Analysis of Romans 1:18 — 4:25:
The Revelation of God’s Righteousness
Steven A. Graham
BIBL 425: Romans
June 10th, 2024
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Introduction (Romans 1:18-4:25, New King James Version)
Paul's epistle to the Roman believers is a systematic theological treatise that addresses the
core issues of human sin and divine salvation. In Romans 1:18-4:25, Paul meticulously develops
his argument concerning the universal need for righteousness and how faith in Jesus Christ is the
means by which it is attained. Paul begins his argument with the revelation of God’s wrath,
leading to his discussion on the impartiality of God’s judgment, which sets the stage for the
revelation of God's righteousness through faith, all of which, he concludes, is exemplified in the
story of Abraham, illustrating that justification is available to all. This structure highlights the
universal need for salvation and the provision of righteousness through trusting in Jesus,
fulfilling God's promises and demonstrating His grace and justice. This essay is an attempt to
highlight these themes and how they uphold Paul’s presentation of the gospel and his main
argument that all humanity, both Jew and Gentile, is universally guilty of sin and deserving of
God's wrath yet can receive justification and righteousness through faith in Jesus Christ.
The Revelation of God's Wrath (1:18-2:29)
God’s Wrath Introduced (Romans 1:18-32)
Paul begins this portion of his letter by primarily addressing the Gentiles. This section of
his letter serves to demonstrate the universal guilt of humanity, setting the stage for his broader
argument that both Jews and Gentiles are under sin and in need of God's righteousness through
faith in Jesus Christ. Paul begins by asserting that “the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men” (1:18). God's wrath, in Romans 1:18, refers
to his righteous judgment against sin. It is an expression of his holiness and justice in response to
human rebellion and moral corruption. God’s righteousness involves both grace and judgment,
and God’s wrath is the judgment side of his righteousness. Paul argues that humanity is without
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excuse because God's invisible attributes, his eternal power and his divine nature have been
clearly seen through creation (1:19-20). However, despite this knowledge, humans suppressed
the truth and engaged in idolatry and immorality (1:21-23). “Humans have opposed the truth that
God made available to them.”1 This ultimately led to God giving mankind over to degrading
passions and a depraved mind (1:24-32). Therefore, Paul underscores how God’s wrath is
triggered by humanity’s deliberate perversion and hatred of the truth. And though God has made
the truth accessible to all, humans continue to suppress the truth by their wickedness (1:18).
According to Paul, this deliberate suppression of the truth about God’s nature and power is a
fundamental reason for his wrath.
The apostle’s emphasis in this portion of his letter is not so much the condition of
humanity as it is God’s wrathful reaction to their unrighteousness. Paul focusses the reader’s
attention to the fact that God’s wrath is not revealed against people, but against “all ungodliness
and wickedness.”2 The wrath of God is provoked by humanity’s negative response to the
revelation of God’s righteousness. This is important. “Paul never uses the verb ‘to be angry’
(orgizein) with ‘God’ as its subject. God’s wrath is not the same as […] the gods of Greek
1 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 72.
2 Steven E. Runge, High Definition Commentary: Romans (Bellingham, WA: Lexham Press,
2014), 23–24.
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mythology […] God’s wrath differs in that it is directed against wicked actions.”3 Nor is God like
humanity. He is not petty.
Paul emphasizes that people exchange the truth of God for a lie and worship and serve
created things rather than the Creator (1:25). This exchange represents the fundamental rebellion
against God's rightful place and the elevation of idols in his stead. Despite having the knowledge
of God, evident in creation, humanity chooses to ignore and reject this truth (1:19-20). Paul
writes, “although they knew God, they did not glorify Him as God” (1:21). The consequence of
rejecting God is that he "gave them over" to their sinful desires, allowing them to experience the
degrading results of their own choices (1:24, 26, 28). With the phrase, “gave them over”, Paul
reveals God’s passive judgment, wherein God allows people to pursue their own sinful
inclinations and face the inherent consequences. Thus, Paul describes God's wrath as a justified
response to humanity's rejection of the One who gives them their very existence. This portion of
Paul’s letter highlights the gravity of turning away from God and the inevitable consequences
that follow, setting the stage for the need for divine intervention and the revelation of God’s
righteousness through faith in Jesus Christ.
