DO BELIEVERS EXPERIENCE

THE WRATH OF GOD?

RENÉ A. LOPEZ
Dallas, Texas

I. INTRODUCTION
All who teach the grace message know the importance of defining
concepts and words in order to interpret the Bible correctly. For this
reason, grace advocates are serious when it comes to clarifying God’s
message of grace. Yet, how serious and clear are we when it comes to
understanding God’s message of wrath? Unfortunately, many Christians
assume that whenever the expression “God’s wrath” appears in the Bible
it usually means eternal judgment that falls only upon the unregenerate
(Rom 1:18–3:20).1 This common interpretation surfaces two questions
that will be answered in this article: “Do the Scriptures reveal the subject
of God’s wrath to be temporal in nature2 and does God’s wrath fall

1
An informal experiment conducted by this writer while teaching at
Trinity International University found that nine out of ten Christians
automatically consented to a definition of “God’s wrath” to usually mean
“eternal-judgment.”
2
Many passages in the Scriptures are understood by theologians to be
speaking of eternal wrath. Unfortunately, space does not allow a full treatment
of all the biblical passages where God’s wrath is found. Hence, the aim of this
article is not to disprove whether God’s wrath is ever eternal, but to prove
whether wrath appears temporally in the OT and NT, and can it apply equally to
unbelievers and sinning believers. However, out of all of the OT an NT passages
researched by this writer, only two passages in the OT seem to imply eternal
punishment: Malachi 1:4 mentions, “Even though Edom has said...the LORD
will have indignation forever” (àod àolam). This term means more of “a duration
of indefinite but not necessarily infinite length [eternal] (see 1 Sam 27:12, where
‘lifetime’ is the meaning; Gen 49:26, where ‘long-enduring’ is the meaning),”
Douglas Stuart, “Malachi,” in The Minor Prophets: An Exegetical and
Expository Commentary, Volume 3, Zephaniah, Haggai, Zechariah, and
Malachi, ed. Thomas Edward McComiskey (Grand Rapids: Baker Book House,
1989), 1289-90. Amos 1:11 also says, “He kept his wrath forever” (NKJV). Not
only is God not the subject of this wrath, but also the Hebrew word here must

45
46 Journal of the Grace Evangelical Society Autumn 2002

equally on sinning believers as well as unbelievers?” The Greek word for

“wrath” (orge„), with God as its executor, appears in Romans far more
than any other NT book. Because Romans is written to Christians (1:7,
15), it will be vital to examine each passage where wrath appears in the
epistle in order to meet this article’s objective. But first, it will be neces-
sary to survey the OT and NT occurrences (outside of Romans) in order
to see whether God’s wrath is temporal in nature and whether it falls
equally upon sinning believers as well as unbelievers.

II. GOD’S WRATH IN THE OLD TESTAMENT

The Septuagint translates the Hebrew words áap, àeb¬ra, qes£ep, and
h£a„ro‚n3 with the Greek words orge„ and thymos. Sometimes a combination
of both is used (Deut 9:19). Although there are four Hebrew words
translated as “wrath” and/or “anger” in the English translations, áap is the
most common.4
In the OT, God’s wrath is poured out against sinning nations and
even His own people, Israel. First, the unbelieving nations and their
kings are objects of God’s temporal wrath. This is a concept that
permeates the OT (Isa 13:9, 13; 30:27; 59:18-19; 63:6; Jer 50:13; 51:45;
Ezek 25:14; Jonah 3:9; Ps 2:5; 110:5; Mal 1:4).
Second, and more pervasive than the previous, is how Israel appears
as the object of God’s temporal wrath (Num 12:9; Deut 4:25; 28:15; Judg
2:14; 2 Sam 24:1; Ps 60:1; Amos 3:2; Isa 10:5; 30:27). Also God’s wrath
comes upon individual believers such as Moses (Exod 4:24; Deut 1:37;
4:26). The fact that Moses appeared at the Mount of Transfiguration with
Elijah and was speaking with Jesus leaves no question that he was
regenerate (cf. Matt 17:1-3). However, when he sinned, God’s wrath fell
upon him. God’s wrath also came upon king Rehoboam (2 Chr 12:12).

mean “continually” (NIV), because it is Edom who unrelentingly pursues his

brother Israel with wrath. Thus, a continual pursuit by Edom to destroy Israel is
the meaning.
3
There are 14 Hebrew words in the OT that the LXX translates orge„
(wrath) or thymos (anger). See Edwin Hatch and Henry Redpath, A
Concordance to the Septuagint and Other Greek Literature (Including the
Apocryphal Books) (Grand Rapids: Baker Book House, 1998), 1008.
4
G. Abbott-Smith, A Manual Greek Lexicon of the New Testament
(Edinburgh: T. & T. Clark, 1937), 210, 322.
 Do Believers Experience the Wrath of God? 47

When Israel and Rehoboam forsook God’s law (2 Chr 12:1), God’s
wrath—in the form of the Egyptian army—came upon Judah and Israel
(12:2-5, 9). Yet, when the king and Israel’s leaders humbled themselves
(2 Chr 12:6), God’s wrath subsided (12:7, 12).
God’s wrath in the OT falls indiscriminately upon individuals, both
unregenerate and regenerate, who continually sin. However, His wrath is
more evident in passages dealing with those in covenant relationship
with Him (Num 25:3; 32:10; Deut 29:25; Judg 2:14, 20; Ps 78:21).5
Disobedience to the Mosaic Covenant (Deuteronomy 29–30) accounts
for this phenomenon. Fichtner suggests that “consistent linking of nouns
for wrath with Yahweh, the covenant God, is of supreme theological
significance…[because it] shows that the idea of wrath is closely bound
up with belief in the covenant.”6 Therefore, one should expect God’s
wrath to be unleashed against His own people, even more so than pagan
nations.7
After briefly considering God’s wrath in the OT, four characteristics
seem to emerge: First, God expresses His wrath in strong personal terms
(Ezek 7:8; Ps 60:3). Second, God usually expresses His wrath in two
forms, through “natural agencies such as famine and pestilence”8 (cf.
Deut 28:15-68; Amos 4:6) and through sinful men (Isa 44:28; Hab 1:6).
Third, God often associates His love with His wrath (Hos 14:4). Fourth,
God expresses His wrath temporally.9 Since His wrath always manifests
itself because of sin, whether or not covenant relationship is involved, it

