John Calvin Commentary Romans 2:8

"but unto them that are factious, and obey not the truth, but obey unrighteousness, [shall be] wrath and indignation," — Romans 2:8 (ASV)

But to those who are contentious, etc. There is some irregularity in the passage; first, because its flow is interrupted, for the flow of the argument required that the second clause of the contrast should be connected this way— “The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death.” Then the conclusion might be joined— “That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery.” Another point is that these words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. Eloquence must be learned from other writings: here spiritual wisdom is to be sought, conveyed in a plain and simple style.

Contention is mentioned here to mean rebellion and stubbornness, for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. The word truth here simply means the revealed will of God, which alone is the light of truth. For it is characteristic of all the ungodly that they always prefer to be in bondage to iniquity rather than to receive the yoke of God; and whatever obedience they may pretend, they yet never cease perversely to clamor and struggle against God’s word.

For as those who are openly wicked scoff at the truth, so hypocrites do not fear to set up their artificial modes of worship in opposition to it. The Apostle further adds that such disobedient persons obey or serve iniquity, for there is no middle course that those who are unwilling to be in subjection to the law of the Lord can take to avoid falling immediately into the service of sin. And it is the just reward of outrageous licentiousness that those who cannot endure the service of God become the bondslaves of sin. Indignation and wrath—the character of the words leads me to render them this way; for θυμος in Greek means what the Latins call excandescentia—indignation, as Cicero teaches us (Tusc. 4), meaning a sudden burning of anger. As to the other words, I follow Erasmus. But observe that of the four words mentioned, the last two are, as it were, the effects of the first two; for those who perceive that God is displeased and angry with them are immediately filled with confusion.

We may add that, though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, to this end—that he might more effectually strike people with the fear of God’s wrath and sharpen their desire for obtaining grace through Christ. For we never fear God’s judgment as we should, unless it is set, as it were, by a lively description before our eyes; nor do we really burn with desire for future life, unless roused by strong incentives (multis flabellis incitati—incited by many fans).