Justification by Faith因信称义 中文 - Zhong Wen

General Information一般资料

In Christianity, salvation is variously conceived.在基督教里,救恩是各种设想。One prominent conception emphasizes justification-- the process through which the individual, alienated from God by sin, is reconciled to God and reckoned just or righteous through faith in Christ.一个突出的概念,强调的理由- 基督的过程中,通过该个人从,疏远上帝的罪,是与神的信仰和公正或正义计算通过。

Second only to belief in the Bible as a mark of Protestantism is the conviction that humans are not saved by their merits or good works, as the 16th-century reformers heard Catholics claiming, but only "by grace, through faith." According to Protestants, God took the initiative in saving the world from sin through his activity in Jesus Christ, and even the faith that led people to believe in this activity was a gift, not an achievement. Nonetheless, however consistent Protestant teaching on this subject may be, Protestant cultures have often produced earnest strivers after God--sober and hard-working people who try to prove that they are God's elect (Predestination) and preachers or other leaders who seem as legalistic in their approach to church life as the 16th-century Catholics were. 仅次于圣经信仰基督教作为一个标记是坚信,人类是不会保存他们的优点或好的作品,作为16世纪的改革者听到自称天主教徒,而只是“出于恩典,借着信心。”据新教徒,神把耶稣基督主动通过他的活动,在拯救罪恶的世界中, 甚至导致人们的信心,相信在这个活动是一个礼物,而不是一种成就。尽管如此,但一致的新教教学对这个问题可能是,新教文化,往往产生后,上帝认真奋斗者 - 清醒和勤奋工作的人谁试图证明他们是上帝的选举(宿命)和牧师或其他领导人似乎谁在他们的方法在16世纪的天主教教会生活墨守成规是。

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Among the large amount of e-mail that BELIEVE receives is a significant amount from non-Protestants who cannot understand how or why someone might get into Heaven without having done a long list of Good Works.其中的电子邮件收到的大量相信是来自非新教徒大量谁不明白为什么有人会如何或进入天堂,而不必做了一长串的优秀作品。 A brief overview is that Protestants recognize that the Original Sin of Adam and Eve caused every one of their descendants (us) to be irresistably sin-filled.一个简短的概述,是新教徒认识到,亚当和夏娃的原罪造成他们的后代每一个(我们)是无法抗拒的赎罪填补。Zwingli and Luther and all of the following Protestant leaders have seen this situation as being totally "hopeless" for mankind, that absolutely nothing that any human could ever say or do could possibly overcome Original Sin.路德和茨温利和基督教领袖对以下都看作是完全“不可救药”的人类,这种情况是绝对没有,任何人都不能说或做可能可能克服原罪。

Since Adam and Eve had broken a Covenant with God, some resolution would therefore be necessary in order to allow ANY humans to avoid Hell.自亚当和夏娃打破了与神的约,因此,决议将一些必要的,以便让任何人类避免地狱。Therefore, to resolve that broken Covenant, God Sacrificed His Son, Jesus.因此,要解决这个破碎的盟约,神牺牲了自己的儿子,耶稣。Jesus' Death therefore Atoned for each person's (previous) sins as of the moment they are Saved.耶稣的死赎因此每个人的(前)罪,作为目前他们都得救了。Through absolutely no merit of their own, people are Saved completely and solely by God's Grace.通过绝对没有自己的功绩,人们将保存完整,完全由上帝的恩典。In order to request this Grace, a person must ONLY express Faith in Jesus as Savior.为了要求这恩典,一个人只能表达为救主耶稣的信心。

Non-Protestants (and a lot of Protestants, too) see this as resulting in an over-population of Heaven, by a lot of people who probably don't really belong there.非新教徒(和新教徒很多,太)看到自己作为一个过度的人口造成这天,由一个人谁可能并不真正属于那里很多。After all, if a mass-murderer would end a killing spree with a statement "I believe and accept Jesus as Savior", it's hard to imagine how or why that person would belong in Heaven!毕竟,如果一个大规模凶手将结束与一个声明:“我相信并接受耶稣为救主”大开杀戒,很难想象如何或为什么这样的人会属于天堂!

But Protestants see the alternative, of each individual doing many Good Works, essentially trying to "score points", as being a non-Scriptural method of getting to Heaven.但新教徒看到每个人做了许多优秀作品的选择,基本上是试图“得分”说成是一种让上天非圣经的方法。Such a situation seems to imply that an absolutely sin-filled person could somehow "overcome" Original Sin and come to merit being in Heaven on his/her own.这种情况似乎暗示,绝对赎罪的人能在某种程度上填补“战胜”原罪,得出值得在天堂一样,他/她自己的。Protestants have real problems with the consequences of such a possibility!新教徒有这种可能性的后果,真正的问题!Therefore, the concept of Justification by Faith arose and is now central to Protestant beliefs.因此,因信称义的概念,现在出现了新教信仰中心​​。Technically, the correct name should be "Justification BY God's Grace, as a response to a person's Faith".从技术上讲,正确的名称应该是“理据神的恩典,作为一个人的信心回应”。This view eliminates any good or bad a person might do from affecting God's Grace.这一观点消除了任何一个人好或坏的影响可能会做上帝的恩典。

Critics fairly point out Scriptures such as Rev.批评者指出,相当如牧师圣经22:12 and Matt. 22:12马特。25:41 seem to suggest that, once in Heaven (or Purgatory), people are then judged by God and then possibly sent to Hell.25:41似乎表明,曾经在天堂(或地狱),人们是那么神,然后判断可能落入地狱。Those Verses (and others) seem to support the Catholic position of REQUIRING Good Works in order to first be Saved.这些经文(和其他)似乎支持优秀作品,要求天主教会的立场,以先保存。(Protestants read from James that Good Works ARE A RESULT OF a Saved person learning to become more Christ-like.(新教徒阅读詹姆斯认为好的作品都是一样一个一个结果基督得救的人学习如虎添翼。


General Information一般资料

Justification is a forensic term, opposed to condemnation.理由是一名法医来说,反对谴责。As regards its nature, it is the judicial act of God, by which He pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, ie, as conformed to all its demands.至于其性质,它是神的司法行为, 其中他赦免,所有的罪和帐户的那些谁相信基督,接受,并把他们的法律作为正义的眼睛,即以符合所有它的要求。In addition to the pardon (qv) of sin, justification declares that all the claims of the law are satisfied in respect of the justified.除了罪的赦免(请参阅),理由宣布,所有的法律索赔的合理方面的满意。It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom. 5:1-10).这是法官的行为,而不是一个主权;。法律不放松或取消,但被宣布为严格履行,所以在这个意义上是合理的人有权宣布所有的优点和奖励所产生从完善以服从法律 (罗马书5:1-10)。It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Rom. 10:3-9).它的收益就归咎于自己或上帝的完美义,主动和被动的代表和担保,耶稣基督(罗马书10:3-9),计入的信徒。

Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ's righteousness (2 Cor. 5:21; Rom. 4:6-8). The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. 理由是不义宽恕无一人,而是一个声明,表明他拥有一个正义的完美,永远符合法律规定,即基督的公义二肺心病。罗5:21; 4:6-8)。。( 该唯一的条件上这是正义的估算或计入就是基督信徒的信仰或主耶稣。Faith is called a "condition," not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3: 8-11; Gal. 2:16). The act of faith which thus secures our justification secures also at the same time our sanctification (qv); and thus the doctrine of justification by faith does not lead to licentiousness (Rom. 6:2-7). Good works, while not the ground, are the certain consequence of justification (6:14; 7:6). 信仰是所谓的“条件”,而不是因为它拥有任何好处,但只是因为它是工具,仪器,其中只有灵魂占有或apprehends基督和他的义 (罗马书1:17,3:25,26; 4:20,22;菲尔:3。加尔。2:16 8-11)。 行为的理由信心,从而保证了我们固定亦在同一时间我们成圣 (请参阅,从而由信仰学说的理由不会导致淫(罗马书6:2-7) 的理由好的作品,而不是地面,是一定的后果 (6:14; 7:6)。

(Easton Illustrated Dictionary)(伊斯顿图解词典)


Advanced Information先进的信息

The basic fact of biblical religion is that God pardons and accepts believing sinners (see Pss. 32:1 - 5; 130; Luke 7:47ff.; 18:9 - 14; Acts 10:43; 1 John 1:7 - 2:2). Paul's doctrine of justification by faith is an analytical exposition of this fact in its full theological connections. As stated by Paul (most fully in Romans and Galatians, though see also 2 Cor. 5:14ff.; Eph. 2:1ff.; Phil. 3:4ff.), the doctrine of justification determines the whole character of Christianity as a religion of grace and faith. It defines the saving significance of Christ's life and death by relating both to God's law (Rom. 3:24ff.; 5:16ff.).宗教的圣经基本的事实是神赦免,并接受相信罪人(见诗篇32:1 - 5。。130;路加福音7:47法郎; 18:9 - 14,徒10:43;约翰一书1:7 - 2 2)。: 保罗的信仰教义神学的理由是充分的论述,连接分析在这个事实。正如罗马和保罗(最充分加拉太,虽然也见2弗肺心病。。5:14几段2。: 。1ff 3:4几段。。),该原则决定了整个信仰的理由。性格基督教作为一种宗教的恩典和菲尔它定义与罗三都向上帝的法律(节能意义,基督的生命和死亡 : 24ff。5:​​16几段)。。

It displays God's justice in condemning and punishing sin, his mercy in pardoning and accepting sinners, and his wisdom in exercising both attributes harmoniously together through Christ (Rom. 3:23ff.).它显示在谴责和惩罚罪恶上帝的正义,他的慈爱在赦免和接纳罪人,他的两个属性都在行使智慧和谐共处,通过基督(罗马书3:23几段)。。 It makes clear what faith is, belief in Christ's atoning death and justifying resurrection (Rom. 4:23ff.; 10:8ff.), and trust in him alone for righteousness (Phil. 3:8 - 9).它明确的信仰是什么,信仰基督的死亡和理由赎罪复活(罗马书4:23法郎; 10:8几段。。),并相信在他的义单(腓3:8 - 9)。It makes clear what Christian morality is law - keeping out of gratitude to the Savior whose gift of righteousness made law - keeping needless for acceptance (Rom. 7:1 - 6; 12:1 - 2).它明确什么是基督教道德法律 - 保存感谢救主的义作出法律规定的礼物 - 接受不必要的饲养(罗马书7:1 - 6; 12:1 - 2)。It explains all hints, prophecies, and instances of salvation in the OT (Rom. 1:17; 3:21; 4:1ff.).它解释了所有提示,预言,在加时赛拯救实例(罗马书1:17; 3:21。4:1几段)。It overthrows Jewish exclusivism (Gal. 2:15ff.) and provides the basis on which Christianity becomes a religion for the world (Rom. 1:16; 3:29 - 30).它推翻犹太排外(加拉太书2:15几段。)并提供了依据,为基督教成为世界宗教(罗马书1:16; 3:29 - 30)。 It is the heart of the gospel.这是福音的心。Luther justly termed it articulus stantis vel cadentis ecclesiae; a church that lapses from it can scarcely be called Christian.路德公正,该书被称为是articulus stantis德维尔cadentis,一个失误,从它几乎可以被称为基督教教堂。

The Meaning of Justification意义的理由

The biblical meaning of "justify" (Hebrew, sadeq; Greek, LXX and NT, dikaioo) is to pronounce, accept, and treat as just, ie, as, on the one hand, not penally liable, and, on the other, entitled to all the privileges due to those who have kept the law.在“对齐”(希伯来文,sadeq,希腊,LXX的和NT,dikaioo)圣经的意义是发音,接受,并视为公正,也就是说,因为,一方面,不佩纳利责任,而且,另一方面,享有一切特权由于这些谁已经保持了法律。 It is thus a forensic term, denoting a judicial act of administering the law in this case, by declaring a verdict of acquittal, and so excluding all possibility of condemnation.因此,这是一个法医术语,指的管理在这种情况下的法律来判决宣告无罪的,因此排除所有的谴责的可能性,司法行为。 Justification thus settles the legal status of the person justified.理由从而解决了人的正当的法律地位。(See Deut. 25:1; Prov. 17:15; Rom. 8:33 - 34. In Isa. 43:9, 26, "be justified" means "get the verdict.") The justifying action of the Creator, who is the royal Judge of this world, has both a sentential and an executive, or declarative, aspect: God justifies, first, by reaching his verdict and then by sovereign action makes his verdict known and secures to the person justified the rights which are now his due. (见申25:1;箴17:15。。。。。罗8:33 - 34赛43:9,26日,“道理”的意思是“得到判决。”)的创造者正当的行动,谁是这个世界的皇家法官,既有句型和执行,或声明的方面:上帝的理由,首先到达他的裁决,然后由主权的行动,使他的裁决称,并确保以正当的权利,是人现在他的款项。 What is envisaged in Isa.什么是设想在伊萨。45:25 and 50:8, for instance, is specifically a series of events which will publicly vindicate those whom God holds to be in the right.45:25和50:8,例如,是专门一系列活动将公开平反的人,上帝认为要在右边。

The word is also used in a transferred sense for ascriptions of righteousness in nonforensic contexts.这个词也用在为正义ascriptions在nonforensic情况下转让的感觉。Thus, men are said to justify God when they confess him just (Luke 7:29; Rom. 3:4 = Ps. 51:4), and themselves when they claim to be just (Job 32:2; Luke 10:29; 16:15).因此,男人当神辩解说,他们供认了他刚刚(路加福音7:29;。。罗3:4 =诗51:4),和自己时,他们声称自己是刚刚(职位32:2;路加福音10:29 ; 16:15)。The passive can be used generally of being vindicated by events against suspicion, criticism, and mistrust (Matt. 11:19; Luke 7:35; I Tim. 3:16).被动一般可用于对被怀疑,批评和不信任事件平反(太11:19;路加福音7:35,我提后3:16。)。