5
H. C. Hahn, “orge„,” The New International Dictionary of the New
Testament Theology, vol. 1, ed., Colin Brown (Grand Rapids: Zondervan
Publishing, 1978, 1986), 108–109. Hahn goes on to say that orge„ is more often
provoked by apostasy, unfaithfulness, and violation of God’s law on the part of
the covenant people Israel.
6
Fichtner, “orge„,” Theological Dictionary of the New Testament, vol. 5,
eds., Gerhard Kittel and Gerhard Friedrich (Grand Rapids: William B. Eerdmans
Publishing Co., 1964-76), 396.
7
See also Hahn, “orge„,” in NIDNTT, 109, who says that it is within this
“framework of covenant theology the wrath of God can be seen as an expression
of rejected and wounded love. This is the deepest root of the concept of wrath,
and in this light one can understand the overwhelming force of the message.”
8
G. H. C. MacGregor, “Concept of the Wrath of God in the New
Testament,” New Testament Studies (January 1961): 102.
9
Ibid. It would have helped if MacGregor addressed the length and/or
duration of this wrath.
48 Journal of the Grace Evangelical Society Autumn 2002

carries with it a temporal element. That is, wrath will cease when
covenant obedience is restored (Deuteronomy 28–29), and forgiveness
will be seen through mercy (Hab 3:2). However, His judgment can either
end upon completion of discipline (2 Chr 36:21-23) or termination of life
(Josh 7:1-26; Num 25:1-18). In the OT, God’s wrath appears as His
temporal displeasure against sin.
Thus, the common thread found in these four characteristics is this:
God’s wrath is His displeasure against the sin of those who do not have a
covenant relationship with Him (pagans), and to a greater extent against
those who do have a covenant relationship with Him, but live in
disobedience. Once sin is dealt with, wrath subsides.

III. GOD’S WRATH IN THE NT EXCLUDING ROMANS

In order to guard against formulating too simplistic a view of God’s
wrath in the NT, we need to clarify three things: (1) the definition of the
wrath of God; (2) whether God’s wrath falls equally on unbelievers as
well as sinning believers;10 and (3) the distinct aspects of God’s wrath.
A. GOD’S WRATH DEFINED
The word orge„ appears thirty-six times and thymos appears eighteen
times in the NT; the combination of the two appears twelve times in six
verses.11

10
Christ’s death does not keep believers from experiencing wrath.
Weideman correctly points out one reason some argue “…against the believer
suffering wrath is the doctrine of propitiation. It is argued that if Christ satisfied
the wrath of God at the cross then the believer should never have to experience
it. This argument, however, ignores the fact that the death of Christ is not
applied limitlessly to the believer. For instance, the penalty for sin is death, both
physical and spiritual. Although the penalty of spiritual death is removed from
the believer, the penalty of physical death is not removed. A believer’s body
must still experience physical suffering and death, the results of God’s righteous
judgment upon sin which aroused His wrath. Therefore, the propitiation of
Christ does not necessarily eliminate all temporal punishment under God’s
wrath for the believer” (Stanley R. Weideman, “An Exegetical Study of the
Wrath of God in the New Testament” [Th.M. thesis, Dallas Theological
Seminary, 1978], 62).
11
In NT studies some scholars think that there is no distinction between
orge„ and thymos. However, this is questionable. One would have to say that in
 Do Believers Experience the Wrath of God? 49

Man appears as the executor of orge„„ five times, and as the executor
of thymos seven times.12 Jesus appears as the executor of orge„ only three
times,13 never thymos. Satan appears only once as the executor of
thymos, never orge„.14 By far, more than any other reference, God appears
as the executor directly and indirectly of orge„ twenty-seven times.15 God
also appears as the executor of thymos ten times, directly and
indirectly.16 Therefore, this evidence suggests that when speaking of
wrath in the NT, God is usually at the center.
The fact that God’s wrath comes as a result of sinful action can be
demonstrated by numerous passages in the NT.17 The vices mentioned in
Eph 5:2-5 are clearly the reason “the wrath of God comes” (in 5:6; cf.
Col 3:6). In 1 Thess 2:16, Paul’s reason for the present wrath is due to
sin. In Rev 14:8 the statement, “she has made all nations drink of the
wine of wrath of her fornication,” shows the correlation of God’s wrath
and sin (Rev 18:3).

all twelve occurrences where both words appear together that NT writers are
rendering it as either appositives or just being redundant. The distinction of both
of these words should be retained in order to make sense when both appear. See
Fichtner “orge„,” in TDNT, 5:409, 419, 422.
12
The references for orge„ are Eph 4:31; Col 3:8; 1 Tim 2:8; Jas 1:19-20 and
for thymos are Luke 4:28; Acts 19:28; 2 Cor 12:20; Gal 5:20; Eph 4:31; Col 3:8;
Heb 11:27.
13
Mark 3:5; Rev 6:16-17.
14
Rev 12:12.
15
They are the following: directly it appears in John 3:36; Rom 1:18; 2:5, 8;
3:5; Eph 5:6; Col 3:6; Heb 3:11; 4:3; Rev 11:18; 14:10; 16:19; 19:15; and
indirectly it appears in Matt 3:7; Luke 3:7; 21:23; Rom 4:15; 5:9; 9:22; 12:19;
13:4-5; Eph 2:3; 1 Thess 1:10; 2:16; 5:9.
16
They are the following: directly it appears in Rev 14:10, 19; 15:1, 7, 16:1,
19; 18:3; 19:15; and indirectly it appears in Rom 2:8; 14:8.
17
C. H. Dodd, The Epistle of Paul to the Romans (New York: Harper and
Row, 1932), 21-22, believes God is not directly involved in unleashing wrath,
but that it is “some process or effect in the objective realm of facts.” He
understands God’s wrath to be something “impersonal.” This is something
difficult to sustain in light of all the NT verses that clearly point to God’s
ownership of wrath (see passages above). See also G. L. Borchert, “God’s
Wrath,” Dictionary of Paul and His Letters, eds., Gerald F. Hawthorne, Ralph P.
Martin, and Daniel G. Reid (Downers Grove, IL: InterVarsity Press, 1993), 991.
50 Journal of the Grace Evangelical Society Autumn 2002

Interestingly, in the NT, God’s wrath is toward unrighteous practice,

not one’s unregenerate position—evidenced by the previously mentioned
passages.18 However, even if Eph 2:3 states that the unregenerate are “by
nature children of wrath,” given the context, the evidence of their actions
(i.e. “walked,” “conducted,” and “lust of our flesh” [2:2-3]) are what
allows Paul to properly refer to it as their nature (physis), which results in
“wrath” (orge„). The disobedient actions stemming from their nature is
what incurs wrath. Yet, Paul labels the cause (nature) by the effect it
incurs (wrath) and comes up with the phrase “children of wrath,” as with
the term “sons of disobedience.”19
In Eph 2:2-3, the close relationship of God’s wrath with sinful
actions is seen between the parallel statements “children of wrath” and
“sons of disobedience.” The words “children” and “sons” are parallel as
well as the words “disobedience” and “wrath.” Today, nature gives way
to actions, but man’s initial sin against God in the garden gave way to
His fallen nature. This brought wrath and death. Thus, Stählin is correct
in saying, “In the NT orge„ is both God’s displeasure at evil, [and] His
passionate resistance to every will which is set against Him.”20
B. GOD’S WRATH DETERMINED
In the NT, God’s wrath falls upon the unregenerate. First
Thessalonians 2:16 states that “wrath has come upon them” due to their