God’s Wrath is Impartial (Romans 2:1-2:29)
In this portion of his letter, Paul turns his focus to those who judge others, particularly
addressing his Jewish brothers and sisters who relied on the Mosaic Law for their righteousness.
While his warning can certainly apply to all who hold pride in their hearts or judge others
unrightly, “Paul was addressing individuals who were truly called Jews and who, in fact, gloried
3 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 73.
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in that name.”4 The Jewish believers, to whom Paul writes, believed their possession of the Torah
made them exempt from God’s wrath. Due to this assumption, the Jew looked down on the
Gentile believer, judging them unrightly. “Paul intends to destroy the props that enable Jews to
imagine that they could be reckoned righteous before God ‘on any basis other than that offered in
the gospel: the righteousness of God made accessible through faith.’”5 He argues that God’s
judgment is based on truth and is impartial, applying equally to both Jews and Gentiles (2:1-11).
Paul clarifies, the possession of the Law does not exempt the Jews from judgment; rather, it
holds them to a higher standard.6
Paul scorns his Jewish brothers for having the Law in front of their eyes, passed down
for generations, and still behaving in the manner that they have. This confirms that though the
Jew followed the Law, their hearts were not right with God. Paul underscores that even “the
Gentiles, who do not have the law, by nature do the things in the law […] show the work of the
law written in their hearts” (2:14-15). Therefore, “physical circumcision, the ground of Jewish
confidence as the seal of the covenant, is meaningless unless it also signifies a cleansed heart.”7
4 John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the
Scriptures, edited by J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985),
446.
5 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 84.
6 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan
Publishing House, 2000), 84.
7 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
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And, Paul says, a cleansed heart is visible by one’s actions (2:25–29). This teaching “was not
new with Paul; the rabbis made the same point: ‘Not the expounding [of the law] is the chief
thing, but the doing [of it].’”8 Therefore, Paul reminds his Jewish brothers and sisters, God “’will
render to each one according to his deeds’: eternal life to those who by patient continuance in
doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not
obey the truth, but obey unrighteousness—indignation and wrath” (2:6-9). Paul underscores that
God will judge all, both Jew and Gentile, on the standard of truth—by their hearts, by their deed,
but not by their status—impartially.
Paul’s assertion that God will judge people by their deeds reflects the idea that one's
actions are indicative of one's true character and faith. “All first-century Jews, including
Messianic Jews, saw the performance of the biblical commandments as stemming from one’s
faith in God, never in opposition to it.”9 “Deeds” are seen as the evidence of what is in the heart.
“God, Paul suggests, has built into all people a basic sense of right and wrong. Only the Jews
have God’s law in its complete written form, but all people have “law” of God.”10 Thus, Paul
underscores that genuine faith in Christ is expected to produce good works, while a lack of such
of InterVarsity Press, 2021), 87
8 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan
Publishing House, 2000), 85.
9 David H. Stern, “James” in The Complete Jewish Study Bible (Peabody, Massachusetts:
Hendrickson Publishers, 2016), 1750
10 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan
Publishing House, 2000), 86.
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works indicates a lack of genuine faith. “This indictment of Jews prepares for the gospel’s
accusation against all humanity.”11
The Revelation of God’s Righteousness (Romans 3:1-4:25)
God’s Righteousness Introduced (Romans 3:1-8)
After, seemingly, discrediting the status of the chosen people of God, Paul begins this
portion of his letter by acknowledging that there is an advantage to being a Jew, and a benefit in
circumcision. The primary advantage is that the Jews were entrusted with the "oracles of God,"
meaning they received God's revelations and promises, and were trusted with showing his
righteousness to the world (3:1-2). God’s righteousness is revealed through the history of the
Jews. Through them, God has shown his grace and mercy to the world, as he rescued them from
their own sin, time and time again, and as he redeemed them, regardless of their rebellion.
