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-通过这一过程，个人的疏离上帝的罪恶，是调和神，并推测公正或正义通过信仰基督。
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. 仅次于信仰在圣经中是一个标志，是新教的信念，人类是不会救自己的优点或好的作品，作为16世纪的改革者听到自称天主教徒，但只有"恩典，透过信仰" ，但按照新教徒上帝采取主动行动，在拯救世界，从单通过他的活动，在耶稣基督里， 甚至信仰，导致人们认为在这个活动中是一个礼物，而不是一项成就，尽管如此，但一致的新教教学就此事可能，新教文化往往产生切实strivers后上帝-清醒和辛勤工作的人，试图证明自己是上帝的选（宿命）和传教士或其他领导人，他们似乎总是用法律在对待教会生活中，作为1 6世纪的天主教徒人。
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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.自从亚当和夏娃已打破了与真主的誓约，一些决议，因此，必要的，以便允许任何人，以避免地狱。 Therefore, to resolve that broken Covenant, God Sacrificed His Son, Jesus.因此，要解决这个破碎盟约，神，牺牲了自己的儿子，耶稣的。 Jesus' Death therefore Atoned for each person's (previous) sins as of the moment they are Saved.耶稣的死，所以凡有血气的每个人的（前）捷联惯导系统，截至目前，他们都得救。 Through absolutely no merit of their own, people are Saved completely and solely by God's Grace.通过绝对没有任何的好处，他们自己的，人们完全保存，并完全是由上帝的恩典。 In order to request this Grace, a person must ONLY express Faith in Jesus as Savior.为了要求这恩典，一个人必须只表达信仰耶稣为救主。
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（和大量的新教徒，太） ，认为这是导致在人口过多的天堂，很多人也许真的不属于那里。 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，如果一个大众凶手将结束宗派分歧进一步扩大同一份声明： "我相信并接受耶稣为救主" ，就很难想象如何或为何那个人将属于在天上！
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.但新教徒看到替代，每个人做了许多很好的作品，基本上是试图"得分" ，因为作为一个非圣经的方法去天堂。 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.这种情况似乎暗示一种绝对单填的人可能有点"的思想，克服"原罪来值得在天上对他/她自己。 Protestants have real problems with the consequences of such a possibility!新教徒有实质困难的后果，这种可能性！ Therefore, the concept of Justification by Faith arose and is now central to Protestant beliefs.因此，这一概念的提出理由，信仰出现，并正在向中央新教信仰。 Technically, the correct name should be "Justification BY God's Grace, as a response to a person's Faith".从技术上来说，正确的名称应该是"的理由，都是神的恩典，那么作为回应，以一个人的信仰" 。 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好或坏的一个人可以做的影响，从上帝的恩典。
Critics fairly point out Scriptures such as Rev.批评者相当指出，经文如牧师 22:12 and Matt. 22:12和马特。 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似乎暗示说，一旦在天上（或炼狱） ，人们判断，然后由上帝，然后可能会被送往地狱。 Those Verses (and others) seem to support the Catholic position of REQUIRING Good Works in order to first be Saved.这些小诗（和其他人）似乎支持天主教会的立场，要求良好的工程，以第一次被保存。 (Protestants read from James that Good Works ARE A RESULT OF a Saved person learning to become more Christ-like. （新教徒改为由詹姆斯说，好的作品是由于保存的人学习，以更加基督一样。
Justification is a forensic term, opposed to condemnation.理由是一名法医来说，反对的谴责。 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，而且是对司法上帝的旨意， 由他赦免所有的罪孽，那些相信在基督里，和帐目，接受，并视他们为正义中眼睛的法律，即视为符合各其需求。 In addition to the pardon (qv) of sin, justification declares that all the claims of the law are satisfied in respect of the justified.除了赦免（请参阅）罪，理由宣布一切索赔的法律对此表示满意尊重的理由。 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).这是该法的法官，而不是一个主权。 法律不是放宽或取消，但被宣布为实现在严格的意义;等人的理由是，被宣布为有资格享受一切好处和所带来的奖赏从完善以服从法律 （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).它的收益就归咎于或抵补，以信仰上帝的完美正义，主动和被动，他的代表和保证人，耶稣基督（罗马书10:3-9 ） 。
