TO THOSE WHO BY PERSEVERANCE IN DOING GOOD DEEDS: tois men kath hupomonen ergou agathou:  (Ro 8:24,25; Job 17:9; Ps 27:14; 37:3, 34; La 3:25, 26; Mt 24:12,13; Lk 8:15; Jn 6:66, 67, 68, 69; 1Co 15:58; Gal 6:9; 2Ti 4:7,8; Heb 6:12,15;10:35,36; Jas 5:7,8; Rev 2:10,11) (Torrey's Topic Patience; Perseverance, Easton Perseverance of the saints, ISBE Perseverance)

Perseverance in doing good deeds - Note carefully that this phrase does not describe the way of salvation but the way the saved conduct their lives. In other words, their good works give clear evidence that they are genuinely saved.

Perseverance (5281) (hupomone [word study] from hupo = under + meno = abide)  means literally abiding under, as one would abide under a heavy load. As an aside he who abides in Christ  will be enabled to abide "under" any load (cp Php 4:13-note).

Hupomone describes steadfastness and endurance when circumstances are difficult. "God...gives perseverance" (Ro 15:5-note) and thus hupomone is not simply you by yourself "gritting your teeth" nor is it a passive acceptance of the circumstances. To the contrary, hupomone is manifest strong (Spirit enabled) fortitude in the face of opposition or difficulty.

Hupomone is used 32 times in the NT - Lk. 8:15; 21:19; Rom. 2:7; 5:3, 4; 8:25; 15:4, 5; 2 Co. 1:6; 6:4; 12:12; Col. 1:11; 1Th 1:3; 2Th 1:4; 3:5; 1 Tim. 6:11; 2 Tim. 3:10; Titus 2:2; Heb. 10:36; 12:1; Jas. 1:3, 4; 5:11; 2 Pet. 1:6; Rev. 1:9; 2:2, 3, 19; 3:10; 13:10; 14:12

Hupomone is that spirit which bears things not simply with resignation, but with blazing hope (absolute assurance of future good not "I hope so"). In other words, if something happens in your life that is hard and painful and frustrating and disappointing, and, by grace, your faith looks to Christ and to His power and His sufficiency and His fellowship and His wisdom and His love, and you don't give in to bitterness and resentment and complaining, then your faith endures and perseveres. How did you do this past week? If you have slipped backwards, don't be discouraged for God is your "very present help in trouble" (Ps 46:1-Spurgeon's note). Recall that

"The steps of a man are established by Jehovah and He delights in his way. When he falls, he shall not be hurled headlong because Jehovah is the One Who holds his hand." (Ps 37:23 24 cf Jude 1:24, 25; Php 1:6-note)

Dearly beloved, be encouraged for by His promise and power you shall persevere to the end.

Patient continuance in well doing does not mean that we are saved by doing good. Although a superficial reading of this verse might suggest that eternal life can be gained by doing good Romans clearly teaches justification (declared in right standing before God) is only by faith (Ro 3:22-note).

As already discussed, the subject of this verse is judgment, not justification. Believers who continue in good works will receive rewards in the life to come. Rewards will be based on works accomplished here on earth. A person’s doing good shows that his heart is regenerate. Such a person, redeemed by God, has eternal life. Conversely a person who continually does evil and rejects the truth shows that he is unregenerate, and therefore will be an object of God’s wrath.

Good deeds can not even begin until one is born again! (Click for discussion of what constitutes Good Deeds) Here Paul speaks of the reward that shall be given to those who persevere in living holy lives. Living a holy life does not save us but does prove we are saved, because the only one who can live a holy life is the one who possesses the indwelling Holy Spirit. Paul is not explaining how a man is saved in this section but is showing how a man is judged. All men will be judged on the basis of deeds (see the discussion in preceding verse). 

Speaking of believers, Paul explains that

"each man's work (ergon = deeds) will become evident (NIV = "shown for what it is"), for the day will show it, because it is to be revealed with fire; and the fire itself will test the quality of each man's work.  If any man's work which he has built upon it remains, he shall receive a reward. If any man's work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire." (1Cor 3:11 12 13 14, 15). (See discussion of Judgment Seat of Christ = bema)

By contrast (see Table in preceding section) unbelievers at the Great White Throne will be

"judged from the things...written in the books, according to their deeds...every one of them according to their deeds" (Rev 20:11, 12, 13, 14, 15-see notes) to determine the degree of their everlasting punishment in "the lake of fire" (See Births, Deaths, and Resurrections).

