TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:9–16. His four-level outline is real structure in the source text, so it is rendered as structure.
St. Paul observes in this paragraph when and why Abraham was thus justified; for he has several things to remark upon that. It was before he was circumcised, and before the giving of the law; and there was a reason for both.
I.It was before he was circumcised, Rom 4:10.
His faith was counted to him for righteousness while he was in uncircumcision. It was imputed, Gen 15:6, and he was not circumcised till ch. 17. Abraham is expressly said to be justified by faith fourteen years, some say twenty-five years, before he was circumcised. Now this the apostle takes notice of in answer to the question (Rom 4:9), Cometh this blessedness then on the circumcision only, or on the uncircumcision also? Abraham was pardoned and accepted in uncircumcision, a circumstance which, as it might silence the fears of the poor uncircumcised Gentiles, so it might lower the pride and conceitedness of the Jews, who gloried in their circumcision, as if they had the monopoly of all happiness. Here are two reasons why Abraham was justified by faith in uncircumcision: -
1.That circumcision might be a seal of the righteousness of faith, Rom 4:11. The tenour of the covenants must first be settled before the seal can be annexed. Sealing supposes a previous bargain, which is confirmed and ratified by that ceremony. After Abraham's justification by faith had continued several years only a grant by parole, for the confirmation of Abraham's faith God was pleased to appoint a sealing ordinance, and Abraham received it; though it was a bloody ordinance, yet he submitted to it, and even received it as a special favour, the sign of circumcision, etc. Now we may hence observe,
(1.)The nature of sacraments in general: they are signs and seals - signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people.
(2.)The nature of circumcision in particular: it was the initiating sacrament of the Old Testament; and it is here said to be,
[1.]A sign - a sign of that original corruption which we are all born with, and which is cut off by spiritual circumcision, - a commemorating sign of God's covenant with Abraham, - a distinguishing sign between Jews and Gentiles, - a sign of admission into the visible church, - a sign prefiguring baptism, which comes in the room of circumcision, now under the gospel, when (the blood of Christ being shed) all bloody ordinances are abolished; it was an outward and sensible sign of an inward and spiritual grace signified thereby.
[2.]A seal of the righteousness of the faith. In general, it was a seal of the covenant of grace, particularly of justification by faith - the covenant of grace, called the righteousness which is of faith (Rom 10:6), and it refers to an Old Testament promise, Deu 30:12. Now if infants were then capable of receiving a seal of the covenant of grace, which proves that they then were within the verge of that covenant, how they come to be now cast out of the covenant and incapable of the seal, and by what severe sentence they were thus rejected and incapacitated, those are concerned to make out that not only reject, but nullify and reproach, the baptism of the seed of believers.
2.That he might be the father of all those that believe. Not but that there were those that were justified by faith before Abraham; but of Abraham first it is particularly observed, and in him commenced a much clearer and fuller dispensation of the covenant of grace than any that had been before extant; and there he is called the father of all that believe, because he was so eminent a believer, and so eminently justified by faith, as Jabal was the father of shepherds and Jubal of musicians, Gen 4:20, Gen 4:21. The father of all those that believe; that is, a standing pattern of faith, as parents are examples to their children; and a standing precedent of justification by faith, as the liberties, privileges, honours, and estates, of the fathers descend to their children. Abraham was the father of believers, because to him particularly the magna charta was renewed.
(1.)The father of believing Gentiles, though they be not circumcised. Zaccheus, a publican, if he believe, is reckoned a son of Abraham, Luk 19:9. Abraham being himself uncircumcised when he was justified by faith, uncircumcision can never be a bar. Thus were the doubts and fears of the poor Gentiles anticipated and no room left to question but that righteousness might be imputed to them also, Col 3:11; Gal 5:6.
