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(Easton Illustrated Dictionary) （伊斯顿说明字典）
The works of both God and mankind receive prominent attention in the Bible.工程双方的上帝和人类收到的突出注意在圣经中。 God's works, mentioned early in Genesis and throughout the giving of special revelation, consist of creation, providence (including the preservation and government of the world), and redemption.上帝的作品，提到早在成因和整个给予特别的启示，构成创作，普罗维登斯（包括保存和政府的世界） ，及赎回。 Jesus' comment that his Father was still working (John 5:17) is reinforced by Paul (Phil. 1:6; Rom. 14:20), who considers his activity as an aspect of the work of God (I Cor. 16:10; Phil. 2:30; cf. Acts 13:2).耶稣的评论，他的父亲仍然是工作（约翰5点17分）钢筋是由保罗（ phil. 1时06分;光碟。 14时20分） ，谁认为他的活动的一个方面的工作，上帝（我肺心病。 16 ： 10 ;菲尔。 2时30分;比照行为13时02分） 。
Although human labor was originally given as a divine commission and privilege (Gen. 2:15), the intervention of sin gave it a negative connotation in biblical usage.虽然人类劳动，原本作为神的委员会和特权（创2:15 ） ，干预单仲偕了它的负面内涵，在圣经中使用。 Man now eats and lives by the sweat of his brow (Gen. 3:17-19; cf. 5:29), and his works are seen increasingly in the OT as being marked by vanity and sin.男子现在吃和生命的汗水，他眉（创3:17-19 ;比照5时29分） ，和他的作品被认为是越来越多，在城市旅游局作为标志的虚荣心和单仲偕。 This negative attitude toward mere human action was accentuated by an emphasis in the opposite direction in late Judaism: the righteousness of works and their deserving a reward.这种消极的态度，仅仅是人类的行动是加速由重点在相反的方向在后期犹太教：正义的工程，和他们值得奖励。
The NT teaching on works must be seen against this background. Here human works are characterized in general as of the devil (I John 3:8; John 8:41), of darkness (Rom. 13:12), of the flesh (Gal. 5:19), as evil (Jude 15; Matt. 23:3), lawless (II Pet. 2:8), and dead (Heb. 6:1; 9:14). 新台币的教学工程，必须看到在此背景下，这里的人力工程的特点是在一般的魔鬼（约翰3点08分;约翰8时41分） ，黑暗（罗马书13时12分） ，肉（半乳糖。 5时19分） ，邪恶（裘德15项;马特。 23时03分） ，无法无天（二宠物。 2时08分） ，死亡（希伯来书6时01分; 9时14分） 。 The only works that will stand the scrutiny of God are those which are affected by his Spirit and are grounded in faith (John 3:21; 6:29; I Thess. 1:3; Rom. 2:6-7; Acts 26:20).唯一的工程将纳入审议的上帝是那些受他的精神是根植于信仰（约翰3点21分; 6时29分，我thess 。 1:3 ;光碟。 2:6-7 ;行为26 ： 20 ） 。 Such are not only approved by Jesus (Matt. 5:16; 7:21; God's people (Matt. 25:37-40). What is condemned is the expectation of payment from God for doing what he has commanded men to do. After they have done all that he has commanded them to do, as though that were possible, they must still say, "We are unworthy servants; we have only done what was our duty" (Luke 17:10). The chief work that God desires is the obedience of humable belief (John 6:29), which then begets a life full of good deeds (Titus 3:14).这种不仅是核准的耶稣（ matt. 5时16分; 7时21分;上帝的人（ matt. 25:37-40 ） 。什么是谴责是期望的付款方式由上帝做什么，他指挥官兵做的。之后，他们所做的一切，他已指挥他们这样做，虽然有可能，他们仍必须说， “我们卑微的公务员;我们只是做了什么是我们的责任” （路加福音17:10 ） 。行政工作上帝的愿望是顺从humable信仰（约翰6时29分） ，然后产生的生活充满了好人好事（提图斯3时14分） 。
