Why did you use the word "Imputed?" An analysis of imputed righteousness

Introduction 

I asked a friend to explain his use of the word "imputed," and he sent me this detailed analysis (source unknown.) Therefore, because my friend is a careful and analytical thinker, I resolved to provide him a systematic, detailed (and I hope biblical) analysis. It's somewhat long post, so I hope the reader will persevere to the end. 

My initial, perhaps visceral response was a wholesale rejection of the doctrine of imputation, because it is rooted in Calvinism/Reformed theology. This blog has analyzed various Calvinistic/Reformed doctrines quite frequently, and to our surprise we have found the biblical basis for them to be astonishingly weak.

Let's first provide the dictionary definition of imputation:

impute - verb

1. To ascribe (a misdeed or an error, for example) to:

affix, assign, blame, fasten, fix, pin on, place.

2. To regard as belonging to or resulting from another:

accredit, ascribe, assign, attribute, charge, credit, lay, refer

This means imputation is a quality or attribute affixed or assigned to something that doesn't actually belong to it. So this doctrine teaches that Christ's righteousness is assigned to believers, and our sin is assigned to Christ (double imputation). 

We are therefore "imputed" with Christ's righteousness, which is often expressed something like, "when the Father looks at you He sees Jesus." Thus Christians are only regarded as righteous because they are not actually righteous themselves. God essentially pretends we are righteous. It seems we are barely even saved because we're still sinners. We have only been "imputed" with righteousness.

Background

The biblical basis of imputation originates here:

Genesis 15:6 And he believed in the LORD; and he counted it to him for righteousness. (KJV)

The Hebrew word for "counted" is chashab, to think, account. That is, something was added to Abraham that God took into account. God thought of Abraham differently. 

I could find no translation of this verse that used the word "imputed," even though this is the source of the doctrine.

The same word, chashab, is used in these verses:

Ps. 44:22 Yet for your sake we face death all day long; we are considered as sheep to be slaughtered.

Ps. 88:4 I am counted among those who go down to the pit; I am like a man without strength.

Ps. 144:3 LORD, what is man that you care for him, the son of man that you think of him?

Is. 53:3 He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.

I quoted some of the other uses of the Hebrew word in order to broaden the sense of how the word is used in various contexts. Notice that none of these verse make sense if the word "imputed" is substituted. Our preliminary conclusion is that imputation rests on a shaky foundation. 

In the NT Paul quoted Genesis 15:6:

Romans 4:22 And therefore it was imputed to him for righteousness. (KJV)

I used the KJV because it is the only commonly used translation that uses the word "imputed." 

Chapter four of Paul's letter is where he explained how righteousness is obtained. As it happens, Romans 4 is also the focus of the below explanation of imputation my friend sent me. So that is where my focus will be.

I will insert my rejoinders in bold within the text of the explanation.

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The Text of My Friend's response

(...) introductory remarks redacted

3. How Jesus Imputes His Righteousness

• Jesus' Perfect Life: Jesus, being fully God and fully human, lived a sinless life, perfectly obeying God's law (Hebrews 4:15). His righteousness is the result of His perfect obedience and sinlessness.

• Atonement on the Cross: Through His sacrificial death on the cross, Jesus paid the penalty for sin, satisfying God's justice (Romans 3:25-26). This act removes the guilt of believers' sins. (If Jesus' sacrifice removed our guilt, then why is imputation necessary?)

• Substitutionary Exchange: The imputation of righteousness is often described as a "double imputation"

• Sin Imputed to Christ: On the cross, the sins of believers were imputed (transferred) to Jesus, who bore the punishment for them... (Jesus was not punished for our sins. He "bore" our sins to the cross:

Col. 2:14 ...having cancelled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross.

"Took" in Greek means to lift up and carry away. He took our sins away:

He. 9:28 so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.

In this verse, "take away" in Greek means to offer up or carry up. Therefore, Jesus didn't bear our punishment, he bore our sin away like it was a bag of trash to be taken out. He did not "bear" punishment, He "bore" our sin as a burden to dispose of it. There isn't a single Bible verse that tells us the Father punished Jesus.

This is the other half of "double imputation:" The imputation of our sin to Jesus. So rather than the blood being completely sufficient to take care of the sin problem, Jesus gets punished in addition. This really means that the sin never got forgiven, it only got moved to Jesus. 

Key statement #1: If the Father punished Jesus for our sin, then the blood was irrelevant to wash away sin, because the sin was simply transferred.)

(...) missing text

• Christ's Righteousness Imputed to Believers: In exchange, Jesus' perfect righteousness is credited to believers, so God views them as righteous in His sight (Romans 4:5-6; 2 Corinthians 5:21). (This is the core assertion. Let's quote the verses:

Ro. 4:3-6 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works...

Again, I quoted from the KJV because it uses the word "impute." This word, as well as the words "counted" and "reckoned," are the same Greek word (to take into account, to make account of), used throughout Romans chapter four. It really is the key word, the lynchpin upon which the entire doctrine of imputed righteousness is built. 

In this passage Paul was in the middle of his argument regarding Abraham's faith. According to Paul, Abraham's faith was counted to him as righteousness [verse 3], as contrasted with a man who works and it is reckoned that he is owed his wages [verse 4]. 

Therefore, the man who works is owed with his wages, but the man with faith is credited with righteousness as a gift [verse 5]. Is the man who works imputed with his wages? No, his wage is credited to him because he earned it. Is the man of faith imputed righteousness? No, righteousness is credited to him as a gift.

And like any gift from God, it is given for free. This is important, because we would not say, for example, that God "imputed" the gift of faith [First Corinthians 12:9], or teaching [Romans 12:7] to us, or that eternal life [Romans 6:23] was imputed to us, would we? No, we actually possess these things as a gift.

The second passage:

2Co. 5:21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

This an odd choice for a proof text, because it directly tells us we become the righteousness of God, not imputed with righteousness. I discuss this verse in more detail at the end of this post.)

• Faith as the Means: This imputation is received through faith alone, not works. When a person trusts in Christ, they are united with Him, and His righteousness is applied to them (Romans 5:1; Philippians 3:9). (Let's quote: 

Ro. 5:1-2 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ Ro. 5:2 through whom we have gained access by faith into this grace in which we now stand....

Ph. 3:9 and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ — the righteousness that comes from God and is by faith.

It seems one must come to these verses with the doctrine of imputation presumed. However, Romans 5:1-2 simply tells us that Jesus is the means or avenue to peace with God and the access to His grace. 

Regarding Philippians 3:9, Paul echoes his same thought from Romans chapter 4, which I previously discussed. We don't have a righteousness via the law (work), it's by faith that our righteousness comes from God as a gift.)

4. Biblical Basis

Several key scriptures underpin the doctrine of imputed righteousness: (Most of these are repeats.)

• Romans 4:3-5: Abraham's faith was credited to him as righteousness, illustrating that righteousness comes through faith, not works.

• 2 Corinthians 5:21: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."

• Philippians 3:9: Paul speaks of having a righteousness "not my own ... but that which is through faith in Christ."

• Romans 5:17-19: Through Christ's obedience, many are made righteous, contrasting with Adam's disobedience, which brought sin. (Hmm. "Made righteous?" Not "imputed with righteousness?")

5. Theological Implications

· Justification: Imputed righteousness is central to the doctrine of justification, where God declares believers righteous, not based on their own merit but on Christ's (Romans 3:24-26). (Let's quote it:

Ro. 3:24-26 and are justified freely by his grace through the redemption that came by Christ Jesus. 25 God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished — 26 he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.

Again it seems like the passage is being interpreted through the doctrine. Paul wrote very clearly, we *are* justified, by grace, though Jesus' redemption, by faith. Where is imputation?)

