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whose sins are covered over;
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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
Two Centuries of 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.
And concerning the happiness of the man who has partaken of these, David says: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." For, strictly speaking, there cannot any longer be reckoned ought against the martyrs, by whom in the baptism (of blood) life itself is laid down.
Obviously they are blessed, whose iniquities are forgiven without labor or work of any kind and whose sins are covered without any work of penitence being required of them, as long as they believe.How can these words apply to a penitent, when we know that penitents obtain the forgiveness of sin with much struggle and groaning? How can they be applied to a martyr, when we know that the glory of martyrdom is obtained by sufferings and pressures? But the prophet, foreseeing a happy time when the Savior comes, calls them blessed because their sins are forgiven, covered and not reckoned to them, and this without labor or work of any kind.
And he seems to be bringing a testimony beside his purpose. For it does not say, Blessed are they whose faith is reckoned for righteousness. But he does so on purpose, not through inadvertency, to show the greater superiority. For if he be blessed that by grace received forgiveness, much more is he that is made just, and that exhibits faith. For where blessedness is, there all shame is removed, and there is much glory, since blessedness is a greater degree both of reward and of glory. And for this cause what is the advantage of the other he states as unwritten, "Now to him that worketh is the reward reckoned not of grace;" but what the advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David saith, "Blessed are they whose iniquities are forgiven, and whose sins are covered." What, he means, is it that you say? Is it that "it is not of debt but of grace that he receives forgiveness?" But see it is this person who is pronounced blessed. For he would not have pronounced him so, unless he saw him in the enjoyment of great glory.
What is forgiven is not retained in the mind, and what is covered does not come to light, and for that reason it is not counted against us.
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Summary
Romans 4:7 articulates a profound truth concerning the blessedness that comes from divine forgiveness, quoting King David from Psalm 32 to underscore the apostle Paul's argument for justification by faith. This verse highlights that true spiritual well-being and happiness are not found in perfect adherence to the law or human merit, but in God's gracious act of pardoning our lawless deeds and covering our sins, thereby removing the burden of guilt and the condemnation of divine judgment.
Context
Literary Context
Romans 4 is pivotal in Paul's exposition of justification by faith, demonstrating that both Jews and Gentiles are declared righteous before God not by works of the Law but by trusting in God's promise. Having established Abraham as the prime example of this truth—whose faith was "counted to him as righteousness" (Romans 4:3)—Paul transitions to King David, another revered figure in Jewish tradition. By quoting Psalm 32:1-2, Paul provides a second, equally compelling witness from the Old Testament, proving that the blessedness David experienced was a result of God's forgiveness of sins, not his own sinless performance. This reinforces the universal principle that righteousness is imputed, not achieved.
Historical & Cultural Context
In first-century Judaism, there was a strong emphasis on the Mosaic Law as the pathway to righteousness and a right standing with God. Observance of the commandments, ritual purity, and good deeds were often seen as prerequisites for divine favor. Paul's argument in Romans directly challenges this prevailing understanding, asserting that humanity's fallen state makes perfect obedience impossible. By referencing David, a king who famously sinned (e.g., in the matter of Bathsheba and Uriah, as detailed in 2 Samuel 11), Paul illustrates that even the most esteemed figures in Israel's history relied on God's mercy and forgiveness for their blessedness, rather than their own faultless record. This context underscores the radical nature of Paul's gospel message of grace.
Key Themes
Romans 4:7 powerfully contributes to several overarching themes within the book of Romans. The most prominent is Justification by Faith, as the verse explicitly links blessedness to God's act of forgiving and covering sins, rather than human works. This directly supports Paul's argument that righteousness is a gift received through faith, echoing the principle seen in Romans 3:21-26. Another key theme is Divine Forgiveness, emphasizing God's sovereign prerogative and gracious character in pardoning human transgression. The comprehensive nature of this forgiveness, encompassing both "iniquities" and "sins," highlights the thoroughness of God's cleansing. Finally, the theme of True Blessedness is central, defining it not as material prosperity or earthly success, but as the spiritual peace and favor that comes from being reconciled to God through the removal of guilt. This blessedness is a state of profound spiritual well-being, independent of human performance, and is a foundational aspect of the new life in Christ described throughout Romans 5-8.
Exposition and Analysis
Key Word Analysis
This term signifies a state of supreme happiness, fortunate well-being, or spiritual prosperity. It describes the deep, abiding joy and favor that comes from God, rather than from external circumstances or human achievement. In this context, it is a divinely conferred state of grace.
Derived from "without law," this word denotes lawlessness, wickedness, or the violation of God's divine standard. It refers to a disregard for God's revealed will, not merely isolated acts but a deeper rebellion against His righteous order.
This word literally means "to cover over" or "to conceal." In a figurative theological sense, it implies that sin is hidden from God's sight, not in the sense of being ignored, but being dealt with in such a way that it no longer stands as a barrier between God and the sinner. It speaks to the removal of guilt and the blotting out of the record of sin.