William Newell sums up "patient continuance in well-doing" (KJV) as follows

The "patient continuance in well-doing" is not at all set forth as the means of their procuring eternal life, but as a description of those to whom God does render life eternal. Well-doing is subjection to and obedience to the light God has vouchsafed.

To Abel, "well-doing" meant approaching God by a sacrifice, as a sinner, as he had been taught to do.

To Noah, "continuance in well-doing" meant building an ark to save his house and preserve life upon the earth, involving years of labor, and the ridicule of man.

To Abraham, it meant leaving his country, his relatives, and his father's house, and becoming a stranger and pilgrim on earth.

To Job, it meant his God-fearing, evil-rejecting life; and afterwards, in the midst of his great affliction, bowing before the presence of God in dust and ashes.

To Matthew the publican, it meant rising from his business and following the Lord Jesus

To Cornelius the centurion, a life of patient prayer and generosity, -and then believing the gospel at Peter's lips.

To Lydia, it meant humble and faithful attendance at "the place of prayer" till Paul came and "her heart was opened" to give heed to the gospel of grace spoken by the apostle, whence followed her "obedience of faith."

In every age since man sinned there have been those like Jabez, who was "more honorable than his brethren, and called upon God" (1Chr 4:9,10) ; and like Joseph, who was "separate from his brethren."

There always have been choosers of God and rejectors of God. (Romans 2) (Bolding added)

SEEK (continuously) FOR GLORY AND HONOR AND IMMORTALITY ETERNAL LIFE: doxan kai timen kai aphtharsian zetousin (PAPMPD) zoen aionion:  (glory: Ro 8:18-note; Ro 9:23-note; Jn 5:44; 2Co 4:16, 17, 18; Col 1:27-note; 1Pe 1:7-note; 1Pe 1:8-note; 1Pe 4:13-note, 1Pe 4:14-note; Torrey's topic: Glory) (immortality: 1Co 15:53,54; 2Ti 1:10-note ISBE topic Immortality, Nave's topic Immortality) (eternal life: Ro 6:23-note; 1Jn 2:25) (Torrey's Topic Reward of Saints)

Seek (2212) (zeteo) implies giving attention and priority to and deliberately pursuing after. The present tense speaks of habitual conduct or lifestyle, whether good or evil, both of which reveal the true condition of one's heart, whether it is regenerated or not by faith in Christ. Jesus taught (speaking of false teachers but applicable in principle) that

You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they?...So then, you will know them by their fruits. (Mt 7:16-note, Mt 7:20 -note)

Immortality (861) (aphtharsia [word study] from a = not + phthartós = corruptible from the verb phtheíro = to corrupt, shrivel, wither, spoil by any process, ruin , deprave,  defile, destroy) is literally that which cannot decay or be corrupted (deteriorated or lowered in quality, implying loss of soundness, purity & integrity) and is that which experiences unending existence.  Aphtharsia is a state of not being subject to decay or death - immortality, incorruptibility (state of being free from physical decay), perpetuity. It speaks of an unending existence, of that which is not capable of corruption. Aphtharsia indicates immunity to the decay that infects all of creation.

Aphtharsia - 7x in 7v  - Ro. 2:7; 1Co. 15:42, 50, 53, 54; Ep 6:24; 2Ti 1:10. NAS = immortality(2), imperishable(4), incorruptible(1).

This incorruptible existence was made possible

by the appearing of our Savior Christ Jesus, Who abolished death, and brought life and immortality to light through the gospel. (2Ti 1:10-note:10)

The Latin Vulgate has incorruptio which in the context of the New Testament refers in part to the glorified resurrection body

"sown a perishable body, (but) raised an imperishable body" (1Co 15:42) and described by Paul as when "DEATH IS SWALLOWED UP in victory" (1Co 15:54)

Aphtharsia thus means more than simply duration, because even unbelievers will live forever, but also refers to a new quality of life (Jn 17:3). Jesus came that we

"may have life, and have it to the full" (abundantly) (Jn 10:10NIV).