In James 2:21, 24 - 25 its reference is to the proof of a man's acceptance with God that is given when his actions show that he has the kind of living, working faith to which God imputes righteousness.在詹姆斯2:21,24 - 25日提到的是一个人与上帝的接受是给予当他的行动表明,他已经证明一类的生活,工作信仰上帝责难之义。James's statement that Christians, like Abraham, are justified by works (vs. 24) is thus not contrary to Paul's insistence that Christians, like Abraham, are justified by faith (Rom. 3:28; 4:1 - 5), but is complementary to it.詹姆斯的说法,像亚伯拉罕基督徒,是因行为称义(相对于24),因此不违反保罗坚持认为,像亚伯拉罕基督徒,是因信称义(罗3:28; 4:1 - 5),但它的补充。James himself quotes Gen. 15:6 for exactly the same purpose as Paul does to show that it was faith which secured Abraham's acceptance as righteous (vs. 23; cf. Rom. 4:3ff.; Gal. 3:6ff.).詹姆斯自己完全相同的报价为宗旨创15:6保罗也表明它是正义的信仰作为抵押亚伯拉罕的接受(比23;。。比照罗4:3几段。。加拉太3:6几段)。。 The justification which concerns James is not the believer's original acceptance by God, but the subsequent vindication of his profession of faith by his life.它涉及詹姆斯的理由是不是信徒的神原受理,但他对他以后的职业生活的信仰辩护。It is in terminology, not thought, that James differs from Paul.这是术语,没有想到,詹姆斯从保罗不同。

There is no lexical ground for the view of Chrysostom, Augustine, and the medieval and Roman theologians that "justify" means, or connotes as part of its meaning, "make righteous" (by subjective spiritual renewal).有没有为金口,奥古斯丁,查看和中世纪的神学词汇和罗马理由的“理由”的手段,或作为其一部分蕴含的意义,做到“义”(由主观心灵的重建)。 The Tridentine definition of justification as "not only the remission of sins, but also the sanctification and renewal of the inward man" (Sess. VI, ch. vii) is erroneous.德律但丁的理由定义为“不仅是缓解的罪孽,也是成圣和重建的外来人”(sess.六,甲烷。七)是错误的。

Paul's Doctrine of Justification保罗的学说的理由

The background of Paul's doctrine was the Jewish conviction, universal in his time, that a day of judgment was coming, in which God would condemn and punish all who had broken his laws.保罗的学说的背景是犹太人的信念,在他的时间普遍,一个审判的日子来了,在上帝会谴责和惩罚所有谁打破了他的法律。That day would terminate the present world order and usher in a golden age for those whom God judged worthy.这一天会终止值得那些人神判断目前的世界秩序中,迎来一个黄金时代。This conviction, derived from prophetic expectations of "the day of the Lord" (Amos 5:19ff.; Isa. 2:10 - 22; 13:6 - 11; Jer. 46:10; Obad. 15; Zeph. 1:14 - 2:3, etc.) and developed during the intertestamental period under the influence of apocalyptic, had been emphatically confirmed by Christ (Matt. 11:22ff.; 12:36 - 37; etc.).这种信念,从“天上帝”(摩5:19几段预言期望取得的所得;赛14:10 - 22; 13:6 - 11;耶46:10; Obad 15; Zeph 1。。:。。。 14 - 2:3,等等),在世界末日的影响下,intertestamental时期的发展,强调了证实基督(太11:22法郎;。12:36 - 37;等)。 Paul affirmed that Christ himself was the appointed representative through whom God would "judge the world in righteousness" in "the day of wrath and revelation of the righteous judgment of God" (Acts 17:31; Rom. 2:16).保罗却说,基督自己是上帝通过委任代表将“法官在正义的世界”中的“的愤怒和神公义审判的日子”(徒17:31;罗2:16)。。 This, indeed, had been Christ's own claim (John 5:27ff.)确实,这已被基督自己的索赔(约翰5:27几段)。

Paul sets out his doctrine of the judgment day in Rom.保罗提出了他对审判的日子,在ROM学说。2:5 - 16.2:5 - 16。The principle of judgment will be exact retribution ("to every man according to his works," vs. 6).在审判原则将报复(“每个人根​​据他的作品”主场迎战6)。The standard will be God's law.该标准将是上帝的法律。The evidence will be "the secrets of men" (vs. 16); the Judge is a searcher of hearts.这些证据将是“男人的秘密”(比16),而法官是一个心灵的搜索。Being himself just, he cannot be expected to justify any but the righteous, those who have kept his law (Rom. 2:12 - 13; cf. Exod. 23:7; 1 Kings 8:32).被自己的公正,他不能指望任何的理由,但正义,那些谁信守自己的法律(罗马书2:12 - 13。。比照Exod 23:7 1国王8:32)。But the class of righteous men has no members.但是,义类男人没有成员。None is righteous; all have sinned (Rom. 3:9ff.).无是公义的都有罪(罗马书3:9几段)。。The prospect, therefore, is one of universal condemnation, for Jew as well as Gentile; for the Jew who breaks the law is no more acceptable to God than anyone else (Rom. 2:17 - 27).的前景,因此,这是一个普遍的谴责,因为犹太人以及外邦人;为犹太人谁违反了法律不再是可以接受的上帝比谁都(罗马书2:17 - 27)。All men, it seems, are under God's wrath (Rom. 1:18) and doomed.所有的人,似乎都在神的愤怒(罗马书1:18)和注定要失败。

Against this black background, comprehensively expounded in Rom.在这种黑色的背景,全面阐述了在ROM。1:18 - 3:20, Paul proclaims the present justification of sinners by grace through faith in Jesus Christ, apart from all works and despite all demerit (Rom. 3:21ff.).1:18 - 3:20,保罗宣称通过信仰耶稣基督的恩典罪人目前的理由,除了所有作品,尽管所有的缺点(罗马书3:21几段)。。This justification, though individually located at the point of time at which a man believes (Rom. 4:2; 5:1), is an eschatological once - for - all divine act, the final judgment brought into the present.这个理由,虽然在个别时间点,其中一人认为所在地(罗马书4:2,5:1),是一种末世一次 - - 所有神圣的行为,最终的判决提出到现在。The justifying sentence, once passed, is irrevocable.句子的理由,一旦通过,不得撤回。"The wrath" will not touch the justified (Rom. 5:9).“的愤怒”不会接触到合理的(罗马书5:9)。Those accepted now are secure forever.现在是安全的人所接受永远。Inquisition before Christ's judgment seat (Rom. 14:10 - 12; 2 Cor. 5:10) may deprive them of certain rewards (1 Cor. 3:15), but never of their justified status.在基督的审判台前宗教裁判所(罗马书14:10 - 12;。2肺心病5:10)可能剥夺某些奖赏他们,但他们的正当地位从来没有(1肺心病3:15。)。Christ will not call in question God's justifying verdict, only declare, endorse, and implement it.基督不会请有关上帝的判决理由,只声明,赞同,并予以实施。

Justification has two sides理由有两个方面

On the one hand, it means the pardon, remission, and nonimputation of all sins, reconciliation to God, and the end of his enmity and wrath (Acts 13:39; Rom. 4:6 - 7; 2 Cor. 5:19; Rom. 5:9ff.).一方面,它意味着赦免,减刑,和所有的罪孽nonimputation,和解上帝,和他的敌意和愤怒(使徒13时39分结束。罗马书4:6 - 7 2肺心病5:19。 ;罗5:9几段)。。。On the other hand, it means the bestowal of a righteous man's status and a title to all the blessings promised to the just: a thought which Paul amplifies by linking justification with the adoption of believers as God's sons and heirs (Rom. 8:14ff.; Gal. 4:4ff.).另一方面,它意味着一个正直的人的地位和对所有赠与所承诺的正义祝福标题:一个想法,其中保罗联系起来,与作为神的儿子和继承人的信徒通过(罗马书8:14几段理由放大。。加拉太4:4几段)。。 Part of their inheritance they receive at once: through the gift of the Holy Spirit, whereby God "seals" them as his when they believe (Eph. 1:13), they taste that quality of fellowship with God which belongs to the age to come and is called "eternal life."他们在继承遗产的一部分,他们接受一次:通过圣灵的恩赐,即上帝“海豹”他们作为他的时候,他们相信(弗1:13),它们的味道是与神的交通质量属于这一年龄来,被称为“永恒的生命。” Here is another eschatological reality brought into the present: having in a real sense passed through the last judgment, the justified enter heaven on earth.这里是另一个eschatological现实带入存在:在通过最后的审判真正意义上的传递,在地球上的正当进入天堂。

