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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 4:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka - as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phi 3:3. Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.
I.If he had been justified by works, room would have been left for boasting, which must for ever be excluded.
If so, he hath whereof to glory (Rom 4:2), which is not to be allowed. "But," might the Jews say, "was not his name made great (Gen 12:2), and then might not he glory?" Yes, but not before God; he might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, Co1 4:4; Phi 3:8, Phi 3:9. So Abraham. Observe, He takes it for granted that man must not pretend to glory in any thing before God; no, not Abraham, as great and as good a man as he was; and therefore he fetches an argument from it: it would be absurd for him that glorieth to glory in any but the Lord.
II.It is expressly said that Abraham's faith was counted to him for righteousness.
What saith the scripture? Rom 4:3. In all controversies in religion this must be our question, What saith the scripture? It is not what this great man, and the other good man, say, but What saith the scripture? Ask counsel at this Abel, and so end the matter, Sa2 2:18. To the law, and to the testimony (Isa 8:20), thither is the last appeal. Now the scripture saith that Abraham believed, and this was counted to him for righteousness (Gen 15:6); therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any of the formal nature of a righteousness, further than as God himself was graciously pleased so to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith concerning the promised seed, and is the more observable in that it followed upon a grievous conflict he had had with unbelief; his faith was now a victorious faith, newly returned from the battle. It is not the perfect faith that is required to justification (there may be acceptable faith where there are remainders of unbelief), but the prevailing faith, the faith that has the upper hand of unbelief.
III.If he had been justified by faith, the reward would have been of debt, and not of grace, which is not to be imagined.
This is his argument (Rom 4:4, Rom 4:5): Abraham's reward was God himself; so he had told him but just before (Gen 15:1), I am thy exceeding great reward. Now, if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be; it is impossible for man, much more guilty man, to make God a debtor to him, Rom 11:35. No, God will have free grace to have all the glory, grace for grace's sake, Joh 1:16. And therefore to him that worketh not - that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but disclaiming any such pretension casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith - to such a one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing: ton asebē - that ungodly one, that is, Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry, Jos 24:2. No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.
IV.He further illustrates this by a passage out of the Psalms, where David speaks of the remission of sins, the prime branch of justification, as constituting the happiness and blessedness of a man, pronouncing blessed, not the man who has no sin, or none which deserved death (for then, while man is so sinful, and God so righteous, where would be the blessed man?) but the man to whom the Lord imputeth not sin, who though he cannot plead, Not guilty, pleads the act of indemnity, and his plea is allowed. It is quoted from Psa 32:1, Psa 32:2, where observe,
1.The nature of forgiveness. It is the remission of a debt or a crime; it is the covering of sin, as a filthy thing, as the nakedness and shame of the soul. God is said to cast sin behind his back, to hide his face from it, which, and the like expressions, imply that the ground of our blessedness is not our innocency, or our not having sinned (a thing is, and is filthy, though covered; justification does not make the sin not to have been, or not to have been sin), but God's not laying it to our charge, as it follows here: it is God's not imputing sin (Rom 4:8), which makes it wholly a gracious act of God, not dealing with us in strict justice as we have deserved, not entering into judgment, not marking iniquities, all which being purely acts of grace, the acceptance and the reward cannot be expected as debts; and therefore Paul infers (Rom 4:6) that it is the imputing of righteousness without works.
2.The blessedness of it: Blessed are they. When it is said, Blessed are the undefiled in the way, blessed is the man that walketh not in the counsel of the wicked, etc., the design is to show the characters of those that are blessed; but when it is said, Blessed are those whose iniquities are forgiven, the design is to show what that blessedness is, and what the ground and foundation of it. Pardoned people are the only blessed people. The sentiments of the world are, Those are happy that have a clear estate, and are out of debt to man; but the sentence of the word is, Those are happy that have their debts to God discharged. O how much therefore is it our interest to make it sure to ourselves that our sins are pardoned! For this is the foundation of all other benefits. So and so I will do for them; for I will be merciful, Heb 8:12.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul backs this up by the example of the prophet David, who says that those are blessed of whom God has decreed that, without work or any keeping of the law, they are justified before God by faith alone. Therefore he foretells the blessedness of the time when Christ was born, just as the Lord himself said: “Many prophets and righteous men longed to see what you see and to hear what you hear and did not hear it.”
And after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then doth David say? and whom doth he pronounce blessed? is it him that triumphs in works, or him that hath enjoyed grace? him that hath obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shown that the righteousness is better, not owing to Abraham's having received it only but also from reasonings (for he hath whereof to boast, he says, before God); he again uses another mode of showing that it is more dignified, by bringing David in to give his suffrage this way. For he also, he says, pronounces him blessed who is so made righteous.
It is a great blessing to obtain the Lord’s grace without the work of the law and penance, as if one were receiving some public honor without having earned it.