Vine writes that aphtharsia is used

Eternal life is a not just "quantitative" but probably even more is "qualitative". That is eternal life is a kind of life, a holy life of the eternal God given to (and now within) believers. As Paul so beautiful put it...

"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me." (Galatians 2:20)

Writing to the saints at Colossae who were being "bombarded" with all manner of empty philosophy and false teaching regarding their position in Christ, Paul assures them that eternal life is "Christ...our life" (there is no verb "is" in the Greek text) (Col 3:4-note). We receive this present possession the moment we are converted (Ro 6:23-note; 1Jn 5:13). Eternal life is also our future possession (Mk 10:30) and as Peter said represents an..

"inheritance which is imperishable and undefiled and will not fade away, reserved in heaven" (see note 1 Peter 1:4)

Easton's Dictionary adds that immortality refers to

"perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Ge 5:22,24; 25:8; 37:35; 47:9; 49:29, Compare Heb 11:13, 14, 15, 16; Ex 3:6, Compare Mt 22:23). It is more clearly and fully taught in the later books (Isa 14:9; Ps 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews. With the full revelation of the gospel this doctrine was "brought to light" (2Ti 1:10; 1Co 15; 2Cor 5:1, 2, 3, 4, 5, 6; 1Th 4:13, 14, 15, 16, 17, 18).

Torrey's Topic
Eternal Life

Selfishly ambitious (2052) (eritheia) means self seeking, strife, contentiousness, extreme selfishness, rivalry and those who seek only their own.  In a word, eritheia is the desire to be number one no matter the cost!

Thayer adds that it refers to

"a courting distinction, a desire to put oneself forward, a partisan and factious spirit which does not disdain low arts; partisanship, factiousness".

Eritheia describes personal gratification and self-fulfillment at any cost, which are the ultimate goals of all fleshly endeavors. Eritheia has no room for others, much less genuine humility. It is that ultimate self-elevation rampant in the world today which is the antithesis of what the humble, selfless, giving, loving, and obedient child of God is called to be in Christ and only possible in the power of His Spirit.

As discussed below eritheia did not originally have such a negative connotation but merely referred to a day laborer. It came to be used metaphorically, and almost exclusively, of a person who persistently seeks personal advantage and gain, regardless of the effect on others and by New Testament times, it had come to mean unbridled, selfish ambition in any field of endeavor. Eritheia was often associated with personal and party rivalry, quarreling, infighting, and strife (as KJV renders it five times). It usually conveys the idea of building oneself up by tearing someone else down, as in gambling, where one person’s gain is derived from others’ losses. The word accurately describes someone who strives to advance himself by using flattery, deceit, false accusation, contentiousness, and any other tactic that seems advantageous. It is hardly surprising, then, that Paul lists eritheia (“disputes”) as one of the works of the flesh (Gal. 5:20-note).

Eritheia is used 7 times in the NT (see below) and is translated in the NAS as - disputes, 2; selfish ambition, 3; selfishly ambitious, 1; selfishness, 1. It is not used in the Septuagint (LXX)

Romans 2:8 (note) but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.

2 Corinthians 12:20 For I am afraid that perhaps when I come I may find you to be not what I wish and may be found by you to be not what you wish; that perhaps there may be strife, jealousy, angry tempers, disputes, slanders, gossip, arrogance, disturbances;

Galatians 5:20 (note) idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions,

Philippians 1:17 (note) the former proclaim Christ out of selfish ambition, rather than from pure motives, thinking to cause me distress in my imprisonment.

Philippians 2:3 (note) Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself;

James 3:14 But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth.

James 3:16 For where jealousy and selfish ambition exist, there is disorder and every evil thing.

Eritheia originally referred to spinning thread for hire, then more broadly to sewing for hire, then more broadly still to any sort of work or undertaking that was done for personal gain -- the work of a hired laborer (root word erithos). So it came to refer essentially to any work done for pay. Sadly eritheia degenerated into a description of the work which is done for no other motives than for pay. The one who works solely for pay works from a low motive and is out solely to benefit self. Eritheia therefore evolved into a description of one who was out for an office as a means of magnifying self and came to be connected with politics (wonder why?!) and to mean canvassing for political or public office. And so it described a person who wanted office, not from a motives of public service, but for what he could get out of it. At it's base level eritheia came to describe the utterly selfish and self-centered ambition which has no desire to serve another but is only in something for what it can get out of it for self. Furthermore, the person who is eritheia does not care what level or method it must stoop in order to attain its objective! Eritheia is more eager to display self than to display the truth. It is interested more in the victory of its own opinions than in the victory of the truth. Crooked politicians, who serve in office only for what they can get out of it, are a good example of this.