(2.)The father of believing Jews, not merely as circumcised, and of the seed of Abraham according to the flesh, but because believers, because they are not of the circumcision only (that is, are not only circumcised), but walk in the steps of that faith - have not only the sign, but the thing signified - not only are of Abraham's family, but follow the example of Abraham's faith. See here who are the genuine children and lawful successors of those that were the church's fathers: not those that sit in their chairs, and bear their names, but those that tread in their steps; this is the line of succession, which holds, notwithstanding interruptions. It seems, then, those were most loud and forward to call Abraham father that had least title to the honours and privileges of his children. Thus those have most reason to call Christ Father, not that bear his name in being Christians in profession, but that tread in his steps.
II.It was before the giving of the law, Rom 4:13-16.
The former observation is levelled against those that confined justification to the circumcision, this against those that expected it by the law; now the promise was made to Abraham long before the law. Compare Gal 3:17, Gal 3:18. Now observe,
1.What that promise was - that he should be the heir of the world, that is, of the land of Canaan, the choicest spot of ground in the world, - or the father of many nations of the world, who sprang from him, besides the Israelites, - or the heir of the comforts of the life which now is. The meek are said to inherit the earth, and the world is theirs. Though Abraham had so little of the world in possession, yet he was heir of it all. Or, rather, it points at Christ, the seed here mentioned; compare Gal 3:16, To thy seed, which is Christ. Now Christ is the heir of the world, the ends of the earth are his possession, and it is in him that Abraham was so. And it refers to that promise (Gen 12:3), In thee shall all the families of the earth be blessed.
2.How it was made to him: Not through the law, but through the righteousness of faith. Not through the law, for that was not yet given: but it was upon that believing which was counted to him for righteousness; it was upon his trusting God, in his leaving his own country when God commanded him, Heb 11:8. Now, being by faith, it could not be by the law, which he proves by the opposition there is between them (Rom 4:14, Rom 4:15): If those who are of the law be heirs; that is, those, and those only, and they by virtue of the law (the Jews did, and still do, boast that they are the rightful heirs of the world, because to them the law was given), then faith is made void; for, if it were requisite to an interest in the promise that there should be a perfect performance of the whole law, then the promise can never take its effect, nor is it to any purpose for us to depend upon it, since the way to life by perfect obedience to the law, and spotless sinless innocency, is wholly blocked up, and the law in itself opens no other way. This he proves, Rom 4:15. The law worketh wrath - wrath in us to God; it irritates and provokes that carnal mind which is enmity to God, as the damming up of a stream makes it swell - wrath in God against us. It works this, that is, it discovers it, or our breach of the law works it. Now it is certain that we can never expect the inheritance by a law that worketh wrath. How the law works wrath he shows very concisely in the latter part of the verse: Where no law is there is no transgression, an acknowledged maxim, which implies, Where there is a law there is transgression and that transgression is provoking, and so the law worketh wrath.
3.Why the promise was made to him by faith; for three reasons, Rom 4:16.
(1.)That it might be by grace, that grace might have the honour of it; by grace, and not by the law; by grace, and not of debt, nor of merit; that Grace, grace, might be cried to every stone, especially to the top-stone, in this building. Faith hath particular reference to grace granting, as grace hath reference to faith receiving. By grace, and therefore through faith, Eph 2:8. For God will have every crown thrown at the feet of grace, free grace, and every song in heaven sung to that tune, Not unto us, O Lord, not unto us, but unto thy name be the praise.
(2.)That the promise might be sure. The first covenant, being a covenant of works, was not sure: but, through man's failure, the benefits designed by it were cut off; and therefore, the more effectually to ascertain and ensure the conveyance of the new covenant, there is another way found out, not by works (were it so, the promise would not be sure, because of the continual frailty and infirmity of the flesh), but by faith, which receives all from Christ, and acts in a continual dependence upon him, as the great trustee of our salvation, and in whose keeping it is safe. The covenant is therefore sure, because it is so well ordered in all things, Sa2 23:5.
