"Not a singular event" and "I've been justified" contradict each other. Justification by grace through faith is indeed a singular event, and that includes receiving the imputed righteousness of Christ.
There are many genuine Christians who struggle with the Gospel truth concerning imputed righteousness. The fact that God does impute righteousness to the believer is a mind-boggling concept, since there is nothing within human experience that corresponds to such a “strange” idea. The strange idea being that the one who believes is regarded as being as righteous as God and Christ! “How can that even be possible” is the thought that comes to mind immediately, but Jesus said that with God all things are possible.
The Greek word which has been translated as “imputed” is λογίζομαι (logízomai) pronounced as log-id'-zom-ahee. It’s meanings are: to reckon, count, compute, calculate, count over, to take into account, to make an account of, metaphorically to pass to one's account, to impute. The KJV translates Strong's G3049 in the following manner: impute (8x), reckon (6x), count (5x), account (4x).
The key passage regarding this critical doctrine is the fourth chapter of the epistle to the Romans, and it should be noted that justification by grace through faith and imputed righteousness are two sides of the same coin. Here is what it says in the King James Bible:
ABRAHAM WAS NOT JUSTIFIED BY WORKS
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
ABRAHAM BELIEVED GOD AND IT WAS IMPUTED TO HIM FOR RIGHTEOUSNESS
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
THE BELIEVER’S FAITH IS ALSO COUNTED FOR RIGHTEOUSNESS
4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
THE BELIEVER’S SINS ARE FORGIVEN BECAUSE OF GOD'S GRACE AND CHRIST'S FINISHED WORK OF REDEMPTION
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.
IMPUTED RIGHTEOUSNESS IS FOR BOTH JEWS AND GENTILES
9 Cometh this blessedness then upon the circumcision [Jews] only, or upon the uncircumcision [Gentiles] also? for we say that faith was reckoned to Abraham for righteousness.10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
BELIEVER’S IN CHRIST MUST HAVE THE SAME FAITH AS ABRAHAM
12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
THE LAW OF MOSES SHOWS SINNERS THEIR GUILT BUT CANNOT SAVE
15 Because the law worketh wrath: for where no law is, there is no transgression.
GOD’S GRACE IS OFFERED PURELY ON THE BASIS OF FAITH
16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
ABRAHAM’S FAITH IS OUR PRIMARY EXAMPLE
17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
ABRAHAM’S FAITH WAS IMPUTED FOR RIGHTEOUSNESS
21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness.
THE BELIEVER’S FAITH IS ALSO IMPUTED FOR RIGHTEOUSNESS
23 Now it was not written for his sake alone, that it was imputed to him; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25 Who was delivered for our offences, and was raised again for our justification.
What is not stated in the above chapter is how the righteousness of Christ is put to the account of the believer. And for that we need to go to the Gospel truth that Christ Himself is our righteousness: In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jer 23:6) In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness. (Jer 33:16) But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption: (1 Cor 1:30)
God Himself is our righteousness, therefore when sinners receive Christ as Lord and Saviour, He indwells the believer by the Holy Spirit, and thus sanctifies the saint and also imputes Christ’s righteousness to him or her.
The question remains: “Why does God impute righteousness to the one who believes on Christ?” And the answer is found in the absolute righteousness and holiness of God. Unless the sinner is declared to be “not guilty” (justified), and unless the saint is made as righteous as Christ, that person cannot dwell eternally in the presence of God. As Jesus plainly said: Be ye therefore perfect, even as your Father which is in heaven is perfect. (Mt 5:48). But since no man can perfect himself to become as perfect as God, God makes the sinner perfect through Christ, by His grace.We are not only justified by grace through faith, but we are also kept by the power of God, and then ultimately perfected at the Resurrection/Rapture. This is also the reason for the predestination and election of the saints for glorification.
Therefore the first step of salvation is justification, followed by sanctification. But the ultimate step is perfection and glorification: Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:1-3). We are to purify ourselves through sanctification by the power of the Holy Spirit, but ultimately God perfects the one who believes on Christ. Which also means that justification is not a license to sin, but an imperative for holiness.