Eritheia is found before NT times only in Aristotle where it denotes a self-seeking pursuit of political office by unfair means. Thayer says it is "used of those who electioneer for office, courting popular applause by trickery and low arts." (Times haven't changed very much have they!) The idea is that this person is like a mercenary, who does his work simply for money, without regard for the issues or any harm he may be doing. Everything he does is for the purpose of serving and pleasing SELF. Certainly this fits the Bible’s emphasis that the basic problem of unregenerate man is his being totally wrapped up in SELF and having no place in his life for God.

William Barclay adds his interesting analysis of eritheia writing that it...

"is a word whose meaning degenerated, and the story of its degeneration is in itself a grim commentary on human nature...the interesting thing about this word is that...we would very naturally and almost inevitably derive it from eris, which is the word for `strife'; but that is not its derivation at all. Erithos originally meant 'a day labourer'; the word was specially connected with `spinners' and 'weavers', and the popular derivation was from erion, which means 'wool'. Eritheia therefore began by being a perfectly respectable word with the meaning 'labour for wages'. It then begins to degenerate. It began to mean that kind of work which is done for motives of pay and for nothing else; that kind of work which has no motive of service whatever and which has only one question—What do I get out of it? It therefore went on to mean 'canvassing and intriguing for public office'. It was the characteristic of the man who sought public office, not for any service he could render the State, but simply and solely for his own honour and glory and for his own profit. It then acquired two other meanings.

First, it came to be used of 'party squabbles', of the jockeying for position and the intriguing for place and power which is so often characteristic of both secular and ecclesiastical politics. Second, it ended up by meaning 'selfish ambition', the ambition which has no conception of service and whose only aims are profit and power.

It is extremely interesting to see how the NT uses it. By far its greater number of uses occur in Paul, and no one knew the inside of the Early Church better than Paul did. It was the fault which could so easily wreck a Church. It was the fault which nearly wrecked the Church of God at Corinth by splitting it into sects and factions who were more concerned with their own supremacy than the supremacy of Christ. In Philippi it had actually become the moving motive of certain preachers. They were eager rather to show their own greatness than the greatness of Christ. Long ago Denney bitingly said that no preacher can show at one and the same time that he is clever and that Christ is wonderful. It was characteristic in Paul of the works of the flesh and in James of the earthly and sensual wisdom. It is the characteristic of the man who applies earthly and human standards to everything, and who assesses things by the measuring rod of personal prestige and personal success.

It is an illuminating light on human nature that the word which began by describing the work that a man does for an honest day's pay came in the end to describe the work which is done for pay and pay alone. It is a warning to our own generation, for most of our troubles today are not basically economic troubles; they spring rather from the spirit which asks, always, What can I get out of life? and, never, What can I put into life?" (Barclay, William: New Testament Words: page 99. Westminster John Know Press, 1964)

If there could be found one who genuinely was doing good at all times, they could merit eternal life of their own accord - but there is none, because all, in some way or another are or have been or will be self-seeking and do not obey the truth, but obey unrighteousness.

William Newell observes that...

Literally, it reads here, "those who are of contention"; that is, whose hearts, instead of believing and obeying, rise in opposition to the truth, contending inwardly against the truth and outwardly with them that proclaim it. The word "contentious" here evidently refers to the first conscious risings of man's wicked heart against God's revealed will. 'Of contention' defines unbelievers, as those who are 'of faith' defines believers" (Hodge).

