Romans 4:6

6. Even as David also] In Psalms 32. This quotation is specially to the point, being not only an inspired statement of truth, but made by one who had been guilty of deep “ungodliness,” and had himself experienced justification under that condition.—“Also:”—i.e. as well as Moses in Genesis.—Rom_4:6-8 are quite subordinate to the main argument, which is throughout based on Abraham’s justification.

describeth the blessedness] More lit. expresses the congratulation. The word rendered “blessedness” here and in Rom_4:9 is properly “the pronouncing happy.” It is just this which is done in Psa_32:1-2.

imputeth righteousness] As it is implied that He does when we read that He “will not impute sin” to him (Rom_4:8). Not that the two phrases are exactly coincident: to “impute righteousness” implies a largeness of acceptance not necessary in the other phrase. But, taken with the word “blessed,” the non-imputation of sin is practically equivalent to the imputation of righteousness; for such “blessedness” imports a full and solemn acceptance.—The latter phrase well illustrates the former: in the latter, man has sin, but is treated as having it not; in the former he has not righteousness, but is treated as having it:—“righteousness is reckoned to him without works.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rom_4:6-8

Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works.

Imputed righteousness defended against its caricatures

It has been represented as--

I. A legal fiction. We protest against this if the expression be meant anything unreal or untrue.

1. We make this statement with a limitation because there are some legal fictions which are very far from being unreal. It is a legal fiction to say that the king can do no wrong; for unquestionably in his private and personal capacity he may even be guilty of crime; but in his public and official capacity, as the head of the State, he is held in the law of this country to be irresponsible, and the errors or crimes of the government are imputed to his constitutional advisers, who are regarded, by reason of their official position, as alone answerable for them. It is a legal fiction to say that the king never dies; for as an individual he cannot escape the doom of the meanest of his subjects; but royalty survives the person of the monarch. It is a legal fiction to say that the Commons of England are assembled in Parliament; for they are there only in the persons of their representatives; and yet the whole nation is bound by their acts, and subject to be governed, taxed, fined, and imprisoned, or even put to death, according to their laws. It is a legal fiction, and a far from seemly one, to speak of the omnipotence of Parliament; yet that irreverent expression contains the important truth that the supreme power, which must exist in every form of government, and from whose judgment there is no appeal, is vested in the legislative and executive authorities of the State. Is constitutional government, therefore, a legal fiction, in the sense of being unreal or unconnected with grave responsibilities? Or was adoption, according to the Romish Jurisprudence, which regarded one as the son of another in law who was not his son by birth, a legal fiction, or a privilege of no real worth when it constituted a new relation between those who were not related before, and conveyed a legal right of inheritance? Or is the rule that the wife is one in law with her husband an unreal thing, when it invests him with serious liabilities? These examples should dispel the prejudice which is excited against imputation when it is described as a legal fiction, since although legal fictions they express important truths.

2. Suppose that it were justly described as a legal fiction it might still represent an important truth, under the scheme of Gods moral government.

(1) If He has promulgated His law in a covenant form, as a law for the race at large, and imposed it on the first Adam as their representative, then that constitution must be productive of results in which they as well as he will be found to participate; and yet these consequences, so far from being mere legal fictions, are assuredly very solemn realities: the curse on the ground, the doom of death, the loss of Gods image, the forfeiture of His favour, and all the evils which have followed in the train of sin,--all these are brought upon us under the operation of that law, and every one of them is real.

(2) In like manner if God has promulgated a scheme of redeeming mercy, and this, too, in a covenant form, through the second Adam as the representative of His people, imposing upon Him the fulfilment of its conditions, and securing to them the benefits of His work on their behalf, then this constitution must be productive of results, in which they as well as He will be found to participate; and yet these results, so far from being legal fictions, are substantial blessings of the highest and most permanent kind: pardon, the restoration of Gods favour, renewal in His image, adoption, eternal life. Hence it is vain to talk of legal fictions whether under law or gospel; for while condemnation on the one hand and justification on the other are strictly forensic acts, and must necessarily have some relation to the justice of God, and while the representative character both of the first and second Adam, and the consequent imputation of their guilt and righteousness to those whom they represented, can only be ascribed to the sovereign will of God, yet the results are real and not fictitious.

II. A theory invented by man to account for these results. A similar prejudice exists against all the peculiar revelations of Scripture, as if they were matters of speculative interest, rather than of practical importance. Yet nothing is more remarkable in the doctrines of Christianity than this, that every one of them is simply the statement of a fact, and that they all relate either to substantive beings--God, angels, and men, or to real events, past, present, or future. What is the doctrine of God but the revelation of His existence, and of the perfections which belong to Him as the Creator and Governor of the world? What is the doctrine of the Trinity but the statement of a fact respecting the existence of distinct hypostases in His one undivided Godhead. What is the doctrine of the Incarnation but the statement of a fact respecting the union of the Divine and human natures in the Person of our Lord? And in like manner, what is the doctrine of Imputation, whether of sin or righteousness, but the statement of a fact respecting the relation in which we stand to the first or second Adam, and the consequences which result to us from the disobedience of the one, and the obedience of the other? No doubt, when these facts are revealed, and become the subjects of human thought, they may occasion speculation, and speculation may give birth to wild theories, when unrestrained by faith; but let the facts be believed on the testimony of the Revealer, let them be duly realised in their full Scriptural meaning, and in their application to our own souls--and we may safely discard every human theory, and adhere only to the truth as it has been taught by God. (R. Buchanan, D. D.)

The pleading of poverty in order to salvation

There is a legal process in which a person pleads before the court in what is called in forma pauperis, that is, he pleads as a poor man, he pleads his poverty; and there are certain privileges allowed to those who thus plead in forma pauperis which are not accorded to the wealthiest persons in the land. This is the only successful way in which to plead with God: we must come as paupers, having nothing of our own; giving up every pretence of right or claim of deserving. We must cry, Lord, I am lost! I am lost! I am lost! but Thou hast lived and Thou hast died; Thy life, Thy sufferings, Thy griefs, Thy groans, Thy death, all these were for those who needed such a sin-atoning sacrifice, and on that sacrifice by blood I rest; I cast myself, lost and ruined, upon the work which Jesus Christ has done for me! (C. H. Spurgeon.)