18
If God’s wrath is always against sin, will the unregenerate sin in the lake
of fire and continue to experience His wrath? If so, some might think that God’s
wrath by default would have to be eternal. This would be true if “wrath” and
“eternal punishment” were synonymous, but they are not. God’s wrath occurs
temporally until the final ruling of eternal punishment. For example, a victim’s
relative was once asked before the execution of the man who killed her brother
whether she was still wrathful about the horrendous crime. She responded, “I am
not angered or wrathful anymore because justice has been served. I am at
peace.” Thus, God’s wrath subsides in eternity because eternal justice has been
served. Sin which is not dealt with incurs God’s wrath, but sin that is dealt with
subsides His wrath. All sin will have been dealt with in eternity, either by grace
or law. For a distinction between “wrath” and “eternal punishment,” see Stählin,
“orge„,” in TDNT, 5:434.
19
Paul is using an idiomatic Hebrew figure of speech denoting the essence
of a person’s character. See E. W. Bullinger, Figures of Speech used in the Bible
(Grand Rapids: Baker Book House, 1968), 504, 832-33.
20
Stählin, “orge„,” in TDNT, 5:446.
 Do Believers Experience the Wrath of God? 51

sins (which comes as a result of rejecting Jesus). In Matt 3:7, John the
Baptist addresses the wrath that came against the unbelieving Sadducees
by calling them a “brood of vipers!” In addition, John 3:36 points to
unbelief as the reason why God’s wrath persists.21
God’s wrath also falls upon the regenerate, as one can reasonably
argue from Heb 3:11 and 4:3. In Heb 3:7-15, the writer exhorts the
Hebrew Christians by quoting from Ps 95:7-11. This is an appropriate
worship psalm for this occasion. The author’s audience is on the verge of
leaving the Christian worship system (cf. 10:25) and returning to
Judaism.22 Three clues give evidence to the fact that these were Hebrew
Christians.
First, “brethren” points to fellow Christians. It is true that “brethren”
may be used to refer to Jews in an ethnic manner. Peter’s address in Acts
2:29, “Men and brethren, let me speak freely” is such a case (see Rom
9:3). Mark refers to Jesus’ brothers in an organic sense (3:31). However,
in Heb 3:1, the author calls them “holy brethren,” not just “brethren.”
These are two common terms, when used in combination, which refer to
Christians (Col 1:2). “Brethren” is also mentioned again in Heb 3:12,
(forming a possible inclusion). In Hebrews, “brethren” occurs seven out
of eight times where the context argues for spiritual kinship.23 The
exception where the sense is that of ethnic kinship occurs in 7:5. The
author thus believes that they are Christians.
Second, the warning not to “depart” (aphiste„mi) can be understood
as addressing believers. As bad as the word “apostatize” sounds, all it
means is “go away, withdraw.”24 Logically then they have to actually be
a part of the group, in order to be asked not to depart from the group. The
context points to the possibility of being lured from their present worship
system into another. From verses 2-5, the Greek word oikos appears six

21
Though the Greek literally reads “he who disobeys the Son,” the
translation “he who disbelieves the Son” is proper since unbelief is clearly in
view. See BAGD, 82.
22
F.F. Bruce, The Epistle to the Hebrews, The New International
Commentary on the New Testament (Grand Rapids: William B. Eerdmans
Publishing Co., 1990), 100.
23
Hebrews 2:11, 12, 17; 3:1, 12; 10:19; 13:22.
24
Walter Bauer, A Greek-English Lexicon of the New Testament and Other
Early Christian Literature, rev. and ed. Frederick William Danker, 3d ed.
(Chicago: University of Chicago Press, 2000), s.v., “aphiste„mi,” 155.
52 Journal of the Grace Evangelical Society Autumn 2002

times. This is the same word translated in the LXX (Num 12:7) as
“tabernacle.” Hebrews 3:3 states, “Moses indeed was faithful in all of his
house.” This seems to refer to Exod 40:16 and the arrangement of the
tabernacle (cf. 40:1-15) in order to establish the worship system.
However, no matter how important Moses was in establishing this
system, Christ is greater, because He is what the whole worship system is
about (see chapters 7–9) by being “over His own house” (Heb 3:6). Thus,
the warning to the Hebrew Christians (3:6b-12) refers not only to
abandoning their faith, but also to abandoning the newly established
worship system which they held at one point (3:12-14). This is suggested
by the phrases “partakers of the heavenly calling” and “partakers of
Christ” (3:14).
The Exodus generation did not enter into the land because of their
“unbelief” and because they did not “hold fast…to the end” (3:6, 12, 14).
The word “unbelief” can refer to unbelievers (1 Cor 6:6), but it can also
refer to immature believers. The Lord’s eleven disciples were rebuked
for their “unbelief” in His resurrection (Mark 16:14; John 20:27).
Hebrews 5:12-14 shows that the Hebrew Christians lacked maturity.
Finally, if “entering” God’s rest (3:11) or being “partakers of Christ”
(3:14) are terms that should be equated with entering the kingdom and/or
receiving eternal life, Moses himself could not have been justified. This
would be evidenced by the fact that he never entered the Promised Land.
The term “rest,” mentioned in Heb 3:11, 18; 4:1, 3, 5, 8, 9, is used
synonymously with the term “inheritance.” This inheritance would have
been in the form of the land of promise which Israel was to possess.25
However, possession of the land would have come only through
obedience to God’s commands,26 which first generation Israelites27 and
Moses failed to accomplish.28 This resulted in God’s wrath (3:11; 4:3).
These are real warnings to real Christians not to disobey and incur
God’s wrath. That is what makes this and all other warnings within
Hebrews so powerful. Hence, the NT warns, commands, and exhorts all
Christians to live holy lives29 (cf. Romans 5–8; 12–14; 1 and 2

25
Deuteronomy 3:18-20; 12:9-10.
26
Deuteronomy 3:18; 6:1; 28:58-68; 29:14-28.
27
Numbers 26:2, 65.
28
Deuteronomy 32:48-52.
29
BDAG, 721, points to extra-biblical documents of the Koine period
which mention God’s wrath coming on disobedient Christians: “Of the Lord’s
 Do Believers Experience the Wrath of God? 53