Furthermore, all of this was a foreshadow of God’s ultimate revelation of his righteousness,
when he, through their bloodline, brought forth the Messiah, sharing his righteousness with all
humanity.
The righteousness of God encompasses his faithfulness to his covenant and promises,
particularly to the Jewish people. Their rich history reflects God’s covenant with all the earth,
through Jesus Christ, God’s ultimate act of righteousness and, despite human unfaithfulness, God
remains true to his word. As Paul establishes, here in Romans 3, God’s actions and judgments
are always consistent with his nature and promises. “Indeed, let God be true and every man a
liar” (3:4). God's judgment is just and impartial, not contingent upon human actions highlighting
his righteousness (3:5-6). Paul clarifies that the righteousness of God is his unwavering
11 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 87.
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faithfulness and justice. It is demonstrated through his fidelity to his promises and his impartial
judgment of sin. Paul dismantles objections that suggest human unfaithfulness or sinfulness
could undermine or even enhance God’s righteousness. Instead, he affirms that God's
righteousness stands independent of human actions, underscoring God’s intrinsic nature as
faithful and just (3:7-8). This sets the stage for Paul's later exposition on how God's
righteousness is revealed through faith in Jesus Christ, available to all who believe.
God’s Righteousness Through Fatih (Romans 3:9-26)
Though Paul reminds the Jew that they have been chosen by God to reveal his
righteousness to the world, Paul circles back to his previous charge: “both Jews and Greeks […]
are all under sin” (3:9). The apostle then refers to several passages from Jewish wisdom
literature, reminding them that “There is none righteous, no, not one” (3:10). This
comprehensive indictment shows that every person, regardless of their background, is guilty
before God. However, “since the Scriptures are addressed to the Jews (3:19), they should see
themselves as the object of these denunciations.”12 Paul explains that the Law speaks to those
under it, making everyone accountable to God. The purpose of the Law is to reveal sin, not to
provide a means of righteousness or justification: “Therefore by the deeds of the law no flesh
will be justified in His sight, for by the law is the knowledge of sin” (3:20). Thus, while the Jew
believed that Scripture only condemned their enemies, “these passages are examples of Scripture
consigning everyone under the power of sin.”13 Thus, all are damned and in need of salvation.
12 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 125.
13 Ibid., pg. 126.
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Paul has now laid the foundation and highlighted the crucial state in which all, both Jews
and Gentiles, are trapped, preparing his audience for his discussion of God’s resolution of the
problem: “But now the righteousness of God apart from the law is revealed, being witnessed by
the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ” (3:21-
22). “God’s solution shines an even harsher light on the severity of the human predicament and
makes it fully known. The cross of Christ reveals humanity’s inborn, inveterate and intractable
rebellion against God. Only faith in Christ changes one’s life.”14 Jesus Christ is the revelation of
God’s righteousness to all, as Jesus is the fulfillment of God’s promise to make a way for all
humanity to be justified.
Martin Luther claimed that this section was ‘the chief point, and the very central place of
the Epistle, and of the whole Bible.’ […] Rarely does the Bible bring together in so few verses so
many important theological ideas: the righteousness of God, justification, the shift in salvation
history, faith, sin, redemption, grace, propitiation, forgiveness, and the justice of God. Here,
more than anywhere else in Romans, Paul explains why Christ’s coming means ‘good news’ for
needy, sinful people.”15 As Paul emphasizes the equality of all people in terms of their need for
salvation — "For all have sinned and fall short of the glory of God, and all are justified freely by
his grace through the redemption that came by Christ Jesus" (3:23-24) — he reveals God’s
righteousness, showing that God is both just and the justifier. Paul is claiming that “the cross, as
the enactment of God’s final judgment in the death of Jesus, is the revelation of righteousness
because it is the carrying out of this decree: the death of Christ for sinners is the death of the
sinner (cf. Gal 2:20). But—and this is the unheard-of possibility—the God who judges
14 Ibid., pg. 126.
15 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan
Publishing House, 2000), 125.