We need only sketch in Scripture a few of the contentious, the factious - a Cain who was angry, and hateful at God's accepting Abel's sacrifice; an Esau who despised his birthright and hated to the end the people of God; a Pharaoh who said to Moses, "Who is Jehovah that I should hearken unto His voice?" A Saul who despised the word of Jehovah and sought to destroy His elect king, David; a Jehoiakim, apostate king of Judah, who "cut with his penknife" and burned the prophecies of Jeremiah; scribes and Pharisees, who rejected John's baptism of repentance, -and, consequently, our Lord's loving offer of eternal life for sinners through faith in Himself alone; infidel Sadducees, who obeyed not the truth, by ridiculing it, as Modernists do today. All about us we perceive them, -"the factious, " those who oppose to Scripture their notions or arguments, and continue to obey unrighteousness. The world is filled with them, and they will fill hell shortly! (Romans 2) (Bolding added)

AND DO NOT OBEY THE TRUTH: kai apeithousi (PAPMPD) te aletheia: (Ro 1:18; 6:17; 10:16; 15:18; Job 24:13; Isa 50:10; 2Th 1:8; Heb 5:9; 11:8; 1Pe 3:1; 4:17)

Do not obey (544) (apeitheo from a = without + peítho = persuade) literally describes one who refuses to be persuaded and who disbelieves willfully and perversely. 

Apeitheo in the present context in Romans means that these individuals possess an attitude of unbelief because they deliberately disobey, consciously resist and rebel against authority and finally manifest an obstinate rejection of the will (truth) of God. The present tense indicates that this is their lifestyle (i.e., disobedience to the Divine will), the way the carry on their life is in continual disobedience against God! To be sure, we all disobey from time to time. That is not what Paul is referring to here. Instead he is describing the individual with an unregenerate heart who habitually, continually disobeys (as a lifestyle) what he or she knows to be the truth.

Apeitheo means not to allow oneself to be persuaded; not to comply with and  to refuse or withhold belief (in the truth, but elsewhere in Christ, in the gospel)

Apeitheo speaks of a stubborn, stiff-necked attitude. It speaks of disbelief manifesting itself in disobedience. It is opposed to pisteuo, the verb translated "believe".

In studying apeitheo it is important to understand that

the stem peith- (pith-, poith-) has the basic meaning of trust (cf. Latin fido, fides). Trust can refer to a statement, so that it has the meaning to put faith in, to let oneself be convinced, or to a demand, so that it gets the meaning of obey, be persuaded. The active meaning of the verb stem peith- then is to convince and persuade and is especially characteristic of Greek thought. In secular Greek it interesting to note that "Peitho" (art of persuading) was even regarded as a goddess! (see Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)

Marvin Vincent in discussing apeitheo in John 3:36 writes that..

Disbelief is regarded in its active manifestation, disobedience. The verb peitho means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion...Obedience, however, includes faith. (Ed Note: See discussion of phrase "obedience of faith" at Romans 1:5)." (Vincent, M. R. Word studies in the New Testament Vol. 2, Page 1-109)

From the above comments, it should not surprise you to discover that in the New Testament the word group translated disobey, disobedience, etc (apeitheo and the related ) does not stand in contrast with obedience but in contrast with faith!

Other words in this word group...

Apeithes (adjective) - 6x in 6v - Luke 1:17; Acts 26:19; Ro 1:30; 2Ti 3:2; Titus 1:16; 3:3. = one who will not be persuaded to obey authority

Apeitheia (noun) - 7x in 7v - Ro 11:30, 32; Eph 2:2; 5:6; Col 3:6; Heb 4:6, 11 = disobedience, obstinate opposition to the Divine will

Apeitheo is used 34 times in the Septuagint (LXX), (Ex 23:21; Lv 26:15; Nu 11:20; 14:43; Dt 1:26; 9:7, 23, 24; 21:20; 32:51; Josh 1:18; 5:6; 2Ki 5:16; Neh 9:29; Ps 67:19; Pr 1:25; 24:21; Hos 9:15; Zec 7:11; Is 1:23, 25; 3:8; 7:16; 8:11; 30:12; 33:2; 36:5; 50:5; 59:13; 63:10; 65:2; 66:14; Je 13:25; Ezek 3:27) where it often translates the Hebrew verb "marah" a verb meaning to be rebellious and most often descriptive of rebellion against God to such a degree that it provoked Him to action. For example Moses warns Israel...

Deut 9:7 "Remember, do not forget how you provoked the LORD your God to wrath in the wilderness; from the day that you left the land of Egypt until you arrived at this place, you have been rebellious (LXX translates with apeitheo) against the LORD.

