Imputed Righteousness???
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7Hebrews
15This becomes even more evident when another priest arises in the likeness of Melchizedek, 16who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17For it is witnessed of him,
“You are a priest forever,
after the order of Melchizedek.”
18For on the one hand, a former commandment is set aside because of its weakness and uselessness 19(for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.
20And it was not without an oath. For those who formerly became priests were made such without an oath, 21but this one was made a priest with an oath by the one who said to him:
“The Lord has sworn
and will not change his mind,
‘You are a priest forever.’”
22This makes Jesus the guarantor of a better covenant.
Melchizedek, the name is derived from two Hebrew words "king" and "righteousness," from which order of priesthood Jesus' officiates a better covenant, which The Lord has sworn in, of which Jesus is the guarantor. The better covenant because it can do what that which was set aside could not (make anything perfect) and so offers a better hope (see is introduced, through which we draw near to God).
Jesus is the guarantor of His own righteousness, the blameless, spotless lamb able to save to the uttermost (b That is completely; at all times) those who draw near to God through Him, since He always lives to make intercession for them (Hevrews 7: 25). He is alive forever to meet any and all challenges against that claim, "a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens (v. 26b)."
15This becomes even more evident when another priest arises in the likeness of Melchizedek, 16who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life. 17For it is witnessed of him,
“You are a priest forever,
after the order of Melchizedek.”
18For on the one hand, a former commandment is set aside because of its weakness and uselessness 19(for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God.
20And it was not without an oath. For those who formerly became priests were made such without an oath, 21but this one was made a priest with an oath by the one who said to him:
“The Lord has sworn
and will not change his mind,
‘You are a priest forever.’”
22This makes Jesus the guarantor of a better covenant.
Melchizedek, the name is derived from two Hebrew words "king" and "righteousness," from which order of priesthood Jesus' officiates a better covenant, which The Lord has sworn in, of which Jesus is the guarantor. The better covenant because it can do what that which was set aside could not (make anything perfect) and so offers a better hope (see is introduced, through which we draw near to God).
Jesus is the guarantor of His own righteousness, the blameless, spotless lamb able to save to the uttermost (b That is completely; at all times) those who draw near to God through Him, since He always lives to make intercession for them (Hevrews 7: 25). He is alive forever to meet any and all challenges against that claim, "a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens (v. 26b)."
PaulThomson said:
No one has demonstrated yet from scripture that "God credits/reckons believers as having "the righteousness of Christ" where "the righteousness of Christ" should be taken to mean "Christ's own righteousness".
Well. Here is the KJB version of that passage. Please show how you get from that passage, that we are imputed to have Christ's own righteousness.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
4 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
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,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform.
22 And therefore it was imputed to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed to him;
24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification.
No one has demonstrated yet from scripture that "God credits/reckons believers as having "the righteousness of Christ" where "the righteousness of Christ" should be taken to mean "Christ's own righteousness".
Well. Here is the KJB version of that passage. Please show how you get from that passage, that we are imputed to have Christ's own righteousness.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
4 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
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,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin.
9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform.
22 And therefore it was imputed to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed to him;
24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification.
Okay, here is how I understand the KJV as indicated by synonyms in bold:
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is imputed/given by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
4 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him/substituted/imputed for righteousness.
4 Now to him that worketh is the reward not reckoned of/imputed by grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for/viewed/imputed as righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth/reckoned righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered/imputed to/atoned for by Christ.
8 Blessed is the man to whom the Lord will not impute sin [but rather Christ's righteousness].
9 Cometh this blessedness/imputed (positional) righteousness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned/imparted/imputed to Abraham for righteousness.
10 How was it then reckoned/imputed? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the [imputed/reckoned] righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed/reckoned/credited/viewed as given unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith [i.e., the righteousness of Christ that those with saving faith are deemed/reckoned/credited to have or share via imputation].
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform.
22 And therefore it was imputed/deemed/reckoned/credited to have or share via imputation to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed/deemed/reckoned/credited to have or share via imputation to him;
24 But for us also, to whom it shall be imputed/deemed/reckoned/credited to have or share via imputation, if we believe on him that raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
22 Even the righteousness of God which is imputed/given by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
23 For all have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.
4 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him/substituted/imputed for righteousness.
