Romans 4:15

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Romans 4:15 in Multiple Translations

Berean Standard Bible BSB

because the law brings wrath. And where there is no law, there is no transgression.

King James Version KJV

Because the law worketh wrath: for where no law is, there is no transgression.

American Standard Version ASV

for the law worketh wrath; but where there is no law, neither is there transgression.

Bible in Basic English BBE

For the outcome of the law is wrath; but where there is no law it will not be broken.

Free Bible Version FBV

For the law results in punishment —but if there's no law then it cannot be broken.

Geneva Bible 1599 GNV

For the Lawe causeth wrath: for where no Lawe is, there is no transgression.

Young's Literal Translation YLT

for the law doth work wrath; for where law is not, neither [is] transgression.

World English Bible WEB

For the law produces wrath; for where there is no law, neither is there disobedience.

Noah Webster Bible WBS

Because the law worketh wrath: for where no law is, there is no transgression.

Douay-Rheims 1899 DRV

For the law worketh wrath. For where there is no law, neither is there transgression.

Plain English Version PEV

People try to follow that law, but they can’t do it, and whenever they break that law, God gets angry with them and punishes them. So all the law does is give us trouble. (The only way people will not break the law is if there is no law to break.)

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Berean Amplified Bible — Romans 4:15

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 4:15 Interlinear (Deep Study)

BIB

GRK ο γαρ νομος οργην κατεργαζεται ου γαρ ουκ εστιν νομος ουδε παραβασις

ο ho G3588 the/this/who Art-NSM

γαρ gar G1063 for Conj

νομος nomos G3551 law Noun-NSM

οργην orgē G3709 wrath Noun-ASF

κατεργαζεται katergazomai G2716 to workout/produce Verb-PNI-3S

ου ohu G3757 whither Adv

γαρ gar G1063 for Conj

ουκ ou G3756 no Particle-N

εστιν eimi G1510 to be Verb-PAI-3S

νομος nomos G3551 law Noun-NSM

ουδε oude G3761 nor Conj-N

παραβασις parabasis G3847 transgression Noun-NSF

Greek Word Study

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Greek Word Reference — Romans 4:15

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

οργην orgē G3709 "wrath" Noun-ASF

In the Bible, this word means God's strong anger or wrath towards sin, as seen in Romans 1:18 and Revelation 14:10. It's a desire for justice and a reaction against wrongdoing. This concept is also applied to human anger, like in Ephesians 4:31.

Definition: ὀργή, -ῆς, ἡ [in LXX chiefly for אַף, also for חָרוֹן, חֵמָה, קָצַף, etc. ;] __1 1, impulse, propensity, disposition. __2. anger, wrath; __(a) of men: Mrk.3:5, Eph.4:31, Col.3:8, 1Ti.2:8, Jas.1:19-20; __(b) of God; __α that reaction of the divine nature against sin which in anthropomorphic language is called anger: Rom.1:18 9:22 12:19, (ICC, in l), 1Th.1:10 2:16, Heb.3:11 4:3" (LXX) Rev.14:10 16:19 19:15; __β of the effect of God's anger: Mat.3:7, Luk.3:7 21:23, Jhn.3:36, Rom.2:5, 8 3:5 4:15 5:9 13:4-5 Eph.5:6, Col.3:6, 1Th.5:9, Jas.1:20, Rev.6:16-17 11:18; σκεύη ὀργῆς, Rom.9:22; τέκνα ὀργῆς, Eph.2:3.† SYN.: see: θυμός (AS)

Usage: Occurs in 34 NT verses. KJV: anger, indignation, vengeance, wrath See also: 1 Thessalonians 1:10; Matthew 3:7; Hebrews 3:11.

κατεργαζεται katergazomai G2716 "to workout/produce" Verb-PNI-3S

Means to accomplish or achieve something through effort, like working to achieve a goal in Romans 4:15. It's about bringing something to completion. In 2 Corinthians 7:10, it describes the outcome of godly sorrow.