Saying, Blessed are they whose iniquities are forgiven.

Forgiveness

I. Its nature.

1. A non-imputation of the offence.

2. A covering of its guilt.

3. A remission of its punishment.

II. The act.

1. Divine.

2. Just.

3. Through faith in Christ.

III. Its blessedness. (J. Lyth, D. D.)

Aspects of forgiveness

Sin--

I. Forgiven, as a debt we are unable to pay.

II. Covered, as an object not to be looked upon by a holy God (Hab_1:13).

III. Not imputed, as a crime deserving eternal death (Rom_6:23). (T. Robinson, D. D.)

Forgiveness of sin

True happiness consists not in beauty, honour, riches (the worlds trinity), but in the forgiveness of sin. The Hebrew word signifies to carry out of sight (Jer_50:20). This blessing is the foundation for all other mercies.

I. It is an act of Gods free grace. The Greek word deciphers the original of pardon: it ariseth not from anything inherent in us, but is the pure result of free grace (Isa_43:25). When a creditor forgives a debtor, he does it freely. Paul cries out (1Ti_1:13), I obtained mercy (Gr., I was be-mercied). He who is pardoned is all bestowed with mercy. When God pardons a sinner, He does not pay a debt, but gives a legacy.

II. It is a remission of guilt and penalty. Guilt cries for justice, but in remission God indulges the sinner. He seems to say, Though thou hast fallen into the hands of justice and deservest to die, yet I will absolve thee, and whatever is charged upon thee shall be discharged.

III. It is through the blood of Christ. Free grace is the impulsive cause; Christs blood is the meritorious (Heb_9:22). Justice would be revenged either on the sinner or on the surety. Every pardon is the price of blood.

IV. It must be preceded by repentance. Therefore both are linked together (Luk_24:47). Not that repentance merits forgiveness: Christs blood must wash our tears; but repentance is a qualification though not a cause. He who is humbled for sin will the more value pardoning mercy.

V. God having forgiven sin will call it no more into remembrance (Jer_31:34). The Lord will make an act of indemnity. He will not upbraid us with former unkindnesses, or sue us with a cancelled bond (Mic_7:19). Sin shall not be cast into the sea as a cork which riseth up again, but as lead which sinks to the bottom. (T. Watson.)

The blessedness of conscious forgiveness

There is no true felicity but what is enjoyed, and felicity cannot be enjoyed unless it is felt; and it cannot be felt unless a man know himself to be in possession of it; and a man cannot know himself to be in possession of it if he doubt whether he has it or not; and therefore this doubting of the remission of sins is contrary to true felicity, and is nothing else but a torment of the conscience. For a man cannot doubt whether his sins are pardoned or not, but the thought of his sin will strike a great fear in him; but the assurance of his pardon will fill him with joy unspeakable. (W. Perkin.)

Iniquities forgiven

Sometimes men complain of the doctrine of a regenerated life as if it were a requisition; it is not--it is a refuge. Oh, what would not a criminal who, at thirty-five years of age, found himself stung with disgrace, and overwhelmed with odium, give if, in the policy of human society, there should be any method by which he could begin back again, as if he had not begun at all, and with all his accumulated experience build his character anew! But in the economy of God in Christianity there is such a thing as a man at fifty and sixty years of age--hoary-headed in transgression, deeply defiled, struck through and through with the fast colours of depravity--having a chance to become a true child again. God sets a partition wall between him and past transgressions, and says, I will remember them no more forever. (H. W. Beecher.)

The blessedness of forgiveness

It is a blessed thing for a man to have all his sins forgiven, and thus to be rescued from the curse of a broken law, and the apprehension of future wrath--and that blessedness is yours. It is a blessed thing for an apostate, alienated creature to be reconciled to the great Creator, and, in the spirit of adoption, to look up to Him as his Father, to whose favour he has been graciously restored, and from whom he shall be estranged no more--and that blessedness is yours. It is a blessed thing to be delivered from the tyranny of unholy passions, and from the dominion of an ungodly world, and to come into the glorious liberty of the moral nature, wherewith Christ makes His people free--and that blessedness is yours. It is a blessed thing to look abroad upon the face of nature, and after gazing with a delighted eye on the beauties that adorn the earth, and on the magnificence that covers the heavens, to rejoice in them as the works of Him who has called you back to the walk, and the privileges of His children, and to say with the glow of filial affection, My Father made them all--and that blessedness is yours. It is a blessed thing, amidst the trials, and difficulties, and distresses with which humanity has to struggle in this weary world, to be upheld by Divine power, to be guided by infinite wisdom, to be cheered by heavenly consolations, and to gather righteousness and joy even from the scene of tribulation in which you dwell--and that blessedness is yours. It is a blessed thing to be able to contemplate death, without being subject to the bondage of fear, to anticipate the grave as a resting place from sin and sorrow, to lie down in its peaceful bosom, with a prospect of a resurrection to life and immortality--and that blessedness is yours. It is a blessed thing, when one looks forward to the judgment and to eternity which await us all, to realise in Him who is to pronounce our doom the Saviour to whom we have committed the keeping of our souls, and in whose blood we are already washed from our sins, and to cherish the hope founded on His own faithful promise, that the portion assigned us is everlasting life--and that blessedness is yours. And, if in this state of darkness and imperfection, where our views are too often clouded, and our faith too often grows feeble, and the heart too often forgets the Rock on which it has placed its confidence for eternity--if, in these circumstances, it is a blessed thing to have access to those ordinances which have been appointed for refreshing our decayed spirits, for casting a clearer light upon the path of our pilgrimage, for bringing us nearer to the fountain of grace and comfort, and for reviving and strengthening the things that are ready to die--that blessedness also is yours. (A. Thomson, D. D.)