4 Now to him that worketh is the reward not reckoned of/imputed by grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for/viewed/imputed as righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth/reckoned righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered/imputed to/atoned for by Christ.
8 Blessed is the man to whom the Lord will not impute sin [but rather Christ's righteousness].
9 Cometh this blessedness/imputed (positional) righteousness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned/imparted/imputed to Abraham for righteousness.
10 How was it then reckoned/imputed? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the [imputed/reckoned] righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed/reckoned/credited/viewed as given unto them also:
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith [i.e., the righteousness of Christ that those with saving faith are deemed/reckoned/credited to have or share via imputation].
14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
15 Because the law worketh wrath: for where no law is, there is no transgression.
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb:
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21 And being fully persuaded that, what he had promised, he was able also to perform.
22 And therefore it was imputed/deemed/reckoned/credited to have or share via imputation to him for righteousness.
23 Now it was not written for his sake alone, that it was imputed/deemed/reckoned/credited to have or share via imputation to him;
24 But for us also, to whom it shall be imputed/deemed/reckoned/credited to have or share via imputation, if we believe on him that raised up Jesus our Lord from the dead;
25 Who was delivered for our offences, and was raised again for our justification
Christ's own righteousness is manifested in time while the believer is being filled with the Spirit and walking accurately in truth.
For that is how Jesus walked. Walked in Spirit and Truth.
John 4:24
.......
For that is how Jesus walked. Walked in Spirit and Truth.
God is spirit, and his worshipers must worship in the Spirit and in truth.” John 4:24
grace and peace ..............
John 4:24
.......
.
FAQ: Was it really necessary to restore Jesus' crucified dead body to life?
REPLY: Jesus' crucifixion made it possible for everyone to obtain a pardon per
Isa 53:6. However, his crucifixion alone wouldn't have cleared them, viz: it
would've left a record of their wrongs intact to constantly remind God of the
low life impious scum that people really are.
For example when folks pay fines for traffic violations, they satisfy the law's
requirement for retribution, but fines don't clear people's names, viz: their
violations remain on the books as a matter of record. Another example is the
pardon that former US President Gerald Ford gave former US President
Richard Nixon. The pardon kept Nixon out of prison, but he's still known in
history as a crook because the pardon didn't clear his name.
The thing is: books are to be opened at the great white throne event
depicted by Rev 20:11-15. Jesus' resurrection makes it possible for God to
wipe those records so that folks can be passed over should they be called
to answer for themselves.
● Rom 4:25 . . He was delivered over to death for our sins and was raised to
life for our justification.
The Greek word translated "justification" in that passage means acquittal;
roughly defined as an adjudication of innocence due to lack of sufficient
evidence to convict, viz: exoneration.
In other words: by means of Christ's crucifixion & his resurrection, God
closes the believer's case and it's never reopened-- not because it's a cold
case, but because all charges against them-- those past, those now, and
those future --went to the cross laid on Christ and when he came back from
the dead, none of those charges came back with him: they're gone.
● 2Cor 5:19 . . God was in Christ reconciling the world to Himself, not
counting their trespasses against them. (cf. Jer 31:34)
The Greek word translated "counting" pertains to keeping an inventory, i.e.
an indictment. Well; without an indictment, the great white throne will have
no cause to proceed with a trial.
_
FAQ: Was it really necessary to restore Jesus' crucified dead body to life?
REPLY: Jesus' crucifixion made it possible for everyone to obtain a pardon per
Isa 53:6. However, his crucifixion alone wouldn't have cleared them, viz: it
would've left a record of their wrongs intact to constantly remind God of the
low life impious scum that people really are.
For example when folks pay fines for traffic violations, they satisfy the law's
requirement for retribution, but fines don't clear people's names, viz: their
violations remain on the books as a matter of record. Another example is the
pardon that former US President Gerald Ford gave former US President
Richard Nixon. The pardon kept Nixon out of prison, but he's still known in
history as a crook because the pardon didn't clear his name.