Below are the 14 uses of apeitheo. This verb makes a fascinating study. Go through the passages and make a simple list asking the questions who? what? why?, etc. You may need to examine the context (study them in context which you can do by clicking the link) to get an accurate sense (context is king ruling accurate interpretation) of the meaning of each use. Be sure and factor in the verb tenses remembering that present tense often conveys the sense that the action of the verb is as a lifestyle or is habitual. Aorist tense can refer to a definite completed action without specifying when this took place ("timeless").

Apeitheo is translated in the KJV as believe not, 8; disobedient, 4; obey not, 3; unbelieving, 1

Apeitheo is translated in the NAS as disbelieved, 1; disobedient, 10; do not obey, 1; obey, 2. The NAS renders apeitheo - disbelieved(1), disobedient(10), do not obey(1), obey(2).

John 3:36  "He who believes in the Son has eternal life; but he who does not obey (present tense) the Son shall not see life, but the wrath of God abides on him."

Acts 14:2 But the Jews who disbelieved (aorist tense) (NLT "spurned God's message", NIV "refused to believe") stirred up the minds of the Gentiles, and embittered them against the brethren.

Acts 19:9 But when some were becoming hardened (skleruno = hard, stubborn) and disobedient (imperfect tense = over and over), speaking evil of the Way before the multitude, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus.

Romans 2:8 (note) but to those who are selfishly ambitious and do not obey (present tense) the truth, but obey unrighteousness, wrath and indignation.

Romans 10:21 (note) But as for Israel He says, "All the day long I have stretched out My hands to a disobedient (present tense) and obstinate (anti-lego = speaking against, contradicting = present tense) people."

Romans 11:30 (note) For just as you (Gentiles) once were disobedient (aorist tense) to God, but now have been shown mercy because of their (the Jew's) disobedience (noun form = apeitheia),

Romans 11:31 (note) so these also now have been disobedient (aorist tense), in order that because of the mercy shown to you they also may now be shown mercy.

Romans 15:31 (note) (Paul asked the Romans saints to pray...) "that I may be delivered from those who are disobedient (present tense) in Judea, and that my service for Jerusalem may prove acceptable to the saints"

Hebrews 3:18 (note) And to whom did He swear that they should not enter His rest, but to those who were disobedient (aorist tense)? 19 And so we see that they were not able to enter because of unbelief  (apistia). (What equates with "disobedient" in this context? Clue: why could Israel not enter the promised land?)

Hebrews 11:31 (note) By faith Rahab the harlot did not perish along with those who were disobedient (aorist tense), after she had welcomed the spies in peace.

1 Peter 2:8 (note) and, "A stone of stumbling and a rock of offense"; for they stumble because they are disobedient (present tense) to the word, and to this doom they were also appointed.

1 Peter 3:1 (note)  In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient (present tense) to the word, they may be won without a word by the behavior of their wives,

1 Peter 3:20 (note)  who once were disobedient (aorist tense), when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.

1 Peter 4:17 (note)  For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey (present tense) the gospel of God?

What is the essence of disobedience? Clearly unbelief, lack of faith, without which no man can be saved.

The Truth (225) (aletheia from alethes = true in turn from a + lêthô  = that which is hidden or lanthanô = conceal, this combination meaning out in the open, containing nothing that is hidden) describes the body of reality (facts, events, etc) or the content which is true, or which is in accordance to what actually occurred.

Truth is the unveiled reality lying at the basis of and agreeing with an appearance; the manifested, the veritable essence of matter.

Truth is the correspondence between a reality and a declaration which professes to set it forth. Words are true when they correspond with objective reality. Persons and things are true when they correspond with their profession. Hence a truth is a declaration which has corresponding reality, or a reality which is correctly set forth. Since God is Himself the great reality, that which correctly sets forth His nature is pre-eminently the Truth. Obviously whatever God says is "the truth", and in fact "the Truth" is actually embodied in the Person of Christ Jesus!

So these men do not obey the truth and refuse to answer the gospel invitation which continually holds out the gracious offer that

"whoever will call upon the name of the Lord will be saved." (Romans 10:13).

Instead, they have chosen as the habitual practice of their life to obey unrighteousness as their master (Ro 6:13-note).  And so it should not be surprising that their lives are characterized by strife, wrangling, and disobedience, all indicators that they were never saved.