And whose sin is covered.--

The covering of sin

There is a covering of sin which proves a curse (Pro_28:13), which consists in not confessing it, or denying it--Gehazis covering, which was by a lie; and by justifying ourselves in it. All these are evil coverings, and he that thus covereth his sin shall not prosper. But there is a blessed covering of sin, when God hides it out of sight by forgiving it. (R. Alleine.)

Blessed is the man to whom the Lord will not impute sin.--

How does the non-imputation of sin involve and imply the imputation of righteousness?

Because--

I. There is no vacuum in the kingdom of God. As Dean Alford says, There is no negative state of innocence--none intermediate between acceptance for righteousness and rejection for sin.

II. The negative process of remission of sin and the positive process of imputation of righteousness are really one, and only capable of being separated in thought. To say that the bucket has been let down into the well when not dry is the same as to say that the bucket is full of water.

III. Both of these processes presuppose each other, like the rising of one scale presupposes the falling of the other, and vice versa. Righteousness could not be imputed unless sin be forgiven; while sin could only be forgiven in view of the righteousness provided and imputed. (C. Neil, M. A.)

The blessedness of justification

Pardon of sin is the general wish of gospel hearers; and it is also the general hope of all, live as they may. But bare wishes and hopes effect nothing; they do not prevail over sinners in general to seek for pardon in Gods appointed way; and yet they are generally blessed who are pardoned.

I. The man who is pardoned is blessed--

1. With respect to God in the person of the Father, as the moral Governor, and as the God of salvation. God has forgiven all his sins--past, present, and to come.

2. He is blessed by God, in the person of the Son, with perfect Christian liberty and freedom from all the demands of law and justice.

3. He is blessed by God the Holy Ghost, who effects that work in him by which he receives Christ, and the pardon of sin with Him; and the Spirit makes his body a temple to dwell in.

4. He is blessed with perfect deliverance from all danger by Satan, that cruel and bitter enemy who has destroyed so many.

5. He is blessed with perfect deliverance from the danger of sin, which has been the ruin of all who have perished, and will be the ruin of all who shall perish.

6. He is blessed with deliverance from the second death.

7. He is graciously blessed with grace in the heart. This is the leaven which will not cease. Every grace now takes root in the soul; and the believer learns to exercise each in its proper place.

8. Now he can lay hold of the promises in Christ as his own; and, while he can act every spiritual grace in measure and degree, he lives by faith in the Lord Jesus, and has an interest in the great and precious promises, by which he is made partaker of the Divine nature, and is blessed with the enjoyment of all the promises, which all in Christ are yea, and in Him amen, unto the glory of God by us.

9. He is blessed with the law of God written in his heart, and has a right to enjoy all the blessings of the covenant which is ordered in all things and sure. He is daily conforming more and more to the Divine image, and is daily more and more made meet to be partaker of the inheritance of the saints in light.

II. The means by which this blessedness is obtained on our part is faith.

1. To ascertain this principle we must consider the doctrine of regeneration, by which we understand a saving change effected in the believer by the gracious influences and operations of the Holy Spirit, for Christs sake.

2. When this saving change is effected, the believer is considered in Scripture as a new creature--a new man--created in Christ Jesus unto good works; and the confidence and reliance of this new man upon the Lord Jesus Christ is called faith. (James Kidd, D. D.)

Non-imputation of sin

Mr. Lyford, a Puritan divine, a few days previous to his death, being desired by his friends to give them some account of his hopes, replied, I will let you know how it is with me, and on what ground I stand. Here is the great punishment of sin on the one hand; and here am I, a poor sinful creature, on the other; but this is my comfort, the covenant of grace, established upon so many sure promises, hath satisfied all. The act of oblivion passed in heaven is, I will forgive their iniquities, and their sins will I remember no more, saith the Lord. This is the blessed privilege of all within the covenant, of whom I am one … I know my interest in Christ … Therefore my sins, being laid on Him, shall never be charged on me.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 4:6-8. Even as David also — David is fitly introduced after Abraham, because he also received and delivered down the promise; describeth the blessedness or happiness of the man — Or affirms that the man is blessed, or happy; unto whom God imputeth righteousness — Or whom he accounts righteous, accepts as such; without works — That is, without regard to any former good works supposed to have been done by him. Saying, Blessed — Greek, μακαριοι, happy are they whose iniquities are forgiven — Are no longer laid to their charge, and therefore whose obligation to punishment is cancelled. Whose sins are covered —