The thing is: books are to be opened at the great white throne event
depicted by Rev 20:11-15. Jesus' resurrection makes it possible for God to
wipe those records so that folks can be passed over should they be called
to answer for themselves.
● Rom 4:25 . . He was delivered over to death for our sins and was raised to
life for our justification.
The Greek word translated "justification" in that passage means acquittal;
roughly defined as an adjudication of innocence due to lack of sufficient
evidence to convict, viz: exoneration.
In other words: by means of Christ's crucifixion & his resurrection, God
closes the believer's case and it's never reopened-- not because it's a cold
case, but because all charges against them-- those past, those now, and
those future --went to the cross laid on Christ and when he came back from
the dead, none of those charges came back with him: they're gone.
● 2Cor 5:19 . . God was in Christ reconciling the world to Himself, not
counting their trespasses against them. (cf. Jer 31:34)
The Greek word translated "counting" pertains to keeping an inventory, i.e.
an indictment. Well; without an indictment, the great white throne will have
no cause to proceed with a trial.
_
The problem I have with your evidence is that you have a novel meaning for the word impute and its cognates which is not one of its actual meanings. You are pretending it means to accrediting to someone something that is somebody else's as though it is theirs. There is nothing in the text or in a dictionary that supports that view. Logizomai is a book-keeping term describing entering a value into either the debit or credit column. Now, a gift or grant could be recorded in the credit column, but no one would enter an infinite value into the credit column of a ledger. Nor does the text state or imply that an infinite value is accredited to our righteousness column. Our debit column is wiped clean by the death of Christ, but our credit column remains intact with the added benefit of instances of faith, even without works following, are imputed/recorded/attributed to us as righteousness in the credit column.
by means of the words I have highlighted in red, you seem to be smuggling into the passage an idea not expressed in the wording of the passage. In verse 3:22, you have added the word "given". There is no indication in the text that the righteousness of God is "given" to us when we believe.
In 4:3 you have added the idea of "substitution". That is not inherent in the term "impute", nor in the passage.
In 4:7 you have added the ideas of imputing and atoning for to the term "sins are covered".
In 4:8 to "Blessed is the man to whom Giod will not impute sin", you have added "[but rather Christ's righteousness]". That is not in the text, and the idea is not anywhere implied in the text.
In 4:9 you substitute the blessedness of the man to whom God does not impute sin with the blessedness of the man to whom God imputes Christ's own righteousness and you without warrant add the idea of imparting to the term imputing. Those ideas are not in the passage.
In 4:11 you add the term "viewed as given" as a synonym for imputed. That idea is not in the passage.
In 4:13 you define the righteousness of faith as " the righteousness of Christ that those with saving faith are deemed/reckoned/credited to have or share via imputation]." That idea is not in the text. It is simply the righteousness that faith produces and is imputed to the credit column of our ledger.
.In 4:22 , 23 and 24 you add the idea of "credited to have or share via imputation" as a meaning of imputed. The idea of sharing hrist's own righteousness is not at all inherent in the term "to impute", nor in the passage.
All the text is saying is -
1. that the faithfulness of Jesus has removed our sins from or debit columns so there is nothing condemning us.
2. that our merely believing God is added to our credit column as righteousness.
3. that through the faithfulness of Jesus, the righteousness God requires (i.e. the righteousness of God) comes to all those who believe, whether Jew or Gentile via the washing away of sins; and through the faithfulness of Jesus, the righteousness God requires comes upon all those who believe, via the anointing with the Holy Spirit.
4. that Abraham believed God and Abraham's faith was imputed to Abraham as righteousness and listed in Abraham's credit column.
5. that our faith is imputed to us as righteousness and recorded in our credit column, just as Abraham's faith as credited to him as righteousness.
The idea of us receiving an infinite credit by Jesus crediting His own righteousness onto our credit column is just not there.
by means of the words I have highlighted in red, you seem to be smuggling into the passage an idea not expressed in the wording of the passage. In verse 3:22, you have added the word "given". There is no indication in the text that the righteousness of God is "given" to us when we believe.
