Righteousness, Righteous义,正义

General Information一般资料

Righteousness is the quality of rightness or justice.义正确性或司法质量。It is an attribute of God.这是神的属性。As a result of Original Sin and the Fall, man is corrupt and lacking in righteousness (Rom. 3:23) and is also incapable of making himself righteous (Rom. 3:19,20).原罪和秋季的结果,人是腐败和缺乏公义(罗马书3:23),也无法使自己的正义(罗马书3:19,20)。In justification , man is declared righteous through the imputed righteousness of Jesus Christ, when he has Faith (2Cor. 5:21).的理由 ,男人是宣布正义通过耶稣基督的估算义,当他有信心(歌林多后书5:21) 。In sanctification , man is progressively made righteous in character and conduct (1John 1:7-9).成圣 ,人类正逐步成为义的性格和行为(约翰一书1:7-9)。

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In general, the concept of righteousness is so closely related to justification that the two subjects are generally treated as one.在一般情况下,公义的概念是如此密切相关的理由,这两个科目的一般治疗为一体。 Therefore, please go to our articles on Justification.因此,请对我们的文章的理由。

Our articles on Sanctification may also be informative.关于我们的文章成圣 ,也可能是信息。


Righteousness, Righteous义,正义

Advanced Information先进的信息

The Hebrew word regularly translated "righteous" or "just" is saddiq and originally meant "straight" or "right."希伯来文定期翻译“正义”或“公正”是saddiq的原意“直线”或“右派”。The corresponding Greek term is dikaios, and in Greek society referred to that which is in accordance with law or social norm.相应的希腊来说,是dikaios,在希腊社会中提到,依照法律或社会规范。The noun forms are sedeq (or sedaqa) and dikaiosyne.名词形式sedeq(或sedaqa)和dikaiosyne。The verbs sadak and dikaioo mean "to do justice," "to be just," "to vindicate," or "to justify" in the forensic sense of "declare righteous" or "treat as just." sadak和dikaioo的动词的意思是“公正”,“公正”,“平反”,或“证明”,在“申报正义”或法医意义上的“当成只是。”

OT Usage逾时用法

The God of Israel is revealed as a God of righteousness, who acts rightly in all his works and judgments (Gen. 18:25; Deut. 32:4; Ps. 11:7; Dan. 9:14).以色列的神是透露,作为一个公义的神,谁在他所有的作品和判断(创18时25申命记32:4; 11时07分,PS;丹9点14)正确行为。The OT concept of righteousness is closely linked with God's judgeship (Pss. 9:8; 50:6; 143:2). OT公义的概念是紧密联系在一起的神的法官地位(Pss. 9时08分,50:6,143:2)。God judges equitably; he does not clear the guilty or forsake the righteous, and the judges of Israel are commanded to act according to his example (Exod. 23:7; Deut. 1:16-17; 10:17-18; Ps. 98:9).平等地享有上帝的法官,他没有明确有罪或放弃正义,和以色列的法官命令行事,以他为榜样(出埃及记23时07分;申1:16-17; 10:17-18,PS 98:9)。Thus, the righteousness of God is revealed in his punishment of the wicked and disobedient (Neh. 9:33; Ps. 7:9-17; Lam. 1:18; Dan. 9:14).因此,神的义,是发现在他的邪恶和不听话的处罚(尼9时33分;诗篇7:9-17;林1:18;。丹9时14分)。But more emphatically God's righteousness is made known in his deliverance of his people from their enemies and oppressors (I Sam. 12:6-11; Pss. 9:7-9; 51:14; Isa. 46:11-13).但更强调神的义是在他的拯救他的人民从他们的敌人和压迫者(我心12:6-11; PSS 9:7-9; 51:14;伊萨46:11-13)。God as judge comes to the rescue of the poor and the oppressed, delivering them from injustice and restoring their rights (Pss. 34:16-22; 72:1-4; 82; Isa. 11:4).作为法官的上帝来拯救穷人和被压迫者,他们提供从不公正和恢复他们的权利(Pss. 34:16-22; 72:1-4; 82;。伊萨11时04分)。He even treats them as righteous, in the relative sense that they are in the right as over against their wicked oppressors (Pss. 7:6-11; 143: 1-3, 11-12).他甚至把他们作为正义的,在相对的意义上,他们的权利,反对邪恶的压迫者(Pss. 7:6-11; 143:1-3,11-12)。Consequently God's righteous judgment is often expressed in terms of his saving acts.因此,上帝的公义的审判往往表现在他的储蓄行为。Righteousness many times is closely related to God's salvation, mercy, and lovingkindness, especially in the Psalms and Isaiah (Pss. 40:10; 85:9-10; 98:2-3; Isa. 45:8; 46:13; 51:5; Jer. 9:24).义多次是密切相关的神的拯救,怜悯,慈爱,尤其是在诗篇和以赛亚(Pss. 40:10; 85:9-10; 98:2-3;伊萨45:8; 46:13; 51:5;耶9:24)。