After demonstrating by the example of the patriarch Abraham that faith is older than the law, Paul quotes a further witness in support of his position, viz., David the prophet and king.
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Summary
In Romans 4:6, the Apostle Paul continues his robust theological argument for justification by faith alone, drawing upon the Old Testament witness of King David. This verse highlights the profound blessedness of the individual to whom God graciously credits righteousness, not on the basis of any human performance or meritorious deeds, but as a free gift. Paul uses David's testimony from Psalm 32 to underscore that this divine imputation of righteousness, apart from works, is the very foundation of true spiritual favor and peace with God, thereby demonstrating the consistent nature of God's saving grace across all dispensations.
Context
Literary Context
Romans 4:6 is strategically placed within Paul's intricate theological exposition on justification by faith, which spans Romans 3 and Romans 4. Having established in Romans 3:21-26 that God's righteousness is revealed apart from the Law and received through faith in Christ, Paul then turns to Old Testament figures to prove this principle's antiquity and universality. He first presents Abraham in Romans 4:1-5, showing that Abraham's faith, not his works, was "counted for righteousness" (Romans 4:3). Romans 4:6 serves as a powerful reinforcement of this truth, introducing David as a second, equally significant witness. By quoting from Psalm 32, a figure under the Mosaic Law, Paul demonstrates that even within the covenant of law, the pathway to blessedness and right standing with God was always through God's gracious imputation, not human achievement. This dual witness from Abraham (pre-Law) and David (under Law) comprehensively dismantles any notion of salvation by human merit.
Historical & Cultural Context
Paul's audience in Rome included both Jewish Christians and Gentile Christians, and his argument directly addresses a pervasive Jewish understanding of righteousness. For many Jews of Paul's day, righteousness was inextricably linked to meticulous observance of the Mosaic Law, including circumcision, dietary laws, and other ritual practices. There was a strong emphasis on "works of the Law" as the means to attain and maintain a covenant relationship with God. Paul's radical assertion that righteousness comes "without works" would have been deeply counter-cultural and potentially offensive to those who prided themselves on their adherence to the Law. By invoking David, Israel's most revered king and a man "after God's own heart," Paul chooses a figure whose authority and piety could not be disputed within Jewish tradition. David, despite his own profound moral failures (e.g., Bathsheba, Uriah), was known as one who experienced God's forgiveness and blessing. Paul leverages David's own words from Psalm 32 to demonstrate that even for this paragon of Israelite kingship, blessedness derived from God's gracious covering of sin and imputation of righteousness, not from his perfect obedience. This historical and cultural context highlights the revolutionary nature of Paul's gospel message.
Key Themes
The central theme in Romans 4:6 is Imputed Righteousness, a concept where God credits or assigns righteousness to individuals, rather than it being an inherent quality or earned status. This is not a righteousness that originates from within humanity but is a divine declaration, an "accounting" term signifying a transfer of status. Closely intertwined is the theme of Righteousness Without Works, which directly challenges any system that relies on human effort, merit, or adherence to legal codes for salvation. Paul consistently argues that salvation is "not of works, lest any man should boast" (Ephesians 2:9). This principle underscores God's sovereign grace as the sole basis for a right standing with Him, aligning with the broader Pauline emphasis on grace as the foundational principle of the New Covenant. Finally, the verse speaks of Blessedness (Greek: makarismós), referring to the state of profound spiritual favor and happiness that results from having one's sins forgiven and righteousness divinely credited. This blessedness is not contingent on human perfection but on God's merciful declaration, leading to peace with God and freedom from the condemnation of sin, as explored further in Romans 5:1.
Exposition and Analysis
Key Word Analysis
This verb, often translated as "to say" or "to speak," here carries the nuance of "to declare" or "to pronounce." In this context, it signifies David's authoritative declaration or articulation of the nature of blessedness. It's not merely a casual remark but a formal statement, consistent with the prophetic and didactic nature of the Psalms.
This is a crucial term in Paul's argument, an accounting or legal term meaning "to count," "to reckon," "to credit," or "to put to one's account." It signifies a transaction where something is attributed or assigned to someone, even if it wasn't inherently theirs. In this verse, God is the one doing the imputing, crediting righteousness to a person's spiritual account. This is distinct from making someone righteous; it is declaring them righteous in a legal sense, based on a divine act.
Derived from the word for "just" or "right," this term refers to the quality of being right or just, whether in character or action. In a theological sense, especially in Paul's writings, it denotes a right standing before God. When God "imputes" dikaiosýnē, He grants a status of being declared just or acquitted in His sight, which is the very essence of justification.
This word refers to toil, effort, or an act. In Paul's theology, "works" (especially "works of the Law") denote human efforts or performance intended to earn favor or merit with God. The phrase "without works" is therefore a direct contrast, emphasizing that the righteousness God imputes is entirely independent of human achievement or religious performance.