Soon merit was said to be transferable; salvation was seen as grace and as something merited; by free will we obtain merit, and by merit, operating within the context of grace, salvation. Peter Lombard, whose Sentences was the standard theological textbook in the late Middle Ages, saw grace and free will cooperating in salvation. 尽快优点是说要转让;拯救被视为恩典和作为一些值得;由自由意志，我们获得的好处，以及优异，运作的背景下的恩典，救赎。彼得隆巴德，其刑罚是标准的神学教科书，在中世纪晚期，看到的恩典和自由意志合作，在救赎。 Good works produce merit; "without merits to hope for, anything cannot be called hope but presumption."好的作品产生的好处; ： “没有的优点，希望，任何事情都不能称之为希望，但推定” 。 This theology was refined, and merit was said to be "that property of a good work which entitled the doer to receive a reward from him in whose service the work is done....In the theological sense a supernatural merit can only be a salutary act to which God in consequence of his infallible promise owes a supernatural reward, consisting ultimately in eternal life" ( The Catholic Encyclopedia ).这是神学的完善，值得被说是“物业一个良好的工作，题为行为人得到报酬，从他在其服务的工作是做....在神学意义上的超自然的好处，只能是有益的行为，这在上帝的后果，他犯错的承诺，很大程度上是超自然的报酬，构成，最终在永恒的生命“ （ 天主教百科全书 ） 。 The merit of human good works in the scheme of salvation ordained by God was associated with and dependent on the merit of the passion of Christ so that there was seen to be a congruence of the two.的好处，人类的优秀作品在这项计划中的拯救祝圣上帝与其和依赖的优点的热情基督，以便有被视为是一个余两。 Thus the Catechism of the Council of Trent in the sixteenth century reads: "It is his passion also that imparts to our good actions the twofold most excellent quality of meriting the rewards of eternal glory, so as that even a cup of cold water given in his name shall not be without its reward, and of satisfying for our sins" (Ch. IV, Q.67).因此， 讲授的理事会特伦特在十六世纪写着： “这是他的热情也imparts我们好行动的双重最优秀品质值得的回报永恒的荣耀，所以作为，即使一杯冷水鉴于在他的名字，不得未经其奖励，并满足我们的捷联惯导系统“ （ ch.四， q.67 ） 。 This unbibical teaching, combined with a semi-Pelagian doctrine of free will and human ability, was the fundamental reason for the necessity of doctrinal reformation in the late medieval period, as Luther declared in his debate with Erasmus. The problems of the papacy, purgatory, and indulgences he calls mere trifles compared with the real issue: the condition of mankind in the state of sin. Before his rediscovery of the gospel he had struggled to acquire merit by good works.这unbibical教学，再加上一个半pelagian学说的自由意志和人类的能力，是根本的原因，必要性，改革的理论在中世纪晚期期间，路德宣布在他的辩论与伊拉斯谟。 问题的教宗，炼狱， indulgences他呼吁仅仅是舍本求末相比，真正的问题：人类的条件，在国家的单仲偕。之前，他重新发现的福音，他奋斗取得优异良好的工程。 "I was a good monk and kept my order so strictly that I could say that if ever a monk could get to heaven through monastic discipline, I should have entered in. All my companions in the monastery who knew me would bear me out in this. For if it had gone on much longer I would have martyred myself to death with vigils, prayers, readings, and other works." “我是一个很好的僧人和保持我的秩序，使严格，我可以说，如果一名僧人可以上天堂，透过寺院的纪律，我应该已经进入英寸我所有的同伴在宝莲寺谁知道我会承担我出在这因为如果它已经就长得多，我会烈属，自己死刑，守夜，祈祷，读，和其他工程“ 。
