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

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

As David also termeth the blessedness of a man, to whom God reputeth justice without works:

Even as David also declares the blessedness of the man to whom God reckons righteousness without works:

even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:

Even as David also describes the blessedness of the man, to whom God imputes righteousness without works,

In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions.

As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,

Similarly, David also declares the blessedness of a man, to whom God brings justice without works:

In precisely the same way David speaks of the blessing pronounced on the person who is regarded by God as righteous apart from actions –

Quemadmodum etiam David finit beatudinem hominis cui Deus imputat justitiam absque operibus,

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. [1] 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.

Footnotes

1 - Speaking of this righteousness, Pareus says, "It is not ours, otherwise God would not gratuitously impute it, but bestow it as a matter of right; nor is it a habit or quality, for it is without works, and imputed to the ungodly, who have habitually nothing but iniquities; but it is a gratuitous remission, a covering, a non-imputation of sins." It is a striking proof of what the Apostle had in view here, that he stop short and does not quote the whole verse from Psalm 32:2. He leaves out, "and in whose spirit there is no guile:" and why? Evidently because his subject is justification, and not sanctification. He has thus most clearly marked the difference between the two. Sins may be said to be "forgiven" or remitted, because they are debts, and "covered," because they are filthy and abominable in the sight of God: and they are said to be "not imputed," or not put to one's account, in order to convey an assurance, that they are wholly removed, and shall be no more remembered. -- Ed.

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 Psalm 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; Psalm 32:2. See the note at Romans 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.

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

(5) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.

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.

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.

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.
Blessed are they. The class described as blessed are those whose sins are forgiven, counted righteous because their sins are blotted out.
Blessed is the man to whom the Lord will not impute sin. This is another form of the thought of Romans 4:7. One whose sins have been forgiven will not find them imputed to him at judgment. We obtain this blessedness by a faith in Christ which leads us to accept the gospel.

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.