<\/p>
In most Reformation theology, imputation is a distinct act from justification. God Christ\u2019s righteousness to us, and in a distinct act declares that we are righteous because Christ\u2019s righteousness clothes and covers us. <\/p>\n
Is this what Paul means by LOGIZOMAI (\u201creckon, impute\u201d)? I don\u2019t mean to resolve that question in this brief comment; but there is evidence that Paul considers LOGIZOMAI to be virtually interchangeable with KRINEIN (\u201cjudge\u201d). Thomas Schreiner points to Rom 2:3; 14:14; and 1 Cor 4:1 as examples. Each uses LOGIZOMAI in places where KRINEIN would serve just as well. <\/p>\n
In Rom 2:3, Paul warns the sinner that passing judgment on others does not save anyone from condemnation; don\u2019t \u201creckon\u201d that you will escape the judgment of God by casting accusations in other directions, Paul says. Don\u2019t reckon yourself, in short, safe from God\u2019s condemning judgment; don\u2019t judge yourself favorably simply because you have condemned other sinners. LOGIZOMAI here, especially in combination with the final clause of the verse, is virtually equivalent to KRINEIN. <\/p>\n
In Rom 14:14, Paul says that anyone who \u201creckons anything to be unclean, to him it is unclean.\u201d Here reckon does not mean first covering over something clean with a cloak of uncleanness, and then judging it unclean. To \u201creckon\u201d a thing unclean simply means to judge it unclean, to put it in the category of unclean. <\/p>\n
In 1 Cor 4:1, Paul tells the Corinthians how they are to \u201creckon\u201d Paul and his associates ?Eas servants of Christ and stewards of the mysteries of God. Clearly, this has nothing to do with reckoning Paul to be something other than he is. Nor is there any notion of transferring servanthood to Paul\u2019s account. Paul\u2019s exhortation is that the Corinthians judge him according to what he in fact is \u2013 a servant of Christ. <\/p>\n
If this is how LOGIZOMAI is to be taken in Rom 4:3, for instance, we would have this conclusion: The phrase \u201creckon righteous\u201d is simply a synonym for \u201cjustify.\u201d When God \u201creckoned Abraham righteous,\u201d he was judging him to be so. This doesn\u2019t work so well with the usage of the verb in verse 4, it appears. But it is a line of investigation worth pursuing. <\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
In most Reformation theology, imputation is a distinct act from justification. God Christ\u2019s righteousness to us, and in a distinct act declares that we are righteous because Christ\u2019s righteousness clothes and covers us. Is this what Paul means by LOGIZOMAI (\u201creckon, impute\u201d)? I don\u2019t mean to resolve that question in this brief comment; but there […]<\/p>\n","protected":false},"author":3021,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-816","post","type-post","status-publish","format-standard","hentry","category-bible-nt-paul"],"yoast_head":"\n