Romans is written to believers (see Rom 1:7)
Rom 8:1 Therefore there is now no condemnation [no guilty verdict, no punishment] for those who are in Christ Jesus [who believe in Him as personal Lord and Savior].
Rom 4:8 Blessed is the man to whom the Lord will not impute sin.
(MY NOTE: Blessed! Is the man/person/believer because the Lord will NEVER impute/charge/reckon/judge you for your sins. Why? Because He's Holy/Righteous & has already imputed/charged/reckoned/judged Christ, for every sin His Bride fell into/committed)
Vine's Expository Dictionary of New Testament Words: [ 1,,G3049, logizomai ] - IMPUTE
to reckon, take into account," or, metaphorically, "to put down to a person's account," is never rendered in the RV by the verb "to impute." In the following, where the AV has that rendering, the RV uses the verb "to reckon," which is far more suitable; Romans 4:6, Romans 4:8, Romans 4:11, Romans 4:22-Romans 4:24; 2 Corinthians 5:19; James 2:23. See ACCOUNT, and especially, in the above respect, RECKON.
Vine's Expository Dictionary of New Testament Words: [ 1,,G3049, logizomai ] - RECKON
(b) metaphorically, "by a reckoning of characteristics or reasons, to take into account," Romans 2:26, "shall ... be reckoned," RV (AV, "counted"), of "reckoning" uncircumcision for circumcision by God's estimate in contrast to that of the Jew regarding his own condition (Romans 2:3); in Romans 4:3, Romans 4:5-Romans 4:6, Romans 4:9, Romans 4:11, Romans 4:22-Romans 4:24, of "reckoning" faith for righteousness, or "reckoning" righteousness to persons, in all of which the RV uses the verb "to reckon" instead of the AV "to count or to impute;" in Romans 4:4 the subject is treated by way of contrast between grace and debt, which latter involves the "reckoning" of a reward for works; what is owed as a debt cannot be "reckoned" as a favor, but the faith of Abraham and his spiritual children sets them outside the category of those who seek to be justified by self-effort, and, vice versa, the latter are excluded from the grace of righteousness bestowed on the sole condition of faith; so in Galatians 3:6 (RV, "was reckoned," AV, "was accounted"); since Abraham, like all the natural descendants of Adam, was a sinner, he was destitute of righteousness in the sight of God; if, then, his relationship with God was to be rectified (i.e., if he was to be justified before God), the rectification could not be brought about by works of merit on his part.
Rom 8:1 Therefore there is now no condemnation [no guilty verdict, no punishment] for those who are in Christ Jesus [who believe in Him as personal Lord and Savior].
Rom 4:8 Blessed is the man to whom the Lord will not impute sin.
(MY NOTE: Blessed! Is the man/person/believer because the Lord will NEVER impute/charge/reckon/judge you for your sins. Why? Because He's Holy/Righteous & has already imputed/charged/reckoned/judged Christ, for every sin His Bride fell into/committed)
Vine's Expository Dictionary of New Testament Words: [ 1,,G3049, logizomai ] - IMPUTE
to reckon, take into account," or, metaphorically, "to put down to a person's account," is never rendered in the RV by the verb "to impute." In the following, where the AV has that rendering, the RV uses the verb "to reckon," which is far more suitable; Romans 4:6, Romans 4:8, Romans 4:11, Romans 4:22-Romans 4:24; 2 Corinthians 5:19; James 2:23. See ACCOUNT, and especially, in the above respect, RECKON.
Vine's Expository Dictionary of New Testament Words: [ 1,,G3049, logizomai ] - RECKON
(b) metaphorically, "by a reckoning of characteristics or reasons, to take into account," Romans 2:26, "shall ... be reckoned," RV (AV, "counted"), of "reckoning" uncircumcision for circumcision by God's estimate in contrast to that of the Jew regarding his own condition (Romans 2:3); in Romans 4:3, Romans 4:5-Romans 4:6, Romans 4:9, Romans 4:11, Romans 4:22-Romans 4:24, of "reckoning" faith for righteousness, or "reckoning" righteousness to persons, in all of which the RV uses the verb "to reckon" instead of the AV "to count or to impute;" in Romans 4:4 the subject is treated by way of contrast between grace and debt, which latter involves the "reckoning" of a reward for works; what is owed as a debt cannot be "reckoned" as a favor, but the faith of Abraham and his spiritual children sets them outside the category of those who seek to be justified by self-effort, and, vice versa, the latter are excluded from the grace of righteousness bestowed on the sole condition of faith; so in Galatians 3:6 (RV, "was reckoned," AV, "was accounted"); since Abraham, like all the natural descendants of Adam, was a sinner, he was destitute of righteousness in the sight of God; if, then, his relationship with God was to be rectified (i.e., if he was to be justified before God), the rectification could not be brought about by works of merit on his part.
