Reformedguy
Well-known member
Who says?Then you cannot impute sin upon him
for to reckon is a meaning of imputation
Who says?Then you cannot impute sin upon him
for to reckon is a meaning of imputation
I will say it again, use whatever word you like, He was not made a sinner nor did He commit sin.You are not making much sense
As I stated to reckon is the meaning of impute
Words have meaning you cannot change their meaning because it is inconvient for your theologyI will say it again, use whatever word you like, He was not made a sinner nor did He commit sin.
Who says?Words have meaning you cannot change their meaning because it is inconvient for your theology
If you impute sin you impure guilt
Word meaningWho says?
Exactly what 2 Corinthians 5:21 says. Thank youimpute definition
Law. to ascribe to or charge (a person) with an act or quality because of the conduct of another over whom one has control or for whose acts or conduct one is responsible.
Theology. to attribute (righteousness, guilt, etc.) to a person or persons vicariously; ascribe as derived from another.
Seems the imputation of sin involves guiltimpute definition
Law. to ascribe to or charge (a person) with an act or quality because of the conduct of another over whom one has control or for whose acts or conduct one is responsible.
Theology. to attribute (righteousness, guilt, etc.) to a person or persons vicariously; ascribe as derived from another.
You just contradicted yourselfExactly what 2 Corinthians 5:21 says. Thank you
Christ was not guilty of anything as was pointed out before. No more than I am righteous because His righteousness is imputed to me.You just contradicted yourself
and affirmed guilt
"Theology. to attribute (righteousness, guilt, etc.) to a person or persons vicariously; ascribe as derived from another."
That definition says guilt is imputed and you agreed when I posted that definition. So the guilt was imputed for sin to Christ.Christ was not guilty of anything as was pointed out before. No more than I am righteous because His righteousness is imputed to me.
I can agree with that as long as we say He is not guilty in and of Himself.That definition says guilt is imputed and you agreed when I posted that definition. So the guilt was imputed for sin to Christ.
Then you put your foot in your mouth when you spoke approvingly of Civics definitionChrist was not guilty of anything as was pointed out before. No more than I am righteous because His righteousness is imputed to me.
The answer would be yes and I can agree with civics definition. Your lack of understanding is astoundingThen you put your foot in your mouth when you spoke approvingly of Civics definition
But you do not believe you were counted as righteous because his righteousness was imputed to you?
You put your foot back in your mouth.The answer would be yes and I can agree with civics definition. Your lack of understanding is astounding
Depends on what you mean by that. If you mean guilty as in sinning or becoming a sinner then absolutely not. He took on my guilt. He did not become guilty. Understand? Should I go slower?You put your foot back in your mouth.
I guess you must like it there.
Civic's definition spoke of guilt being imputed
You denied guilt was imputed
TILT
Now you are fudgingDepends on what you mean by that. If you mean guilty as in sinning or becoming a sinner then absolutely not. He took on my guilt. He did not become guilty. Understand? Should I go slower?
Christ is not guilty. He took on my guilt, paid the penalty all the while never sinning or becoming a sinner. Thank you. Next?Now you are fudging
First you denied guilt
now he took your guilt
but was not guilty
and you still affirm a definition which speaks of guilt being imputed
Sounds convoluted
Well imputation involves guilt according to definitionChrist is not guilty. He took on my guilt, paid the penalty all the while never sinning or becoming a sinner. Thank you. Next?
And I explained, thank you.Well imputation involves guilt according to definition
and dictionary
I. Meaning and Use of the Term
The word “imputation,” according to the scriptural usage, denotes an attributing of something to a person, or a charging of one with anything, or a setting of something to one’s account. This takes place sometimes in a judicial manner, so that the thing imputed becomes a ground of reward or punishment. Impute is used three times in the RSV. In 1 S. 22:15, it translates Heb. ʾal-yāśēm (lit “do not put”; NEB “not accuse”). In Ps. 32:2 and Lev. 17:4, “impute” translates Heb. ḥāšaḇ, “think,” “account,” “reckon” (BDB, pp. 362f.). Lev. 17:4 teaches that bloodguilt was imputed to a man who killed a sacrificial animal without bringing it to the tent of meeting for sacrifice. Ps. 32:2 called the man blessed to whom the Lord did not impute sin. The RSV uses “reckon” for Gk. logízomai when Paul quotes Ps. 32:2 in Rom. 4:8 (see RECKON). The RSV does not use “impute” for any word in the NT. The AV uses “impute” for both ḥāšaḇ (Lev. 17:4; Ps. 32:2) and logízomai (Rom. 4:6, 8; etc.) (cf. “count” in Gen. 15:6; Rom. 4:3; etc.). The NEB has “count” (Gen. 15:6; Rom. 4:3f, 6; etc.), “held guilty” (Lev. 17:4), and “account” (Ps. 32:2).
These synonyms of the verb “impute” bring out the idea of reckoning or charging to one’s account. It makes no difference, so far as the meaning of imputation is concerned, who it is that imputes, whether man (1 S. 22:15) or God (Ps. 32:2); it makes no difference what is imputed, whether a good deed for reward (Ps. 106:30f) or a bad deed for punishment (Lev. 17:4); and it makes no difference whether that which is imputed is something which is personally one’s own prior to the imputation, as in the case above cited, where his own good deed was imputed to Phinehas (Ps. 106:30f), or something which is not personally one’s own prior to the imputation, as where Paul asks that a debt not personally his own be charged to him (Philem. 18). In all these cases the act of imputation is simply the charging of one with something. It denotes just what we mean by our ordinary use of the term. It does not change the inward state or character of the person to whom something is imputed. When, for example, we say that we impute bad motives to anyone, we do not mean that we make such a one bad; and just so in the Scripture the phrase “to impute iniquity” does not mean to make one personally bad, but simply to lay iniquity to his charge. Hence when God is said “to impute sin” to anyone, the meaning is that God accounts such a one to be a sinner, and consequently guilty and liable to punishment. Similarly, the non-imputation of sin means simply not to lay it to one’s charge as a ground of punishment (Ps. 32:2). In the same manner, when God is said “to impute righteousness” to a person, the meaning is that He judicially accounts such a one to be righteous and entitled to all the rewards of a righteous person (Rom. 4:6, 11).
C. W. Hodge, “Imputation,” The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988) 812.