This emphasis on the righteousness of God in the form of salvation should be understood within the context of God's covenant relationship with Israel.这对上帝救恩的形式义的重点应该是在上帝的盟约与以色列关系的背景下理解。God by his grace made a covenant with Abraham and his descendants, and his righteousness is seen in his faithfulness in keeping that covenant (I Chr. 16:16-17, 35; Isa. 46:9-13; Jer. 33:25-26).他的恩典的神与亚伯拉罕和他的后裔立约,和他的义,是在他的忠诚​​,保持该公约(我CHR 16:16-17,35;伊萨46:9-13;耶33:25。 -26)。The covenant does not make sinful Israel immune from divine judgment, but after chastisement God delivers his people and thus reveals his righteousness (the lesson of the Exile). “公约”不使神圣的判决有罪的以色列免疫,但神的惩罚后提供他的人,从而揭示了他的公义(流亡者的教训)。God justifies his covenant people, declaring them righteous, not because they have perfectly kept the law, but because (or on the condition that) their repentant hearts trust in him and seek to keep his covenant (Gen. 15:6; Pss. 32:10-11; 103: 17-18; Isa. 50:8; 53:11).神证明他的“公约”的人,宣布他们的正义,并不是因为他们有完美地保持了法律,但因为(或)他们悔改的心对他的信任,并寻求保住自己的盟约(创15时06分; PSS 32的条件。 :10 - 11; 103:17日至18日,伊萨50:8; 53:11)。This judgment or forensic act of God is therefore both an act of righteousness and a gift of divine mercy.这一判决或法医神的行为,因此双方的行为是正义的神圣慈悲的礼物。

Modern Bible scholars often overemphasize the benevolent aspect of God's righteousness in the OT and lose sight of the legal and punitive aspects.现代圣经学者往往过分强调神在旧约义仁慈的方面,忽视法律和惩罚方面。But God's righteous judgeship is seen in the punishment of the lawbreaker as well as in the deliverance of the justified.但上帝的正义法官的地位是在违法者的处罚,以及在合理的解脱。It is noteworthy, however, that the positive aspect of God's righteousness is more common in the OT, while the punitive aspect is more closely associated with God's wrath.然而,值得注意的是,在旧约中,神的公义的积极方面是比较常见的,而惩罚性方面更加紧密地与神的忿怒。

The climax of this positive aspect is found in the theme of Messiah, the one who will be a truly righteous king and will fulfill God's covenant purpose for Israel, bringing it and all nations to God's final righteousness (Ps. 72; Isa. 9:7; 11:3-5; 42:6; Jer. 23:5-6; 33:15-16; Zech. 9:9).这一积极的方面的高潮是发现在弥赛亚,谁将会是一个真正的正义之王“的主题和将履行上帝对以色列的公约的目的,使所有国家到上帝的最终义(诗篇72;伊萨9。 7; 11:3-5; 42:6;耶23:5-6; 33:15-16;撒加利亚9:9)。

NT Usage新台币用法

Much of the NT is taken up with the purpose of showing that Jesus of Nazareth is indeed the promised Messiah, and thus God's purposes of righteousness and salvation are spoken of as centered in him.新台币显示,拿撒勒的耶稣确实是应许的弥赛亚的目的,从而神的公义和救恩的目的是口语的,因为在他为中心。Understandably, then, we find righteousness closely linked to the NT theme of the kingdom of God (Matt. 5:10; 6:33; 13:43; Rom. 14:17), a kingdom and a righteousness for which John the Baptist prepared the way and which Jesus as the righteous Son and Redeemer brings to fulfillment (Matt. 3:15; 5:17-20; 21:32; Acts 3:14, 25-26).可以理解,那么,我们发现义紧密联系在一起的神(太5:10; 6时33分,13时43;罗马书14时17)英国NT的主题,一个王国和公义的施洗约翰编写的方式和耶稣正义的儿子和救赎带给履行(太3:15; 5:17-20; 21时32使徒3时14分,25日至26日)。