Here are the 109 uses of aletheia in the NT - Matt. 22:16; Mk. 5:33; 12:14, 32; Lk. 4:25; 20:21; 22:59; Jn. 1:14, 17; 3:21; 4:23f; 5:33; 8:32, 40, 44ff; 14:6, 17; 15:26; 16:7, 13; 17:17, 19; 18:37f; Acts 4:27; 10:34; 26:25; Rom. 1:18, 25; 2:2, 8, 20; 3:7; 9:1; 15:8; 1 Co. 5:8; 13:6; 2 Co. 4:2; 6:7; 7:14; 11:10; 12:6; 13:8; Gal. 2:5, 14; 5:7; Eph. 1:13; 4:21, 24f; 5:9; 6:14; Phil. 1:18; Col. 1:5f; 2 Thess. 2:10, 12f; 1 Tim. 2:4, 7; 3:15; 4:3; 6:5; 2 Tim. 2:15, 18, 25; 3:7f; 4:4; Tit. 1:1, 14; Heb. 10:26; Jas. 1:18; 3:14; 5:19; 1 Pet. 1:22; 2 Pet. 1:12; 2:2; 1 Jn. 1:6, 8; 2:4, 21; 3:18f; 4:6; 5:6; 2 Jn. 1:1ff; 3 Jn. 1:1, 3f, 8, 12

BUT (continuously) OBEY UNRIGHTEOUSNESS WRATH AND INDIGNATION: peithomenois (PPPMPD) de te adikia orge kai thumos:  (Jn 3:18, 19, 20, 21; 2Th 2:10, 11, 12; Heb 3:12,13) (See Torrey's Topic, ISBE article on Wrath) (Ro 9:22; Ps 90:11; Nah 1:6; Heb 10:27; Rev 14:10; 16:19)

Obey (3982) (peitho) means to be persuaded and to cause to come to a particular point of view or course of action. In the New Testament peitho suggests an actual outward conduct as the result of the inward persuasion. Obey is in the present tense which indicates that obedience is the general tendency of their life. They manifest a lifestyle of obedience.

Peitho - 52x in 52v - Matt 27:20, 43; 28:14; Luke 11:22; 16:31; 18:9; 20:6; Acts 5:36f, 39; 12:20; 13:43; 14:19; 17:4; 18:4; 19:8, 26; 21:14; 23:21; 26:26, 28; 27:11; 28:23f; Rom 2:8, 19; 8:38; 14:14; 15:14; 2 Cor 1:9; 2:3; 5:11; 10:7; Gal 1:10; 5:7, 10; Phil 1:6, 14, 25; 2:24; 3:3f; 2 Thess 3:4; 2 Tim 1:5, 12; Philemon 1:21; Heb 2:13; 6:9; 13:17f; Jas 3:3; 1 John 3:19. NAS = assure(1), confident(3), convinced(7), followed(2), have confidence(2), having confidence(2), listen(1), obey(3), obeying(1), persuade(4), persuaded(8), persuading(1), put...trust(1), put confidence(1), put...confidence(1), relied(1), seeking the favor(1), sure(2), took...advice(1), trust(2), trusted(1), trusting(1), trusts(1), urging(1), win...over(1), won over(2).

Unrighteousness (93) (adikia [word study] from a = without + dike = justice) is a condition of not being right, whether with God, according to the standard of His holiness and righteousness or with man, according to the standard of what man knows to be right by his conscience. 

Adikia is a lack of right conduct toward God and toward men, a conduct which is not conformable with God's standard of what is right. These men are continuously listening to and obeying "adikia". The result of their obedience is a conduct which may be observed. On the other hand when a man obeys God he gives the only possible evidence that in his heart he truly believes God.

Wrath" (3709) (orge [word study]) is a settled or abiding condition of mind, frequently with a view to taking revenge. The word wrath comes from the idea of something which teems or swells until it becomes so swollen that it bursts forth which gives a perfect picture of God's holy "orge" which is His settled indignation and controlled passionate feeling against sin. Orge applies not to a petulant outburst like humans are so prone to but to an anger that proceeds from God's settled nature. Men make themselves the object of God's orge when they sin and become a part of the destructiveness of evil. The concept of wrath includes God’s present displeasure with evil as well as the ultimate confinement and defeat of all evil in eternal hell (Mt 8:12).