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ungodliness at the cross also, by that same event, justifies the ungodly.”16 God the Father put
forth Jesus the Son “to demonstrate His righteousness, because in His forbearance God had
passed over the sins that were previously committed, to demonstrate at the present time His
righteousness, that He might be just and the justifier of the one who has faith in Jesus" (3:25-26).
Through Christ's sacrifice, God upholds his justice while providing a way for sinners to be
justified. In this section, “Paul reveals the very heart of the good news: God’s righteousness is
available to all who put their faith in Jesus Christ.”17 Therefore, if it is God who justifies, Paul
declares, boasting is excluded.
God’s Righteousness Excludes Boasting (Romans 3:27-31)
Paul now directly addresses the issue of boasting. Still aiming his words at his Jewish
brothers and sisters, Paul establishes that boasting is “excluded” not “by the law” or “works”, but
under the “law of faith” (3:27). Paul asserts that the law requires faith and, as such, no one can
boast. By the law, Paul refers to the Mosaic Law and the contrast between “deeds of the law” and
“faith”. “The law of Moses requires a person to obey all that is in the law to be counted righteous
(10:5, citing Lev. 18:5). Paul has shown that one can never attain righteousness through
obedience to the law.”18 Therefore, Paul concludes that the law foreshadows mankind’s
16 Jonathan A. Linebaugh, “The Epistle of Enoch and Romans 3:21–31: The Revelation of God’s
Righteousness,” in Reading Romans in Context: Paul and Second Temple Judaism, edited by
Ben C. Blackwell, John K. Goodrich, and Jason Maston (Grand Rapids, MI: Zondervan, 2015),
62–63.
17 Douglas J. Moo, Romans, The NIV Application Commentary (Grand Rapids, MI: Zondervan
Publishing House, 2000), 126.
18 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J. Schnabel, vol. 6,
Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint of
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confession of sin and faith in the Messiah for redemption. Thus, “man is justified by faith apart
from the deeds of the law” (3:28). This reinforces Paul’s claim that the law points to
righteousness that comes by faith, confirming the law (3:31). Thus, God has shut down all
human boasting by demonstrating his righteousness apart from the law. Justification by faith
nullifies any grounds for boasting because it is not based on human works or achievements, but
on faith in what God has done through Jesus Christ (3:27-28). This reestablishes Paul’s main
argument that all of humanity, both Jew and Gentile, is universally guilty of sin and deserving of
God's wrath yet can receive justification and righteousness through faith in Jesus Christ. Paul
now moves to use Mosaic Law and the story of Abraham to solidify his argument.
God’s Righteousness Through Faith Exemplified in Abraham (Romans 4:1-25)
In this portion of Paul’s letter, the apostle exemplifies God's righteousness through the
story of Abraham, emphasizing that righteousness is granted through faith, not by works or
adherence to the Law. Paul uses Abraham to drive home the points he made in 3:23-31. The
example of Abraham illustrates how the Law and the Prophets confirm that faith does not make
the law void (3:31). “For if Abraham was justified by works, he has something to boast about,
but not before God. For what does the Scripture say? ‘Abraham believed God, and it was
accounted to him for righteousness” (4:2-3). Paul then contrasts the idea of earning wages
(works) with receiving a gift (faith). He explains that to someone who works, wages are not a
gift but an obligation (4:4). Conversely, to one who does not work but believes in God, who
justifies the ungodly, their faith is credited as righteousness (4:5). This further emphasizes that
righteousness comes through faith and that the law reveals this truth.
Paul notes that Abraham did nothing to earn recognition from God. Well before Abraham
was circumcised, well before he prepared to sacrifice his son, God deemed Abraham righteous.
InterVarsity Press, 2021), 150–151.