With the veil of divine mercy, being expiated by the atoning sacrifice of the Messiah. Blessed, or happy, is the man to whom — Though he hath sinned formerly, perhaps very often, and very heinously, yet the Lord will not impute sin — Here four expressions, the forgiveness of sin, the non- imputation of sin, the imputation of righteousness, and justification, are used as synonymous. Well might the psalmist say, that those who receive this inestimable blessing are happy; for surely, if there be such a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven: and who enjoys the manifestation of that pardon, with all the blessed effects of it! Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort! O let us not contend against it, but earnestly pray that this happiness may be ours! We may observe further here, that these two examples of Abraham and David are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs, David was the most eminent of their kings. If then neither of these was justified by his own obedience, if they both obtained acceptance with God not as holy beings, who might claim it, but as sinful creatures who must implore it, the consequence is glaring. It is such as must strike every attentive understanding, and must affect every individual person.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Rom 4:6. Καὶ, even) after the law was given by Moses.—Δανὶδ, David) David is very appositely introduced after Abraham, because both, being among the progenitors of the Messiah, received and propagated the promise. No direct promise regarding the Messiah was given to Moses, because the latter (Christ) is placed in opposition to the former, and was not descended from the stem of Moses.—λέγει τὸν μακαρισμὸν) he [describes] declares the blessedness of the man, μακαρίζω, I pronounce him blessed. The words are to be thus construed: λέγει, declares without any reference to works; that is, David, in recounting the ground of bestowing salvation on man, makes no mention at all of works. The argument derived from the silence of Scripture is often quite conclusive. But David, it may be said, immediately adds, and in his spirit there is no guile, which is all the same as an allegation of works. Ans. It is not all the same. This addition has no part in the definition of the subject, but forms a part of the predicate, although not even then would the merit of works be established; for the thief who confesses his crime, and does not guilefully deny it, does not merit pardon for his offence by that confession of his. But this is the meaning: blessed is the man to whom the Lord hath not imputed sin: blessed is he, and in his spirit there is no guile; that is, he is sure of his condition, of the forgiveness of his sins; he may have good confidence; his spirit, his heart does not deceive him, so as to become, as it were, a רמיה קשת, a deceitful bow, Psa 78:57. The act of Phinehas was also imputed to him for righteousness, Psa 106:31; not, indeed, in viewing it as a work: but it was, as it were, unmixed [mera] faith. He seemed neither to see nor hear anything else, by reason of his unmixed zeal, that he might maintain the honour of his God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_4:6-8. Accordance (καθάπερ) of Rom_4:5 with an assertion of David, that great and revered Messianic authority. That it is only what is said in Rom_4:5 that is to be vouched by Davids testimony, and consequently that the quotation forms only an accessory element in the argument, appears from its being annexed by καθάπερ, from the clear intended relation in which ᾧ ὁ Θεὸς λογ. δικ. appears to λογ. ἡ. πίστ. αὑτ. εἰς δικ. Rom_4:5, as well as χωρὶς ἔργων to τῷ μὴ ἐργαζ. in the same verse, and from the fact that Paul immediately, in Rom_4:9, returns to Abraham. Rom_4:6-8 cannot therefore be regarded as a second example of justification from the O. T. (Reiche and many others), or even as the starting-point of the reply to the question of Rom_4:1 (Hofmann). This is forbidden by the proper conception of νόμος in Rom_3:31, in accordance with which Paul could only employ an example from the law: and such an example was that of Abraham, Genesis 15, but not that of David.

λέγει τ. μακαρ.] asserts the congratulation; μακαρισμός does not mean blessedness, not even in Gal_4:15, see in loc[986] Comp Plat. Rep. p. 591 D; Aristot. Rhet. i. 9, 4.

λογίζεται δικαιοσύνην] Here ΔΙΚΑΙΟΣΎΝΗ is conceived directly as that, which God reckons to man as his moral status. The expression ΛΟΓΊΖΕΣΘΑΙ ΤΙΝΊ ἉΜΑΡΤΊΑΝ is perfectly analogous. In the classics ΛΟΓΊΖΕΣΘΑΙ ΤΙΝΊ ΤΙ is also frequently met with.

ΧΩΡῚς ἜΡΓΩΝ] belongs to ΛΟΓΊΖΕΤΑΙ. For, as David represents the ΛΟΓΊΖΕΣΘΑΙ ΔΙΚΑΙΟΣΎΝΗΝ as the forgiveness of sins, it must be conceived by him as ensuing without any participation (Rom_3:21) of meritorious works.

μακάριοι Κ.Τ.Λ[988]] Psa_32:1-2 exactly after the LXX.

ἐπεκαλύφθ.] The amnesty under the figure of the covering over of sin. Comp Augustine on Ps. l.c[990], Si texit Deus peccata, noluit animadvertere; si noluit animadvertere, noluit punire. Comp 1Pe_4:8.

οὐ μὴ λογίσηται] will certainly not impute. It refers to the future generally, without more precise definition (Hermann, a[992] Soph. Oed. C. 853; Hartung, Partikel. II. p. 156 f.), not specially to the final judgment (de Wette).

[986] n loc. refers to the note of the commentator or editor named on the particular passage.

[988] .τ.λ. καὶ τὰ λοιπά.

[990] .c. loco citato or laudato.

[992] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 4:6 ff. καθάπερ καὶ Δαβὶδ : David is not a new illustration of this doctrine, but a new witness to it. The argument just based on Gen 15:6 is in agreement with what he says in the 32nd Psalm. The quotation exactly reproduces the LXX. λέγει τὸν μακαρισμὸν τοῦ ἀνθρώπου : “pronounceth blessing upon the man,” etc. (R.V.): or, speaks the felicitation of the man. He does so in the exclamation with which the Psalm opens. Obviously to impute righteousness without works, and freely to forgive sins, are to Paul one and the same thing. Yet the former is not a merely negative idea: there is in it an actual bestowment of grace, an actual acceptance with God, as unlike as possible to the establishment of an unprejudiced neutrality between God and man, to which the forgiveness of sins is sometimes reduced.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_4:6-8

Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works. Pauls first argument in favor of gratuitous justification was from the case of Abraham; his second is from the testimony of David. The immediate connection of this verse is with Rom_4:5. At the conclusion of that verse, it was said, to him who had no works, faith is imputed, in order to his justification, i.e., he is justified gratuitously, even as David speaks of the blessedness of him whom, although destitute of merit, God regards and treats as righteous. Describeth the blessedness, i.e., pronounces blessed. The words are λέγει τὸν μακαρισμόν, utters the declaration of blessedness concerning the man, etc. To whom God imputeth righteousness without works, that is, whom God regards and treats as righteous, although he is not in himself righteous. The meaning of this clause cannot be mistaken. To impute sin, is to lay sin to the charge of any one, and to treat him accordingly, as is universally admitted; so to impute righteousness, is to set righteousness to ones account, and to treat him accordingly. This righteousness does not, of course, belong antecedently to those to whom it is imputed, for they are ungodly, and destitute of works. Here then is an imputation to men of what does not belong to them, and to which they have in themselves no claim. To impute righteousness is the apostles definition of the term to justify. It is not making men inherently righteous, or morally pure, but it is regarding and treating them as just. This is done, not on the ground of personal character or works, but on the ground of the righteousness of Christ. As this is dealing with men, not according to merit, but in a gracious manner, the passage cited from Psa_32:1, Psa_32:2, is precisely in point: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. That is, blessed is the man who, although a sinner, is regarded and treated as righteous. As the remission of sin is necessarily connected with restoration to Gods favor, the apostle speaks of it as the whole of justification; not that the idea of remission exhausts the whole idea of justification, but it necessarily implies the rest. In like manner, in Eph_1:7, it is said, in whom we have redemption … the forgiveness of sins; which does not imply that forgiveness is the whole of redemption, that the gift of the Spirit, the glorification of the body, and eternal life, which are so constantly spoken of as fruits of Christs work, as parts of the purchased inheritance, are to be excluded.