Definition: κατ-εργάζομαι (emphatic form of ἐργάζομαι), [in LXX for פָּעַל, etc. (9 exx., each for a different Heb. word) ;] to effect by labour, achieve, work out, bring about: with accusative, Rom.4:15 5:3 7:8, 15-20, 2Co.7:10, Eph.6:13, Jas.1:3; pass., 2Co.12:12; with accusative of thing(s) and dative of person(s), Rom.7:13, 2Co.4:17 7:11 9:11; id. before διά, with genitive of person(s), Rom.15:18; τ. σωτηρίαν, Php.2:12; with accusative of person(s) before εἰς, 2Co.5:5 (RV, wrought); of evil deeds, Rom.1:27 2:9, 1Co.5:3, 1Pe.4:3.† (AS)

Usage: Occurs in 23 NT verses. KJV: cause, to (deed), perform, work (out) See also: 1 Corinthians 5:3; Philippians 2:12; 1 Peter 4:3.

ου ohu G3757 "whither" Adv

This word means 'where' or 'to what place', asking for a location. It appears in the New Testament, such as in Matthew 2:9 and Acts 1:13. It is used to ask about a physical place.

Definition: oὗ (prop. genitive of ὅς), adv. of place, where, whither; __(a) in answer to the question "where?" (= ubi): Mat.2:9 18:20, Luk.4:16-17 23:53, Act.1:13 2:2 7:29 12:12 16:13 20:6, 8 25:10 28:14, Rom.9:26" (LXX), Col.3:1, Heb.3:9" (LXX), Rev.17:15; of condition, Rom.4:15 5:20, 2Co.3:17; __(b) in answer to the question "whither?" (= quo): Mat.28:16, Luk.10:1 24:28; before ἐάν, with subjc., 1Co.16:6.† (AS)

Usage: Occurs in 27 NT verses. KJV: where(-in), whither(-soever) See also: 1 Corinthians 16:6; John 11:41; Hebrews 3:9.

γαρ gar G1063 "for" Conj

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

παραβασις parabasis G3847 "transgression" Noun-NSF

A transgression is a violation or overstepping of a law or rule, as seen in Romans 4:15 and Hebrews 2:2. It involves going against what is right or expected.

Definition: παρά-βασις, -εως, ἡ (παραβαίνω), [in LXX: Psa.101:3 (שֵׂט), 4Ki.2:24 A, Wis.14:31, 2Ma.15:10 * ;] __1. a going aside, a deviation (Arist.). __2. In later writers, an overstepping; metaphorically, transgression (Plut., al.) : Rom.4:15 5:14, Heb.2:2 9:15; τ. νόμου, Rom.2:23; ἐν π., 1Ti.2:14; τ. παραβάσεων χάριν, Gal.3:19 SYN.: see: ἁμαρτία (AS)

Usage: Occurs in 7 NT verses. KJV: breaking, transgression See also: 1 Timothy 2:14; Hebrews 9:15; Hebrews 2:2.

Study Notes — Romans 4:15

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Context
Cross References
Romans 4:15 Summary
Frequently Asked Questions
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Gill's Exposition on Romans 4:15
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Matthew Poole's Commentary on Romans 4:15
Trapp's Commentary on Romans 4:15
Ellicott's Commentary on Romans 4:15
Adam Clarke's Commentary on Romans 4:15
Cambridge Bible on Romans 4:15
Barnes' Notes on Romans 4:15
Whedon's Commentary on Romans 4:15
Sermons on Romans 4:15

Context — Abraham Receives the Promise

13For the promise to Abraham and his offspring that he would be heir of the world was not given through the law, but through the righteousness that comes by faith. 14For if those who live by the law are heirs, faith is useless and the promise is worthless,

15because the law brings wrath. And where there is no law, there is no transgression.

16Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all. 17As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.

