condition of its effectiveness.

ἀποκ. ὀργὴ θεοῦ. The revelation here spoken of is the revelation through the actual facts of human life, just as the Gospel revelation is revelation through the actual facts of the divine life seen in the Man Christ Jesus, the Incarnate Son.

ἀποκαλύπτεται, as above, of a general fact or principle governing the relations between GOD and man.

ὀργὴ θεοῦ, fundamentally = the relation between GOD as righteous and man as sinner. It is seen under present conditions in the progress of sin and growing alienation. The final issue will be seen in the final judgment. As with σωτηρία, so with ὀργή, we have the double sense of present alterable condition, and future final determination. The eschatological reference is, therefore, always implied, but not exclusive; cf. 1 Thessalonians 1:10; 1 Thessalonians 2:16, Lightfoot; John 3:36, Westcott, n.; Ephesians 5:6; infra, Romans 3:5; Romans 9:22. It is opposed to σωτηρία (1 Thessalonians 5:9), ζωή (John 3:36), φώς (Ephesians 5:9). The verb is never used with θεός in N.T., though frequently in O.T. (but cf. Matthew 18:34; Luke 14:21).

ἀπ' οὐρανοῦ, used originally literally and now metaphorically of the seat of GOD’s Presence, and so the place of origin of His judgments and commissions now and hereafter, the home indeed of all spiritual matters; so here the judgment on man’s defections is represented as revealed from thence, in contrast with all earthly opinions and judgments; cf. Matthew 16:19; Matthew 21:25; Luke 15:18. Cf. Dalman, p. 219 f., E.T.

ἀσέβεια, the violation of reverence; ἀδικία, the violation of righteousness: sin is regarded as a contempt of GOD’s claims on man, or as a breach of His will however revealed.

τῶν … κατεχόντων. The participial clause describes the action of man which constitutes him ἀσεβῆ and ἄδικον.

τὴν�. The next clause shows this to be quite general = the truth or true condition of man in his relation to GOD; both the truth of man’s nature and destiny, cf. John 8:32; James 1:18; James 5:19, and of GOD, in His revealed character and dealings; cf. 2 Thessalonians 2:10-13. Cf. Hort on 1 Peter, p. 87.

ἐν� marks the condition created by man himself under which he holds the truth; it is the combination of the possession of the truth and this selfmade condition which constitutes the act and state of sin. All sin is due to will acting against knowledge.

κατεχόντων. κατέχειν means either (1) to possess, 1 Corinthians 7:30; 1 Corinthians 11:2, or (2), less frequently, to restrain or keep under restraint, Luke 4:42; 2 Thessalonians 2:6-7. Here the sequence of thought is decisive in favour of the first meaning: it is essential to the argument that the primary condition which makes an act or state sinful, should be set down here; namely, that the sinner knows what he is doing. cf. Origen, Philocal. 73 (ed. Robinson). The compound has the force of real or full possession; cf. Moulton, p. 111 f. Contrast Luke 8:15.

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Cambridge Greek Testament Commentary

Romans 1:18

Old Testament

New Testament