Righteousness is the quality of rightness or justice.正義是正義的質量或正義。 It is an attribute of God.這是上帝的屬性。 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). In justification , man is declared righteous through the imputed righteousness of Jesus Christ, when he has Faith (2Cor. 5:21). In sanctification , man is progressively made righteous in character and conduct (1John 1:7-9).由於原罪和秋天,人是腐敗的,缺乏正義( Rom. 3時23分) ,也無法使自己的正義( Rom. 3:19,20 ) 。的理由 ,宣布正義的人是通過估算義是耶穌基督,他有信心( 2Cor. 5時21分) 。在成聖 ,男子正逐步取得了正義的性質和行為( 1John 1:7-9 ) 。
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The Hebrew word regularly translated "righteous" or "just" is saddiq and originally meant "straight" or "right."希伯來字定期翻譯“正義”或“公正”是saddiq和原來是指“直接”或“正確的。 ” The corresponding Greek term is dikaios, and in Greek society referred to that which is in accordance with law or social norm.相應的希臘用語dikaios ,並在希臘社會提到了這一點這是符合法律或社會規範。 The noun forms are sedeq (or sedaqa) and dikaiosyne.名詞形式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."動詞sadak和dikaioo意味著“公平對待” , “必須是公正” , “證明”或“證明”中的法醫學意義上的“申報正義”或“視為公正的。 ”
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.這強調了正義的上帝的形式,應該理解救贖的範圍內上帝的盟約同以色列的關係。 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).上帝的恩典,他作出了盟約與亞伯拉罕和他的後裔,他的正義是在他的忠誠在維持盟約(一染色體。 16:16-17 , 35 ;赫伊薩。 46:9-13 ;哲。 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).盟約不作出有罪以色列免受神聖的判斷,但上帝在懲罰他的人民提供,從而表明他的義(的教訓流亡) 。 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).上帝的理由盟約人,宣布他們的正義,而不是因為他們完全保持了法律,但由於(或條件是)他們的懺悔心信任他,並設法讓他的盟約(將軍15點06分;症狀評分。 32 :10 - 11 ; 103 : 17-18 ;赫伊薩。 50:8 ; 53:11 ) 。 This judgment or forensic act of God is therefore both an act of righteousness and a gift of divine mercy.這一判決或法醫天災因此雙方行為的正義和禮物神恩。
Modern Bible scholars often overemphasize the benevolent aspect of God's righteousness in the OT and lose sight of the legal and punitive aspects.現代聖經學者往往過分慈善方面的上帝的義在加時賽和忽視的法律和懲罰性的方面。 But God's righteous judgeship is seen in the punishment of the lawbreaker as well as in the deliverance of the justified.但是上帝的正義的法官是在懲治壞人以及解脫的理由。 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.值得注意的是,然而,積極的方面上帝的正義是較常見的催產素,而懲罰性的方面是更緊密地配合上帝的憤怒。
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).的高潮,這一積極的方面是在為主題的救世主,誰將會是一個真正的正義將履行國王和上帝的盟約,以色列的目的,使所有國家和上帝的最後義( Ps. 72 ;赫伊薩。 9 : 7 ; 11:3-5 ; 42:6 ;哲。 23:5-6 ; 33:15-16 ; Zech 。 9時09 ) 。
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).耶穌以假義是誰發現的這些信任自己的正義或正當理由,因為他們的道德修養(太23:28 ;路加福音16:15 ; 18時09分) ,但他告訴我們,真正的理由是那些誰承認他們的罪惡和信賴天主寬恕和他的義(太5點36分;馬克二點17分;盧克18時14分) 。
Again the forensic understanding of righteousness is the key, and this is brought out most fully by Paul.再次法醫了解正義是關鍵,這是提出了最充分的保羅。 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).隨著教學的基督,保羅解釋說,沒有人尋求的是正義的法律作品可以是有道理的上帝的視線,因為每個人都是罪人,並沒有達到上帝的正義標準( Rom. 3:9-10 , 20日, 23日;半乳糖。二點16分) 。 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,正義的上帝來作為禮物,我們不值得( Rom. 3點24分; 5:15-17 ) ,一個親切的宣言中,正義的上帝宣布了一個誰在他的信仰耶穌基督(使徒13:39 ;光盤。 3時22分; 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).本宣言中上帝寬恕的罪過的合理的基礎上,基督的贖罪死亡,因此,證明自己是上帝只是在他的理由的罪人( Rom. 3:25-26 ; 5:8-9 ;比照。約翰1時09分; 2點02 ) 。
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,新台幣清楚地表明,一個誰的信仰是正義也宣布信仰要求這樣做的事蹟正義和增長正義由上帝的恩典( Rom. 6:12-18 ;弗。 4點24 ; 5 : 9 ;菲爾。 1點11 ;希伯來。 11 ;詹姆斯2:17-26我寵物。 2點24分,我約翰2時29分) 。 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).這個恩典上帝也將使理由到最後義( Gal. 5時零五;希伯來。 12點23分;二寵物。 3點13分)在一天的基督上帝會審判時,整個世界(路加福音14時14分;行為17:31 ;二蒂姆。 4點08分) 。
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,在加時賽中也是如此新台幣,上帝的義,表達自己的憤怒和判決悔改的罪人(二Thess 。 1:5-9 ;光盤。 2:5-9 ;牧師19時02分) ,勝利通過愛的形式,從罪惡的救贖那些誰懺悔,並聲稱上帝的盟約承諾履行在基督。
DW
Diehl德國之聲迪爾
Elwell Evangelical
Dictionary規矩福音詞典
Bibliography
參考書目
JA Baird, The
Justice of God in the Teaching of Jesus; H. Bavinck, The Doctrine of God; C.
