God is judging His household today. Swift and terrible judgment soon will fall on every nation in which the believers do not humble themselves, pray, seek God's face, and turn from their wicked ways.

It is an error of monumental proportions to claim that God does not see the actions of the believer but only the righteousness of Christ imputed to him.

What is the role of imputation? What are the limits of imputation? The ascribing (imputing) of righteousness (right standing with God) to whoever puts his trust in Jesus is taught by the Apostle Paul in the first five chapters of the Book of Romans.

Paul, in the early chapters of Romans, is arguing against Jews. He was addressing those who knew the Law of Moses and were trusting in the works of the Law (particularly, but not exclusively, the Ten Commandments) for their redemption and righteousness in the sight of God.

Paul spoke vehemently to the Orthodox Jews, warning them that God has given us His own righteousness through Christ, having declared all of mankind to be bound in sin. Paul explained that there no longer is a need to attempt to adhere to the statutes of Moses because God will ascribe true righteousness to the individual who believes in the Lord Jesus.

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22)

The role of imputed righteousness is to remove the condemnation of sin from the believer so he may come to God for fellowship, and also for help as he seeks to overcome sin and self-will. Having put our faith in Jesus we now, like the High Priest of Israel on the Day of Atonement, are permitted beyond the holy veil so we may present our needs before the throne of Him who dwells between the Cherubim of Glory.

Gentile teachers have made two tremendous errors of interpretation concerning Paul's teaching of imputed righteousness:

Gentile teachers, not realizing that Paul was contrasting faith in Jesus with the observance of the many facets of the Law of Moses, have concluded that Paul was contrasting faith in Jesus with godly behavior. The irony of this error is that godly behavior is the very thing the Lord came to establish.

The second error is worse than the first. Gentile teachers believe that New Testament grace represents a change in God Himself. Not understanding the temporary, provisional nature of imputation, they are assuming that God no longer requires righteous, holy behavior on the part of His servants and will have continuing fellowship with people of unclean behavior on the basis of the blood atonement.

The Scripture immediately condemns such a viewpoint!

Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. (II Corinthians 6:17)

Permanent fellowship with God depends not only on the atonement made by the Lord Jesus but also on our walking in the light of God's will and holiness, on our coming out from the filthy practices of the world.

To be continued.