Calvin's on Psalms 32:1
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1. Blessed are they whose iniquity is forgiven. This exclamation springs from the fervent affection of the Psalmist’s heart as well as from serious consideration. Since almost the whole world turning away their thoughts from God’s judgment, bring upon themselves a fatal forgetfulness, and intoxicate themselves with deceitful pleasures; David, as if he had been stricken with the fear of God’s wrath, that he might betake himself to Divine mercy, awakens others also to the same exercise, by declaring distinctly and loudly that those only are blessed to whom God is reconciled, so as to acknowledge those for his children whom he might justly treat as his enemies. Some are so blinded with hypocrisy and pride, and some with such gross contempt of God, that they are not at all anxious in seeking forgiveness, but all acknowledge that they need forgiveness; nor is there a man in existence whose conscience does not accuse him at God’s judgment-seat, and gall him with many stings. This confession, accordingly, that all need forgiveness, because no man is perfect, and that then only is it well with us when God pardons our sins, nature herself extorts even from wicked men. But in the meantime, hypocrisy shuts the eyes of multitudes, while others are so deluded by a perverse carnal security, that they are touched either with no feelings of Divine wrath, or with only a frigid feeling of it. From this proceeds a twofold error: first, that such men make light of their sins, and reflect not on the hundredth part of their danger from God’s indignation; and, secondly, that they invent frivolous expiations to free themselves from guilt and to purchase the favor of God. Thus in all ages it has been everywhere a prevailing opinion, that although all men are infected with sin, they are at the same time adorned with merits which are calculated to procure for them the favor of God, and that although they provoke his wrath by their crimes, they have expiations and satisfactions in readiness to obtain their absolution. This delusion of Satan is equally common among Papists, Turks, Jews, and other nations. Every man, therefore, who is not carried away by the furious madness of Popery, will admit the truth of this statement, that men are in a wretched state unless God deal mercifully with them by not laying their sins to their charge. But David goes farther, declaring that the whole life of man is subjected to God’s wrath and curse, except in so far as he vouchsafes of his own free grace to receive them into his favor; of which the Spirit who spake by David is an assured interpreter and witness to us by the mouth of Paul, ( Romans 4:6 .) Had Paul not used this testimony, never would his readers have penetrated the real meaning of the prophet; for we see that the Papists, although they chant in their temples, “Blessed are they whose iniquities are forgiven,” etc., yet pass over it as if it were some common saying and of little importance. But with Paul, this is the full definition of the righteousness of faith; as if the prophet had said, Men are then only blessed when they are freely reconciled to God, and counted as righteous by him. The blessedness, accordingly, that David celebrates utterly destroys the righteousness of works. The device of a partial righteousness with which Papists and others delude themselves is mere folly; and even among those who are destitute of the light of heavenly doctrine, no one will be found so mad as to arrogate a perfect righteousness to himself, as appears from the expiations, washings, and other means of appeasing God, which have always been in use among all nations. But yet they do not hesitate to obtrude their virtues upon God, just as if by them they had acquired of themselves a great part of their blessedness. David, however, prescribes a very different order, namely, that in seeking happiness, all should begin with the principle, that God cannot be reconciled to those who are worthy of eternal destruction in any other way than by freely pardoning them, and bestowing upon them his favor. And justly does he declare that if mercy is withheld from them, all men must be utterly wretched and accursed; for if all men are naturally prone only to evil, until they are regenerated, their whole previous life, it is obvious, must be hateful and loathsome in the sight of God. Besides, as even after regeneration, no work which men perform can please God unless he pardons the sin which mingles with it, they must be excluded from the hope of salvation. Certainly nothing will remain for them but cause for the greatest terror. That the works of the saints are unworthy of reward because they are spotted with stains, seems a hard saying to the Papists. But, in this they betray their gross ignorance in estimating, according to their own conceptions, the judgment of God, in whose eyes the very brightness of the stars is but darkness. Let this therefore remain an established doctrine, that as we are only accounted righteous before God by the free remission of sins, this is the gate of eternal salvation; and, accordingly, that they only are blessed who rely upon God’s mercy. We must bear in mind the contrast which I have already mentioned between believers who, embracing the remission of sins, rely upon the grace of God alone, and all others who neglect to betake themselves to the sanctuary of Divine grace. Moreover, when David thrice repeats the same thing, this is no vain repetition. It is indeed sufficiently evident of itself that the man must be blessed whose iniquity is forgiven; but experience teaches us how difficult it is to become persuaded of this in such a manner as to have it thoroughly fixed in our hearts. The great majority, as I have already shown you, entangled by devices of their own, put away from them, as far as they can, the terrors of conscience and all fear of Divine wrath. They have, no doubt, a desire to be reconciled to God; and yet they shun the sight of him, rather than seek h
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological