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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
5 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.
Note the order here. First comes the forgiveness of iniquity, then the covering of sin, then the non-imputation of the sin to the sinner. This is the order: First, the beginning of the soul’s conversion is the renunciation of evil. Second, the soul begins to do good works, which eventually become more numerous than the evil deeds which preceded them, and in this sense those sins may be said to be covered over. Finally, the soul reaches maturity. Every trace of sin is uprooted from it so that not even the smallest trace of wickedness remains The height of perfect blessedness is promised. The Lord will not impute any sin to the soul.Wickedness is different from sin in that it applies to things which are done without the law. In Greek the word for this is anomía, meaning something which is done without the law. Sin, on the other hand, refers to something which is done against the dictates of conscience and nature.
“Forgive,” “cover,” “not reckon”—all amount to one and the same thing. For all three are given and received in the same way.Paul has three categories to cover the different types of sin. The first category is that of wickedness or ungodliness, in that the Creator is not acknowledged. The second category is that of the more serious sins, and the third is that of the less serious ones. All of these are wiped out in baptism.
"Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."
And he does not say this "forgiveness" then comes upon the circumcision; but what saith he? "Cometh this blessedness then" (which is the greater thing) "upon the circumcision or upon the uncircumcision?" For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision.
Some people say that sin is forgiven in baptism, covered by penitential works and through martyrdom not counted against us. But others say that when sins have been forgiven in baptism, love for God is increased, which covers a multitude of sins and keeps them from being counted against us as long as daily good works surpass past misdeeds.
Sinful works are not counted against the faithful. God’s love of humanity is the greatest thing that has happened.
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Summary
Romans 4:8 declares a profound truth about the nature of divine blessedness: it belongs to the individual whom the Lord graciously chooses not to hold accountable for their sins. This verse, a direct quotation from Psalm 32:2, serves as a powerful Old Testament witness to Paul's argument for justification by faith, emphasizing that true happiness and right standing with God are not achieved through human merit or adherence to legalistic requirements, but through God's sovereign act of forgiveness and non-imputation of sin.
Context
Literary Context
Romans 4:8 is strategically placed within Paul's robust theological argument for justification by faith, independent of works of the law. Having established in Romans 1-3 that all humanity is under the condemnation of sin and that God's righteousness is revealed through faith in Christ, Paul now turns to the Old Testament to demonstrate that this principle has always been God's method. He first uses Abraham in Romans 4:1-5 to show that Abraham was justified by faith, not by works, quoting Genesis 15:6. Immediately following this, Paul introduces David as another witness, quoting Psalm 32:1-2 in Romans 4:6-8. Verse 8 specifically highlights the core of David's blessedness: the non-imputation of sin by the Lord. This dual testimony from the Law (Abraham) and the Prophets (David) reinforces the universality and antiquity of justification by faith.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in the heart of the Roman Empire, comprising both Jewish and Gentile believers. A significant tension existed regarding the role of the Mosaic Law and circumcision in salvation. Many Jewish Christians believed that adherence to the Law was still necessary for justification, while Gentile converts struggled with the implications of a faith that seemingly bypassed centuries of Jewish tradition. Paul systematically dismantles the notion that works of the Law lead to righteousness, appealing to figures revered by both Jewish and Gentile audiences. The concept of "imputing" or "reckoning" (Greek: logízomai) was a common accounting or legal term in the Greco-Roman world, easily understood as crediting or debiting an account. Paul masterfully employs this familiar concept to explain God's divine accounting of sin and righteousness, making his theological argument accessible and compelling to his original audience.
Key Themes
This verse powerfully contributes to several overarching themes in Romans. The primary theme is Justification by Faith, as it underscores that blessedness and right standing with God come through God's gracious act of forgiveness, not human performance. It directly supports the idea that God's righteousness is Imputed, meaning it is credited to believers, while their sin is not imputed to them. This highlights the theme of Divine Grace, as God's decision not to impute sin is an unmerited favor. Furthermore, by quoting David, Paul emphasizes the Continuity of God's Plan of Salvation across the Old and New Covenants, showing that the principle of salvation by grace through faith was always active, even before Christ's advent. The verse also touches on the theme of Blessedness and True Happiness, defining it not in terms of worldly prosperity but in the spiritual reality of a sin-forgiven life before God, echoing the beatitudes found in Matthew 5:3-12.
Exposition and Analysis
Key Word Analysis
This word describes a state of profound spiritual well-being, happiness, and divine favor. It signifies being supremely fortunate or well-off, not in a material sense, but in one's relationship with God. The blessedness here is not earned but is a gift, a declaration of God's favor upon the one whose sin is not reckoned against them.
Referring to God, this term emphasizes His supreme authority and mastery. It is the Lord, the sovereign God, who possesses the power and prerogative to decide whether or not to impute sin. This highlights the divine initiative and authority in the act of forgiveness and justification.
This is a crucial accounting or legal term meaning "to reckon," "to credit," "to consider," or "to take into account." In this context, it refers to God's act of not holding sin against an individual, not charging it to their account. The negative "will not impute" signifies a definitive and complete cancellation of the debt of sin, a divine declaration of "no charge."