Here again the doctrine of a personal, inherent righteousness, which it is the special object of the apostle to exclude, is introduced by the modern mystical or transcendental theologians. On the declaration that righteousness is imputed without works, Olshausen remarks: No matter how abundant or pure works may be, the ground of blessedness is not in them, but in the principle whence they flow; that is, not in man, but in God. The whole doctrine of the apostle is made to be, that men are justified (made holy,) not by themselves, but by God; thus confounding, as Romanists do, justification with sanctification. In Psa_32:1, Psa_32:2, as quoted by Paul from the lxx, ἀφίεναι (to remit,) and ἐπικαλύπτειν (to cover,) are interchanged. Olshausen says the former expresses the New Testament idea of forgiveness (die reale Hinwegschaffung der Sunde) i.e., the real removal of sin; the latter, the Old Testament idea of non-imputation of sin the sin remaining, but being overlooked. This view of the nature of remission, and of the difference between the Old and the New Testament, is purely Romish.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Another proof of the same confirmation: David putteth blessedness in free pardon of sins, therefore justification also.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

David also describeth--"speaketh," "pronounceth."

the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Even as David also, c.] David, in Ps 32:1-2, gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says: -

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. As David also defines, etc. We hence see the sheer sophistry of those who limit the works of the law to ceremonies; for he now simply calls those works, without anything added, which he had before called the works of the law. Since no one can deny that a simple and unrestricted mode of speaking, such as we find here, ought to be understood of every work without any difference, the same view must be held throughout the whole argument. There is indeed nothing less reasonable than to remove from ceremonies only the power of justifying, since Paul excludes all works indefinitely. To the same purpose is the negative clause, — that God justifies men by not imputing sin: and by these words we are taught that righteousness, according to Paul, is nothing else than the remission of sins; and further, that this remission is gratuitous, because it is imputed without works, which the very name of remission indicates; for the creditor who is paid does not remit, but he who spontaneously cancels the debt through mere kindness. Away, then, with those who teach us to redeem pardon for our sins by satisfactions; for Paul borrows an argument from this pardon to prove the gratuitous gift of righteousness. How then is it possible for them to agree with Paul? They say, “We must satisfy by works the justice of God, that we may obtain the pardon of our sins:” but he, on the contrary, reasons thus, — “The righteousness of faith is gratuitous, and without works, because it depends on the remission of sins.” Vicious, no doubt, would be this reasoning, if any works interposed in the remission of sins.

Dissipated also, in like manner, by the words of the Prophet, are the puerile fancies of the schoolmen respecting half remission. Their childish fiction is, — that though the fault is remitted, the punishment is still retained by God. But the Prophet not only declares that our sins are covered, that is, removed from the presence of God; but also adds, that they are not imputed. How can it be consistent, that God should punish those sins which he does not impute? Safe then does this most glorious declaration remain to us — “That he is justified by faith, who is cleared before God by a gratuitous remission of his sins.” We may also hence learn, the unceasing perpetuity of gratuitous righteousness through life: for when David, being wearied with the continual anguish of his own conscience, gave utterance to this declaration, he no doubt spoke according to his own experience; and he had now served God for many years. He then had found by experience, after having made great advances, that all are miserable when summoned before God’s tribunal; and he made this avowal, that there is no other way of obtaining blessedness, except the Lord receives us into favor by not imputing our sins. Thus fully refuted also is the romance of those who dream, that the righteousness of faith is but initial, and that the faithful afterwards retain by works the possession of that righteousness which they had first attained by no merits.

It invalidates in no degree what Paul says, that works are sometimes imputed for righteousness, and that other kinds of blessedness are mentioned. It is said in Psalm 106:30-31, that it was imputed to Phinehas, the Lord’s priest, for righteousness, because he took away reproach from Israel by inflicting punishment on an adulterer and a harlot. It is true, we learn from this passage, that he did a righteous deed; but we know that a person is not justified by one act. What is indeed required is perfect obedience, and complete in all its parts, according to the import of the promise, —

“He who shall do these things shall live in them.” (Deuteronomy 4:1.)

How then was this judgment which he inflicted imputed to him for righteousness? He must no doubt have been previously justified by the grace of God: for they who are already clothed in the righteousness of Christ, have God not only propitious to them, but also to their works, the spots and blemishes of which are covered by the purity of Christ, lest they should come to judgment. As works, infected with no defilements, are alone counted just, it is quite evident that no human work whatever can please God, except through a favor of this kind. But if the righteousness of faith is the only reason why our works are counted just, you see how absurd is the argument, — “That as righteousness is ascribed to works, righteousness is not by faith only.” But I set against them this invincible argument, that all works are to be condemned as those of unrighteousness, except a man be justified solely by faith.

The like is said of blessedness: they are pronounced blessed who fear the Lord, who walk in his ways, (Psalm 128:1,) who meditate on his law day and night, (Psalm 1:2:) but as no one doeth these things so perfectly as he ought, so as fully to come up to God’s command, all blessedness of this kind is nothing worth, until we be made blessed by being purified and cleansed through the remission of sins, and thus cleansed, that we may become capable of enjoying that blessedness which the Lord promises to his servants for attention to the law and to good works. Hence the righteousness of works is the effect of the righteousness of God, and the blessedness arising from works is the effect of the blessedness which proceeds from the remission of sins. Since the cause ought not and cannot be destroyed by its own effect, absurdly do they act, who strive to subvert the righteousness of faith by works.