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Paul asserts that the promise to Abraham and his offspring, that he would be heir of the world,
was not through the Law but “through the righteousness that comes by faith” (4:13). Therefore,
“Paul argues from this fact that God can also accept Gentiles as Abraham’s heirs when they
exhibit the same faith in God that Abraham did.”19 As Paul has made clear, “God no longer
shows forbearance towards human sin but has resolved it decisively through Christ Jesus’
sacrificial death (3:25).”20 Thus, Paul concludes, the promise comes only by faith, so that it may
be by grace and guaranteed to all of Abraham's offspring—not only the Jew, but to all who have
the faith of Abraham (4:16-17). It is this faith, the faith of Abraham, a faith that did not waver, a
faith that trusts in the promises of God and believes in the coming of the Messiah, that reconciles
one back to the Father (4:19-25).
Paul uses Abraham to exemplify God's righteousness, demonstrating that it is granted
through faith rather than works or adherence to the Law. Abraham’s faith, prior to the Law and
circumcision, serves as a model for both Jews and Gentiles, emphasizing the inclusive and grace-
based nature of God’s promise. This foundational argument reinforces the central Christian
doctrine that righteousness and justification come through faith in Jesus Christ, echoing the faith
of Abraham.
Conclusion (Romans 1:18-4:25)
In closing, it is clear that Paul's argument in Romans 1:18-4:25 is foundational to the rest
of his letter. Paul beautifully captures, in such a short span, the wonder and continuity of God’s
glorious plan for salvation, while clearly expressing the balanced attributes of God’s
19 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP Academic: An Imprint
of InterVarsity Press, 2021), 158.
20 Ibid., pg. 154.
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righteousness. Paul sets the stage for the rest of his epistle, outlining the universal sinfulness of
humanity and God’s just response to their rebellion. His exposition reinforces the core message
of the gospel: that salvation is a gift of God’s grace through faith in Jesus Christ, available to all
who believe, thus upholding God’s righteousness and eliminating any grounds for human
boasting. He systematically deconstructs human self-righteousness, whether based on moralism
or the law, and presents faith in Christ as the sole means of obtaining God’s grace. Using
Abraham as an exemplar of faith, Paul then seals his argument, as he illustrates that justification
by faith is not a new concept but one rooted in the very foundation of the Judeo-Christian
tradition. Thus, Romans 1:18-4:25 lays the groundwork for understanding the nature God’s
wrath and righteousness, as well as the nature of salvation and the transformative power of faith
in God's redemptive plan, reinforcing the apostle’s argument that all are guilty of breaking God’s
law, both Jew and Gentile, and all are deserving of God’s wrath; however, God’s righteousness
is revealed in his plan of redemption, and that plan is fulfilled through Jesus Christ.
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Bibliography
Garland, David E. Romans: An Introduction and Commentary. Edited by Eckhard J. Schnabel,
vol. 6, Tyndale New Testament Commentaries. Downers Grove, IL: IVP Academic: An
Imprint of InterVarsity Press, 2021.
Linebaugh, Jonathan A. “The Epistle of Enoch and Romans 3:21–31: The Revelation of God’s
Righteousness.” In Reading Romans in Context: Paul and Second Temple Judaism.
Edited by Ben C. Blackwell, John K. Goodrich, and Jason Maston. Grand Rapids, MI:
Zondervan, 2015.
Runge, Steven E. High Definition Commentary: Romans. Bellingham, WA: Lexham Press, 2014.
Witmer, John A. “Romans.” In The Bible Knowledge Commentary: An Exposition of the
Scriptures. Edited by J. F. Walvoord and R. B. Zuck, vol. 2. Wheaton, IL: Victor Books,
1985.
Moo, Douglas J. Romans. The NIV Application Commentary. Grand Rapids, MI: Zondervan
Publishing House, 2000.
Stern, David H. “James.” In The Complete Jewish Study Bible. Peabody, Massachusetts:
Hendrickson Publishers, 2016.