Corinthians; Ephesians 4–6; James; 1 Peter; 2 Peter; 1 John; Revelation

2–3). Paul clearly warned the Christians in Eph 5:1-7 to live obediently
and not to “partake” of the sins of the “children of disobedience,”
because this would logically bring upon them the wrath of God.30 When
one commits a sin there will always be a result and a consequence. That
is the force of the command and warning.
As in the OT, the “wrath of God” in the NT falls upon the
unregenerate and on disobedient believers. Thus, God awaits one’s
choice—for the unregenerate to believe and for the believer to obey.
Thus, to extinguish the wrath of God requires obedience for the
regenerate; and for the unregenerate, faith.
C. GOD’S WRATH DISTINGUISHED
In order to avoid confusion, it is critical to distinguish the NT
categories and nuances of meaning of God’s wrath: present, present-
eschatological, and strict-eschatological.31
First, the present wrath of God should be understood as referring to
God’s past and present displeasure and His judgment against sin. In 1
Thess 2:16 the verb “has come” (ephthasen, aorist indicative) may be
understood as describing an event “that is not yet past as though it was
already completed.”32 In this passage, God’s wrath has presently come
upon the Jews.33
Second, the present-eschatological wrath of God can be defined as
“already-but-not-yet.” That is, God’s wrath can presently be in effect

wrath against renegade Christians, Hv [Hermas, Visions] 3. 6. 1. The Lord turns

away (divine) indignation from someone . . . Hv 4. 2. 6.—Of the wrath of God’s
angel of repentance, Hm [Hermas Mandates] 12. 4. 1.”
30
R. V. G. Tasker, The Biblical Doctrine of the Wrath of God (London: The
Tyndale Press, 1951), 38.
31
The “present” nuance of God’s wrath is His dealing with sin now. The
“present-eschatological” nuance of God’s wrath comes with a “already-but-not-
yet” element. That is, God’s wrath can begin to be manifest at the present but
awaits a future culmination. Finally, the “strict-eschatological” nuance of God’s
wrath comes at some future point in time.
32
Wallace, Greek Grammar Beyond the Basics, 563, allows for this
occurrence to be viewed as a proleptic aorist, however, he believes that this
interpretation is “debatable.” See Matt 12:28 where this same verb is used with a
present force (cf. Rom 9:31; 2 Cor 10:14).
33
Other passages with a strict-present nuance of God’s wrath are Rom 1:18;
3:5; 4:15; 5:9; 9:22; 12:19; 13:4-5.
54 Journal of the Grace Evangelical Society Autumn 2002

without necessarily excluding impending future wrath to come.34 In Eph

5:6, the present tense verb “is coming” (erchomai) may be viewed as
having a futuristic force, as “an event begun in the present time, but
completed in the future.”35
One could argue for the purely eschatological use here. However,
contextually, if Paul’s present exhortation is to have its full affect in Eph
5:6, present realities with future connotations carry more weight. The
bigger context in Ephesians 1–3 emphasizes the present position in
Christ, and Ephesians 4–6 emphasizes the present—not future—practice
in the Spirit.36 Thus, the use of wrath in Eph 5:6, when viewed in light of
the context of the letter, can reasonably be interpreted in light of the
present-eschatological view.37
Finally, the third category of wrath in the NT occurs with a strict-
eschatological nuance, which has only the future in mind. It does not take
into account the present reality, only present change based on future
realities. Passages that are used to demonstrate this view are 1 Thess
1:10; 5:9. First Thessalonians 1:10 speaks of “the wrath to come.” These
words appear together in six verses (Matt 3:7; Eph 5:6; Col 3:6; 1 Thess
1:10; Rev 6:17; 11:18). “The wrath” points to the future reality of the
“coming of the Lord,” (1 Thess 3:13) or “coming of our Lord” (4:15;
5:23).

34
Stählin, “orge„,” in TDNT, 5:430.
35
Wallace, Greek Grammar Beyond the Basics, 537, states that futuristic
presents are found especially with “verbs of coming, going, etc…”
36
William Hendriksen, Galatians and Ephesians, New Testament
Commentary (Grand Rapids: Baker Book House, 1994), 230, says, “The wrath
spoken of here, though in a sense already present, is also ever on the way, until
on the day of the great consummation of all things it will fully be revealed.” See
Andrew T. Lincoln, Ephesians, Word Biblical Commentary, vol. 42 (Dallas,
TX: Word Books Publisher, 1990), 325-26, who, although disagreeing with this
position here, says that, “Most commentators allow for both present and future
aspects of wrath in 5:5” (Editor’s note: It actually occurs in 5:6). He goes on to
mention that those who hold an already-but-not-yet wrath position include
Abbot, Schlier, Barth, Ernst, Schnackenburg, and Mussner.
37
Other passages with a present-eschatological nuance of God’s wrath are
Matt 3:7; Luke 3:7; 23:21; John 3:36; Eph 2:3; Col 3:6. A national judgment is
referred to in Luke 3:7; 21:23, see J. H. Thayer, ed., Thayer’s Greek–English
Lexicon of the New Testament (Peabody, MA: Hendrickson Publishers, 2000),
452.
 Do Believers Experience the Wrath of God? 55

The term “the wrath” usually appears in the Book of Revelation with
the article “the” in front of both orge„ and thymos. The only time the
article is omitted in Revelation is when it is used of the devil’s wrath
(Rev 12:12). This is not surprising considering that in every case except
one,38 when orge„ and thymos appear in NT, with men as their executors,
it is always without the article.39
Perhaps, since the article “the” usually appears with the term “wrath”
in Revelation, which culminates God’s wrath in history, it should be
identified as the article “par excellence” by which all other occurrences
are classified.40 Thus, although “the wrath” to come may influence
present behavior, its culmination is strictly future.41
D. SUMMARY
Several factors emerge from these observations. First, God’s wrath in
the NT comes because of sinful practices and not because of a person’s
position. However, a person’s internal state must change (e.g., Rom
3:21–4:25) before external results appear (5–8; 12–15). Second, God’s
wrath in the NT applies equally to unbelievers as well as sinning
believers. Third, when speaking of God’s wrath, three different
categories appear in the NT: the present aspect, present-eschatological
aspect, and the strict-eschatological aspect.
Thus, even in passages that speak of God’s future wrath, this writer
could not find one single instance where wrath referred unambiguously
to eternal punishment. Wherever God’s future wrath appears, it can
reasonably be argued, given the context, as referring to the time of the