Here and now, therefore, justification brings "life" (Rom. 5:18), though this is merely a foretaste of the fullness of life and glory which constitutes the "hope of righteousness" (Gal. 5:5) promised to the just (Rom. 2:7, 10), to which God's justified children may look forward (Rom. 8:18ff.).此时此地,因此,理由带来的“生命”(罗马书5:18),尽管这仅仅是一个对生活和荣耀丰满,构成了“正义的希望”承诺的(加拉太书5:5)预示刚刚(罗马书2:7,10),这是神的孩子们可以期待合理的(罗马书8:18几段)。。 Both aspects of justification appear in Rom.这两个方面的理由出现在ROM。5:1 - 2, where Paul says that justification brings, on the one hand, peace with God (because sin is pardoned) and, on the other, hope of the glory of God (because the believer is accepted as righteous).5:1 - 2,保罗说,理由带来,一方面,和平与神(因为单是赦免)和关于神的荣耀(因为信徒是为正义接受)等,希望。Justification thus means permanent reinstatement to favor and privilege, as well as complete forgiveness of all sins.理由从而意味着永久修复赞成和特权,以及完成所有的罪孽赦免。

The Ground of Justification地面的理由

Paul's deliberately paradoxical reference to God as "justifying the ungodly" (Rom. 4:5), the same Greek phrase as is used by the LXX in Exod.保罗的刻意矛盾提及上帝为“恶人辩护”(罗马书4:5),相同的希腊词组是由在exod LXX的使用。23:7; Isa. 23:7;伊萨。5:23, of the corrupt judgment that God will not tolerate, reflects his awareness that this is a startling doctrine.5:23,在腐败的判断,认为上帝不会容忍,反映了他的意识,这是一个惊人的学说。 Indeed, it seems flatly at variance with the OT presentation of God's essential righteousness, as revealed in his actions as Legislator and Judge, a presentation which Paul himself assumes in Rom.事实上,它似乎断然在与上帝的基本义加时赛的讲解作为立法会议员,法官,他自己介绍,其中保罗在罗马书承担他的行动表明,方差。 1:18 - 3:20.1:18 - 3:20。

The OT insists that God is "righteous in all his ways" (Ps. 145:17), "a God. . . without iniquity" (Deut. 32:4; cf. Zeph. 3:5).加时赛坚持认为上帝是“在他一切正义”(诗篇145:17),“上帝没有罪孽。。。”(申命记32:4。比照Zeph 3:5。)。The law of right and wrong, in conformity to which righteousness consists, has its being and fulfillment in him.对正确和错误的,在符合其正义构成,有其存在和对他履行法律。His revealed law, "holy, just and good" as it is (Rom. 7:12; cf. Deut.4:8; Ps. 19:7 - 9), mirrors his character, for he "loves" the righteousness prescribed (Ps. 11:7; 33:5) and "hates" the unrighteousness forbidden (Ps. 5:4 - 6; Isa. 61:8; Zech. 8:17).他透露法“圣洁,公正和良好的”,因为它是(罗马书7:12;比照Deut.4:。。8;诗19:7 - 9),镜子他的性格,因为他“爱”所规定的义(诗篇11:7,33:5)和“恨”的不义禁止(诗篇5:4 - 6;赛61:8;撒加利亚8:17。。)。 As Judge, he declares his righteousness by "visiting" in retributive judgment idolatry, irreligion, immorality, and inhuman conduct throughout the world (Jer. 9:24; Ps. 9:5ff., 15ff.; Amos 1:3 - 3:2, etc.).作为法官,他宣称的“访问”的报复性的判决偶像崇拜,无神论,不道德,和整个世界(耶9:24不人道的行为他的义诗9:5几段,15ff;阿莫斯1:3 - 3。。。: 2,等等)。"God is a righteous judge, yea, a God that hath indignation every day" (Ps. 7:11, ERV).“上帝是正义的法官,是啊,上帝说,祂所愤慨每一天”(诗篇7:11,ERV)。No evildoer goes unnoticed (Ps. 94:7 - 9); all receive their precise desert (Prov. 24:12).没有妖孽被忽视(诗篇94:7 - 9),所有收到他们的确切沙漠(箴24:12)。

God hates sin, and is impelled by the demands of his own nature to pour out "wrath" and "fury" on those who complacently espouse it (cf. the language of Isa. 1:24; Jer. 6:11; 30:23 - 24; Ezek. 5:13ff.; Deut. 28:63).神恨恶罪,并推动由他自己的本质要求,倒出来的“愤怒”和“愤怒”谁得意地对那些拥护它(参见语言的ISA 1:24;耶6:11; 30。。: 23 - 24;以西结书5:13法郎;申命记28:63)。。。。It is a glorious revelation of his righteousness (cf. Isa. 5:16; 10:22) when he does so; it would be a reflection on his righteousness if he failed to do so.这是他的正义感荣耀的启示(参见伊萨5:16;。10:22)当他这样做,那将是对他的正义的反思,如果他没有这样做。It seems unthinkable that a God who thus reveals just and inflexible wrath against all human ungodliness (Rom. 1:18) should justify the ungodly.这似乎不可思议,一个上帝谁从而揭示公正和僵化对所有人类不虔(罗1:18)愤怒应该证明的亵渎。Paul, however, takes the bull by the horns and affirms, not merely that God does it, but that he does it in a manner designed "to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the shewing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus" (Rom. 3:25 - 26,).保罗,但是,作为牛的角,并申明,不仅在于它的神,但他确实在设计的方式进行“,以显出他的义,因旧时掠过所做的罪恶,在忍上帝;为shewing,我说,他在这本赛季义:他可能自己是正义,公正地对待他,在耶稣“上帝的信仰(罗马书3:25 - 26)。The statement is emphatic, for the point is crucial.该声明是有力的,对于这一点是至关重要的。

Paul is saying that the gospel which proclaims God's apparent violation of his justice is really a revelation of his justice.保罗说,神的福音,宣布对他显然违反司法实际上是他的公义的启示。 So far from raising a problem of theodicy, it actually solves one; for it makes explicit, as the OT never did, the just ground on which God pardoned and accepted believers before the time of Christ, as well as since.到目前为止,从提高的神义论问题,它实际上解决了一个,因为它清楚地说明,作为城市旅游局从来没有,刚刚地面上,神赦免,并接受在基督信徒的时间,以及至今。

