`If by grace, then is it no more of works: otherwise grace is no more grace'.

Charizomai is translated `He frankly forgave' (Luke 7:42) and `freely give' (Rom. 8:32) and `forgive' (Eph. 4:32) .

It differs however from aphiemi , which not only means to forgive but to `set free' (aphesis Eph. 1:7), and like the

references to the O.T. types already considered, is based upon `borne sin', for `without shedding of blood is no

remission' (Heb. 9:22). Aphesis is the word used in the Greek version of the O.T. for the `Jubilee', the year of

`release' (Deut. 31:10).

Apoluo `to loose away from' is only translated `forgive' twice, namely in Luke 6:37; but its other renderings, `set at

liberty', `release', `let go', `dismiss' are suggestive. The forgiven sinner has not been merely `let off' as an act of

kindness, something deeper has been involved. A kindly father (remembering his own shortcomings) might be

expected to `let off' with a `Don't let me catch you doing it again' attitude, but God must be just at the selfsame

time that He justifies the ungodly.  Sin as sin must be righteously dealt with, even if love beyond our

comprehension should go all the way to Calvary to make such forgiveness possible, permanent and priceless . This

leads us to our second heading.

SALVATION INCLUDES A RIGHTEOUS STANDING.

Forgiveness is negative and is set forth in symbol :

`Take away the filthy garments' (Zech. 3:4).

Here iniquity is made to pass from the forgiven sinner.

`I will clothe thee with change of raiment'.

Here, the sinner puts on the garment of salvation and the robe of righteousness, and all in the face of Satan, the

accuser. So, in Romans 8:31-34 :

`If God be for us, who can be against us? He that spared not His Own Son, but delivered Him up for us all, how

shall He not with Him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is

God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, Who is even

at the right hand of God, Who also maketh intercession for us'.

Those who are justified by faith have access by faith into this grace wherein they `stand' (Rom. 5:1,2). `No

condemnation', `no separation' (Rom. 8:1,35). This is the positive aspect of salvation. Forgiveness - negative,

justification - positive. Sin `taken away', righteousness `imputed'. So wonderful is this transaction that, though our

space is limited, we must give enough to consider this term `imputed'. If we turn to Romans four we shall see how

it is used in its two forms :

(1) To impute, logizomai. (2) To impute for, logizomai eis. The word is translated `count' verse 3, `reckoned'

verses 4, 9, 10, `counted for' verse 5, `impute' verses 6, 8, 11, 22, 23, 24. Let us make sure that we can discern the

passage where logizomai eis is used :

`Abraham believed God, and it was counted unto him for righteousness' (Rom. 4:3).

`To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness'

(Rom. 4:5).

`Faith was reckoned to Abraham for righteousness' (Rom. 4:9).

Sin is a fact. Sin was not reckoned `for' anything. It was just `reckoned' or `imputed', but righteousness was not

our own doing, our faith in the finished work of Christ being `counted for' righteousness. Now all this would have

been impossible apart from the blessed fact contained in one other reference. The Lord Jesus Christ said :

`I say unto you, that this that is written must yet be accomplished in Me, And He was reckoned among the

transgressors' (Luke 22:37).

This is a quotation from Isaiah 53 :