Cross References

	Reference	Text (BSB)
1	Romans 5:13	For sin was in the world before the law was given; but sin is not taken into account when there is no law.
2	Galatians 3:10	All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”
3	Romans 3:19–20	Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
4	1 Corinthians 15:56	The sting of death is sin, and the power of sin is the law.
5	Romans 7:7–25	What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.” But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead. Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. So I discovered that the very commandment that was meant to bring life actually brought death. For sin, seizing its opportunity through the commandment, deceived me and through the commandment put me to death. So then, the law is holy, and the commandment is holy, righteous, and good. Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful. We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I do not understand what I do. For what I want to do, I do not do. But what I hate, I do. And if I do what I do not want to do, I admit that the law is good. In that case, it is no longer I who do it, but it is sin living in me that does it. I know that nothing good lives in me, that is, in my flesh; for I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do. And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it. So this is the principle I have discovered: When I want to do good, evil is right there with me. For in my inner being I delight in God’s law. But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me. What a wretched man I am! Who will rescue me from this body of death? Thanks be to God, through Jesus Christ our Lord! So then, with my mind I serve the law of God, but with my flesh I serve the law of sin.
6	Galatians 3:19	Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.
7	John 3:36	Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.”
8	Ephesians 5:6	Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience.
9	1 John 3:4	Everyone who practices sin practices lawlessness as well. Indeed, sin is lawlessness.
10	2 Corinthians 3:7–9	Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory, will not the ministry of the Spirit be even more glorious? For if the ministry of condemnation was glorious, how much more glorious is the ministry of righteousness!

Romans 4:15 Summary

This verse means that when we try to follow God's laws, we will fail and face His judgment, because we are all sinners. But the good news is that we don't have to try to follow the law to be saved; instead, we can put our faith in Jesus Christ, who died to pay the penalty for our sin, as seen in Romans 5:8. This means that we can have a right relationship with God, not because of what we do, but because of what Jesus did for us (see John 3:16). By trusting in Jesus, we can receive salvation and have peace with God.

Frequently Asked Questions

What does it mean that 'the law brings wrath'?

This means that when we try to follow God's laws on our own, we will inevitably fail and face God's judgment, as seen in Romans 3:20, because we are all sinners and cannot meet God's perfect standards on our own.

Is the law bad since it brings wrath?

No, the law is good and holy, as stated in Romans 7:12, but it was never meant to be a way for us to earn salvation; rather, it shows us our sin and our need for a Savior, as seen in Galatians 3:24.

What does 'where there is no law, there is no transgression' mean?

This means that without a law to disobey, there is no sin, as seen in Romans 5:13; this highlights the idea that sin is not just doing bad things, but also disobeying God's laws, which is why we need Jesus to save us from our sin.

How does this verse relate to salvation by faith?

This verse shows that trying to follow the law is not the way to be saved, but rather putting our faith in Jesus Christ is the way to receive salvation, as seen in Ephesians 2:8-9, because faith in Jesus is what brings us into a right relationship with God.

Reflection Questions

How have you tried to follow God's laws in your own strength, and what was the result?
What does it mean to you that the law brings wrath, and how does this impact your understanding of God's character?
In what ways do you struggle with trying to earn God's favor through good works, and how can you shift your focus to faith in Jesus instead?
How does the idea that 'where there is no law, there is no transgression' change your understanding of sin and salvation?

Gill's Exposition on Romans 4:15

Because the law worketh wrath,.... Not the wrath of man, though that is sometimes stirred up through the prohibitions of the law, to which the carnal mind of man is enmity, but the wrath of God the

Jamieson-Fausset-Brown on Romans 4:15

Because the law worketh wrath: for where no law is, there is no transgression.

Matthew Poole's Commentary on Romans 4:15

The law worketh wrath; i.e. the wrath of God: and this it doth not of itself, but occasionally, in respect of our disobedience. This is a confirmation of what was said in the foregoing verse, that the inheritance is not by the law, and the works thereof; he proves it from the effect and work of the law, such as it hath in all men since the fall; it worketh wrath; it is so far from entitling men to the promised blessing, that it exposeth men to the curse and wrath of God, . For where no law is, there is no transgression: q.d. And that it worketh wrath is evident, because it discovers and occasions transgressions, between which and God’ s wrath there is an inseparable connection. This assertion is simply true of things indifferent, as were all ceremonial observations before the law required them, for then before the law it was no sin to omit them: but of things which are evil in their own nature, it must be understood respectively, and after a sort; that is, there was no such great transgression before the law was given, as afterwards. The reasons are; Because we are naturally bent to do that which is forbidden us; and so by the reproofs of the law, the stubbornness of man’ s heart is increased. As also, because by the law comes the clear knowledge of man’ s duty; and so the servant that knows his master’ s will, and doth it not, is worthy of the more stripes.