But some one may say, “Why may we not maintain, on the ground of these testimonies, that man is justified and made blessed by works? for the words of Scripture declare that man is justified and made blessed by works as well as by faith.” Here indeed we must consider the order of causes as well as the dispensation of God’s grace: for inasmuch as whatever is declared, either of the righteousness of works or of the blessedness arising from them, does not exist, until this only true righteousness of faith has preceded, and does alone discharge all its offices, this last must be built up and established, in order that the other may, as a fruit from a tree, grow from it and flourish.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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.

(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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Even as David also describeth the blessedness of the man,.... the apostle having instanced in Abraham, the father of the Jewish nation, cites some passages from David, king of Israel, a person of great note and esteem among the Jews, in favour of the doctrine he is establishing; who in a very proper and lively manner describes the happiness of such persons:

unto whom God imputeth righteousness without works. This righteousness cannot be the righteousness of the law, or man's obedience to it; for that is a righteousness with works, is a man's own, and not imputed; and indeed is not a righteousness in the sight of God: nor does man's blessedness lie in, or come by it; no man is, or can be instilled by it, nor saved by it, or attain to heaven and eternal happiness by the means of it; but the righteousness here spoken of is the righteousness of Christ, called the righteousness of God; and is better than that of angels or men; is complete and perfect; by which the law is honoured, and justice is satisfied. This is freely bestowed, and graciously "imputed" by God. Just in the same way his righteousness becomes ours, as Adam's sin did, which is by imputation; or in the same way that our sins became Christ's, his righteousness becomes ours; and as we have no righteousness of our own when God justifies us, this must be done by the righteousness of another; and that can be done no other way by the righteousness of another, than by imputing it to us: and which is done "without works"; not without the works of Christ, of which this righteousness consists; but without the works of the creature, or any consideration of them, which are utterly excluded from justification; for if these came into account, it would not be of grace, and boasting would not be removed. Now such who have this righteousness thus imputed to them, are happy persons; they are justified from all sin, and freed from all condemnation; their persons and services are acceptable to God; it will be always well with them; they are heirs of glory, and shall enjoy it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

Ver. 6. Unto whom God imputeth] Ten times the apostle mentioneth this grace of imputed righteousness in this chapter. Yet the Papists jeer it, calling it putative righteousness, so speaking evil of the things they know not. Stories tell us of a Popish bishop that lighting by chance upon this chapter, threw away the book in great displeasure, and said, O Paule, an tu quoque Lutheranus factus es? Art thou also a Lutheran, Paul? But if the faith of another may be profitable to infants at their baptism, as Bellarmine holdeth, why should it seem so absurd a thing, that Christ’s righteousness imputed should profit those that believe on him? The Jews indeed at this day being asked, Whether they believe to be saved by Christ’s righteousness? They answer, That every fox must pay his own skin to the slayer. Thus they reject the righteousness of God, Rom 10:3. As their fathers did, so do they, Act 7:51. The Lord open their eyes, that they may convert and be saved.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Even as David - The apostle having adduced the example of Abraham to show that the doctrine which he was defending was not new, and contrary to the Old Testament, proceeds to adduce the case of David also; and to show that he understood the same doctrine of justification without works.

Describeth - Speaks of.

The blessedness - The happiness; or the desirable state or condition.

Unto whom God imputeth righteousness - Whom God treats as righteous, or as entitled to his favor in a way different from his conformity to the Law. This is found in Psa 32:1-11. And the whole scope and design of the psalm is to show the blessedness of the man who is forgiven, and whose sins are not charged on him, but who is freed from the punishment due to his sins. Being thus pardoned, he is treated as a righteous man. And it is evidently in this sense that the apostle uses the expression “imputeth righteousness,” that is, he does not impute, or charge on the man his sins; he reckons and treats him as a pardoned and righteous man; Psa 32:2. See the note at Rom 4:3. He regards him as one who is forgiven and admitted to his favor, and who is to be treated henceforward as though he had not sinned. That is, he partakes of the benefits of Christ’s atonement, so as not henceforward to be treated as a sinner, but as a friend of God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As David, &c. That is, David accounted a man happy in being justified by God’s grace, and not by his own works, when he said: "Blessed are they whose iniquities are forgiven by the mercies of God, and whose sins are covered; that is, covered so as to be no more, even in the sight of God. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To the example of Abraham taken from Moses, he adjoins the testimony of David, that so he might more fully prove what he had asserted, Rom 3:21; both the one and the other were of great authority amongst the Jews. Here it may be objected, that David no where says, that he is blessed

unto whom God imputeth righteousness without works.

Answer. Though the words be no where extant in David, yet the sense is, as appears in what follows. {see Rom 4:7}

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Even as David—As Abraham is the instance, being the justified man, so David is the witness, describing the justified man.

Imputeth righteousness—By holding him righteous, though intrinsically, through his past history, a sinner.

Without works—As a hire or pay for the righteousness reckoned or imputed; though not without works as the sequence of faith’s true self-surrender unto all goodness, energized by the Holy Spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 6-8. Even as David also describeth the blessedness (legei ton . The noun means properly a declaring blessed beatitatis praedicatio illud beati praeconiam" (Bengel). We might render, "David tells of the blessing on the man," etc.) of the man unto whom God reckoneth (logizetai , 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 (logishtai , as before, and so throughout the whole passage) sin. (Psa_32:1, Psa_32:2) 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 Ps 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.

HOMILIES BY S.R, ALDRIDGE Vers. 6-8. A happy man.

