Meaning of Imputed in Biblical Theology

The Hebrew concept of "imputation" is rooted in the verb "to reckon" or "to count," which appears in various forms throughout the Hebrew Bible. The term is closely tied to the idea of ascribing or attributing something to someone, whether it be guilt, righteousness, or responsibility ^[1].

In biblical theology, imputation is a crucial concept in understanding the relationship between Adam's sin and the sinfulness of his descendants, as well as the imputation of Christ's righteousness to believers. The Reformed tradition, as represented by Charles Hodge, understands imputation to mean "to ascribe to, to reckon to, to lay to one's charge" ^[5].

The Hebrew verb "paqad" (H6485) carries a range of meanings related to imputation, including "to visit," "to reckon," and "to appoint." In some contexts, it implies a sense of accountability or responsibility, as seen in Jeremiah 6:6, where the verb is used to describe the punishment that will be visited upon the people ^[2].

The concept of imputation is closely tied to the idea of guilt and righteousness. In Psalm 32:2, the psalmist declares that the person to whom the Lord does not impute iniquity is blessed. The Hebrew word "avon" (H5771) refers to the guilt or iniquity that is not imputed to the believer ^[4].

In the context of Adam's sin, imputation refers to the idea that his guilt is reckoned to his descendants. According to Hodge, this is not simply a matter of divine decree, but rather is grounded in the federal and natural union between Adam and his posterity ^[8].

The imputation of Christ's righteousness to believers is a parallel concept. Just as Adam's sin is imputed to his descendants, Christ's righteousness is imputed to those who believe in him. This is not a matter of making believers inherently righteous, but rather of reckoning Christ's righteousness to their account ^[6].

John Calvin notes that the concept of imputation is closely tied to the idea of faith. In his commentary on Genesis 15:6, Calvin explains that Abraham's faith was counted to him for righteousness, not because of the act of faith itself, but because of the object of his faith, namely Christ ^[9].

The Reformed tradition emphasizes that imputation is a forensic or judicial concept, rather than a moral or transformative one. It is a matter of God's declaration, rather than a change in the believer's inherent character. As Hodge puts it, "it is not what we do or are, but solely what Christ is and has done that can avail for our justification before the bar of God" ^[6].

In the biblical account of the scapegoat on the Day of Atonement, we see a typological illustration of imputation. The sins of Israel are symbolically transferred to the goat, which is then sent into the wilderness. This act foreshadows the imputation of believers' sins to Christ, who bears their guilt on the cross ^[3].

The concept of imputation has significant implications for our understanding of justification and salvation. By reckoning Christ's righteousness to believers, God declares them righteous, not on the basis of their own merits, but on the basis of Christ's finished work.

The biblical concept of imputation remains a cornerstone of Reformed theology, emphasizing the centrality of Christ's righteousness in the believer's justification. As Calvin notes, the believer's faith is not a work that earns righteousness, but rather a means of receiving the imputed righteousness of Christ ^[7].

The idea of imputation is deeply rooted in the Hebrew Bible and is developed throughout the biblical narrative. It highlights the complex and multifaceted nature of biblical theology, where concepts like guilt, righteousness, and responsibility are intertwined.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Imputation — Is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty; (2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3) our sins are imputed to Christ, i.e., he assumed our "law-place," undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Rom. 5:12-1”
Brown-Driver-Briggs “[BDB H6485] paqad (part 5/5) — 2 with accusative of thing (implicit), a. commit, entrust (compare מִּקָּדוֺן), פ ׳עַליַֿד 1Kin 14:27 2Chr 12:10; with accusative רוּחִי + בְּיָָֽדְךָ Psa 31:6. b. deposit, with accusative of thing + ב location Jer 36:20, + ל location Isa 10:28; accusative of person (Jeremiah as prisoner) + ב location Jer 37:21. Hoph`al 1. be visited in punishment, Perfect3masculine singular הָפְקַד Jer 6:6 (impersonal; but ᵐ5 ψευδής read הַשֶּׁקֶר JDMich, הַמֶּרֶק Gie). 2 be deposited, אִתּוֺ Leviticus 5:23 (subject הַמִּקָּדוֺן). 3 be made overseer, Participle (הַ)מֻפְקָדִים, ”
Torrey's Topical Textbook “Torrey's Topical Textbook: Scape Goat, The — Part of the sin offering on the day of atonement -- Le 16:5,7. Chosen by lot -- Le 16:8. The high priest transferred the sins of Israel to, by confessing them with both hands upon its head -- Le 16:21. Sent into the wilderness by the hands of a fit person -- Le 16:21,22. Communicated uncleanness to The high priest. -- Le 16:24. The man who lead him away. -- Le 16:26. Typical of Christ -- Isa 53:6,11,12.”
STEPBible TAHOT “Psa.32.5#13=L — Hebrew tagged text (TAHOT): עֲוֹ֖ן ['a.Von] "[the] guilt of"”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 22: § 5. Imputation of Righteousness. The righteousness of Christ is imputed to the believer for his justification. The word impute is familiar and unambiguous. To impute is to ascribe to, to reckon to, to lay to one’s charge. When we say we impute a good or bad motive to a man, or that a good or evil action is imputed to him, no one misunderstands our meaning. Philemon had no doubt what Paul meant when he told him to impute to him the debt of Onesimus. “Let not the king impute anything unto his servant.” ( 1 Sam. xxii. 15 .) “Let not my lord”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 23: that it should not only be practically held by the people, but that it should also be clearly presented and maintained by the clergy. It is not what we do or are, but solely what Christ is and has done that can avail for our justification before the bar of God. Other Passages teaching the same Doctrine. 4. This doctrine of the imputation of the righteousness of Christ; or, in other words, that his righteousness is the judicial ground of the believer’s justification, is not only formally and argumentatively presented as in the passages cit”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 72: a man have faith without works,” but “if he say that he has.” This becomes still clearer when a little after he derides this faith as worse than that of devils, and at last when he calls it “dead.” You may easily ascertain his meaning by the explanation, “Thou believest that there is one God.” Surely if all which is contained in that faith is a belief in the existence of God, there is no wonder that it does not justify. The denial of such a power to it cannot be supposed to derogate in any degree from Christian faith, which is of a”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 46: § 9. Immediate Imputation. It being admitted that the race of man participates in the evil consequences of the fall of our first parent, that fact is accounted for on different theories. 1. That which is adopted by Protestants generally, as well Lutherans as Reformed, and also by the great body of the Latin Church is, that in virtue of the union, federal and natural, between 193 Adam and his posterity, his sin, although not their act, is so imputed to them that it is the judicial ground of the penalty threatened against him coming also up”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 19.11: to the judgment of God, just as in Psalm 106:31 , where the zeal of Phinehas is said to have been counted to him for righteousness. The meaning of the expression will, however, more fully appear by comparison with its opposites. 372 372 “ Melius ex antitheto patebit .” — “ Toutefois on entendra mieux par l’antithese, c’est a dire, par ce qui est opposite, ce qu’ emporte ceci .” — French Tr In Leviticus 7:18 , it is said that when expiation has been made, iniquity ‘shall not be imputed’ to a man. Again, in Leviticus 17:4 , ‘Blood ”

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