(3.)That it might be sure to all the seed. If it had been by the law, it had been limited to the Jews, to whom pertained the glory, and the covenants, and the giving of the law (Rom 9:4); but therefore it was by faith that Gentiles as well as Jews might become interested in it, the spiritual as well as the natural seed of faithful Abraham. God would contrive the promise in such a way as might make it most extensive, to comprehend all true believers, that circumcision and uncircumcision might break no squares; and for this (Rom 4:17) he refers us to Gen 17:5, where the reason of the change of his name from Abram - a high father, to Abraham - the high father of a multitude, is thus rendered: For a father of many nations have I made thee; that is, all believers, both before and since the coming of Christ in the flesh, should take Abraham for their pattern, and call him father. The Jews say Abraham was the father of all proselytes to the Jewish religion. Behold, he is the father of all the world, which are gathered under the wings of the Divine Majesty. - Maimonides.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul says that the law brings wrath in order to underline his point, [made in the previous verse,] that it is not the pathway to the inheritance of the promise.The law which brings transgression cannot be the law of Moses, because there was plenty of transgression before that came into force. Rather, it is the law which dwells in our members and leads us into sin. This is the same law which the apostle says brings wrath. For without a doubt it brings wrath when it leads its captive into sin. But where the law of sin does not obtain, then of course there is no transgression.
In order to show that no man can be justified before God by the law, nor can the promise be given through the law, Paul says that “the law brings wrath.” It was given in order to make transgressors guilty. But faith is the gift of God’s mercy, so that those who have been made guilty by the law may obtain forgiveness. Therefore faith brings joy. Paul does not speak against the law but gives priority to faith. It is not possible to be saved by the law, but we are saved by God’s grace through faith. Therefore the law itself is not wrath, but it brings wrath, i.e., punishment, to the sinner, for wrath is born from sin. For this reason Paul wants the law to be abandoned so that the sinner will take refuge in faith, which forgives sins, that he may be saved.Paul says that “where there is no law there is no transgression,” because once the guilty have been removed from the power of the law and given forgiveness, there is no transgression. For those who were sinners because they had transgressed the law are now justified. For the law of works has ceased, that is, the observance of sabbaths, new moons, circumcision, distinction of foods and the expiation by a dead animal or the blood of a weasel.
Now if it worketh wrath, and renders them liable for transgression, it is plain that it makes them so to a curse also. But they that are liable under a curse, and punishments, and transgression, are not worthy of inheriting, but of being punished and rejected. What then happens? faith comes, drawing on it the grace, so that the promise comes into effect. For where grace is, there is a remitting, and where remitting is, there is no punishment. Punishment then being removed, and righteousness succeeding from faith, there is no obstacle to our becoming heirs of the promise.
The law brings wrath because it was ordained for the unrighteous, and it weighed sinners down rather than set them free.… Where there is no law there is nothing which can be broken. Or perhaps this means that there is nothing to be punished where the law is not necessary.
Paul said this because God’s wrath is more severe toward a transgressor who knows sin by the law and still commits it.
This applies to the second state of man, when he is under the law.
Continue studying Romans 4:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Romans 4:15 serves as a crucial theological linchpin in Paul's argument for justification by faith, not by works of the law. This verse asserts that the Mosaic Law, rather than providing a path to righteousness, inherently produces God's wrath because it exposes humanity's inability to perfectly fulfill its demands. By defining transgression as the violation of an existing command, Paul underscores that the law's primary function is to reveal sin, thereby highlighting the universal need for a righteousness that comes apart from legal observance.
Context
Literary Context
Romans 4:15 is embedded within Paul's extensive theological exposition on justification by faith in Romans 3-5. Chapter 4 specifically focuses on Abraham as the paradigmatic example of righteousness credited through faith, not works. Paul argues that Abraham was declared righteous before the giving of the Law and before his circumcision (Romans 4:3-12). Verses Romans 4:13-14 establish that the promise to Abraham and his descendants was received through the righteousness of faith, not through the Law, which would nullify the promise and make faith void. Verse 15 then provides the theological rationale for why the Law cannot be the means of receiving the promise or achieving righteousness: its nature is to provoke wrath, not to confer life. This sets the stage for Paul's later explanation of how grace abounds where sin increased (Romans 5:20-21).