It is essential in argument to have common ground where the debate can be carried on. The apostle could count on the agreement of his Jewish readers with his reference to the Scriptures as the court of final appeal. And whilst some modern hearers reject the claims of the Bible, the majority receive it as an inspired authority, so that the preacher"s business generally is to prove his case therefrom, and to press home its statements showing what is the appropriate action they involve. Having mentioned Abraham as an instance of justification by faith, the apostle proceeded to summon David as a witness to the same truth in the thirty-second psalm.

I GOD"S MERCIFUL TREATMENT OF PENITENT SINNERS.

1. Three expressions are employed in the verses cited, respecting sin. It is said to be forgiven, like a debt remitted, the score against us being erased. It is covered, as the mercy-seat hid the Law from view, or as a stone flung into the depths of the sea is buried in its waters, or as a mantle of fleecy snow conceals the defilements of a landscape. Likewise it is act reckoned against the delinquents, as if God turned a deaf ear and unseeing eye when complaint is lodged against him concerning the transgressions of the culprits. He smooths the wax tablets so that none can read the bill of indictment.

2. These expressions signify a complete pardon. The king may not care much for the presence of the pardoned rebel at his court, but the father is joyful at the return of the prodigal son. No intermediate state of indifference is possible in God"s attitude towards his creatures; when he forgives, there is full reconciliation. No look, no tone, hints at past unworthiness!

3. These expressions teach plainly gratuitous justification. No mention is made of human merit. Man"s repentance cannot obliterate or atone for the past; forgiveness means a wrong condoned, not undone, Man is a slave, who cannot purchase his freedom; he has thrown himself into bondage, and his only hope lies in free manumission.

II THE HAPPINESS OF THE FORGIVEN.

1. The penalties of sin are averted. This does not mean that all the consequences of past wrong-doing are prevented from following, but that the wrath of God rests no longer upon the sinner. The future sentence against evil is withheld, and the burden of guilt is thus removed.

2. Justification brings with it admission into a state of Divine favour. Acquittal includes more than a negative result, that of no condemnation; there is likewise a positive entrance into the kingdom of heaven, with all its sacred privileges and relationships. Filial love takes the place of the spirit of fear.

3. The blissful consciousness of a right condition. Instead of slurring over sin, trying vainly to forget it, the fact has been faced, the truth admitted, and the touch of God has rolled the load for ever from the conscience. The Scriptures assume the possibility of knowing ourselves forgiven. Faith opens the inner hearing to rejoice in the assurance, "Go in peace." The devout Israelite had the ceremonies of the temple to symbolize God"s plan of mercy as well as the declarations of inspired teachers. The Christian has words of Christ to rest upon, as also the apostolic commentaries upon the sacrifice and mission of Christ. "I"m in a new world," said one who realized his altered position God-wards. Peaceful in mind during life, serene in the prospect of death, with God as his Portion through eternity, surely this is happiness worthy of the eulogy of the psalmist. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So David also - David is fitly introduced after Abraham, because be also received and delivered down the promise. Affirmeth - A man is justified by faith alone, and not by works. Without works-That is, without regard to any former good works supposed to have been done by him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

imputed

Or, reckoned, i.e. put to the account of. See Phm 1:18, same word:

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

A proof from the Psalms:

v. 6. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,

v. 7. saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

v. 8. Blessed is the man to whom the Lord will not impute sin.

The apostle here introduces a new witness to the truth of the comforting doctrine which he is teaching. Gen 15:6 agrees exactly with Psa 32:1-2. Just as also David expresses, pronounces, blessing, speaks the felicitations of the man. The whole passage from David is a declaration concerning the happiness of the man to whom God imputes righteousness aside from works, without reference to anything that he has done. Here righteousness is represented as the immediate object of God’s imputation, identical with the imputation of faith unto righteousness. The absence of all possible merit on the part of man is most emphatically brought out. As in the days of Abraham, in the beginning of Old Testament history, so during the Golden Age of the Jewish people, the one way of salvation was taught, which is now proclaimed to all men through the Gospel. Blessed are the people whose transgressions of the Law are forgiven, and whose sins are covered over. Blessed is the man whose sin the Lord does not impute. To impute righteousness without works, and freely to forgive sins, evidently are one and the same thing to Paul. Forgiving, or remitting, sin, covering up sin, not taking sin into account, are all parallel expressions for that of justifying a sinner. The declaration of the acceptability before God is thus also an actual bestowal of His grace, an actual acceptance with God. The consequences of sin may still be present, but the Lord’s forgiveness covers it up before His own eyes, "making it invisible before the holy God and just as if it had not happened. " The act of justification and the act of forgiveness of sins are identical. "This word shows with more than sufficient emphasis how Paul understands justification. Not as a moral change of man, nor yet as a divine recognition of a corresponding moral condition of man, but identical with forgiveness of sins, as acceptableness of man in the eyes of God in spite of the absence of a corresponding moral quality. " (Luthardt.)

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, That to the example of Abraham, the apostle subjoins the testimony of David, Psalms 32. who describes the blessedness of that man to whom God imputeth righteousness, to wit, the righteousness of the Mediator, without any works brought before God to be justified by, saying, Blessed is the man whose transgression is forgiven, whose sin is covered, and iniquity not imputed. Sin, in respect of the offence, is remitted; in respect of the filth or turpitude of it, is covered; in respect of the punishment, not imputed. This heap of words, serves only to amplify and set forth the abundant grace of God in the act of pardoning sin.

Learn hence, 1. That to pardon sin, is God’s prerogative; he forgiveth iniquity, and covereth transgression.

2. That pardon of sin is a covering of sin; not such a covering of sin, as that God cannot see it in a justied person, to chastise him for it; but so covered, as not to punish him with wrath and condemnation for it.

Learn, 3. That God’s act in pardoning and covering sin, is extensive and perfect, full and final: Iniquity, transgression, and sin, is forgiven covered, and not imputed.

