Romans 4:6

Analysis & Commentary

Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Paul summons a second witness from Torah: David, Israel's greatest king. The particle kathaper (καθάπερ, "even as") links David's testimony to Abraham's experience—both received imputed righteousness. The verb logizetai (λογίζεται, "reckons/imputes") appears again, Paul's technical term for forensic justification. David speaks of the makarismos (μακαρισμός, "blessedness") of the man to whom God credits righteousness chōris ergōn (χωρὶς ἔργων, "apart from works").

By invoking David, Paul demonstrates this principle spans biblical history—not just the patriarchal period but the monarchy. The quotation that follows (Psalm 32:1-2) describes forgiveness of sins, which Paul equates with imputed righteousness. This is crucial: justification means both non-imputation of sin (negative) and imputation of righteousness (positive). David wrote this psalm after his sin with Bathsheba and murder of Uriah, understanding that restoration came not through works but through God's gracious forgiveness.

Historical Context

David held unique authority in Jewish thought as the prototype of the Messiah and author of the Psalms. His testimony that righteousness comes 'without works' would carry enormous weight with Paul's Jewish readers. The psalm quoted was likely written after Nathan's confrontation (2 Samuel 12), making David's appeal to grace rather than merit deeply personal and credible.

Questions for Reflection

• Why does Paul need two witnesses (Abraham and David) to establish justification by faith, and what does each contribute?
• What is the relationship between 'imputed righteousness' and 'forgiveness of sins'—are these different aspects of the same reality?
• How does David's experience of forgiveness after grievous sin illustrate that justification cannot be by works?