Verse Breakdown
"Even as David also describeth the blessedness of the man,"
Paul introduces David as a second, powerful witness to the doctrine of justification by faith. The phrase "Even as" (Greek: katháper) indicates a direct parallel and confirmation of the principle just illustrated with Abraham. David, in Psalm 32:1-2, describes the supreme happiness or spiritual favor (makarismós) of a particular kind of person. This blessedness is not found in human perfection or achievement, but in God's gracious action.
"unto whom God imputeth righteousness"
This clause reveals the source and nature of the blessedness David speaks of. It is God Himself who "imputes" or "reckons" righteousness. This is a divine act of crediting a right standing to an individual. It signifies a legal declaration by God, where a person is declared righteous in His sight, not because they have perfectly fulfilled the Law, but because God has graciously assigned this status to them. This is the core of Paul's argument for justification.
"without works,"
This crucial phrase clarifies the condition upon which God imputes righteousness. It is "without works" (Greek: chōrís érgōn), meaning entirely apart from, independent of, or not conditioned upon human effort, merit, or obedience to the Law. This directly contrasts with the idea that one could earn or achieve righteousness through their own performance. It underscores that this righteousness is a gift of grace, received by faith, and not a wage earned through labor.
Literary Devices
Paul employs several literary devices in Romans 4:6 to strengthen his argument. First, he uses Allusion and Quotation by referencing King David's words, specifically from Psalm 32. This serves as an Argument from Scripture, demonstrating that the principle of imputed righteousness without works is not a novel invention of Paul's but is deeply rooted in the Old Testament, thereby lending immense authority and historical precedent to his claims for his Jewish audience. Second, there is a clear Contrast established between "righteousness" and "works." By explicitly stating that righteousness is imputed "without works," Paul highlights the fundamental difference between a system of merit-based salvation and a system of grace-based salvation. This antithesis is central to his entire theological framework in Romans. Lastly, the use of Parallelism with the preceding example of Abraham in Romans 4:1-5 reinforces the consistency of God's method of justification across different historical periods, showing that both pre-Law (Abraham) and under-Law (David) figures were justified by the same principle of faith.
Theological and Thematic Connections
Romans 4:6 powerfully articulates the doctrine of forensic justification, where God declares a sinner righteous based on an external righteousness credited to their account, rather than an inherent righteousness achieved through their own efforts. This concept of "imputed righteousness" is foundational to Pauline theology and distinguishes Christianity from all other religions that propose a path to God based on human performance. It underscores God's unmerited favor (grace) as the sole basis for salvation, revealing His character as both just (in requiring righteousness) and merciful (in providing it). This divine imputation frees believers from the impossible burden of earning their salvation and establishes their peace with God on a secure, objective foundation—God's own declaration.
Reflection and Application
Romans 4:6 offers profound comfort and liberation to the believer. It reassures us that our standing before a holy God is not precarious, dependent on our fluctuating performance or good deeds, but is securely established by God's gracious declaration. This truth cultivates genuine humility, as we recognize that our blessedness is entirely a gift, leaving no room for boasting in ourselves. It fosters deep gratitude for God's boundless grace and mercy, which provides righteousness where we had none. Practically, this means we can approach God with confidence, not fear, knowing that our sins are covered and Christ's righteousness is ours. This understanding also fuels authentic obedience, not as a means to earn salvation, but as a joyful response of love and gratitude for the salvation already received. It frees us from the exhausting treadmill of trying to prove ourselves to God and allows us to live from a place of secure identity in Christ.
Questions for Reflection
FAQ
Does "without works" mean that good deeds are unimportant for a Christian?
No, "without works" in Romans 4:6 and other Pauline passages refers specifically to works as a means of justification or earning a right standing with God. Paul is clear that salvation is by grace through faith, apart from legalistic works (Ephesians 2:8-9). However, once a person is justified by faith, good works become the natural and necessary outflow of that saving faith. They are the evidence of a transformed life, not the cause of salvation. As James 2:17 states, "faith, if it hath not works, is dead, being alone." So, works are crucial as a demonstration of true faith and for living a life that honors God, but they play no role in meriting justification.
Christ-Centered Fulfillment
Romans 4:6 finds its ultimate and glorious fulfillment in Jesus Christ. The "righteousness" that God imputes is not an abstract concept but the very righteousness of Christ Himself. We, who are inherently unrighteous and incapable of earning God's favor through our own "works," are declared righteous because Christ, the perfect and sinless one, perfectly fulfilled all righteousness on our behalf. He became sin for us, "that we might be made the righteousness of God in him" (2 Corinthians 5:21). The blessedness David describes is fully realized in those who are united with Christ by faith, for it is through Him that our sins are truly covered and forgiven, and His perfect obedience is credited to our account (Romans 5:19). Therefore, Romans 4:6 not only highlights the method of justification but implicitly points to the Person who makes such justification possible: Jesus Christ, our substitute and the source of our imputed righteousness.