Jesus spoke of a false righteousness which is found in those who trust in themselves as righteous or justified because of their moral accomplishments (Matt. 23:28; Luke 16:15; 18:9), but he taught that the truly justified are those who acknowledge their sin and trust in God for forgiveness and his righteousness (Matt. 5:36; Mark 2:17; Luke 18:14).耶稣说这是在那些对自己的信任,正义或合理的,因为他们的道德成就(马太福音23点28分;路加福音16点15分,18时09分)的发现,但他教,真正合理的虚假义他们承认他们的罪在上帝和信任,宽恕和他的义(太5:36;马克2:17;路加福音18时14)。

Again the forensic understanding of righteousness is the key, and this is brought out most fully by Paul.再次法医义的理解是关键,这是带出了由保罗最充分。Following the teaching of Christ, Paul explains that no one seeking to be righteous by the works of the law can be justified in God's sight, since everyone is a sinner and has fallen short of God's righteous standard (Rom. 3:9-10, 20, 23; Gal. 2:16).基督的教学之后,保罗解释说,没有人寻求正义受到法律的作品可以在上帝的眼中有道理的,因为每个人都是罪人,已跌至短期上帝的正义标准(罗3:9-10, 20,23;加拉太书2:16)。Therefore the righteousness of God comes as a gift which we do not merit (Rom. 3:24; 5:15-17), a gracious declaration in which God pronounces righteous the one who puts his faith in Jesus Christ (Acts 13:39; Rom. 3:22; 5:1, 18).因此,神的义来作为一份礼物,我们不值得(罗马书3:24; 5:15-17),一个亲切的声明中,上帝宣告正义的一个人把他的信仰耶稣基督(使徒13时39分罗3:22; 5:1,18)。In this declaration God forgives the sins of the justified on the basis of Christ's atoning death, so that God himself is vindicated as just in his justification of sinners (Rom. 3:25-26; 5:8-9; cf. I John 1:9; 2:2).在本宣言的上帝宽恕基督的赎罪死亡的基础上的合理的罪,所以上帝是,只是在他的理由罪人(罗马书3:25-26的平反; 5:8-9;比照约翰1:9,2:2)。

However, the NT makes it clear that the one who by faith is declared righteous also by faith seeks to do the deeds of righteousness and grow in righteousness by God's grace (Rom. 6:12-18; Eph. 4:24; 5:9; Phil. 1:11; Heb. 11; James 2:17-26; I Pet. 2:24; I John 2:29).然而,NT清楚地表明,一个人的信仰是信仰也宣布正义的目的,是不义的事迹,并靠着神的恩典(罗6:12-18;弗4点24分在正义增长; 5。 9;菲尔1:11;希伯来书11。詹姆斯2:17-26;彼前2:24;约翰一书2:29)。By this grace God also will bring the justified into a final righteousness (Gal. 5:5; Heb. 12:23; II Pet. 3:13) at the day of Christ when God will judge the whole world (Luke 14:14; Acts 17:31; II Tim. 4:8).这恩典的上帝也将带入最后的义(加拉太书5时05分;希伯来书12时23分;第二宠物3点13分)的正当当上帝在基督的日子会判断整个世界(路加福音14时14分使徒17点31分,二添4:8)。

Therefore, as in the OT so also in the NT, God's righteousness, which expresses itself in wrath and judgment against unrepentant sinners (II Thess. 1:5-9; Rom. 2:5-9; Rev. 19:2), triumphs through love in the form of salvation from sin for those who repent and claim God's covenant promise fulfilled in Christ.因此,如新台币,神的义,它表示自己的愤怒和对不知悔改的罪人的判断(II帖前1:5-9;罗2:5-9;牧师19时02)OT所以也,通过爱的胜利,从拯救那些悔改,并声称神的“公约”在基督履行承诺的罪。

Theological Concepts神学观念

In systematic theology righteousness or justice is seen, first of all, as an attribute of God's being (one of the moral and communicable attributes), and then derivatively as an attribute of man created in God's image.在系统神学义或正义看出,首先,作为上帝的存在(道德和传染病的属性之一)的属性,然后派生作为神的形象创造了人的属性。

God's Righteousness (Justice)神的义(正义)

