Righteousness is the quality of rightness or justice.正义是质量的正义或公正。 It is an attribute of God.这是一个上帝的属性。 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).由于原罪和秋季，男子是腐败和缺乏正义的（罗马书3点23分） ，这也是不能作出自己的正义（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).在的理由 ，人是正义宣布通过扣抵正义的耶稣基督，当他有信心， （ 2cor. 5时21分） 。 In sanctification , man is progressively made righteous in character and conduct (1John 1:7-9).在成圣 ，男子正逐步取得正义在性质和行为（ 1john 1:7-9 ） 。
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The Hebrew word regularly translated "righteous" or "just" is saddiq and originally meant "straight" or "right."希伯来文的字，定期翻译“正义”或“刚”是saddiq和原来的意思是“直”或“右” 。 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，是迪凯奥，并在希腊社会提到这一点，这是在按照法律或社会规范。 The noun forms are sedeq (or sedaqa) and dikaiosyne.名词形式是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."动词sadak和dikaioo是指“做正义” ， “要公正， ” “平反”或“理由”在法医的责任感“申报的正义”或“当作只是” 。
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.这是侧重于正义的上帝，在形式的救赎，应该理解的背景下上帝的盟约关系，与以色列。 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，他作出了公约与亚伯拉罕和他的子孙，和他的正义，是见之于他在信中保持这种盟约（我人权委员会。 16:16-17 ， 35条;伊萨。 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).该公约没有作出有罪的以色列免受神的判断，但经过责罚上帝交付他的人民，从而揭示了他的正义（教训流放） 。 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).上帝证明他的盟约的人，声称他们的正义，不是因为他们已完全保存法，而是因为（或条件） ，他们的忏悔心，对他的信任，并设法保住自己的盟约（创15时06分; PSS的。 32 ： 10 - 11 ; 103 ： 17-18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.这一判断或法医上帝的旨意，因此，双方的行为，正义及礼品的神圣慈悲。
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仁慈方面，上帝的公义，在职能治疗而忽略了法律和惩罚性方面的问题。 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judgeship被认为是在惩罚的lawbreaker ，以及在解脱的理由。 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，不过，这积极的一面，上帝的公义，是较为常见的，在职能治疗，而惩罚性的方面是更密切的联系与上帝的愤怒。
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).高潮，这积极的一面，被发现在该主题弥赛亚，谁将会是一个真正的正义的国王，并会履行上帝的盟约的目的，对以色列来说，把它和所有国家向上帝的最后正义（诗篇72 ;伊萨。 9 ：七; 11:3-5 ; 42:6 ;哲。 23:5-6 ; 33:15-16 ;撒加利亚9时09分） 。
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).耶稣以一个虚假的正义，这是发现，在那些谁的信任，自己是正义的或合理的，因为他们的道德修养（ matt. 23时28分;卢克16时15分; 18时09分） ，但他告诉我们，真正的理由是那些谁承认他们的单仲偕和信任，在神的宽恕和他的正义（ matt. 5时36分;马克2时17分;卢克18时14分） 。
Again the forensic understanding of righteousness is the key, and this is brought out most fully by Paul.再次法医的认识，正义是关键，这是带出了最充分的保罗。 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).以下教学基督，保罗解释说，没有人会寻求得到正义的，由工程法可以合理，在上帝的视线，因为每个人都是罪人，并已跌至短期上帝的正义标准（罗马书3:9-10 ， 20 ， 23 ; GAL的。 2时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，正义的上帝来作为礼物，我们不值得（罗马书3点24分; 5:15-17 ） ，大方宣言，其中上帝的正义判决一个谁把他的信仰在耶稣基督（行为13时39分;光碟。 3时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).在这个宣言上帝宽恕罪孽合理的基础上基督的atoning死亡，使神自己是平反，只是在他的理由的罪人（罗马书3:25-26 ; 5:8-9 ;比照约翰1时09分; 2时02分） 。