Orge - 36x in 34v - Matt 3:7; Mark 3:5; Luke 3:7; 21:23; John 3:36; Rom 1:18; 2:5, 8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4f; Eph 2:3; 4:31; 5:6; Col 3:6, 8; 1 Thess 1:10; 2:16; 5:9; 1 Tim 2:8; Heb 3:11; 4:3; Jas 1:19f; Rev 6:16f; 11:18; 14:10; 16:19; 19:15. NAS = anger(6), wrath(30)

Newell notes that...

And now we must faithfully read and believe what God declares will befall these "factious" unbelievers: Wrath-indignation-tribulation-anguish: thus is the fearful visitation of The Great Day upon the impenitent described, with concise but sweeping comprehensiveness:

Wrath: this is "revealed from heaven" as the state of God's mind toward the unbelieving wicked-"the wrath of God abides upon him" (John 3:36).

Indignation: this is vividly described in Nahum: "Who can stand before His indignation? and who can abide in the fierceness of His anger?"

Or Ezekiel: "I have poured out My indignation upon them; I have consumed them with the fire of My wrath." It seems to be the outburst in visitation of wrath stored up.  (Romans 2) (Bolding added)

C H Spurgeon writes that...

The wrath of God does not end with death. This is a truth which the preacher cannot mention without trembling, nor without wondering that he does not tremble more. The eternity of punishment is a thought which crushes the heart. You have buried the man, but you have not buried his sins. His sins live and are immortal. They have gone before him to judgment, or they will follow after him to bear their witness as to the evil of his heart and the rebellion of his life. The Lord God is slow to anger, but when He is once aroused to it, as He will be against those who finally reject his Son, He will put forth all His omnipotence to crush His enemies.

A W Pink adds that God’s wrath is

His eternal detestation of all unrighteousness. It is the displeasure and indignation of Divine equity against evil. It is the holiness of God stirred into activity against sin” It is the moving cause of that just sentence which He passes upon evil-doers. God is angry against sin because it is a rebelling against His authority, a wrong done to His inviolable sovereignty. Insurrectionists against God's government shall be made to know that God is the Lord. They shall be made to feel how great that Majesty is which they despise, and how dreadful is that threatened wrath which they so little regarded. Not that God's anger is a malignant and malicious retaliation, inflicting injury for the sake of it, or in return for injury received. No; while God will vindicate His dominion as the Governor of the universe, He will not be vindictive....The wrath of God is a perfection of the Divine character upon which we need to frequently meditate.

First, that our hearts may be duly impressed by God's detestation of sin. We are ever prone to regard sin lightly, to gloss over its hideousness, to make excuses for it. But the more we study and ponder God's abhorrence of sin and His frightful vengeance upon it, the more likely are we to realize its heinousness.

Second, to beget a true fear in our souls for God: Let us have grace whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire (Heb 12:28, 29-note). We cannot serve Him acceptably unless there is due reverence for His awful Majesty and godly fear of His righteous anger, and these are best promoted by frequently calling to mind that our God is a consuming fire.

Third, to draw out our souls in fervent praise for having delivered us from the wrath to come (1Th 1:10 -note)" (Pink, The Attributes of God). (Bolding added)

Indignation  (2372) (thumos [word study] from thúo = move impetuously, particularly as the air or wind, a violent motion or passion of the mind; move violently, rush along) describes passion (as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). Thumos describes a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Thumos (especially when accompanied by breathing violently or hard) pictures a "panting rage". We've all seen individuals in whom there was a sudden outburst of this type of passionate anger. You can even see their nasal passages widening to take in more air in the heat of their passion.

Thumos - 18x in 18v - Luke 4:28; Acts 19:28; Ro 2:8; 2Cor 12:20; Gal 5:20; Eph 4:31; Col 3:8; Heb 11:27; Re 12:12; 14:8, 10, 19; 15:1, 7; 16:1, 19; 18:3; 19:15. NAS = angry tempers(1), fierce(2), indignation(1), outbursts of anger(1), passion(2), rage(2), wrath(9).

In sum, thumos indicates a more agitated condition of the feelings than "orge". Thumos describes an outburst of anger from inward indignation that quickly blazes up and quickly subsides.

Orge is less sudden in its rise than thumos but more lasting in it nature.

Thumos expresses more the inward feeling,

Orge the more active emotion. 10/18 uses of thumos in are in Revelation!