Brown, NIDNTT, III, 352-77; E.茉莉貝爾德,是正義的上帝在教學中的耶穌閣下; Bavinck ,這個學說神布朗,
NIDNTT ,三, 352-77 ;大腸桿菌 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.布倫納,基督教學說的上帝; PJ Achtemeier ,美洲開發銀行,四,
80-99
;河加里古-拉格朗日,上帝,他的存在和他的本性;交流努森,這個學說的上帝;研究莫里斯使徒宣教的交叉;季派克,知道上帝;灣魯普,正義的上帝;體育蒂利希,愛情,權力,司法。
The term refers to the original moral state or condition of man prior to his fall into sin.這個詞指的是原來的道義上的狀態或條件的人之前,他落入罪孽。 The Scripture texts which inform the concept are Gen.聖經文本的通知概念是將軍 1:31; Eccles. 1點31分;埃克勒斯。 7:29, which speak of man as created "good" and "upright," and Eph. 7時29分,該男子說話的創建“好”與“直立” ,並弗。 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時24分;上校3:10 ,這說的是續期(基督)的形象,上帝在人類的“知識”和“真正的正義和聖潔” (見光盤。 8時29分;二心病。 3 : 18 ) 。
Roman Catholicism sees original righteousness as a donum supernaturale added to the "natural" image of God.羅馬天主教認為原義為德與恩寵supernaturale添加到“自然”形象的上帝。 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.在今年秋季原義(其中男子超自然與上帝)的損失,但自然圖像(包括人的原因,自由,靈性)保持相對完好。 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.路德拒絕了這一雙重的區分,並告訴我們,原來是正義的本質人的原始性或圖像,而不是超自然的除了它。 Thus for Luther the image as a whole was lost in the fall.因此,對於路德的形象作為一個整體的損失在秋季。 Calvin also rejected the Catholic natural-supernatural distinction, but had a broader view of the image than did Luther.卡爾文還拒絕了天主教自然超自然的區別,但有一個更廣泛的觀點,形象比路德。 For Calvin the loss of original righteousness in the fall meant the thorough corruption of the image but not its total loss.從事Calvin喪失原有義在今年秋天意味著徹底腐敗的形象,但不是它的全部損失。
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.現代自由主義的影響,進化哲學,意見成因說明人的起源的神話,並認為理論的原始義是相當缺乏的意義。 Neo-orthodox, too, rejects a literal, primitive state of righteousness in human history, but finds the concept of original righteousness still valid and important.新東正教,也拒絕字面,原始狀態,在人類歷史上正義,但認定的概念,最初的正義仍然是有效的和重要的。 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).它指的是人的“基本性質”上帝產生的法律的人的真正的(愛法) ,站在矛盾的人的罪惡,存在性質(布魯尼爾和尼布爾) 。 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.原件義的是,這些人是通過他的依稀意識到自我超越,並從他必然下降,通過錯誤的使用自由。 It also is that which man comes to understand most clearly through Christ.它還說,這名男子是最清楚的了解,通過基督。
DW
Diehl德國之聲迪爾
(Elwell Evangelical Dictionary)
(規矩福音字典)
Bibliography
參考書目
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.研究Berkhof ,系統神學;總幹事Bloesch ,要點福音神學,我, 88-97 , 103-9
;體育布魯尼爾,人在起義;角霍吉,系統神學,三, 99-102 ;河尼布爾,的本質和命運的人,我, 265-300 ;體育Schoonenberg
,人與罪孽。
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