John Calvin Commentary Romans 4:6

"Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works," — Romans 4:6 (ASV)

As David also defines, we therefore 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 way 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.

Indeed, there is nothing less reasonable than to remove the power of justifying from ceremonies only, since Paul excludes all works indefinitely. To the same purpose is the negative clause: that God justifies people by not imputing sin. By these words we are taught that righteousness, according to Paul, is nothing else than the remission of sins. Furthermore, 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 the one who spontaneously cancels the debt through mere kindness does.

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. How then is it possible for them to agree with Paul? They say, “We must satisfy by works the justice of God, so 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.” This reasoning would undoubtedly be flawed if any works intervened in the remission of sins.

Also dissipated in like manner by the words of the Prophet are the puerile fancies of the schoolmen respecting half remission. Their childish fiction is this: 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? This most glorious declaration therefore remains safe for us: “That he is justified by faith, who is cleared before God by a gratuitous remission of his sins.”

From this we may also learn the unceasing perpetuity of gratuitous righteousness throughout life. For when David, being wearied with the continual anguish of his own conscience, gave utterance to this declaration, he undoubtedly spoke according to his own experience; and he had by then 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. He made this avowal: that there is no other way of obtaining blessedness, unless the Lord receives us into favor by not imputing our sins. Thus, the fanciful notion of those who dream that the righteousness of faith is only initial, and that the faithful afterwards retain by works the possession of that righteousness which they had first attained by no merits, is also fully refuted.

It in no way invalidates 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, complete in all its parts, according to the meaning 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 undoubtedly have been previously justified by the grace of God. For those 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, so that they might not come to judgment.

Since only works with no defilement are counted as just, it is very 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 our works are counted just, you see how absurd the argument is: “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 works of unrighteousness, unless a person is justified solely by faith.

The same is said of blessedness: people are pronounced blessed who fear the Lord, who walk in His ways (Psalms 128:1), who meditate on His law day and night (Psalms 1:2). But as no one does these things so perfectly as they ought, so as to fully measure up to God’s command, all blessedness of this kind is worthless until we are made blessed by being purified and cleansed through the remission of sins.

Thus cleansed, we may become capable of enjoying that blessedness which the Lord promises to His servants for attention to the law and to good works. Therefore, 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 should not and cannot be destroyed by its own effect, those who strive to subvert the righteousness of faith by works act absurdly.

But someone may say, “Why may we not maintain, on the ground of these testimonies, that a person is justified and made blessed by works? For the words of Scripture declare that a person 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 since 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 alone discharges all its functions, this latter righteousness must be built up and established, so that the other may, like fruit from a tree, grow from it and flourish.