Even as David also describes the blessedness of the man, to whom God imputes righteousness without works,
blessedness.
Romans 4:9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
Deuteronomy 33:29 Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.
Psalm 1:1-3 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful…
imputeth.
Romans 4:11,24 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: …
Romans 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
Romans 3:22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
without.
Romans 3:20,21,27 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin…
Ephesians 2:8-10 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: …
2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,
of the blessedness of the man
The term "blessedness" indicates a state of spiritual well-being and favor with God. In the Hebrew context, being "blessed" often implies a deep sense of joy and peace that comes from a right relationship with God. This concept is echoed in the Beatitudes of Jesus (Matthew 5:3-12), where true happiness is linked to spiritual virtues rather than material wealth or human achievement.
to whom God credits righteousness
This phrase highlights the doctrine of imputed righteousness, where God accounts or reckons righteousness to a person. This is a key tenet of Christian theology, emphasizing that righteousness is not earned but granted by God. The idea of crediting righteousness is rooted in the covenantal promises made to Abraham (Genesis 15:6), where faith is counted as righteousness. This concept is foundational to understanding salvation in the New Testament.
apart from works
This phrase underscores the principle that righteousness is granted independently of human effort or adherence to the Law. It aligns with the broader Pauline teaching that salvation is by grace through faith, not by works (Ephesians 2:8-9). This was a radical departure from the prevailing Jewish belief that righteousness was achieved through strict observance of the Law. The emphasis on faith apart from works is also seen in the contrast between the Old Covenant, based on the Law, and the New Covenant, based on grace through faith in Christ.
- Paul reaches back into Israel’s hymnbook, reminding us that King David himself “speaks” into this New-Covenant discussion.
- Scripture consistently testifies with one voice; the apostles do not invent a new doctrine but unfold what was already embedded in the Old Testament (Acts 10:43).
- By anchoring his point in David’s words, Paul shows that salvation by faith is not a novelty but the very heart of God’s revelation from Genesis onward (Genesis 15:6).
- “Blessedness” is more than a fleeting feeling; it is the settled joy of being fully accepted by God.
- David describes this blessing in Psalm 32:1-2 (quoted right after Romans 4:6): “Blessed are they whose lawless acts are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him”.
- This same blessedness is echoed in Romans 5:1-2, where peace with God and access into grace flow from justification.
- The promise is personal and individual—“the man,” not merely a tribe or nation.
- Salvation’s reach spans Jew and Gentile alike (Romans 3:29-30); anyone can step into this blessed standing.
- David’s own life—marred by adultery and murder—shows that even the gravest sinner can become “the man” who is declared righteous.
- “Credits” is banking language: God places righteousness into our account.
- This is not a legal fiction; it is God’s truthful verdict based on Christ’s accomplished work (2 Corinthians 5:21).
- Just as Abraham believed and “it was credited to him as righteousness” (Romans 4:3), every believer shares the same credit.
- The credit is immediate and complete, producing:
• Peace with God (Romans 5:1)
• Freedom from condemnation (Romans 8:1)
• Bold access to God’s throne (Hebrews 4:16)
- Here Paul drives the nail: works play no role in earning the credit.
- Titus 3:5 reinforces the point: “He saved us, not by works of righteousness that we had done, but according to His mercy”.
- Ephesians 2:8-9 settles the matter: “For it is by grace you have been saved through faith... not by works, so that no one can boast”.
- Works follow as the fruit of a redeemed life (Ephesians 2:10), but they never form the root of our righteousness.
Romans 4:6 teaches that, just as David rejoiced in Psalm 32, every believer today can know the profound blessedness of having righteousness credited by God without any reliance on personal merit. It is a divine bookkeeping miracle, accomplished through Christ, received by faith, and celebrated forever by those who stand forgiven, accepted, and secure in His grace.
(6-8) A further instance of the nature of the justification which proceeds from faith is supplied by David. From his evidence it will appear that such justification implies, not the absence of sin, but its forgiveness; not its real obliteration, but the forbearance of God to impute it. It is an amnesty, not an acquittal.(6) Even as.--In strict accordance with this description of the justified state we have another, that of David.
Describeth the blessedness.--Rather, speaks the felicitation, felicitates, or pronounces blessed.
Verses 6-8. - Even as David also describeth the blessedness (λέγει τὸν μακαρισμὸν. The noun means properly a declaring blessed - beatitatis praedicatio - "Eloquitur illud beati praeconiam" (Bengel). We might render, "David tells of the blessing on the man," etc.) of the man unto whom God reckoneth (λογίζεται, as before. Imputeth in the Authorized Version suggests the idea of a different word being used) righteousness apart from works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not reckon (λογίσηται, as before, and so throughout the whole passage) sin (Psalm 32:1, 2). The introduction of this testimony of David to the same principle of justification serves not only to explain it further, but also to show that under the Law too it continued to be recognized; and by David himself, the typical king and psalmist under the legal dispensation. But the argument from Abraham is not discontinued, being resumed in the next verse, and continued to the end of the chapter. If it be said that these verses from Psalm 32. do not in themselves declare a general principle applicable to all, but only the blessedness to sinners of having their sins forgiven, it may be replied, firstly, that the way in which the verses are introduced does not require more to be implied. All that need be meant is that the ground of justification exemplified in Abraham's case is the same as is spoken of by David as still available for man, and crowned with blessing. But, secondly, it is to be observed that these verses represent and suggest the general tenor of the Book of Psalms, in which human righteousness is never asserted as constituting a claim to reward. "My trust is in thy mercy," is, on the contrary, the ever-recurring theme. St. Paul's quotations from the Old Testament are frequently given as suggestive of the general scriptural teaching on the subject in hand, rather than as exhaustive proofs in themselves.