Righteousness is that attribute by which God's nature is seen to be the eternally perfect standard of what is right.义是上帝的性质都被看作是永远完美的标准,什么是正确的属性。It is closely related to God's holiness (or moral perfection), on one hand, and to God's moral law or will as an expression of his holiness, on the other hand.这是密切相关的神的圣洁(或道德的完善),一方面,和神的道德律,或将作为他的圣洁的表达,另一方面,。Even though there is no distinction between righteousness and justice in the biblical vocabulary, theologians often use the former to refer to the attribute of God in himself and the latter to refer to the actions of God with respect to his creation.即使有没有在圣经词汇的正气和正义之间的区别,神学家们经常使用前者指在自己的神的属性,后者是指神的行动,他的创作。 Hence, God's justice is seen in the way he subjects the universe to various laws and endows it with various rights according to the hierarchy of beings he created.因此,上帝的公义是他科目的宇宙各种法律赋予的各项权利,根据他创造的人类层次结构的方式。This is "legislative justice."这是“立法正义。”In addition there is "distributive justice," in which God maintains the laws and rights by giving everything its due, or responding appropriately to created beings according to their value or place in the universe.此外,还有“分配的公正,”神在其中保持给予的一切法律和权利到期,或根据自己的价值或在宇宙中的位置创造人类作出适当的回应。 His distributive justice with respect to moral creatures is expressed in the punishment of sin or disobedience (retributive justice) and the rewarding of good or obedience (remunerative justice; Rom. 2:5-11).他表示处罚罪或不服从(报应正​​义)和良好或服从的奖励(报酬的正义;罗2:5-11)。分配正义与道德的生物。 In systematic theology the harmony of God's justice and love is treated primarily under the doctrine of Christ's atonement.在系统神学,神的公义和爱的和谐被视为主要是根据基督的赎罪的教义。In the cross God satisfies the demands of his own justice against our sin, so that by Christ's redemptive act God's "holy love" is seen as both the supreme expression of retributive justice and the supreme expression of forgiving grace.在缓过神来满足自己的正义要求,对我们的罪,使基督救赎的行为上帝的“神圣的爱”报应正义的最高表达和最高法院表达宽恕的恩典。

Man's Righteousness人的义

Doctrinally, human righteousness can be analyzed in the following fourfold way: (1) Original righteousness.教义,人体正气,可以在以下四倍的方式进行分析:(1)原义。God made man upright or morally good (Eccles. 7:29; Gen. 1:31), but man fell from this righteous state into a state of sin.上帝造人直立或精神上的(传道书7时29分,创1时31分),但男子从这个正义的国家陷入罪的状态。(2) Christ's righteousness. (2)基督的义。Since Adam's fall Christ is the only human being who has perfectly fulfilled God's moral law and maintained a righteous nature (Matt. 5:17; John 8:29, 46; Heb. 4:15; I Pet. 2:22).自亚当的秋天基督是唯一的人类已经完全履行上帝的道德法律,维护正义的性质(太五点17分,约翰8时29分,46;希伯来书4:15;。我宠物2时22分)。 Since Christ is the Godman, his righteousness is of infinite value, affording salvation for all who believe.因为基督是Godman,他的公义是无限的价值,affording为所有谁相信得救。(3) Imputed righteousness (justification).(3)估算义(理由)。Justification is that step in salvation in which God declares the believer righteous.理由是,在救恩的步骤中,上帝宣布信徒正义。 Protestant theology has emphasized that this includes the imputation of Christ's righteousness (crediting it to the believer's "account"), whereas Roman Catholic theology emphasizes that God justifies in accord with an infused righteousness merited by Christ and maintained by the believer's good works.新教神学已经强调,这包括归集基督的义(计入其信徒的“帐户”),而罗马天主教神学强调,上帝在符合证明同一个注入正气值得由基督和信徒的好作品维持。 (4) Renewed righteousness (santification).(4)条续期的义(santification)。Having been declared righteous, the believer grows in the likeness of Christ (being renewed in the image of God) and becomes righteous in actual moral character, ie, he becomes sanctified.在被宣布为义人,信徒生长在基督的肖像(神的形象再度),并成为正义的,即在实际品德,他变得圣洁。Most theologians hold that sanctification is progressive and not complete in this earthly life.大多数神学家认为成圣是渐进的,而不是在这个尘世生活的完整。

