Reference: Impute
Fausets
Hebrew chashab, Greek logizomai; "to count, reckon" (Ro 4:2-8), namely, unrighteousness (whether one's own or another's) to one's discredit; or righteousness (whether one's own or another's) to one's credit whether in man's account or in the judgment book of God (Re 20:12; Nu 18:27). Phm 1:18; "if Onesimus hath wronged thee, or oweth thee aught, put that on mine account" In Ro 4:6 righteousness imputed without works must mean a righteousness not our own, yet reckoned as ours, namely, "the righteousness of (Him who is both) God. and Saviour Jesus Christ" (the Greek, 2Pe 1:1). The gospel sets forth God's righteousness which is Christ's.
Christ's is imputed to us; so that God is at once "just and the justifier of him that believeth in Jesus" (Ro 3:25-26). God in accepting the believer is therefore not only merciful but just. Our advocate is not merely the gracious but "Jesus Christ the righteous" (1Jo 2:1). "God is well pleased," not merely for mercy's sake, but "for His righteousness sake" (Isa 42:21; 45:21 end; Jer 23:6). "The righteousness of God, by faith of Jesus Christ, is unto all and upon all them that believe" (Ro 3:22; 4:5-6), "faith (not for its own worthiness, but for that of Him on whom it rests) is counted for righteousness" (Ro 10:4; 1Co 1:30). There is a threefold imputation:
I. That of Adam's sin to all his posterity; that it is so, Paul proves by the fact of all, even infants who have never actually sinned, suffering its penalty death (Ro 5:12-14,19), even as all inherit his corrupt nature. God, in fact, deals with us all as guilty race; for we are all liable to suffering and death; the doctrine of imputation of Adam's sin accounts for it. Yet imputation is not infusion; Adam's sin is not ours in the same sense as our own personal sin; nor is imputation the transfer of his character to us.
II. That of our sins to Christ (Isa 53:6).
III. That of Christ's righteousness to us (Ro 5:19; 2Co 5:19,21). Instead of "imputing their trespasses to men," God "hath made Him to be sin for us who knew no sin, that we might be made (Greek that we may become) the righteousness of God in Him," i.e. in union with Him by faith. "Such are we in the sight of God the Father as is the very Son of God Himself" (Hooker). In justification Christ's righteousness is imputed to us; in sanctification Christ's righteousness is imparted to us, in vital union with Him the Head from whom the life flows into the members. (See JUSTIFICATION.)
See Verses Found in Dictionary
And your raised offering will be credited to you as though it were grain from the threshing floor or as new wine from the winepress.
The Lord wanted to exhibit his justice by magnifying his law and displaying it.
Tell me! Present the evidence! Let them consult with one another! Who predicted this in the past? Who announced it beforehand? Was it not I, the Lord? I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me.
All of us had wandered off like sheep; each of us had strayed off on his own path, but the Lord caused the sin of all of us to attack him.
Under his rule Judah will enjoy safety and Israel will live in security. This is the name he will go by: 'The Lord has provided us with justice.'
namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction,
God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus' faithfulness.
For if Abraham was declared righteous by the works of the law, he has something to boast about -- but not before God. For what does the scripture say? "Abraham believed God, and it was credited to him as righteousness." read more. Now to the one who works, his pay is not credited due to grace but due to obligation. But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness.
But to the one who does not work, but believes in the one who declares the ungodly righteous, his faith is credited as righteousness. So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works: "Blessed are those whose lawless deeds are forgiven, and whose sins are covered; read more. blessed is the one against whom the Lord will never count sin."
So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned -- for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. read more. Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed.
For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.
For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous.
For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
Now if he has defrauded you of anything or owes you anything, charge what he owes to me.
From Simeon Peter, a slave and apostle of Jesus Christ, to those who through the righteousness of our God and Savior, Jesus Christ, have been granted a faith just as precious as ours.
(My little children, I am writing these things to you so that you may not sin.) But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous One,
And I saw the dead, the great and the small, standing before the throne. Then books were opened, and another book was opened -- the book of life. So the dead were judged by what was written in the books, according to their deeds.