the Week of Proper 20 / Ordinary 25
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King James Version
Romans 4:6
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Old David even talked about it long ago when he spoke of the happiness of the cowboys who God had chosen, not because they were Top Hands, but because they had top faith. They got all of this without toeing a stirrup. He said,
just as David also speaks of the blessing on the man to whom God credits righteousness apart from works:
just as David also speaks of the blessing on the man to whom God counts righteousness apart from works:
As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,
Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
Likewise, David also speaks of the blessing of the man God credits righteousness to apart from works:
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
So David also describeth the happiness of the man, to whom God imputeth 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.
Euen as Dauid also describeth the blessednesse of the man, vnto whom God imputeth righteousnesse without works:
Even as also David says of the blessedness of the man to whom God counts righteousness apart from works:
Euen as Dauid sayeth also, that blessednes is onely that mans, vnto who God counteth righteousnes without addinge to of workes, where he sayeth:
even as David also speaks of the happiness of the man whom God accounted righteous independently of his works,
David confirms this way of looking at it, saying that the one who trusts God to do the putting-everything-right without insisting on having a say in it is one fortunate man: Fortunate those whose crimes are carted off, whose sins are wiped clean from the slate. Fortunate the person against whom the Lord does not keep score. Do you think for a minute that this blessing is only pronounced over those of us who keep our religious ways and are circumcised? Or do you think it possible that the blessing could be given to those who never even heard of our ways, who were never brought up in the disciplines of God? We all agree, don't we, that it was by embracing what God did for him that Abraham was declared fit before God?
And in this same way David speaks of the blessing on the one to whom God credits righteousness apart from works:
Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,
So also David pronounces a blessing upon the man to whom God reckons righteousness apart from works:
Even as David describeth the blessedfulnes of the man vnto whom god ascribeth rihgtewesnes without dedes.
Even as David also pronounces blessing on the man, to whom God reckons righteousness apart from works,
Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works,
even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
David said the same thing. He said that people are truly blessed when God, without paying attention to their deeds, makes people right with himself.
So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
In the Scriptures David talks about the blessings that come to people who are acceptable to God, even though they don't do anything to deserve these blessings. David says,
In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:
just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying,
Just as David also said about the blessedness of the man, whom God declared righteous without works,
Even as David also pronounces blessing on the man to whom God counts righteousness apart from works,
Likewise, David also speaks of the blessedness of the person whom God regards as righteous apart from works:
As also David hath spoken concerning the blessedness of the man to whom Aloha reckoneth righteousness without works, saying,
As David also speaketh of the blessedness of the man, to whom God reckoneth righteousness without works,
David also spoke of this when he described the happiness of those who are declared righteous without working for it:
David tells of this. He spoke of how happy the man is who puts his trust in God without working to be saved from the punishment of sin.
Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,
So also David speaks of the blessedness of those to whom God reckons righteousness apart from works:
Just as David also affirmeth the happiness of 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:
just as David also speaks about the blessing of the person to whom God credits righteousness apart from works:
Euen as Dauid describeth the blessednesse of the man vnto whom God imputeth righteousnesse without workes:
David said the same thing when he was talking about the blessing people have when God accepts them as good without looking at what they have done:
just as David also speaks of the blessing of the person to whom God credits righteousness apart from works:
This is what David meant when he spoke of the happiness of the person whom God accepts as righteous, apart from anything that person does:
As Dauid seith the blessidnesse of a man, whom God acceptith, he yyueth to hym riytwisnesse with outen werkis of the lawe,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
blessedness: Romans 4:9, Deuteronomy 33:29, Psalms 1:1-3, Psalms 112:1, Psalms 146:5, Psalms 146:6, Matthew 5:3-12, Galatians 3:8, Galatians 3:9, Galatians 3:14, Galatians 4:15, Ephesians 1:3
imputeth: Romans 4:11, Romans 4:24, Romans 1:17, Romans 3:22, Romans 5:18, Romans 5:19, Isaiah 45:24, Isaiah 45:25, Isaiah 54:17, Jeremiah 22:6, Jeremiah 33:16, Daniel 9:24, 1 Corinthians 1:30, 2 Corinthians 5:21, Philippians 3:9, 2 Peter 1:1
without: Romans 3:20, Romans 3:21, Romans 3:27, Ephesians 2:8-10, 2 Timothy 1:9
Reciprocal: Leviticus 17:4 - blood shall Numbers 22:12 - for they 2 Samuel 19:19 - Let not Psalms 24:5 - receive Psalms 32:1 - transgression Isaiah 59:6 - neither Matthew 9:2 - be Luke 1:77 - the Acts 26:18 - that they Romans 4:22 - it was imputed 2 Corinthians 5:19 - not Galatians 2:16 - but Galatians 3:6 - accounted Ephesians 1:7 - the forgiveness Colossians 1:14 - the 1 John 2:12 - your
Cross-References
And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord .
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord .
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
And Cain said unto the Lord , My punishment is greater than I can bear.
For wrath killeth the foolish man, and envy slayeth the silly one.
Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
Thus saith the Lord , What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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 Psalms 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; Psalms 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.
Clarke's Notes on the Bible
Verse Romans 4:6. Even as David also, c.] David, in Psalms 32:1-2, gives us also the true notion of this way of justification, i.e. by faith, without the merit of works, where he says: -
