Commentary on Romans

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.
Where there is no law, etc. This is the proof, by which he confirms what he had said; for it
would have been difficult to see how God’s wrath is kindled against us through the law, unless it
had been made more apparent. And the reason is, that as the knowledge of God’s justice is discovered
by the law, the less excuse we have, and hence the more grievously we offend against God; for
they who despise the known will of God, justly deserve to sustain a heavier punishment, than those
who offend through ignorance.
But the Apostle speaks not of the mere transgression of what is right, from which no man is
exempt; but he calls that a transgression, when man, having been taught what pleases and displeases
God, knowingly and willfully passes over the boundaries fixed by God’s word; or, in other words,