38
Perhaps, the article appears with “wrath” (for the Egyptian Pharaoh’s
wrath) in Heb 11:27 in order to heighten the effect of what living by faith
accomplishes. That is, the meaning here could be that even under the most
severe wrath, like no other (hence, the wrath—not just any wrath—is
mentioned), people that live by faith can overcome it.
39
Such passages are the following: Luke 4:28; Acts 19:28; 2 Cor 12:20;
Eph 4:31; Col 3:8; 1 Tim 2:8; Jas 1:19-20. However, when speaking of the
Lamb’s wrath in Rev 6:16-17, it comes with the article, “the wrath of the
Lamb.”
40
One must take notice that even when the term “of God” (tou Theou) does
not appear with “wrath” (orge„), in Judaism orge„ stood autonomously as an entity
that was understood as God’s wrath (Stählin, “orge„,” in TDNT, 5:423).
41
Other passages that might well be viewed under the eschatological-future
categories are Rev 11:18; 14:8, 10, 19; 15:1, 7; 16:1, 19; 18:3; 19:15.
56 Journal of the Grace Evangelical Society Autumn 2002

tribulation judgment. Whether God’s wrath should ever be understood as

eternal judgment is highly questionable.42 Instead, God’s wrath should be
defined as His temporal displeasure and display of judgment against all
human sin, whether performed by unbelievers or sinning believers. This
is also true in the Book of Romans.

IV. GOD’S WRATH IN ROMANS

The concept of God’s wrath is more conspicuous in Paul’s writings
than anyone else in the NT.43 Twenty-one out of the NT’s thirty-six uses
of orge„ appear in Paul’s thirteen letters. Twelve of these are in Romans
(1:18; 2:5 [twice], 8; 3:5; 4:15; 5:9; 9:22 [twice]; 12:19; 13:4, 5).
It has been said that fifty percent of all solutions lie in acknow-
ledging the problem. The problem one encounters in the commentary
tradition of Romans is the common assumption that God’s wrath usually
means eternal punishment44 and by default cannot apply to Christians. It
is this author’s contention that all twelve occurrences of God’s wrath in
the Book of Romans need reassessment.

42
Others have made this same observation in the NT. See Stählin, “orge„,”
TDNT, 5:423, 433-34. Stählin believes in an OT eternal orge„, but says the wrath
of God in the NT never “last[s] to eternity.” In addition, Zane C. Hodges, “The
Message of Romans,” The Kerugma Message 6 (February 1997), 1, believes
“there is not a single NT example of this word [Greek, orge„] where it refers
unambiguously to the experience of eternal punishment. Every NT instance of
God’s orge„ can be understood as a reference to the temporal display of God’s
displeasure with human sin.”
43
MacGregor, “Concept of the Wrath of God in the New Testament,” 102.
Fifty-eight percent of all occurrences of this word appear in Pauline literature.
44
The prevailing thought in scholarship interprets wrath, with few
exceptions, throughout Romans as eternal punishment. See C. K. Barrett, A
Commentary on the Epistle to the Romans, Revised ed. Black’s New Testament
Commentary, ed., Henry Chadwick, vol. 6 (London: A & C Black Limited,
1957; reprint, [Peabody]: Hendrickson Publishers, 1991), 44, 100, 176-77;
Douglas Moo, The Epistle to the Romans, The New International Commentary
on the New Testament (Grand Rapids: William B. Eerdmans Publishing Co.,
1996), 135, 190, 310, 607; John Murray, The Epistle to the Romans, The New
International Commentary on the New Testament, vol. 1 (Grand Rapids:
William B. Eerdmans Publishing Co., 1959-65), 171.
 Do Believers Experience the Wrath of God? 57

A. ROMANS 1:18
This verse clearly teaches that God’s wrath (orge„ Theou) is presently
“being revealed” (apokalyptetai). Almost universally, all admit the
present reality of God’s wrath in 1:18.
First, the particle “for” (gar) beginning in verse 18 carries a causal
sense and refers back to the clause “God’s righteousness is revealed”
(present tense) in 1:17. Therefore, since God’s righteousness is presently
being revealed (same tense and verb as in 1:18) this gives support for
understanding the phrase “God’s wrath is revealed” as something that
occurs presently.45
Second, an even better reason to understand God’s wrath as a present
reality comes from the statements: “God also gave them up” (Rom 1:24);
“God gave them up” (Rom 1:26); and “God gave them over” (Rom
1:28). God’s present wrath is evidenced as He lifts His hand of
protection and allows sin to run its course. As in the OT, wrath continues
to be poured out upon the unbeliever, forcing him to sink deeper and
deeper into the mire of sin. This wrath will continue from today until the
“day of wrath” as mentioned in Rom 2:5, 8.
B. ROMANS 2:5, 8
The transition from the first group (1:18-32), who are “without
excuse” (1:20, NASB), to the second group (2:1-16), who are also
“without excuse” (2:1), is important to note. Just as the first group
experiences God’s wrath (1:18), contextually the wrath in 2:5, 8 should
also be seen as a present reality. In 2:1, the word “therefore” (dio) acts as
a connector—linking both groups.46 One, however, should not
understand “therefore” to relate primarily to the sins of the Gentiles,
which are described in 1:21-32, but to God’s wrath in 1:18.47 It follows

45
Barrett, 33.
46
Moo, Romans, 129, says that if Paul meant to distinguish both of these
groups, he would have transitioned “with something like ‘in the same manner
also.’” See also C. E. B. Cranfield, A Critical and Exegetical Commentary on
the Epistle to the Romans, The International Critical Commentary, vol. 1
(Edinburgh: T. & T. Clark, 1975), 141, who also admits that “therefore” in 2:1
refers to the whole section 1:18-32.
47
Moo, Romans, 129.
58 Journal of the Grace Evangelical Society Autumn 2002

then that “God’s wrath” in 1:18 is the same “wrath” which these people
are storing up for themselves in 2:5.48
Furthermore, the term “wrath” in 2:5 grammatically refers back to
“treasuring up,” which also points to the present temporal “wrath”
mentioned in 1:18.49 The reason Paul connects the word “wrath” to
“treasuring up,” which the unregenerate (also see v. 8) are accumulating
now, is perhaps because he is looking through an OT paradigm.50 This
includes God’s present manifestation of wrath and His future “day of
wrath.”
Clearly, in verses 5–8, Paul juxtaposes those who obey and receive
“eternal life” (which law-claimers would have to do perfectly [not just
hear, 2:13]) to those who do not obey and receive “indignation and
wrath.” Although most commentators assume the terms “the day of
wrath” and “indignation and wrath” refer to final judgment, it does not
seem to be the case. Instead, “the day of wrath and revelation of the
righteous judgment of God” may be understood by Paul as Christ’s
imminent return51 known as the rapture (1 Thess 4:13–5:11)—not as the

