righteous in Christ. Whether we shall ever disentangle the threads and be able to say just

how far "imputed righteousness" becomes "imparted righteousness", or where the legal

reckoning blends with personal outworking, we cannot say, but let us not lose the joy of

our salvation.

Another item of equal importance is brought out by the balance of thought

characteristic of Hebrew poets, supplemented by Paul's introduction.

Paul's introduction.--David describes the blessedness of the man unto whom God

imputeth righteousness without works.

David's description.--David does not use the expression "impute righteousness" or

"faith is reckoned for righteousness", but uses two expressions, the one positive:

"iniquities forgiven", "sins covered", the other negative: "to whom the Lord will not

impute sin."

It is evident from the apostle's reasoning that to speak of enjoying the forgiveness of

sin, and the non-imputation of sin, is another way of referring to the imputation of

righteousness. Some have assumed that a man could be forgiven, and so not be under the

imputation of sin, yet not be righteous. This is a misconception. The mind of God on

this matter is clearly seen in II Cor. 5: 19-21:--

Again, the twofold reference to sin in the quotation from the Psalm is helpful:

"Whose iniquities are forgiven, whose sins are covered." The law is twofold--command

and prohibition. Sins are twofold--commission and omission. It follows, therefore, that

if sin cannot be imputed to a man, he has neither omitted one commandment, nor

committed one breach of the law, so that instead of the non-imputation of sin leaving him

neutral, it really indicates that he is righteous. A man is either a sinner or righteous;

either right or wrong. There is no outside ground. Consequently forgiveness of sins is

but the accompaniment of the imputation of righteousness.

The fact that no middle ground exist between sinnership and righteousness is further

evidenced by the strong word "ungodly" in verse 5. Paul had been speaking of Abraham,

the father of Israel and of the faith, a man whose name was held in peculiar reverence by

his people. Paul was about to refer to David, another name especially beloved among

Israel, yet Paul does not scruple to use the word ungodly, nor feel under any necessity to

modify its application: "To him that worketh not, but believeth on Him that justifieth the

ungodly, his faith is counted for righteousness."

Ungodliness and unrighteousness are brought together in Rom. 1: 18.  The ungodly

and the righteous are brought together in Rom. 5: 6, 7. There is no difference--all have

sinned and come short (Rom. 3: 22, 23). There is no difference ­ for the same Lord is

rich unto all that call upon Him (Rom. 10: 12).  All such believe unto righteousness

(Rom. 10: 10), and that belief is vitally connected with the fact that God hath raised Him