Verse Breakdown
"Saying, Blessed are they"
Paul introduces the quotation from Psalm 32, immediately drawing attention to the state of happiness or divine favor. The "they" refers to individuals who experience the condition described in the subsequent clauses, emphasizing that this blessedness is a specific outcome of God's action.
"whose iniquities are forgiven"
This clause specifies the first condition for blessedness: the complete pardon of lawless deeds. The term "forgiven" (Greek, aphíēmi) means "to send away," "release," or "remit," indicating a total cancellation of the debt of sin and a liberation from its penalty. It speaks to God's active removal of the guilt associated with our rebellion against His law.
"and whose sins are covered"
This second clause reinforces and expands upon the first, using a different but complementary metaphor. "Sins" (Greek, hamartía) refers to "missing the mark" or falling short of God's standard. The act of "covering" implies that the record of these transgressions is hidden from God's judgmental gaze, not merely overlooked but effectively dealt with, so they no longer accuse the individual. Together, "forgiven" and "covered" convey the comprehensive nature of God's pardon.
Literary Devices
Romans 4:7 employs several powerful literary devices. The most obvious is Quotation, as Paul directly cites Psalm 32:1 to bolster his theological argument, demonstrating continuity between the Old and New Testaments regarding the nature of salvation. Parallelism is evident in the two clauses: "whose iniquities are forgiven" and "whose sins are covered." These phrases use synonymous terms ("iniquities" and "sins") and parallel actions ("forgiven" and "covered") to express the same comprehensive truth from slightly different angles, intensifying the message of complete pardon. There is also Metaphor in the concept of sins being "covered," which evokes imagery of a veil or a shield, suggesting that the sin is no longer exposed to divine judgment. Finally, the verse uses Emphasis through repetition and the strong declaration of "Blessed," drawing the reader's attention to the profound and desirable state that results from God's gracious act of forgiveness.
Theological and Thematic Connections
Romans 4:7 stands as a cornerstone in the biblical understanding of divine grace and forgiveness. It unequivocally declares that humanity's hope for a right standing with God lies not in our ability to perfectly obey His law, but in His merciful disposition to pardon our transgressions. This truth is foundational to the gospel message, revealing that God, in His boundless love, takes the initiative to remove the barrier of sin that separates humanity from Him. The blessedness described is not a reward for good behavior, but a gracious gift, freely given to those who acknowledge their sin and trust in His provision for its removal. This concept of imputed righteousness, where God credits us with Christ's righteousness and forgives our unrighteousness, is central to the doctrine of justification.
Reflection and Application
Romans 4:7 offers profound comfort and liberation to every believer. It dismantles the heavy burden of trying to earn God's favor through perfect performance, revealing that our blessedness and peace with Him are secured by His gracious act of forgiveness, not our own merit. This truth frees us from the cycle of guilt, shame, and striving, inviting us to rest in the finished work of Christ. Understanding that our "iniquities are forgiven" and our "sins are covered" means that the record of our failures, transgressions, and shortcomings no longer stands against us before a holy God. This assurance should cultivate deep gratitude, humility, and a profound sense of security in God's unwavering love. It empowers us to live not out of fear of punishment, but out of love and devotion for the One who has so freely pardoned us, compelling us to extend that same grace and forgiveness to others.
Questions for Reflection
FAQ
Why does Paul quote Psalm 32 in Romans 4?
Paul quotes Psalm 32 to provide Old Testament scriptural support for his doctrine of justification by faith, specifically emphasizing that blessedness comes from God's forgiveness, not from human works or perfect obedience to the Law. After using Abraham as an example of faith leading to righteousness in Romans 4:1-5, Paul turns to David, Israel's beloved king, who himself experienced profound sin and subsequent divine forgiveness (as chronicled in 2 Samuel 11-12). By showing that even David's blessedness was rooted in God's mercy and pardon, Paul demonstrates that forgiveness of sin, not sinless living, is the basis of a right relationship with God, thereby reinforcing the universal principle of justification by grace through faith.
Christ-Centered Fulfillment
Romans 4:7, though quoting an Old Testament psalm, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "forgiveness of iniquities" and the "covering of sins" that David experienced by God's grace are fully and finally accomplished through Christ's atoning sacrifice on the cross. He is the Lamb of God who takes away the sin of the world, bearing the full weight of humanity's lawlessness and transgressions. His shed blood is the basis for the new covenant, where God promises, "I will forgive their wickedness and will remember their sins no more" (Jeremiah 31:34, quoted in Hebrews 8:12). Through faith in Christ, believers are not merely pardoned, but are fully reconciled to God, their sins not just covered but completely removed and remembered no more (Psalm 103:12). The blessedness spoken of in Romans 4:7 is therefore the blessedness of those who are "in Christ," having received the imputation of His righteousness and the complete forgiveness of their sins, a gift made possible by His perfect life, sacrificial death, and victorious resurrection (2 Corinthians 5:21).