This term refers to "missing the mark," an offense against God's law or character. It encompasses both individual acts of transgression and the underlying state of rebellion against God. The blessedness described in the verse is specifically tied to God's decision to not count this offense against a person.
Verse Breakdown
"Blessed is the man"
This phrase introduces the subject of divine favor and happiness. The "man" (Greek: anḗr) refers to any individual, emphasizing the universal availability of this blessing. The blessedness is not a feeling, but a declared state of being, a profound spiritual reality bestowed by God. It speaks to a deep, abiding joy that transcends circumstances, rooted in a right relationship with the Creator.
"to whom the Lord"
This identifies the divine agent of this blessedness. It is God Himself, the sovereign Lord (kýrios), who initiates and performs the act of not imputing sin. This underscores that forgiveness and justification are not human achievements but divine prerogatives, flowing from God's character and will.
"will not impute sin"
This is the core declaration of the verse. The Greek employs a strong double negative (ou mḗ), meaning "never" or "by no means will not impute." This emphasizes the absolute and definitive nature of God's decision. To "not impute sin" means God does not hold the individual's transgressions against them; He does not charge their sin to their account. It is a complete and gracious cancellation of the spiritual debt, a declaration of "no liability" before His holy standard.
Literary Devices
Paul's quotation of Psalm 32:2 in Romans 4:8 is a powerful example of Allusion and Quotation, demonstrating the continuity of God's redemptive plan from the Old Testament into the New. The use of the term "impute" (logízomai) functions as a central Metaphor, specifically an Accounting or Legal Metaphor. It portrays sin as a debt or a charge against an individual's account before God, and God's act of "not imputing" as a gracious cancellation of that debt. This metaphor effectively communicates the concept of divine forgiveness and justification in terms that were understandable to ancient audiences. Furthermore, the phrase "will not impute sin" employs a Double Negative in the original Greek (ou mḗ), which functions as an Intensification or Emphasis. This grammatical construction powerfully underscores the absolute and unreserved nature of God's forgiveness, signifying that He will never, under any circumstances, count that sin against the blessed individual.
Theological and Thematic Connections
Romans 4:8 profoundly articulates the essence of God's grace in salvation, revealing that true blessedness is found not in human performance or the absence of sin, but in God's sovereign decision to not hold sin against an individual. This non-imputation is the heart of justification, where God declares a sinner righteous, not by overlooking sin, but by graciously choosing not to reckon it to their account. This divine act of forgiveness is foundational to the believer's peace with God and assurance of salvation, demonstrating that our standing before a holy God is entirely dependent on His unmerited favor and not on our flawed obedience.
Reflection and Application
The truth of Romans 4:8 offers immense comfort, profound peace, and liberating freedom to every believer. To know that the Lord, the supreme authority, will not impute our sins against us, means that the heavy burden of guilt, shame, and condemnation is lifted. Our past failures, present struggles, and future temptations do not define our standing before God; rather, it is His gracious declaration of "no charge" that establishes our blessedness. This understanding should cultivate a deep sense of gratitude, leading us not to complacency, but to a life of joyful obedience and fervent love for the One who has so freely forgiven us. It empowers us to approach God with confidence, knowing that our acceptance is secured by His unchangeable grace, not our fluctuating performance. This blessedness frees us to serve Him out of love, not fear, and to extend the same grace and forgiveness to others that we have so abundantly received.
Questions for Reflection
FAQ
What exactly does "impute" mean in this context?
In Romans 4:8, "impute" (from the Greek logízomai) is an accounting or legal term. It means to reckon, to credit, to count, or to take into account. When the verse says the Lord "will not impute sin," it means God will not charge or credit a person's sin to their account. He chooses not to hold their transgressions against them. It's a divine declaration of "no debt" or "no liability" for sin. This is the opposite of how sin is normally counted against us, leading to condemnation, as seen in Romans 3:23.
Does this mean that once I am blessed, I can sin freely without consequences?
Absolutely not. The non-imputation of sin described in Romans 4:8 is a declaration of justification, a change in our legal standing before God, not a license for moral recklessness. Paul directly addresses this concern in Romans 6:1-2. True faith, which leads to this blessedness, always results in a transformed life. While our sins are not imputed for condemnation, the Holy Spirit works within believers to sanctify them, leading them to desire righteousness and to grow in holiness. The freedom from the penalty of sin does not mean freedom to practice sin, but freedom to live in newness of life, serving God rather than sin.
Christ-Centered Fulfillment
Romans 4:8, by declaring the blessedness of the one to whom the Lord will not impute sin, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The reason God can graciously choose not to impute sin to believers is because that sin was fully and perfectly imputed to His Son, Jesus, on the cross. As 2 Corinthians 5:21 powerfully states, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Christ, the sinless Lamb of God, bore the full weight and penalty of our sin, allowing God's justice to be satisfied while His mercy is extended to us. Through Christ's atoning sacrifice, our vast spiritual debt was paid in full, and the record of charges against us was canceled, as Colossians 2:13-14 affirms. Therefore, the blessedness of non-imputation is not a mere legal fiction but a profound reality made possible by the substitutionary death of Christ, through whom His perfect righteousness is then imputed to all who believe, as Paul explains in Romans 5:19. This is the heart of the Gospel: our sin imputed to Christ, and His righteousness imputed to us.