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).不过，新台币可以清楚地指出，一个由信仰谁是正义，也宣布由信仰的目的，这样做的先进事迹，正义与成长，在正义的，由上帝的恩典（罗马书6:12-18 ;以弗所书4时24分; 5 ：九;菲尔。 1时11分; heb 。 11 ;詹姆斯2:17-26 ，我的宠物。 2时24分;约翰2时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).由上帝的恩典，这也将带来合理成为一个最后的正义（ gal. 5时05分; heb 。 12时23分;二世的宠物。 3时13分）在天基督时，上帝会判断整个世界（路加福音14时14分; 17时31分行为;第二添。 4时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，在该酒店也是如此，在NT中，上帝的公义，表示自己的愤怒和判断对死不悔改的罪人（二thess 。 1:5-9 ;光碟。 2:5-9 ;牧师19时02分） ，胜利通过爱的形式从单救亡对于谁悔改并要求上帝的盟约的承诺，履行在基督里。
DW Diehl
DW的diehl
Elwell
Evangelical Dictionary elwell福音事工促进会，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.司法机构政务长贝尔德，司法上帝在教学中的耶稣;每小时巴文克，中庸上帝;长布朗，
nidntt ，三， 352-77 ; e.布鲁勒尔，基督教的教义上帝; PJ -阿克提美亚，美洲开发银行，四， 80-99 ;
r.贾瑞国-拉格朗日，上帝，他的存在和他的性质;交流努森，中庸上帝;莫里斯的研究，使徒鼓吹的两岸关系;纪封隔器，知道上帝;
g.尼娜•鲁普，正义上帝的;页田立克，爱情，权力，和正义。
The term refers to the original moral state or condition of man prior to his fall into sin.这个词是指原来的道德状态或条件的人之前，他陷入单。 The Scripture texts which inform the concept are Gen. 1:31; Eccles.圣经的案文告知的概念，是将军1时31分;埃克勒斯。 7:29, which speak of man as created "good" and "upright," and Eph. 7时29分，发言的人创造了“良好”和“正派” ，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时24分;上校3时10分，发言的重建（在基督）的形象，上帝在男子在“知识”和“真正的正义与圣德” （见光盘。 8时29分;二，肺心病。 3 ： 18 ） 。
Roman Catholicism sees original righteousness as a donum supernaturale added to the "natural" image of God.罗马天主教认为，原来的正义，作为一个德与恩宠supernaturale添加到“自然”的形象，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.在今年秋季的原义（其中男子超自然的共融与上帝）是失去了，但自然的形象（包括人的理由，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.路德拒绝了这一双重的区别，并告诉我们，原义是非常的本质，人类的原始性质或形象，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，路德的形象，作为一个整体，是失去了在今年秋季。 Calvin also rejected the Catholic natural-supernatural distinction, but had a broader view of the image than did Luther.卡尔文也拒绝了天主教自然-超自然的区别，但有一个更广泛的角度的图像比路德。 For Calvin the loss of original righteousness in the fall meant the thorough corruption of the image but not its total loss.为卡尔文损失的原义将在今年秋季意味着彻底的腐败形象，但不是它的全部损失。
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.现代自由主义的影响，进化哲学，意见的成因叙述人的原产地作为神话和认定的原则，原义是相当缺乏的意义。 Neo-orthodox, too, rejects a literal, primitive state of righteousness in human history, but finds the concept of original righteousness still valid and important.新保守主义的东正教，也拒绝字面，原始状态的正义，在人类历史上，但认定的概念，原来的正义仍然有效和重要的。 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).它是指人的“本质”上帝产生的法律人的真正正（法爱） ，常委会在的矛盾，人类的罪恶，存在的性质（布鲁勒尔和尼布尔） 。 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，其中男子是dimly知道，通过他的自我超越，并从他无可避免地下降了通过错误的使用自由。 It also is that which man comes to understand most clearly through Christ.它也就是人来了解最清楚，透过基督。
DW Diehl
DW的diehl
(Elwell
Evangelical Dictionary) （ elwell福音事工促进会，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.研究，伯克霍夫，系统神学;危险品bloesch ，要点福音派神学，我， 88-97 ， 103-9 ;
e.布鲁勒尔，男子在反抗;长Hodge的，系统神学，三， 99-102 ; r.尼布尔，的性质和命运的男子，我， 265-300 ;页schoonenberg
，男子和单仲偕。
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