Some question this exegesis of Rom.有人质疑这ROM的注释。3:25 - 26 and construe "righteousness" here as meaning "saving action," on the ground that in Isa.3:25 - 26和诠释“义”在这里,意思是“拯救行动”,在地面上,在伊萨。40 - 55 "righteousness" and "salvation" are repeatedly used as equivalents (Isa. 45:8, 19 - 25; 46:13; 51:3 - 6, etc.).40 - 55“义”与“救赎”是重复使用的当量(以赛亚书45:8,19 - 25; 46:13,51:3 - 6等)。 This eliminates the theodicy; all that Paul is saying, on this view, is that God now shows that he saves sinners.这消除了自然神学,所有保罗是说这个观点,现在显示的是神,他拯救罪人。The words "just, and" in vs. 26, so far from making the crucial point that God justifies sinners justly, would then add nothing to his meaning and could be deleted without loss. “只是,和”在主场迎战26字,迄今作出的关键点,神justifies sinners公正,然后放入无关,他的意思,可以不损失删除。

However, quite apart from the specific exegetical embarrassments which it creates (for which see V. Taylor, ExpT 50:295ff.), this hypothesis seems groundless, for (1) OT references to God's righteousness normally denote his retributive justice (the usage adduced from Isaiah is not typical), and (2) these verses are the continuation of a discussion that has been concerned throughout (from 1:18 onward) with God's display of righteousness in judging and punishing sin.然而,撇开它的具体创建(五泰勒所看见的,ExpT 50:295几段)。训诂尴尬,这似乎是毫无根据的假设为:(1)神的公义引用旧约通常指他的因果报应(,引证的使用从以赛亚不典型),和(2)这些诗句是一个一直关注整个讨论与上帝的正义审判和惩治显示罪恶(从1:18起)的延续。 These considerations decisively fix the forensic reference here.这些考虑果断解决法医参考这里。"The main question with which St. Paul is concerned is how God can be recognized as himself righteous and at the same time as one who declares righteous believers in Christ" (Taylor, p. 299). “主要的问题是与其中圣保禄关心的是如何能为自己的神义,并在同一时间为一宣布谁在基督信徒公认的正义”(泰勒,第299页)。Paul has not (as is suggested) left the forensic sphere behind.保罗还没有(这是建议)左侧的法医领域落后。The sinner's relation to God as just Lawgiver and Judge is still his subject.罪人的关系为立法者和法官公正上帝是他的主题。 What he is saying in this paragraph (Rom. 3:21 - 26) is that the gospel reveals a way in which sinners can be justified without affront to the divine justice which, as shown (1:18 - 3:20), condemns all sin.他说,在本款(罗马书3点21 - 26)是该福音揭示了其中的罪人可以在不冒犯神圣正义的,合理的方式如下所示(1:18 - 3:20),谴责一切罪恶。

Paul's thesis is that God justifies sinners on a just ground, namely, that the claims of God's law upon them have been fully satisfied.保罗的论点是,上帝的理由只是地面上的罪人,那就是上帝的法律后,他们的主张得到了充分满足。The law has not been altered, or suspended, or flouted for their justification, but fulfilled, by Jesus Christ, acting in their name.法律未作改动,或暂停职务,或为他们的理由蔑视,而是履行,由耶稣基督,以他们的名义行事。 By perfectly serving God, Christ perfectly kept the law (cf. Matt. 3:15).通过完美服务的上帝,基督完美地保持了法律(参见马特。3:15)。

His obedience culminated in death (Phil. 2:8); he bore the penalty of the law in men's place (Gal. 3:13), to make propitiation for their sins (Rom. 3:25).他服从最终导致死亡(腓2:8),他承担了,在男人的地方(加拉太书3:13),以弥补他们的罪作了挽回祭(罗马书3:25)处罚。 On the ground of Christ's obedience, God does not impute sin, but imputes righteousness, to sinners who believe (Rom. 4:2 - 8; 5:19).在基督的顺从地,神不推诿罪过,但责难义,罪人,谁相信(罗马书4:2 - 8; 5:19)。"The righteousness of God" (ie, righteousness from God: see Phil. 3:9) is bestowed on them as a free gift (Rom. 1:17; 3:21 - 22; 5:17, cf. 9:30; 10:3 - 10): that is to say, they receive the right to be treated and the promise that they shall be treated, no longer as sinners, but as righteous, by the divine Judge. “神的义”(即,从神的公义:见菲尔三时09分。)所赐予他们是作为一个免费的礼物(罗马书1时17分,3时21分 - 22; 5:17,比照9:30。 ; 10:3 - 10):这就是说,他们将要接受治疗,他们的权利,应视为承诺,由神法官不再是罪人,但正义。Thus they become "the righteousness of God" in and through him who "knew no sin" personally, but was representatively "made sin" (treated as a sinner and punished) in their stead (2 Cor. 5:21).因此,他们成为“上帝的义”,并通过他谁“不知罪”的个人,但代表性的“使罪”(视为罪人,惩罚)代替他们(2肺心病。5:21)。

This is the thought expressed in classical Protestant theology by the phrase "the imputation of Christ's righteousness," namely, that believers are righteous (Rom. 5:19) and have righteousness (Phil. 3:9) before God for no other reason than that Christ their Head was righteous before God, and they are one with him, sharers of his status and acceptance.这是基督教神学中的经典短语所表达的思想“基督的公义归责”,即信徒的义(罗马书5:19),并在神面前的义(腓3:9)因为没有别的原因,基督他们的头是正义的上帝面前,他们是拥有他,接受他的地位和共享者。 God justifies them by passing on them, for Christ's sake, the verdict which Christ's obedience merited.通过传递上帝的理由对他们为基督的缘故,判决基督的顺从值得,他们。God declares them to be righteous, because he reckons them to be righteous; and he reckons righteousness to them, not because he accounts them to have kept his law personally (which would be a false judgment), but because he accounts them to be united to the one who kept it representatively (and that is a true judgment).上帝宣告他们是正义的,因为他认为他们是正义的,正义的,他估计他们,不是因为他的帐户他们信守自己的法律个人(这将是一个错误的判断),而是因为他帐目他们团结到一个谁保持它代表性(这是一个真正的判断)。

For Paul union with Christ is not fancy but fact, the basic fact, indeed, in Christianity; and the doctrine of imputed righteousness is simply Paul's exposition of the forensic aspect of it (see Rom. 5:12ff.).保罗与基督联盟不花哨,但事实上,基本的事实,事实上,在基督教;和估算义学说仅仅是保罗的它的法医方面阐述(见罗5:12几段。。)。 Covenantal solidarity between Christ and his people is thus the objective basis on which sinners are reckoned righteous and justly justified through the righteousness of their Savior.圣约之间的基督和他的人民的团结,因此是客观的基础上计算的罪人,是正义和公正地通过他们的救世主义有道理的。Such is Paul's theodicy regarding the ground of justification.这就是保罗的自然神学方面的理由地面。