· Union with Christ: Believers are united with Christ through faith, and His righteousness becomes theirs (Galatians 2:20). (Again, let's quote it: 

Ga. 2:20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

It seems to be quite a stretch to make this verse about imputation. We died to the flesh and now live because of His indwelling presence. Where is imputation?)

· Assurance of Salvation: Because righteousness is imputed and not earned, believers can have confidence in their standing before God, as it depends on Christ's finished work, not their performance. (Ah, some insight finally. It seems the Calvinist/Reformed position is that one must choose opposing doctrines, either imputed or earned. However, I decline both options of this binary choice.

Of course we already know that we cannot obtain righteousness by works:

Ro. 3:28 For we maintain that a man is justified by faith apart from observing the law.

Ro. 9:30-31 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but Israel, who pursued a law of righteousness, has not attained it. 

The use of the word "obtained" is telling. The Greek word is katalambanó, to lay hold of so as to make one's own, to obtain, attain to... We seize righteousness and own it by faith. Certainly Paul would not use such language if righteousness was merely imputed.

So I think it is correct to reject either choice. There are certainly other options. In fact, in the next section we will find that there is indeed a third alternative, "infused righteousness." However, there will be no discussion of this option at all, but more crucially, another option, the one we favor, will not be even mentioned: That actual, real righteousness by faith is immediately ours at salvation because of the completely efficacious blood.)  

6. Historical Context

• The doctrine of imputed righteousness was a cornerstone of the Protestant Reformation. Reformers like Martin Luther and John Calvin emphasized that justification is by faith alone (sola fide), rejecting the idea that human works contribute to righteousness.

• This contrasted with certain medieval Catholic teachings, which emphasized infused righteousness (God making a person inherently righteous through grace and works). (This is not accurate. Infused righteousness is a process that occurs over time as the Catholic regularly goes to confession, does penance, and receives communion.) 

 

Protestant theology holds that imputed righteousness is forensic. God declares the believer righteous without changing their inherent nature at the moment of justification. (Wait. This is different than imputation. 

First, a declaration of God is by its very nature the true and real thing. He doesn't declare about pretend things. Because of the cleansing by the blood, in which we put our faith, God proclaimed us justified by faith:

1Co. 6:11 ...But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

The Greek word for "justified" is dikaiousthai, to judge, declare, pronounce, righteous and therefore acceptable... We have literally obtained righteousness:

Ro. 9:30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith... 

The Father used Jesus' sacrificial death as the means to lift our condemnation, to give us new life, and to pronounce us righteous. God doesn't pretend we are righteous, we are actually righteous. It isn't a case of Jesus standing in between us and the Father saying "Hey, hey, look at me, look at me. Don't look at that dirty sinner, look at me."

 

Second, "without changing their inherent nature" is completely false. The specific effect of justification as a result of salvation and new life is a change to our "inherent nature." The blood was completely effectual to justify us: 

Ro. 5:9 Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!

Salvation is definitionally a new status. We have been fundamentally transformed from death to life:

1Jn. 1:9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.

Our "inherent nature" is most certainly changed.

Key statement #2: If our status is not changed, if righteousness is imputed, we are not righteous, and we are probably not saved.

Third, what does "forensic" mean? Is it a word that clarifies or does it obscure? Does the average Christian have any idea what it means? The most pertinent definition I could find was reasonable inference from evidence. That is, a legal determination. 

But justification is not a legal process. God does not weigh the evidence and render a verdict. There is no cross examination, presumption of innocence, a prosecutor, or a jury. Jesus did not enter the courtroom and substitute himself for punishment. No court would permit such a thing. 

 

Rather, the Father makes a holy proclamation of our new status as being justified, that is, righteous by faith. Righteousness is obtained by faith, not imputed. 

 

Key statement #3: Righteousness is not a legal process at all, it's a sacrificial process.)