Historical & Cultural Context
Paul is writing to a diverse church in Rome, comprising both Jewish and Gentile believers. Many Jewish believers, steeped in the tradition of the Mosaic Law, would have struggled with the idea that the Law, given by God, could not be the means of salvation. For centuries, the Law had been central to Israel's identity and covenant relationship with God. Paul's argument directly challenges the prevailing understanding that meticulous adherence to the Torah was the path to righteousness and divine favor. He is not dismissing the Law's divine origin or its goodness (Romans 7:12), but rather clarifying its intended purpose within God's redemptive plan—to reveal sin and humanity's desperate need for a different kind of righteousness, one found in Christ.
Key Themes
This verse powerfully contributes to several overarching themes in Romans. Firstly, it reinforces the theme of human sinfulness and inability to meet God's perfect standard. The Law, by defining sin, makes transgression evident and universal (Romans 3:23). Secondly, it highlights the theme of God's righteous wrath against sin, which is a just response to human rebellion and disobedience. The Law's function is to bring this wrath to light, demonstrating the futility of self-justification. Thirdly, it underscores the insufficiency of the Law for salvation, paving the way for Paul's central theme of justification by faith in Jesus Christ, which is presented as God's gracious alternative to legalism (Romans 3:21-26). The Law's role is thus redefined from a means of earning righteousness to a means of exposing the need for it.
Exposition and Analysis
Key Word Analysis
From a primary root meaning "to parcel out," this word refers to a prescriptive usage or regulation. In this context, it primarily denotes the Mosaic Law, the divine revelation given to Israel, encompassing moral, ceremonial, and civil commands. Paul's use here highlights its function as a standard of divine expectation.
This verb means "to work fully, accomplish, finish, or fashion." It implies an active, inherent, and consistent production or effect. The law does not merely occasionally lead to wrath; it actively produces or results in wrath when it encounters sinful humanity, demonstrating its intrinsic consequence.
Properly, "desire" or "excitement of the mind," but here it signifies violent passion, ire, or justifiable abhorrence. In theological contexts, it refers to God's settled, righteous indignation and judgment against sin and unrighteousness. It is not an uncontrolled outburst but a holy, consistent response to human rebellion against His perfect standard.
Derived from a verb meaning "to step over," this noun denotes a violation or a "stepping across" a boundary or command. It implies a conscious act of disobedience against a known law. Paul emphasizes that without a defined law, the specific act of "transgressing" that law cannot occur, though sin in a broader sense (missing the mark) still exists.
Verse Breakdown
"Because the law worketh wrath:"
This clause establishes the direct and inherent consequence of the Law when applied to sinful humanity. The Law, by revealing God's perfect standard, exposes human failure and rebellion. This exposure, in turn, justly incurs God's righteous indignation and judgment (wrath) upon those who fail to keep it. The Law does not cause sin, but it reveals sin and its just penalty.
"for where no law is,"
This sub-clause introduces the logical premise for the second part of the verse. It posits a hypothetical scenario where a specific, revealed command or statute does not exist. It implies the absence of a defined legal boundary.
"[there is] no transgression."
This concluding clause clarifies the nature of "transgression" (parabasis). If there is no specific command or legal boundary, then one cannot "step over" or violate that particular command. This does not mean that sin (in the broader sense of falling short of God's glory or inherent unrighteousness) does not exist in the absence of a written law, but rather that a formal, accountable "transgression" of a specific statute is impossible without that statute being in place. The Law, therefore, is essential for defining and identifying specific acts of disobedience as transgressions.