Faith and Justification信仰和理由

Paul says that believers are justified dia pisteos (Rom. 3:25), pistei (Rom. 3:28), and ek pisteos (Rom. 3:30).保罗说,信徒是有道理的直径pisteos(罗马书3:25),pistei(罗马书3:28),和(罗马书3:30)绽出pisteos。 The dative and the preposition dia represent faith as the instrumental means whereby Christ and his righteousness are appropriated; the preposition ek shows that faith occasions, and logically precedes, our personal justification.格和介词的直径为代表的工具手段,使基督和他的义是拨的信念;介词克朗表明信仰的场合,并在逻辑上先于我们个人的理由。 That believers are justified dia pistin, on account of faith, Paul never says, and would deny.这是有道理的直径皮什廷信徒对信仰的帐户,保罗从来不说,和会否认。Were faith the ground of justification, faith would be in effect a meritorious work, and the gospel message would, after all, be merely another version of justification by works, a doctrine which Paul opposes in all forms as irreconcilable with grace and spiritually ruinous (cf. Rom. 4:4; 11:6; Gal. 4:21 - 5:12).被信仰的理由的理由,信仰的影响将在一个功勋卓著的工作,和福音的讯息会,毕竟,仅仅是另一个版本的作品的理由,一种学说,其中保罗反对一切形式的不可调和的优雅和精神上毁灭性(比照罗4:4; 11:6;加拉太4:21 - 5:12)。。。。

Paul regards faith, not as itself our justifying righteousness, but rather as the outstretched empty hand which receives righteousness by receiving Christ.保罗的问候信,因为本身不是我们的理由正义,而是要作为伸出空手而接收由接受基督的义。In Hab.在哈。2:4 (cited Rom. 1:17; Gal. 3:11) Paul finds, implicit in the promise that the godly man ("the just") would enjoy God's continued favor ("live") through his trustful loyalty to God (which is Habakkuk's point in the context), the more fundamental assertion that only through faith does any man ever come to be viewed by God as just, and hence as entitled to life, at all. 2时04分(引罗17分;。加尔三时11分)。保罗认为,在此承诺,虔诚的人(“正义”)将享受上帝的继续支持隐式(“生活”),通过他的信任上帝的忠诚(这是哈巴谷在上下文点),更基本的说法,只有通过信仰什么来的任何一个人是被视为上帝的公正,因此,作为享有生命,在所有。 The apostle also uses Gen. 15:6 ("Abraham believed God, and it was reckoned unto him for righteousness," ERV) to prove the same point (see Gal. 3:6; Rom. 4:3ff.).使徒也使用将军15:6(“亚伯拉罕信神,这是对他为义估计,”ERV),证明了同样的观点(见加拉太3:6。。罗4:3几段)。。

It is clear that when Paul paraphrases this verse as teaching that Abraham's faith was reckoned for righteousness (Rom. 4:5, 9, 22), all he intends us to understand is that faith, decisive, wholehearted reliance on God's gracious promise (vss. 18ff.), was the occasion and means of righteousness being imputed to him.很明显,这个时候,保罗释义作为教学诗句,亚伯拉罕的信心是为义忽视(罗马书4:5,9,22),所有他打算我们理解的是,信仰,果断,对上帝的承诺,全心全意依靠仁慈(VSS的。18ff。),是场合和被算为他义的手段。 There is no suggestion here that faith is the ground of justification.这里没有任何建议,信仰是地面上的理由。Paul is not discussing the ground of justification in this context at all, only the method of securing it.保罗并不在这方面讨论的理由理由可言,只有保证它的方法。Paul's conviction is that no child of Adam ever becomes righteous before God save on account of the righteousness of the last Adam, the second representative man (Rom. 5:12 - 19); and this righteousness is imputed to men when they believe.保罗的信念是,亚当的小孩永远不会成为正义的上帝面前节省的最后亚当,第二位代表的人(罗马书5:12 - 19)义账户;这是正义的,是归罪于男人时候,他们相信。

Theologians on the rationalistic and moralistic wing of Protestantism, Socinians, Arminians, and some modern liberals, have taken Paul to teach that God regards man's faith as righteousness (either because it fulfills a supposed new law or because, as the seed of all Christian virtue, it contains the germ and potency of an eventual fulfillment of God's original law, or else because it is simply God's sovereign pleasure to treat faith as righteousness, though it is not righteousness; and that God pardons and accepts sinners on the ground of their faith).对基督教,苏西尼,阿敏念派的理性主义和道德翼神学家,又不乏现代的自由主义者,已采取保罗教导说,上帝对于为义人的信仰(或者是因为它满足一个假设的新的法律或者是因为,由于所有的基督教美德的种子,它包含了胚芽和对上帝的原法最终履行的效力,否则,因为这只不过是上帝的主权高兴地视为正义的信念,尽管它不是义,神赦免,并接受对他们的信仰地面罪人)。 In consequence, these theologians deny the imputation of Christ's righteousness to believers in the sense explained, and reject the whole covenantal conception of Christ's mediatorial work.结果,这些神学家否认基督的义信徒在这个意义上解释归集,并拒绝整个基督的中保工作圣约的概念。

The most they can say is that Christ's righteousness was the indirect cause of the acceptance of man's faith as righteousness, in that it created a situation in which this acceptance became possible.他们最能说的是,基督的义,是对人类的信仰的义,因为它创造了一个情况,就是这种接受成为可能接受的间接原因。 (Thinkers in the Socinian tradition, believing that such a situation always existed and that Christ's work had no Godward reference, will not say even this.) Theologically, the fundamental defect of all such views is that they do not make the satisfaction of the law the basis of acceptance. (在Socinian传统思想家,认为这种情况一直存在,而基督的工作没有Godward参考,也不会说,即使这一点。)神学,所有这些意见,最根本的缺点是,他们不作法律的满意度的接受基础。 They regard justification, not as a judicial act of executing the law, but as the sovereign act of a God who stands above the law and is free to dispense with it, or change it, at his discretion.他们认为的理由,而不是一个执行法律的司法行为,而是作为一个神的主权行为谁凌驾于法律,可以自由地免除它,或改变它在其酌情权。 The suggestion is that God is not bound by his own law: its preceptive and penal enactments do not express immutable and necessary demands of his own nature, but he may out of benevolence relax and amend them without ceasing to be what he is.这项建议是,上帝不是他自己的法律约束:其preceptive和刑事法例不表达自己的性质不变的必然要求,但他出仁可放宽而无须停止是什么,他就是他们。 This, however, seems a wholly unscriptural conception.然而,这似乎是一个完全unscriptural概念。

The Doctrine in History在历史主义

Interest in justification varies according to the weight given to the scriptural insistence that man's relation to God is determined by law and sinners necessarily stand under his wrath and condemnation.在利息根据不同的理由给予圣经的坚持,人的关系的神,是由一定的法律和罪人的愤怒和谴责下,他的立场的重量。 The late medieval theologians took this more seriously than any since apostolic times; they, however, sought acceptance through penances and meritorious good works.已故的中世纪的神学家更认真了这比任何因为使徒时代,然而,他们试图通过修行和立功好工程验收。The Reformers proclaimed justification by grace alone through faith alone on the ground of Christ's righteousness alone, and embodied Paul's doctrine in full confessional statements.改革者宣布的恩典理由仅通过信仰,仅在基督的公义单独地,体现保罗的全部学说的忏悔发言。