48
Joseph A. Fitzmeyer, Romans: A New Translation with Introduction and
Commentary, Anchor Bible (New York: Doubleday, 1993), 301, understands
“treasuring up wrath” to refer to ongoing present reality culminating at the day
of the Lord: “Yet is the same wrath that is revealed from heaven against the
heathen (1:18).”
49
Karl Barth, A Shorter Commentary on Romans (Richmond: John Knox,
1959), 34, interprets “wrath” in 2:5 as “treasuring up” which refers to the
present experience of wrath in 1:18. Cranfield, Romans, 145-46, disagrees with
Barth, but still gives a favorable consideration to his view by being consistent
with the Greek and is in line with “Paul’s thought in general,” and has “strong
support.”
50
G. L. Borchert, “God’s Wrath,” Dictionary of Paul and His Letters, 991,
says, “In interpreting Paul, the eschatological nature of God, with its roots in the
OT and Judaism, must be recognized.”
51
H. J. Schoeps, Paul: The Theology of the Apostle in the Light of Jewish
Religious History (Philadelphia: Westminster Press, 1961), 101, believes that
Paul knew a rabbinic tradition that the Messiah’s reign would last forty years.
Thus, at most, Paul could have looked for the coming of the Lord in his time, or
very soon thereafter. See also J. M. Scott, “Restoration of Israel,” in DPL, ed.
Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove:
InterVarsity Press, 1993), 804, who says, “Paul probably thought that once the
Spanish mission was completed the full number of the Gentiles would be
reached,” which he probably thought would come in his lifetime.
 Do Believers Experience the Wrath of God? 59

“Great White Throne Judgment” of Revelation 20. The term “the

righteous judgment of God” in Rom 2:5 appears only once in the entire
NT. However, a variant occurs in 2 Thess 1:5: “righteous judgment of
God.” Upon a closer examination of the context of 2 Thess 1:4-9, we
discover other terms like “tribulations,” “revealed,” “flaming fire”
[=judgment, cf. Rev 1:14; 2:18], “everlasting,” “obey,” and “glory”
which are all found in Rom 2:5-8. Of course, 2 Thess 1:4-9 refers to Rev
19:11-16 which is part of “that day,” “the day of wrath,” and “the day of
the Lord.”
In 2:5 Paul refers to “the day of wrath” (en he„mera orge„s), also
known as “the day of the Lord,” which is located in the seven-year trib-
ulation period when God will judge the world.52 Numerous passages
point to this coming day (Isa 2:12; 13:6, 9; 24:21; Jer 24:21; Joel 2–3;
Ezek 7:7; Zeph 1:7, 14-15, 18; 2:3; Mal 3:2; 4:1; possibly Rom 9:22;
1 Thess 1:10; 5:9). It will culminate at the tribulation with “indignation
and wrath” (=orge„ kai thymos, 2:8). This phrase is used three times by
John in Rev 14:10; 16:19; 19:15 and it refers to God’s judgment in the
tribulation.
Romans 2:8 further strengthens the idea that Paul is referring to the
tribulation period by his use of “indignation and wrath.”53 Although the
LXX uses the combination of orge„ kai thymos in a general sense for
God’s anger (Deut 29:22; Ps 68:25; Isa 10:5), it also uses this same
combination to refer to the day of the LORD (Isa 13:9; 30:30; Jer 7:20;
21:5).54
For Paul, Christ’s imminent return provides a way out of the day of
wrath (1 Thess 4:13–5:11) for the regenerate. In turn, for the unreg-
enerate, the rapture means that the “day of wrath” (cf. 1 Thess 5:1-3) has
merely begun. God’s wrath in Rom 2:5, 8 is addressed to the moralist
who thinks he can earn eternal life through the law. Impossible (3:20)!
Therefore, for the unbeliever to continue on that course will only
accumulate present wrath and will culminate in the ultimate day of wrath

52
David R. Anderson, “The National Repentance of Israel,” Journal of the
Grace Evangelical Society (Autumn 1998): 23, understands that: “Rom 2:5 may
look like eternal judgment at first blush.” Instead, it belongs to the “wrath to
come in the Tribulation period.”
53
The two other places where he uses orge„ kai (and) thymos together refer
to human beings (Eph 4:31; Col 3:8) not God.
54
Fitzmeyer, Romans, 302.
60 Journal of the Grace Evangelical Society Autumn 2002

known as the tribulation judgment. The unregenerate Jews experienced a

foreshadowing of this future day of wrath when thousands died in Rome
(A.D. 64) and in Jerusalem (A.D. 70).
C. ROMANS 3:5
In typical fashion, Paul uses an imaginary objector in Rom 3:5. The
objector supposes that if sin demonstrates God’s righteousness and glory,
“to inflict wrath” upon them would be unjust. Man’s unrighteousness
merely shows God’s righteous character and basis to be their Judge.
Wrath here takes on the form of present punishment for the following
reasons (cf. 1:18; 2:5). Here “the wrath” (te„n orge„n) refers back to God’s
wrath of 1:18.55 The Greek article in front of wrath is an article of
previous reference.56 It points back to the present wrath that began the
argument of the book. This wrath is part of the present problem within
the bigger context of 1:18–3:20, which culminates in the present solution
found in 3:21–4:25. Thus, contextually, this wrath must have a present
nuance.
Furthermore, since “the wrath” refers back to God’s present wrath in
1:18, the term “inflict” (ho epiphero„n, present tense) has a present force
that could be translated “bringing His wrath” (NIV).57 The meaning then

55
James D. G. Dunn, Romans 1–8, Word Biblical Commentary (Waco, TX:
Word Books Publisher, 1988), 135, says, “The orge„ is primarily eschatological
(v 6), but includes the ‘wrath’ already being displayed—epiphe„eron, present
tense.”
56
Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical
Syntax of the New Testament (Grand Rapids: Zondervan Publishing House,
1996), 217-20.
57
J. B. Lightfoot, Notes on the Epistle of St. Paul (Peabody, MA:
Hendrickson Publishers, 1993), 266, interprets the verb “to judge” (=krinei,
present tense) as the NIV translators do “how could God judge the world.”
Lightfoot says, “It is perhaps best here (as in 2:16) to read the present rather than
the future [will judge=] (krinei)…The judgment alluded to is going on day by
day.” Certainly, in one sense a present “judgment” is occurring demonstrated by
the linking of the present wrath to God’s wrath of 1:18. However, present wrath
need not imply a present judgment. Instead, Paul means to say that God’s
present infliction of wrath causes the objector to unfairly accuse Him. If so, then
how can he hold simultaneous ideas of a future just Judge who is presently
unjust because He inflicts wrath? It is impossible. Contra Morris, God’s
character is the point in question, which is inferred by the fact that wrath is
being presently inflicted.
 Do Believers Experience the Wrath of God? 61