7. Practical Application

• Peace with God: Believers can rest in the assurance that their sins are forgiven, and they are accepted by God because of Christ's righteousness (Romans 5:1). (I already dealt with this Scripture, above.) 

 

• Motivation for Holiness: While imputed righteousness secures a believer's standing

(...) missing text

 exchange: He takes the believer's sin, and they receive His perfect righteousness (2 Corinthians 5:21). (This is now the third time this Scripture has appeared. 

Jesus does indeed "take" our sin. He took it from us by His blood and carried it away.)

• This imputation occurs through faith alone, apart from works, and is a gift of God's grace (Ephesians 2:8-9).

• It results in justification, where God legally declares the believer righteous, securing their salvation and eternal standing before Him.

• The process is rooted in Christ's sinless life, atoning death, and resurrection, which together provide the basis for this imputed righteousness.

9. Addressing Common Questions

• Is Imputed Righteousness Permanent? Yes, because it depends on Christ's finished work, not human effort. Once imputed, it is a secure gift for those who have faith (Romans 11:29).

• How Does This Differ from Infused Righteousness? Infused righteousness (a Catholic perspective) involves God gradually making a person inherently righteous through grace and cooperation with good works. Imputed righteousness (a Protestant view) is an immediate, legal declaration of righteousness based on Christ's merit alone.

(This concludes my response to the explanation my friend sent me. I will now add some supplementary material further clarify what I consider to be the actual Bible teaching.)

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Jesus Imputed With Our Sin?

"Imputation" is reciprocal. If we are imputed with Jesus' righteousness then Jesus was imputed with our sin, based on 

2Co. 5:21 God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.

This is commonly understood to mean that Jesus made an exchange with us - He was imputed with our sin so that we could be imputed with His righteousness. As mentioned above, this is sometimes known as "double imputation."

But let's look at some of the words. First, the literal Greek is 

The (one) having not known sin for us sin he made... 

The verse says God made Him to be sin. He did not "become" sin, He was not sinful in our place, He did not become representative of sin; no, He was made sin. 

"Made" is the word poieó, which means I make, manufacture, construct. 

We also find the word poieó here:

Ac. 2:36 “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ.”

He certainly wasn't imputed with Lord and Christ. And here:

He. 3:1-2 Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. 2 He was faithful to the one who appointed him...

He wasn't imputed with being the apostle and high priest. 

The man Jesus was constructed, He was made for a purpose:

Philippians 2:6-7 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness.

The Father "built" the man Jesus in the nature of sinful flesh, thus He was made sin. Therefore, He was not imputed with our sin. It's a position, not an imputation. Even as a man nothing changed about His holy nature. The Father basically said, "Go, here's your position." Therefore, His position on earth was sinful flesh, and His position is now Lord and Christ, apostle and high priest.

He was not imputed with our sin.

Conclusion

The English word "imputed" does not correspond to the Greek word meaning, which leads us astray. We draw conclusions based on doctrinal suppositions and a bad translation of a word. The result is an errant conclusion that our essential status is unchanged apart from what is supposedly imputed to us. 

I think it goes even deeper. Imputation comes from a false humility, the same mindset that incorrectly represents us as "sinners saved by grace." It also connects to the false idea that even in salvation our hearts remain deceitful above all things (Jeremiah 17:9). All this seems to derive from something called "worm theology," that we are still lowly and stained, even after salvation. God held His nose and saved us, and even now can barely stand us except for Jesus' imputation.

False humility is pride because it diminishes what Jesus did for us on the cross. It denies we are new creations. It denies the righteousness Jesus procured for us. We somehow prefer to believe we are lowly creatures not worth God's grace. However, God lifted us up to be seated with Christ. Why would then we refuse this and grovel instead?

Imputation dishonors Jesus.

Righteousness is a matter where God has clearly set the terms: Through faith we are righteous, not simply regarded as righteous. The Bible is clear. Nothing stands in the way of the righteousness accounted to us. God doesn't impute anything. We are truly, actually, literally righteous by the blood and because of faith.