DW Diehl德国之声迪尔
Elwell Evangelical Dictionary Elwell宣布了福音字典

Bibliography 参考书目
JA Baird, The Justice of God in the Teaching of Jesus; H. Bavinck, The Doctrine of God; C. Brown, NIDNTT, III, 352-77; E. Brunner, The Christian Doctrine of God; PJ Achtemeier, IDB, IV, 80-99; R. Garrigou-Lagrange, God, His Existence and His Nature; AC Knudson, The Doctrine of God; L. Morris, The Apostolic Preaching of the Cross; JI Packer, Knowing God; G. Rupp, The Righteousness of God; P. Tillich, Love, Power, and Justice.司法机构政务长,司法神在耶稣的教学贝尔德; H.巴文克,神的教义; C.布朗NIDNTT,三,352-77; E.布伦纳,上帝的基督教的教义; PJ Achtemeier,美洲开发银行,四80-99; R. Garrigou,拉格朗日,他的存在和他的本性上帝; AC Knudson,神的教义; L.莫里斯,十字架的使徒讲道,姬封隔器,认识神; G.鲁普,正气神; P.蒂利希,爱,电源和司法。


Original Righteousness原始义

Advanced Information先进的信息

The term refers to the original moral state or condition of man prior to his fall into sin.这个词是指人的原始道德状况或条件之前,他入罪的下降。The Scripture texts which inform the concept are Gen. 1:31; Eccles.圣经文本的通知概念创1:31;埃克尔斯。7:29, which speak of man as created "good" and "upright," and Eph.7时29分,其中说,“好”和“直立”,和弗男子作为创建。4:24; Col. 3:10, which speak of the renewal (in Christ) of the image of God in man in "knowledge" and "true righteousness and holiness" (cf. Rom. 8:29; II Cor. 3:18). 4:24;上校3时10分,发言的续期(在基督)的人的形象,在“知识”和“真正的公义和圣洁”神(参罗八时29分;二肺心病。 :18)。

Roman Catholicism sees original righteousness as a donum supernaturale added to the "natural" image of God.罗马天主教认为原义为donum supernaturale添加到“自然”神的形象。In the fall original righteousness (by which man had supernatural communion with God) was lost, but the natural image (consisting of man's reason, freedom, and spirituality) remained relatively intact.在秋天的原义(人与神有超自然的共融)丢失了,但自然影像(包括人的理性,自由和灵性)保持相对完好。Luther rejected this twofold distinction, and taught that original righteousness was the very essence of man's original nature or image, not a supernatural addition to it.路德拒绝了这两个方面的区别,教授,原义是人的原始性或形象的本质,而不是一种超自然除了。Thus for Luther the image as a whole was lost in the fall.因此,路德作为一个整体的形象失去了在秋季。Calvin also rejected the Catholic natural-supernatural distinction, but had a broader view of the image than did Luther.卡尔文还拒绝了天主教自然超自然的区别,但比没有路德的图像更广阔的视野。For Calvin the loss of original righteousness in the fall meant the thorough corruption of the image but not its total loss.原义为卡尔文在秋天的损失意味着图像的彻底腐败,但不是它的的全部损失。

Modern liberalism, influenced by evolutionary philosophy, views the Genesis narratives of man's origin as myths and finds the doctrine of original righteousness to be rather lacking in meaning.现代自由主义,进化论哲学的影响,人的神话起源的意见创世记的叙述和发现原义的教义,在意义上是相当缺乏。Neo-orthodox, too, rejects a literal, primitive state of righteousness in human history, but finds the concept of original righteousness still valid and important. ,新正统派,拒绝文字,在人类历史的正义的原始状态,但发现原义的概念仍然是有效和重要的的。It refers to man's "essential nature," the God-created law of man's true being (the law of love), standing in contradiction to man's sinful, existential nature (Brunner and Niebuhr).它是指人的“本质,”上帝创造了人的真实存在的(爱法)的法律,在矛盾中站在人的罪孽深重,存在的性质(Brunner和尼布尔)。 Original righteousness is that of which man is dimly aware through his self-transcendence, and from which he inevitably has fallen through wrong use of freedom.原义是,其中的人是模模糊糊地意识到,通过他的自我超越,并从他不可避免地下降已通过错误地使用自由。It also is that which man comes to understand most clearly through Christ.它还说,这名男子是最清楚的了解基督。

DW Diehl德国之声迪尔
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
L. Berkhof, Systematic Theology; DG Bloesch, Essentials of Evangelical Theology, I, 88-97, 103-9; E. Brunner, Man in Revolt; C. Hodge, Systematic Theology, III, 99-102; R. Niebuhr, The Nature and Destiny of Man, I, 265-300; P. Schoonenberg, Man and Sin.属,伯克霍夫的,有系统的的神学;危险品Bloesch,福音神学,88-97,103-9要领; E.布伦纳,民起义; C. Hodge的,有系统的神学,三,99-102; R.尼布尔自然和人的命运,我,265-300; P. Schoonenberg,人与罪恶。



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