Luther became a doctor of theology and "did not yet know that we cannot expiate our sins."路德成为一名医生的神学和“还不知道，我们不能expiate我们的罪过” 。 So he, and others, tried the impossible, to expiate them by themselves through good works. This was changed for Luther and a large part of the church with the development of the doctrine of justification by faith in the merits of Christ alone and not those of the believer obtained through good works. The Reformers declared that the only righteousness which can stand before the judgement of a holy God is one which is "absolutely perfect and wholy in conformity with the divine law. But even our best works in this life are all imperfect and defiled with sin" (Heidelberg Catechism Q.62).所以，他和其他人，尝试不可能， expiate他们通过自己的优秀作品， 这是改变路德和大部份教会与发展的原则，理由是由信仰，在基督的优点，而不是单靠那些的信徒获得通过的优秀作品。改革者宣称，只有正义的立场，可以前的判断，一个神圣的，神是一即是“绝对的完美，并在完全符合法律的神圣， 但即使我们的最好的工程在这生活所有不完善和defiled与单仲偕“ （海德堡问答q.62 ） 。
If God marks iniquities, who can stand?如果上帝马克的不公正，谁可以的立场？ But he forgives and reckons sinners righteous.但他宽恕和估计的罪人，正义。 This is the teaching of Rom.这是教学的ROM 。 4. 4 。 The reckoning, or imputation, of the righteousness of Christ does not mean that God observes how well the sinner has done and then declares him a fit citizen of his kingdom. Rather, the Bible, and the Reformation with it, declares that God justifies the ungodly (Rom. 5:6, 9-10, 16-21). Christ came not to call the righteous but sinners to repentance (Matt. 9:13).该推算，或归责，正义基督并不意味着上帝的观察如何好罪人做了，然后宣布他一个合适的公民，他的王国，而圣经和改革有了它，宣称上帝的理由ungodly （罗马书5时06分， 9-10 ， 16-21 ） 。 基督来不是呼吁正义，但罪人悔改 （ matt. 9时13分） 。 It was the publican who smote his breast, asking God to be merciful to him, a sinner, who went home justified, rather than the self-righteous Pharisee (Luke 18:14). Sinners are justified freely, as a gift, through the redemption, ie, the good work of Jesus, says the apostle, after which he asks, "Then what becomes of our boasting?"这是publican谁smote他的乳房，要求上帝要慈悲，他说，一个罪人，谁回家的理由，而不是自我的正义pharisee （路加福音18时14分） 。 罪人，是合理的自由，作为礼物，通过赎回，即良好的工作，耶稣说，使徒后，他问道： “那怎么成为我们的吹嘘” ？ He answers, "It is excluded. On what principle? On the principle of works? No, but on the principle of faith. For we hold that a man is justified by faith apart from works of law ....The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Rom. 3:24-28; 6:23).他的答案， “这是被排除在外。对什么样的原则？对等原则的作品？没有，但对等原则的信念。我们认为，一个人是合理的信念，除了从工程的法律 ....的工资单是死亡，但免费的礼物上帝是永恒的生命，在基督耶稣我们的主“ （罗马书3:24-28 ; 6时23分） 。
Salvation freely given does not mean that good works are unimportant. 救国自由给予，并不意味着好的作品是不重要的。 They are commanded and are the fruit of faith (Titus 2:14; Eph. 2:10; Matt. 5:16). 他们是指挥和是水果的信仰 （提图斯2时14分;以弗所书2时10分;马特。 5:16 ） 。 They are known of God and will be taken into account in the final judgement (Rom. 2:6; I Cor. 3:14; II Cor. 5:10; Rev. 22:12).他们被称为上帝的，并会顾及在终审判决（罗马书2时06分，我肺心病。 3时14分;二，肺心病。 5时10分;牧师22时12分） 。
ME
Osterhaven我osterhaven
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
G. Bertram, TDNT,
II, 654ff.; K. Thieme, SHERK, V, 19-22; G. Rupp, The Righteousness of
God. g. bertram ， tdnt ，二， 654ff 。 ; k. thieme ， sherk ，五， 19日至22日;
g.尼娜•鲁普，正义的上帝。
This subject presentation in the original English language这个课题介绍，在原有的英语语言
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