The sixteenth and seventeenth centuries were the doctrine's classical period.第十六,十七世纪是学说的古典时期。Liberalism spread the notion that God's attitude to all men is one of paternal affection, not conditioned by the demands of penal law; hence interest in the sinner's justification by the divine Judge was replaced by the thought of the prodigal's forgiveness and rehabilitation by his divine Father.自由主义传播的概念,即上帝的态度,所有的人是父亲的感情不是由刑法的要求条件之一;因此,在罪人的理由权益的神圣法官是由浪子的宽恕和康复的思想所取代他的神圣的天父。 The validity of forensic categories for expressing man's saving relationship to God has been widely denied.司法鉴定类别的表达人的储蓄关系,以上帝的有效性已经得到了广泛的拒绝。Many neo orthodox thinkers seem surer that there is a sense of guilt in man than that there is a penal law in God, and tend to echo this denial, claiming that legal categories obscure the personal quality of this relationship.许多新正统思想家似乎更有把握,有一个在人内疚感比刑法有一个神,往往呼应这种否认,声称法律门类掩盖了这种关系的个人品质。 Consequently, Paul's doctrine of justification has received little stress outside evangelical circles, though a new emphasis is apparent in recent lexical work, the newer Lutheran writers, and the Dogmatics of Karl Barth.因此,保罗的学说的理由已收到各界福音外压力小,但一个新的重点显然在最近词汇的工作,新的信义作家,和卡尔巴特的教义。

JI Packer巴刻
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
Sanday and Headlam, Romans; ED Burton, Galatians; L Morris, The Apostolic Preaching of the Cross; V Taylor, Forgiveness and Reconciliation; Calvin, Institutes 3.11 - 18; J Owen, Justification by Faith; J Buchanan, The Doctrine of Justification; W Cunningham, Historical Theology, II; A Ritschl, Critical History of.桑迪和headlam,罗马人,教育署伯顿,加拉太的L莫里斯,宗座传教的十字架; v泰勒,宽恕与和解;卡尔文学院3.11 - 18; Ĵ欧文,因信称义; Ĵ布坎南,中庸的理由; W坎宁安,历史神学,二;一个里奇尔,关键的历史 Justification; C Hodge, Systematic Theology, III; L Berkhof, Systematic Theology; G Quell, TDNT, II; JA Ziesler, The Meaning of Righteousness in Paul; H Seebass and C Brown, NIDNTT, III; H Kung, Justification; GB Stevens, The Christian Doctrine of Salvation; JW Drane, Paul, Libertine or Legalist?理由; ç Ho​​dge的,有系统的神学,三的L伯克霍夫的,有系统的神学; Ğ平息,TDNT,二;,在保罗的义意茉莉Ziesler高h泽巴斯和C布朗,nidntt,三; h西贡,理由; GB的史蒂文斯得救的基督教教义; JW杜蓝,保罗,风流才子或法?E Kasemann, "The Righteousness of God in Paul," in NT Questions of Today; GC Berkouwer, Faith and Justification.é凯士曼,“公义的神在保罗,”在今天新台币问题;气相色谱Berkouwer,信仰和辩护。


Advanced Information先进的信息

Justification (noun), denotes "the act of pronouncing righteous, justification, acquittal"; its precise meaning is determined by that of the verb dikaioo, "to justify" (see B); it is used twice in the Ep.理由(名词),是指“的发音正义,理由,无罪释放法”,其确切含义是由该动词dikaioo,决心“证明”(见B),它是用在EP两次。 to the Romans, and there alone in the NT, signifying the establisment of a person as just by acquittal from guilt.到罗马,有一个人在新台币,标志着刚才从有罪无罪,一个人连性。In Rom.在ROM中。4:25 the phrase "for our justification," is, lit., "because of our justification" (parallel to the preceding clause "for our trespasses," ie, because of trespasses committed), and means, not with a view to our "justification," but because all that was necessary on God's part for our "justification" had been effected in the death of Christ. 4:25一句“为我们的理由”是,点燃。“因为我们的理由”(平行于前款“为我们的过犯”,也就是说,因为犯下罪过),和手段,以查看不我们的“理由”,而是因为所有这一切都在神的部分需要我们的“正当理由”已在基督的死影响。 On this account He was raised from the dead.在这个帐户,他从死里复活。

The propitiation being perfect and complete, His resurrection was the confirmatory counterpart.和解是完美的和完整的,他的复活是验证性的对应。In 5:18, "justification of life" means "justification which results in life" (cf. v. 21).在5:18,“生命的理由”是指“正当理由而导致生活”(参见21节)。That God "justifies" the believing sinner on the ground of Christ's death, involves His free gift of life.上帝“理由”对基督的死亡理由相信罪人,涉及他的终身免费的礼物。On the distinction between dikaiosis and dikaioma, see below.论dikaiosis和dikaioma区别,见下文。

In the Sept., Lev.在9月,列弗。24:22.24:22。


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Justification (noun), has three distinct meanings, and seems best described comprehensively as "a concrete expression of righteousness"; it is a declaration that a person or thing is righteous, and hence, broadly speaking, it represents the expression and effect of dikaiosis (No. 1).理由(名词),有三个不同的含义,似乎最好的描述为“正义的具体体现”全面,它是一个声明,表示某人或某事是正义的,因此,从广义上讲,它代表的表达和dikaiosis效果(第1号)。

It signifies (a) "an ordinance," Luke 1:6; Rom.它标志着(一)“条例,”卢克1:6;光盘。1:32, RV, "ordinance," ie, what God has declared to be right, referring to His decree of retribution (KJV, "judgment"); Rom.1:32,风疹病毒,“条例”,即上帝宣布为是正确的,指的是他的报应法令(新译,“判决”);罗。2:26, RV, "ordinances of the Law" (ie, righteous requirements enjoined by the Law); so 8:4, "ordinance of the Law," ie, collectively, the precepts of the Law, all that it demands as right; in Heb. 2点26分,风疹病毒,“条例的法律”(即由法律责成正义要求),所以8点04分,“法律条例”,即集体,该法律的戒律,它要求所有的右,在河北。 9:1, 10, ordinances connected with the tabernacle ritual; (b) "a sentence of acquittal," by which God acquits men of their guilt, on the conditions (1) of His grace in Christ, through His expiatory sacrifice, (2) the acceptance of Christ by faith, Rom. 9:1​​,10,帐幕仪式连接条例;(b)通过他的赎罪牺牲,“无罪判决”,其中上帝acquits对他在基督的恩典的条件(1)他们有罪的人,,( 2)基督的信仰,光盘验收。5;16; (c) "a righteous act," Rom.5; 16;(三)“正义的行为,”光盘。5:18, "(through one) act of righteousness," RV, not the act of "justification," nor the righteous character of Christ (as suggested by the KJV: dikaioma does not signify character, as does dikaiosune, righteousness), but the death of Christ, as an act accomplished consistently with God's character and counsels; this is clear as being in antithesis to the "one trespass" in the preceding statement. 5:18,“(通过一)义法”,风疹病毒,而不是“正当理由”,也不基督的正义性质的行为(如由新译建议:dikaioma并不意味着性格一样,dikaiosune,义)但基督的死作为一种行为,做到始终与上帝的性质和律师,这是作为对立面是“一个侵入”在前面的语句清楚。

Some take the word here as meaning a decree of righteousness, as in v. 16; the death of Christ could indeed be regarded as fulfilling such a decree, but as the apostle's argument proceeds, the word, as is frequently the case, passes from one shade of meaning to another, and here stands not for a decree, but an act; so in Rev. 15:4, RV, "righteous acts" (KJV, "judgments"), and 19:8, "righteous acts (of the saints)" (KJV, "righteousness").有的以字这里所指的义法令,如诉16;基督的死亡确实可以为符合法令,认为这样的,但作为使徒的论点出发,这个词,因为经常出现的情况,通过从一个影到另一个意义,并在这里代表不是一项法令,而是一种行为,因此在牧师15:4,风疹病毒,“正义的行为”(和合本,“判决”),以及19时08分,“正义的行为(圣人)“(和合本,”义“)。 Note: For dikaiosune, always translated "righteousness," Righteousness.注:对于dikaiosune,总是翻译“义,”义。


