16For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, 17(as it is written, “A FATHER OF MANY NATIONS HAVE I MADE YOU”) in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist. 18In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, “SO SHALL YOUR DESCENDANTS BE.” 19Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah’s womb; 20yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, 21and being fully assured that what God had promised, He was able also to perform. 22Therefore IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS. 23Now not for his sake only was it written that it was credited to him, 24but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, 25He who was delivered over because of our transgressions, and was raised because of our justification.

Parallel Verses

New American Standard Bible (©1995)
for the Law brings about wrath, but where there is no law, there also is no violation.

GOD'S WORD® Translation (©1995)
The laws in Moses' Teachings bring about anger. But where laws don't exist, they can't be broken.

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

Douay-Rheims Bible
For the law worketh wrath. For where there is no law, neither is there transgression.

Darby Bible Translation
For law works wrath; but where no law is neither is there transgression.

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

Webster's Bible Translation
Because the law worketh wrath: for where no law is, there is no transgression.

Weymouth New Testament
For the Law inflicts punishment; but where no Law exists, there can be no violation of Law.

World English Bible
For the law works wrath, for where there is no law, neither is there disobedience.

Young's Literal Translation
for the law doth work wrath; for where law is not, neither is transgression.

Cross References

Romans 3:20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.

Romans 5:13 for until the Law sin was in the world, but sin is not imputed when there is no law.

Romans 7:7 What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET."

Romans 7:10 and this commandment, which was to result in life, proved to result in death for me;

1 Corinthians 15:56 The sting of death is sin, and the power of sin is the law;

2 Corinthians 3:7 But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was,

Galatians 3:10 For as many as are of the works of the Law are under a curse; for it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM."

1 John 3:4 Everyone who practices sin also practices lawlessness; and sin is lawlessness.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 9-17a

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, v. 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 (v. 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, v. 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 (ch. 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, 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, Lu. 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, v. 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, 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 (v. 14, 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, v. 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, v. 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, 2 Sa. 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 (ch. 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 (v. 17) he refers us to Gen. 17:5, where the reason of the change of his name from Abra- high father, to Abraha-he 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.

Calvin's Commentary

14. For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

14. Si enim ii qui sunt ex Lege h?redes sunt, exinanita est fides et abolita est promissio:

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

15. Nam Lex iram efficit; siquidem ubi non est Lex, neque etiam transgressio.

14. For if they who are of the law, etc. He takes his argument from what is impossible or absurd, that the favor which Abraham obtained from God, was not promised to him through any legal agreement, or through any regard to works; for if this condition had been interposed -- that God would favor those only with adoption who deserved, or who performed the law, no one could have dared to feel confident that it belonged to him: for who is there so conscious of so much perfection that he can feel assured that the inheritance is due to him through the righteousness of the law? Void then would faith be made; for an impossible condition would not only hold the minds of men in suspense and anxiety, but fill them also with fear and trembling: and thus the fulfillment of the promises would be rendered void; for they avail nothing but when received by faith. If our adversaries had ears to hear this one reason, the contest between us might easily be settled.

The Apostle assumes it as a thing indubitable, that the promises would by no means be effectual except they were received with full assurance of mind. But what would be the case if the salvation of men was based on the keeping of the law? consciences would have no certainty, but would be harassed with perpetual inquietude, and at length sink in despair; and the promise itself, the fulfillment of which depended on what is impossible, would also vanish away without producing any fruit. Away then with those who teach the common people to seek salvation for themselves by works, seeing that Paul declares expressly, that the promise is abolished if we depend on works. But it is especially necessary that this should be known, -- that when there is a reliance on works, faith is reduced to nothing. And hence we also learn what faith is, and what sort of righteousness ought that of works to be, in which men may safely trust.

The Apostle teaches us, that faith perishes, except the soul rests on the goodness of God. Faith then is not a naked knowledge either of God or of his truth; nor is it a simple persuasion that God is, that his word is the truth; but a sure knowledge of God's mercy, which is received from the gospel, and brings peace of conscience with regard to God, and rest to the mind. The sum of the matter then is this, -- that if salvation depends on the keeping of the law, the soul can entertain no confidence respecting it, yea, that all the promises offered to us by God will become void: we must thus become wretched and lost, if we are sent back to works to find out the cause or the certainty of salvation.

15. For the law causeth wrath, etc. This is a confirmation of the last verse, derived from the contrary effect of the law; for as the law generates nothing but vengeance, it cannot bring grace. It can indeed show to the good and the perfect the way of life: but as it prescribes to the sinful and corrupt what they ought to do, and supplies them with no power for doing, it exhibits them as guilty before the tribunal of God. For such is the viciousness of our nature, that the more we are taught what is right and just, the more openly is our iniquity discovered, and especially our contumacy, and thus a heavier judgment is incurred.

By wrath, understand God's judgment, which meaning it has everywhere. They who explain it of the wrath of the sinner, excited by the law, inasmuch as he hates and execrates the Lawgiver, whom he finds to be opposed to his lusts, say what is ingenious, but not suitable to this passage; for Paul meant no other thing, than that condemnation only is what is brought on us all by the law, as it is evident from the common use of the expression, and also from the reason which he immediately adds.

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