in vv. 5-6 is this: God’s righteous character (v. 4) gives Him the right,
now, to inflict wrath on sinners and thereby receive glory by showing
His justice which proves His holy character. Thus, God is just.
Otherwise, as Jews know,58 how will He judge the world (vv. 5-6)? God
is the Judge and is serious about sin. Those who do not come to Him on
His terms—through faith alone in Jesus Christ alone—abide in His
present wrath. This is something we need to be reminded of, since it
seems to have evaded our “no fear” generation.
D. ROMANS 4:15
In 4:15, the phrase “because the law brings wrath” should be taken
negatively, even though Paul states that the law in itself is “holy,” “just,”
and “good” in 7:12. However, if one tries to use the law to earn God’s
righteousness, which Paul’s Jewish contemporaries believed that they
could do (2:1–3:20),59 then the law will result in wrath. Contextually, the
idea from vv. 13-16 shows that the promise Abraham believed—coming
by grace through a faith-type-righteousness—could not have been
achieved through the law. Paul refers to the negative affects that the law
brings in contrast to the promise of a faith-based-righteousness. Of
course, Christians “are not under law but under grace,” which comes by
faith and promise (Rom 4:13, 16; 6:14). But to those who are not under
grace, the law is continually at work and wrath continues to be upon
them (1:18–3:20).
Furthermore, the principle of law-keeping for believers will also
result in a death experience and wrath.60 Hence, katergazetai (to work or
bring) appears in Romans six times within 7:8-20 (8, 13, 15, 17, 18, 20)

58
God’s future judgment of the world was a common Jewish belief (Isa
66:16; Joel 3:12; Pss 94:2; 96:13. See Fitzmeyer, Romans, 328.
59
Dunn, Romans 1–8, 235, acknowledges that Paul’s “Jewish
contemporaries would prefer to say ‘the law brings righteousness.’” However,
“Paul has argued resolutely that righteousness comes through faith.” Contra
Dunn, Moo, Romans, 277, believes Paul’s point here is to explain how wrath,
while existing before the Mosaic Law, intensified when the Mosaic Law
appeared because people were now accountable to a written code. Thus, the
promise cannot come to Abraham’s seed (Jews) through the Mosaic Law since
the law intensified wrath not righteousness.
60
Brice L. Martin, “Paul on Christ in the Law,” Journal of the Evangelical
Theological Society (September 1983): 274, understands that to live by the Law
“is fatal” (cf. Rom 6:14-15; 7:6; Gal 5:18).
62 Journal of the Grace Evangelical Society Autumn 2002

and five times elsewhere (1:27; 2:9; 4:15; 5:3; 15:18). Strikingly, it
appears in the section where Paul makes the contrast between “the
commandment” (cf. 7:8, 9, 10, 11, i.e., “the law” as well, cf. 7:16, 22,
25) and “the law of sin which is in his members” (cf. 7:21, 23). This
suggests that even though Paul was under grace, if he attempted to carry
out the law, it would result in a death experience (cf. 7:7-25). The word
katergazetai appears in the present tense, and is used throughout the book
with a present reality (except twice, 7:8; 15:8, aorist tense) referring to
the wrath which began in 1:18.61 This wrath must be a present reality
because when one observes the law, he does so in the present. Thus, the
outcome must by necessity be present as the context indicates.
E. ROMANS 5:9
Commentators almost universally interpret the phrase “the wrath”
found in 5:9 as eternal judgment.62 Therefore, this view understands
salvation—which is directly linked to wrath here—in the sense of
justification before God. However, this interpretation of wrath raises
several concerns.
First, the phrase “saved from wrath through Him” in 5:9 and “by His
life” in 5:10 are parallel phrases which demonstrate the concept of “life”
(italics added). Contextually the word “life” appears overwhelmingly
more in sections that deal with the present experience of life (Romans 5–
8; 12–15) than in sections that deal with eternal life (Romans 1–4).63 Paul
intentionally uses “life” or “live” in an experiential manner (Rom 6:2,
11, 13; 7:1, 2, 3; 8:12-13).
Second, Paul also uses the “death-life” motif together in eight verses
(chapters 5 and 8) where the contrast is between experiential life and
experiential death. The word death (thanatos) appears only once in the

61
Dunn, Romans, 214. Dunn says Paul’s answer to the law problem and
humanity “is to link Torah with God’s wrath rather than with the promise—the
tense implying that Paul had in mind the outworking of God’s orge„ in 1:18-32
rather than His final judgment as in 2:5, 8.”
62
Ernst Käsemann, Commentary on Romans (Grand Rapids: William B.
Eerdmans Publishing Co., 1980), 138; Dunn, Romans 1–8, 268; Cranfield,
Romans, 266; Murray, Romans, 1:171; Moo, Romans, 310.
63
For a detailed analysis see René A. Lopez, “An Exposition of SOTERIA
and SOZO by Paul in the Epistle to the Romans” (Th.M. Thesis, Dallas
Theological Seminary, 2002), 45-46. The noun “life” and verb “live” appear
three-times from 1–4 and twenty-five times from 5–8.
 Do Believers Experience the Wrath of God? 63

first four chapters (1:32), twenty-four times in chapters 5–8, and never in
chapters 9–16.
Third, Paul does not use so„zo„ (save) or so„te„ria (salvation) in the
justification section of Romans (3:21–4:25). Unfortunately, this has gone
relatively unnoticed. 64 Instead, Paul uses the word dikaioo„ (justified) to
connote judicial acquittal in Romans.65 To say that “saved from wrath”
means deliverance from future eternal judgment would be redundant
since this was expounded to the fullest extent in 3:21–4:25.
Deliverance from “the wrath” (te„s orge„s) in 5:9 refers to the temporal
wrath of God (orge„ Theou) that began the argument of the book in 1:18;
this wrath is against the dominion and condition of sin.66 This view
understands wrath as something Christians can still experience post-
justification (cf. 13:4-5). Therefore, deliverance from the power and
experience of sin comes “through Him…by His life” (i.e., living the
resurrection-life of Christ found in the following section concerning
sanctification, Romans 6–8).
F. ROMANS 9:22
In 9:22, the word “wrath” appears twice, “What if God, wanting to
show His wrath and to make His power known, endured with much long-
suffering the vessels of wrath prepared for destruction.” This verse has
produced much speculation. Again, “His wrath” (te„n orge„n) refers to
God’s wrath in 1:18, since the article is one of previous reference.
Moo sees the “destruction” of these “vessels of wrath” as eternal.67
The bigger context here could support Moo’s idea. In 9:1-13, Paul
presents Israel’s rejection of the promise. Then in 9:14-33, Paul gives the
reason for Israel’s present state. In 9:14-17, Paul shows God’s sovereign
right to do as He pleases. No one has a claim on Him and His mercy (vv
15-16). Thus, it follows that in 9:17-33, Paul shows God’s sovereign
right to exercise both His wrath and His mercy.