Trapp's Commentary on Romans 4:15

15 Because the law worketh wrath: for where no law is, there is no transgression. Ver. 15. No transgression] sc. Is imputed by men where there is no law written. See Romans 5:13. The law worketh wrath] That is, manifesteth it, and so seemeth to work it, as likewise affliction doth corruption in God’ s children; stir the puddle with a stick, and the mud will soon be on the top of the water. Rub the brand, and sparkles will fly abroad.

Ellicott's Commentary on Romans 4:15

(15) But in reality the Law is unable to admit them to this. It has an entirely contrary function—namely, to call down punishment upon the offences that it reveals. The Law and faith, therefore, mutually exclude each other, and faith is left to be the sole arbiter of salvation. Where no law is.—Transgression is ex vi termini the transgression or breach of law, and therefore has no existence in that age of unconscious morality which precedes the introduction of law.

Adam Clarke's Commentary on Romans 4:15

Verse 15. Because the law worketh wrath] For law νομος, any law, or rule of duty. No law makes provision for the exercise of mercy, for it worketh wrath, οργην, punishment, for the disobedient. Law necessarily subjects the transgressor to punishment; for where no law is - where no rule of duty is enacted and acknowledged, there is no transgression; and where there is no transgression there can be no punishment, for there is no law to enforce it. But the Jews have a law, which they have broken; and now they are exposed to the penal sanctions of that law; and, if the promises of pardon without the works of the law, do not extend to them, they must be finally miserable, because they have all broken the law, and the law exacts punishment. This was a home stroke, and the argument is unanswerable.

Cambridge Bible on Romans 4:15

15. the law worketh wrath: for] “For” indicates that this statement confirms that just made, namely, that inheritance by law must bar the fulfilment of the promise.—“The faith” in question was said to be “reckoned for righteousness” to the believer; “the promise” in question was that that believer, as such, should “inherit the world.” But if once the Law, with its only possible terms, interposes between the sinner and justification, he is hopelessly cut off (1) from a valid “righteousness,” and (2) therefore from the “heirship” attached to it. Justification and inheritance are equally out of his reach; because inevitably, as applied to fallen man, the Law (just because holy and absolute) “works wrath;” produces what in the nature of things calls down the Judge’s pure but inexorable wrath; for it produces “transgression” by the fact of its application to man as he is.—Note that “transgression,” not “sin,” is St Paul’s word here. “Sin” is wherever the Fall is; “transgression” is a narrower word; the “overstepping” of a definite condition.

Barnes' Notes on Romans 4:15

Because the law - All law. It is the tendency of law. Worketh wrath - Produces or causes wrath. While man is fallen, and a sinner, its tendency, so far from justifying him, and producing peace, is just the reverse.

Whedon's Commentary on Romans 4:15

15. Law worketh wrath—That is, where all are breakers of the law. Wrath—The legal requirement of penalty.

Sermons on Romans 4:15

	Sermon	Description
	The Wrath of God by Charles Leiter	In this sermon, the preacher discusses the present course of the world as a downward spiral towards hell. He emphasizes that people become increasingly blind and deceived as they c
	The Wilderness by Milton Green	In this sermon, the speaker emphasizes the importance of obeying God's law and loving the Lord. They explain that practicing sins breaks God's law and gives ground to the powers of
	Fellowship in the Light by Zac Poonen	This sermon emphasizes the importance of true obedience to God's Word, highlighting the need to address sin by its worst name to achieve victory over it. It delves into the concept
	Church - Part 1 by Milton Green	In this sermon, the preacher emphasizes the importance of living a life that is aligned with the love of the Lord and His commandments. He explains that practicing sins such as unf
	Setting Standards in the Home by Rick Leibee	In this sermon, the speaker discusses the importance of setting and maintaining standards in our homes. He emphasizes the need for clear communication and understanding between par
	Objections to Calvinism - 7. the Heathen World by Randolph S. Foster	Randolph S. Foster passionately denounces the Calvinistic view of the heathen world, particularly focusing on the doctrine of reprobation and infant damnation. He argues against th
	Resistance (Romans 5:13) by Ernest O'Neill	In this sermon, the speaker emphasizes the need for real spiritual nourishment in a world filled with distractions. He describes how people often get caught up in the busyness of l