Learn, 4. That transcendent is the blessedness of those whose iniquity is pardoned, and their transgression covered. Blessedness, says the original, belong to the man whos iniquity is forgiven, and whose sin is coveredd, and to whom the Lord will not impute transgression.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works ,

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6–8. David also. Paul has shown that Abraham's justification was through faith, rather than through works. He next cites David as describing a justification which is not due to our own righteousness, but to God's mercy. Such names as that of Abraham, the father of their race, and David, the great king, would be authoritative with the Jews. The quotation is from Psalm 32:1, 2. David himself had been a great sinner, and had been forgiven.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

David also pronounces blessing on the man to whom God counts righteousness without works

"David also wrote about how God blesses the man whom God makes righteous without works"

whose lawless deeds are forgiven ... whose sins are covered ... against whom the Lord will not count sin

The same concept is stated in three different ways. You can translate this in an active form. AT: "the Lord has forgiven those who have broken the law ... whose sins the Lord has covered ... whose sins the Lord will not count" (See: Parallelism and Active or Passive)

translationWords

David

bless

righteous

works

iniquity

forgive

sin

lord

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. Δαυεὶδ. Psa 32:1-2. The qu. emphasises the act of GOD in putting away man’s sin, without naming conditions; and is used by S. Paul to bring out the wider reference of faith in GOD, not only as fulfilling promise but as removing and not imputing sin.

τὸν μακαρισμὸν = the blessing (art.)—the act of μακαρίζειν. Rom 4:9 shows that here the blessing is not the congratulation of other men, but comes from GOD.

χωρὶς ἔργων. Conclusion drawn from the absence of any mention of works in qu.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6-8.] The same is confirmed by a passage from David. This is not a fresh example, but a confirmation of the assertion involved in ver. 5, that a man may believe on Him who justifies the ungodly, and have his faith reckoned for righteousness. The applicability of the text depends on the persons alluded to being sinners, and having sin not reckoned to them.

ἀσεβεῖς and λογίζομαι are the two words to be illustrated. The Psalm, strictly speaking, says nothing of the imputation of righteousness,—but it is implied by Paul, that the remission of sin is equivalent to the imputation of righteousness—that there is no negative state of innocence—none intermediate between acceptance for righteousness, and rejection for sin.

6. λέγ. τὸν μακ.] pronounces the blessedness, ‘the congratulation:’ in allusion perhaps to the Heb. form, אַשְׁרֵי ‘(O) the blessings of,’.… It is very clear that this righteousness must be χωρὶς ἔργων, because its imputation consists in the remission and hiding of offences, whereas none can be legally righteous in whom there is any, even the smallest offence.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. Δαβίδ (Δαυείδ). Both Heb. and LXX ascribe Psa_32 to David. In two places in the N. T., Act 4:25, Act 4:26 (= Psa 2:1, Psa 2:2), Heb 4:7 (= Psa 95:7) Psalms are quoted as David’s which have no title in the Hebrew (though Psa_95 [94] bears the name of David in the LXX), showing that by this date the whole Psalter was known by his name. Psa_32 was one of those which Ewald thought might really be David’s: see Driver, Introduction, p. 357.

τὸν μακαρισμόν: not ‘blessedness,’ which would be μακαριότης but a ‘pronouncing blessed’; μακαρίζειν τινα= ‘to call a person blessed or happy’ (τούς τε γὰρ θεοὺς μακαρίζομεν … καὶ τῶν ἀνδρῶν τοὺς θειοτάτους μακαρίζομεν Arist. Eth. Nic. I. 12:4; comp. Euthym.- Zig. ἐπίτασις δὲ καὶ κορυφὴ τιμῆς καὶ δόξης ὁ μακαρισμός, ‘Felicitation is the strongest and highest form of honour and praise’). St. Paul uses the word again Gal 4:15. Who is it who thus pronounces a man blessed? God. The Psalm describes how He does so.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Describeth the blessedness [λεγει τον μακαρισμον] . Makarismov does not mean blessedness, but the declaration of blessedness, the congratulation. So Plato : "The man of understanding will not suffer himself to be dazzled by the congratulation [μακαρισμου] of the multitude (" Republic," 9, 591). Compare Gal 4:15 (Rev.), and see note there. Rev., correctly, pronounceth blessing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 6-8. “As David also exactly celebrateth the blessedness of the man, unto whom God imputeth righteousness without works: Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord does not impute sin.”

It need not be supposed that David here plays the part of a second example, side by side with Abraham. The position of the patriarch is unique, and Paul will return to it after this short interruption. He merely adduces a saying of David, the inspired singer, which seems to him to complete the testimony of Moses about Abraham.

The conjunction of comparison καθάπερ is more forcible than καθώς: it indicates an intrinsic and striking agreement: exactly as.

The word μακαρισμός, which we have translated by blessedness, strictly signifies: the celebration of blessedness. The verb λέγει, says, of which this word is the object, signifies here: he utters (this beatification). The following words are, as it were, the joyful hymn of the justified sinner. This passage is the beginning of Psalms 32, which David probably composed after having obtained pardon from God for the odious crimes into which passion had dragged him. Hence the expressions: transgressions pardoned, sins covered, sin not imputed. Here, then, is the negative side of justification, the evil which it removes; while in regard to Abraham it was only the positive side which was under treatment, the blessing it confers. Thus it is that the two passages complete one another.

This observation made, the apostle returns to his subject. It was not enough to prove that Abraham owed his justification to his faith. For the defenders of works might say: True; but it was as one circumcised that Abraham obtained this privilege of being justified by his faith. And so we have works driven out by the door, and returning by the window. The answer to the question of Rom 4:1: “What hath Abraham found by the way of the flesh?” would no more be: nothing, but: everything. For if it was to his circumcision Abraham owed the favor whereby God had reckoned his faith to him for righteousness, everything depended in the end on this material rite; and those who were destitute of it were ipso facto excluded from justification by faith. The nullity of this whole point of view is what Paul shows in the following passage, where he proves that the patriarch was not only justified by faith, but by faith only.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.