In 4:3 you have added the idea of "substitution". That is not inherent in the term "impute", nor in the passage.
In 4:7 you have added the ideas of imputing and atoning for to the term "sins are covered".
In 4:8 to "Blessed is the man to whom Giod will not impute sin", you have added "[but rather Christ's righteousness]". That is not in the text, and the idea is not anywhere implied in the text.
In 4:9 you substitute the blessedness of the man to whom God does not impute sin with the blessedness of the man to whom God imputes Christ's own righteousness and you without warrant add the idea of imparting to the term imputing. Those ideas are not in the passage.
In 4:11 you add the term "viewed as given" as a synonym for imputed. That idea is not in the passage.
In 4:13 you define the righteousness of faith as " the righteousness of Christ that those with saving faith are deemed/reckoned/credited to have or share via imputation]." That idea is not in the text. It is simply the righteousness that faith produces and is imputed to the credit column of our ledger.
.In 4:22 , 23 and 24 you add the idea of "credited to have or share via imputation" as a meaning of imputed. The idea of sharing hrist's own righteousness is not at all inherent in the term "to impute", nor in the passage.
All the text is saying is -
1. that the faithfulness of Jesus has removed our sins from or debit columns so there is nothing condemning us.
2. that our merely believing God is added to our credit column as righteousness.
3. that through the faithfulness of Jesus, the righteousness God requires (i.e. the righteousness of God) comes to all those who believe, whether Jew or Gentile via the washing away of sins; and through the faithfulness of Jesus, the righteousness God requires comes upon all those who believe, via the anointing with the Holy Spirit.
4. that Abraham believed God and Abraham's faith was imputed to Abraham as righteousness and listed in Abraham's credit column.
5. that our faith is imputed to us as righteousness and recorded in our credit column, just as Abraham's faith as credited to him as righteousness.
The idea of us receiving an infinite credit by Jesus crediting His own righteousness onto our credit column is just not there.
Thanks for sharing your interpretation enumerated for easier replying.
Re "1. that the faithfulness of Jesus has removed our sins from or debit columns so there is nothing condemning us.": Where does the text say that?
Re "2. that our merely believing God is added to our credit column as righteousness.": "As", signifying that it is the righteousness of Christ being credited = imputed.
Re "3. that through the faithfulness of Jesus, the righteousness God requires (i.e. the righteousness of God) comes to all those who believe, whether Jew or Gentile via the washing away of sins; and through the faithfulness of Jesus, the righteousness God requires comes upon all those who believe, via the anointing with the Holy Spirit.": Don't forget/omit the faith of Abraham.
Re "4. that Abraham believed God and Abraham's faith was imputed to Abraham as righteousness and listed in Abraham's credit column.": Did you mean to say "imputed"?
Re "5. that our faith is imputed to us as righteousness and recorded in our credit column, just as Abraham's faith as credited to him as righteousness.": Ditto.
Re "The idea of us receiving an infinite credit by Jesus crediting His own righteousness onto our credit column is just not there.": You just said as much except for the term "infinite"!
Re "1. that the faithfulness of Jesus has removed our sins from or debit columns so there is nothing condemning us.": Where does the text say that?
Re "2. that our merely believing God is added to our credit column as righteousness.": "As", signifying that it is the righteousness of Christ being credited = imputed.
Re "3. that through the faithfulness of Jesus, the righteousness God requires (i.e. the righteousness of God) comes to all those who believe, whether Jew or Gentile via the washing away of sins; and through the faithfulness of Jesus, the righteousness God requires comes upon all those who believe, via the anointing with the Holy Spirit.": Don't forget/omit the faith of Abraham.
Re "4. that Abraham believed God and Abraham's faith was imputed to Abraham as righteousness and listed in Abraham's credit column.": Did you mean to say "imputed"?
Re "5. that our faith is imputed to us as righteousness and recorded in our credit column, just as Abraham's faith as credited to him as righteousness.": Ditto.
Re "The idea of us receiving an infinite credit by Jesus crediting His own righteousness onto our credit column is just not there.": You just said as much except for the term "infinite"!