Literary Devices
Paul employs a powerful causal argument in this verse, using the conjunction "because" (G1063, gar) to establish a direct relationship between the Law and wrath. This is further reinforced by the subsequent "for" (G1063, gar), which introduces an explanatory principle. The verse also utilizes antithesis by contrasting the presence of law with the absence of transgression, thereby highlighting the law's definitional role in identifying sin. The concept of "wrath" functions as metonymy, where the effect (God's judgment) stands for the cause (human sin exposed by the law). Paul's precise use of legal terminology ("law," "transgression") underscores the forensic nature of his argument regarding justification and condemnation.
Theological and Thematic Connections
Romans 4:15 is foundational for understanding the Law's role in God's redemptive plan. It dispels the notion that the Law is a means to attain righteousness, instead asserting its primary function is to expose sin and thereby demonstrate humanity's need for a different kind of righteousness. The Law, in its holy demands, reveals the depth of human depravity and the justness of God's wrath against sin. This understanding is critical for appreciating the magnitude of God's grace, as it highlights that salvation cannot be earned but must be freely given through faith. The Law thus serves as a "tutor" (Galatians 3:24) leading us to Christ, by making our sin abundantly clear.
Reflection and Application
This verse profoundly impacts our understanding of salvation and our approach to God. It shatters any illusion that we can earn God's favor or justify ourselves through our own efforts, good deeds, or adherence to religious rules. The Law, rather than being a ladder to heaven, functions as a mirror, reflecting our inherent sinfulness and revealing the vast chasm between our fallen nature and God's perfect holiness. This realization should lead not to despair, but to a profound sense of gratitude for God's grace. It compels us to abandon self-righteousness and to fully embrace the righteousness that comes solely through faith in Jesus Christ. Understanding that the Law "worketh wrath" should drive us to the cross, where Christ bore that wrath on our behalf, and to live in the freedom and peace of His imputed righteousness. It also encourages humility, reminding us that our standing before God is entirely dependent on His mercy, not our merit.
Questions for Reflection
FAQ
Does this verse mean the Law is bad or evil?
No, Paul explicitly states elsewhere that the law is "holy, and the commandment holy, and just, and good" (Romans 7:12). The problem is not with the Law itself, which perfectly reflects God's righteous character, but with humanity's inability to perfectly keep it due to our sinful nature. The Law's goodness exposes our badness, leading to wrath because we cannot meet its demands. Its purpose is not to save, but to reveal sin and our need for a Savior.
If there's no law, is there no sin?
This verse says "no transgression," not "no sin." Transgression (Greek: parabasis) specifically refers to "stepping over" a known, defined command. Before the Mosaic Law was given, people still sinned (e.g., against God's natural revelation or conscience), but their sin was not formally a "transgression" of a written code. Paul clarifies in Romans 5:13 that "sin indeed was in the world before the law was given, but sin is not counted where there is no law." This means sin's culpability and formal identification as "transgression" are heightened by the Law, leading to a greater awareness of guilt and the resulting wrath.
Christ-Centered Fulfillment
Romans 4:15, by powerfully articulating the Law's function in producing wrath, sets the stage for the glorious revelation of Christ as the ultimate solution to humanity's predicament. If the Law brings condemnation because of our inability to keep it, then only one who perfectly fulfills the Law and bears its condemnation can offer salvation. Jesus Christ is that one. He lived a life of perfect obedience, fulfilling every demand of the Law (Matthew 5:17). More profoundly, He became a curse for us, bearing the very wrath that the Law "worketh" against sin, so that we might be redeemed from its condemnation (Galatians 3:13). His death on the cross was the atoning sacrifice that appeased God's righteous wrath, making a way for sinners to be declared righteous not by legal observance, but by faith in Him (Romans 3:25-26). Thus, where the Law leads to wrath, Christ leads to justification and peace with God (Romans 5:1). He is the end of the Law for righteousness to everyone who believes (Romans 10:4).