64
John F. Hart, “Why Confess Christ? The Use and Abuse of Romans 10:9-
10,” Journal of the Grace Evangelical Society (Autumn 1999): 17, notes: “An
observation that is rarely detected is that Paul has deliberately avoided using
‘salvation’ (so„te„ria) and ‘save’ (so„zo„) in his entire discussion about justification
by faith in 3:21–4:25!”
65
Lopez, “SOTERIA and SOZO in Romans,” 43.
66
Zane C. Hodges, Problem Passages in the Greek New Testament cassette
CP 1560 (Dallas Theological Seminary, 1974).
67
Moo, Romans, 607.
64 Journal of the Grace Evangelical Society Autumn 2002

In v. 22, Paul uses the verb “to show” (endeiknymi) when referring
to His wrath. He uses the same verb earlier in v. 17 to demonstrate the
purpose of His wrath, namely to show His power. God presently endured
Pharaoh (a vessel of wrath) so that He could demonstrate His power
through the ten plagues of Egypt. It follows then, that God presently
endures the “vessels of wrath” for the purpose of manifesting His glory
through the “vessels of mercy” (9:23). Logic dictates that the term
“vessels of wrath” in 9:22 refers to present wrath, because the parallel
term in 9:23 “vessels of mercy” must be a present occurrence, since God
wants “to make known [‘to show’, vv. 17, 22] the riches of His glory to
the vessels of mercy” in the present.
Some may interpret “vessels of wrath prepared for destruction” as
wrath that leads to eternal destruction since it parallels the phrase
“prepared beforehand for glory” in 9:23. In Romans, most of Paul’s uses
of “glory” underscore man’s final destiny (2:7, 10; 5:2; 8:18, 21, 28-
30).68 Hence, if the term “glory” refers to man’s blissful eternal destiny,
it follows then that the parallel term “destruction” refers to man’s horrific
eternal destiny.
However, even if the meaning of the expression “for destruction”
(9:22), parallel to the expression “for glory,” encompasses a temporal as
well as eternal scope (which seems to be the case here),69 it does not
logically prove that wrath is eternal, since “destruction” is the result of
wrath. Thus, this destruction is not equal to wrath, but is the final
outcome of it. That is, wrath is what draws God’s judgment, while
destruction is the outcome of the final judgment. To interpret the cause
(wrath) as equal to the final effect (destruction) results in merging two
related but distinct concepts.
G. ROMANS 12:19
From 12:17–13:8, the context is mainly concerned with Christians
not taking matters into their own hands. Verse 17 makes this point by
stating, “Repay no one evil for evil.” The idea is one of retaliation. The
reason we should not repay evil for evil is because it is God’s job. God
repays.

68
For a detailed analysis see Lopez, “SOTERIA and SOZO in Romans,”
76-77.
69
One can argue that both “glory” (4:20; 5:2; 15:17) and “destruction”
(3:16; 14:15, 20) encompass a present–temporal element in Romans.
 Do Believers Experience the Wrath of God? 65

Paul begins v. 19 with “Beloved.” He gently—but firmly—exhorts

them “not to avenge” themselves, but rather to “give place” (dote topon),
or turn over, their revenge to God’s wrath. The two other places in the
NT where the expression “give place” appears has someone else as its
executor (Luke 14:9; Eph 4:27). The idea here would then mean to
“make room for the wrath of God.”70 Hence, Paul quotes from Deut
32:35 to make his point, “Vengeance is Mine, I will repay.” The context
of Deut 32:35 refers to the repayment of Israel’s enemies by God at a
point in time. Thus, it is temporal wrath. Furthermore, the expression
“the wrath” has the article of previous reference pointing to God’s
temporal wrath in 1:18.71
The government may well be the executor of this wrath (13:4-5). The
subject matter certainly extends to 13:8. This temporal wrath can
presently come directly from God or indirectly through the civil
government (cf. 13:4-5).72
H. ROMANS 13:4-5
Both occurrences of “wrath” in 13:4-5 refer to the temporal
punishment inflicted by “God’s ministers,” (i.e., the government through
whom God works indirectly). The present context flows from 12:17,
“Repay no one evil for evil.” The Christian must depend on God’s wrath
to repay evil (v. 19). On the contrary, believers must repay evil with
good (v. 21). Therefore, as Dunn correctly acknowledges, vv. 1-4 “serve
as the thesis which [Paul] elaborates and repeats for emphasis in verse
5.”73 Thus, the wrath in 13:5 is not only temporal, but has Christians in
mind. The Christian is the “you,” which is connected with the following
phrase: “Therefore, you must be subject not only because of wrath but
also for conscience’ sake” (cf. Jas 5:20; 1 John 5:15-16, both of which
refer to Christians experiencing wrath).

70
Cranfield, Romans, 2:646.
71
Morris, Romans, 454, interprets this also as temporal wrath.
72
Dunn, Romans 9–16, 749.
73
Ibid., 759. F. F. Bruce, The Letter of Paul to the Romans (Grand Rapids:
Williams B. Eerdmans Publishing Co., 1985), 224, acknowledges the contextual
connection from 12:17–13:5.
66 Journal of the Grace Evangelical Society Autumn 2002

V. CONCLUSION
As we have seen, God’s grace and wrath are equally important. In
the OT, God’s temporal wrath fell upon unbelievers and believers. Under
the New Covenant, unbelievers and disobedient believers continue to
experience God’s temporal wrath.
May we that labor for the grace message not develop a false sense of
security concerning the experience of God’s wrath, as Tasker aptly
asserts,
The New Testament is very far, however, from asserting that
the Christian is automatically, as it were, removed from any
manifestation of divine anger. The burden of its message is
that the justified sinner must become the sanctified sinner. He
is called to abide in the divine love. The essential difference
between the believer and the unbeliever is that, while the
latter, whether he realizes it or not, is inevitably subject to
God’s wrath, the believer, by continual submission to the Holy
Spirit, remains under grace, and so escapes that wrath. Paul
was much concerned to warn the Christian of the danger of
being deluded by a false sense of security.74
God’s wrath does not discriminate when it comes to sin. Wrath is as
much of a reality for believers as it is for unbelievers.

74
Tasker, The Wrath of God, 38.