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Justify (verb), primarily, "to deem to be right," signifies, in the NT, (a) "to show to be right or righteous"; in the passive voice, to be justified, Matt.对齐(动词),主要是,“以认为是对的,”标志着在新台币,(一)“,显示是正确的或正义”,在被动语态,是合理的,马特。 11:19; Luke 7:35; Rom. 11:19,路加福音19:35;光盘。3:4; 1 Tim.3:4; 1添。 3:16; (b) "to declare to be righteous, to pronounce righteous," (1) by man, concerning God, Luke 7:29 (see Rom. 3:4, above); concerning himself, Luke 10:29; 16:15; (2) by God concerning men, who are declared to be righteous before Him on certain conditions laid down by Him.3:16;(二)“申报受到正义的,正义的发音,”(1)人,关于上帝,卢克7:29(见罗3:4以上。);有关其本人,路加福音10:29 ; 16:15;(2)关于上帝的人,谁被宣布之前,他是正义对他下所规定的某些条件。Ideally the complete fulfillment of the law of God would provide a basis of "justification" in His sight, Rom.理想情况下,对圆满完成神的法律将提供一个“理由”在他的视线,光盘的基础。2:13.2:13。But no such case has occurred in mere human experience, and therefore no one can be "justified" on this ground, Rom.但是,没有这种情况发生在几人的经验,因此,没有人可以“合理”基于这个理由,光盘。3:9-20; Gal.3:9-20;半乳糖。 2:16; 3:10, 11; 5:4. 2:16,3:10,11; 5:4。

From this negative presentation in Rom.从这个阴性呈现在ROM。3, the apostle proceeds to show that, consistently with God's own righteous character, and with a view to its manifestation, He is, through Christ, as "a propitiation by (en, "instrumental") His blood," 3:25, RV, "the Justifier of him that hath faith in Jesus" (v. 26), "justification" being the legal and formal acquittal from guilt by God as Judge, the pronouncement of the sinner as righteous, who believes on the Lord Jesus Christ.三,使徒收益,以证明,始终与神自己的正义性质,其表现形式,以通过基督里,他是认为,为“赎罪 由(恩,”工具“),他的血液,”3 :25,风疹病毒,“对他公正地对待,凡信仰耶稣”(26节),“正当理由”被神作为法官,作为正义的罪人宣告,谁在认为从法律和正式有罪无罪主耶稣基督。 In v. 24, "being justified" is in the present continuous tense, indicating the constant process of "justification" in the succession of those who believe and are "justified."在五,24,“是正当的”是“。有理”在目前的持续紧张,表明了“正当理由”的那些谁相信持续不断的过程,是继承

In 5:1, "being justified" is in the aorist, or point, tense, indicating the definite time at which each person, upon the exercise of faith, was justified.在5:1,“被证明”中的不定过去时,或点,时态,表示一定时间后,每个人的信仰运动,是有道理的。In 8:1, "justification" is presented as "no condemnation."在8:1,“正当理由”,提出“无谴责。”That "justification" is in view here is confirmed by the preceding chapters and by verse 34.这种“理由”是在这里是由前面的章节,由34节确定的看法。In 3:26, the word rendered "Justifier" is the present participle of the verb, lit., "justifying"; similarly in 8:33 (where the article is used), "God that justifieth," is, more lit., "God is the (One) justifying," with stress upon the word "God."在3:26,这个词作出“公正地对待”是动词的现在分词,点燃了,“理由”。同样,在20:33(其中的文章时),“上帝称他们为义,”是,更亮。 ,“上帝是(一)正当”,“。上帝”这个词时强调"Justification" is primarily and gratuitously by faith, subsequently and evidentially by works. “理由”主要是无偿地用信念,后来和证据充的作品。

In regard to "justification" by works, the so-called contradiction between James and the apostle Paul is only apparent.至于“正当理由”的作品,与詹姆斯和使徒保罗所谓的矛盾只是表面的。 There is harmony in the different views of the subject.目前在这一问题的不同意见的和谐。Paul has in mind Abraham's attitude toward God, his aceptance of God's word.保罗心目中亚伯拉罕的神的态度,他对上帝的话语aceptance。This was a matter known only to God.这是只有神知道的事。The Romans epistle is occupied with the effect of this Godward attitude, not upon Abraham's character or actions, but upon the contrast between faith and the lack of it, namely, unbelief, cf.罗马人书信与此Godward态度,效果不亚伯拉罕的性格或行动,占领,但经过信仰与它的,即,不信,比照缺乏对比。Rom.光盘。11:20.11:20。James (2:21-26) is occupied with the contrast between faith that is real and faith that is false, a faith barren and dead, which is not faith at all.詹姆斯(2:21-26)是被占领与信仰之间的对比,是真实的信念,是假的,荒芜的信仰和死亡,这是不信仰。

Again, the two writers have before them different epochs in Abraham's life, Paul, the event recorded in Gen. 15, James, that in Gen. 22.再次,两位作家在亚伯拉罕面前的生活,保罗,在将军15日,詹姆斯记录的事件,不同的时代,在将军22。Contrast the words "believed" in Gen. 15:6 and "obeyed" in 22:18.对比的话“相信”在将军15:6和“服从”的22:18。Further, the two writers use the words "faith" and "works" in somewhat different senses.此外,两位作家用“信仰”及“工程”的有些不同的感觉。With Paul, faith is acceptance of God's word; with James, it is acceptance of the truth of certain statements about God, (v. 19), which may fail to affect one's conduct.随着保罗,信仰是神的话语的接受程度;与詹姆斯,它是对上帝的某些陈述的事实,(五19),这可能无法影响一个人的行为的接受。

Faith, as dealt with by Paul, results in acceptance with God., ie, "justification," and is bound to manifest itself.信仰,作为处理的保罗,与神接受的结果。,即“理由”,并必将显现。If not, as James says "Can that faith save him?"如果不是像詹姆斯说:“可以说信心能救他吗?”(v. 14).(五14)。With Paul, works are dead works; with James they are life works.与保罗的作品都死了的作品;与James他们生活的作品。The works of which Paul speaks could be quite independent of faith: those referred to by James can be wrought only where faith is real, and they will attest its reality.其中保罗的著作可以说是相当独立的信念:詹姆斯提到的那些可以造成只有在信仰是真实的,他们将证明其真实性。So with righteousness, or "justification": Paul is occupied with a right relationship with God, James, with right conduct.因此,以义,或“理由”:保罗是一个与神,詹姆斯,正确的关系与权利的行为占领。Paul testifies that the ungodly can be "justified" by faith, James that only the right-doer is "justified.".保罗证明,恶人可以“合理”的信念,詹姆斯只有合适的恶人是“有道理的。”。

Also, see:此外,见:
Sanctification 成圣
Conversion 转换
Confession 自白
Salvation 救赎
Various Attitudes不同态度
Supralapsarianism supralapsarianism
Infralapsarianism infralapsarianism
Amyraldianism amyraldianism
Arminianism arminianism

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