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. 理由是不赦的一名男子无义，但声明，表示他拥有一个正义的，其中绝对和永远符合法律，即基督的公义 （ 2肺心病。 5时21分;光碟。 4:6-8 ） 。唯一的条件对这种正义是可扣抵或贷记信徒，是信仰还是对主耶稣基督。 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，唯一的工具，其中的灵魂合适或逮捕基督和他的义 （罗马书1时17分; 3时25分， 26个; 4时20分， 22条;菲尔。 3 ： 8-11 ;加尔。 2:16 ） 。 该法的信仰，从而保证了我们的理由，也保证了在同一时间，我们成圣 （请参阅） ，因此，中庸因信称义不至于导致licentiousness （罗马书6:2-7 ） 。 好的作品，而不是地面上，是有一定后果的理由 （ 6时14分;比赛） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
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.).基本事实的圣经宗教是上帝赦免，并接受以为罪人（见PSS的。 32:1 -5 ; 1 30;卢克7点4 7法郎; 1 8时0 9- 14 ;行为10 :43;约翰一1点0 7分- 2 ： 2 ） 。 保罗的教义的因信称义，就是分析论述，这一事实充分神学连接，正如保罗（最充分的，在罗马和加拉太书，但也见二肺心病。 5时14分几段;以弗所书2 ： 1ff ;菲尔。 3时04分及以下） ，这个学说的理由，决定着整个字的基督教作为一种宗教的恩典和信仰， 它定义了节约的意义，基督的生命和死亡的，由有关的双方，以真主的法律 （罗马书3 ： 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.).它显示了上帝的公义，谴责和惩治罪恶，他的慈悲的赦免，并接受罪人，他的智慧在行使这两个属性的和谐共处，通过基督（罗马书3点23分几段） 。 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).它清楚什么是信仰，信仰基督的atoning死亡和复活的理由（罗马书4时23分及以下; 10时08分几段） ，对他的信任，仅作义（ phil. 3时08 -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).它明确指出哪些基督教道德是法律-保存了感激之情，以救世主的礼物是正义作出了法律-保存不用接受（罗马书7: 1-6 ;1 2 : 1-2） 。 It explains all hints, prophecies, and instances of salvation in the OT (Rom. 1:17; 3:21; 4:1ff.).它解释所有提示，谶，与实例的救赎，在催产素（罗马书1时17分; 3时21分; 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).它推翻犹太人的排外主义（ gal. 2时15分几段） ，并规定在何种基础上，基督教成为一种宗教，为世界（罗马书1:16 ; 3时29 -3 0） 。 It is the heart of the gospel.它是心脏病的福音。 Luther justly termed it articulus stantis vel cadentis ecclesiae; a church that lapses from it can scarcely be called Christian.路德理直气壮地把它articulus stantis或cadentis ecclesiae ;教会失误，从它几乎可以被称为基督教。
The word is also used in a transferred sense for ascriptions of righteousness in nonforensic contexts.这个词也可以用来在移送意识，为ascriptions的义nonforensic语境。 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，男人说，以证明上帝的时候，他们供认他刚刚（路加福音7时29分;光碟。 3时04分=聚苯乙烯。 51:4 ） ，和自己的时候，他们声称自己是刚刚（职务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).被动的，可用于一般的被平反，所发生的事件对怀疑，批判和不信任感。 （ 11时19分;卢克7时35分，我添。 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.詹姆斯2时21分， 24 -2 5，其所指的是证明一个人的接受与上帝这是由于当他的行动表明，他有什么样的生活，工作信念，即上帝的责难义。 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.詹姆斯的声明中说，基督徒，像亚伯拉罕，是有道理的作品（而不是24 ） ，因此并不违反保罗坚持的基督徒，像亚伯拉罕，是有道理的信仰（罗马书3时28分; 4:1 -5 ） ，但相辅相成。 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.).詹姆斯本人行情将军15时06分，为完全一样，目的正如保罗是否表明它是信仰担保亚伯拉罕的接受为正义（而不是23岁;比照光盘。 4:3几段;加尔。 3时06分几段） 。 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.理涉及詹姆斯并非信奉的原接受上帝的，但后来的平反，他的专业信念，由他的生命。 It is in terminology, not thought, that James differs from Paul.这是术语，没有想到，詹姆斯不同于保罗。
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).有没有词汇理由的看法，金口，奥古斯丁，以及中世纪和罗马神学家说， "自圆其说"的手段，或者蕴含的一部分，它的意义，做到"正义" （主观精神重建） 。 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.本德律但丁的定义，理由是"不仅使罪得赦，而且还成圣和更新的外来人" （ sess.六，甲烷第七节） ，是错误的。
Paul sets out his doctrine of the judgment day in Rom.保罗列出他的学说的判决当天在ROM 。 2:5 - 16. 2时05分-1 6。 The principle of judgment will be exact retribution ("to every man according to his works," vs. 6).原则判断，将报复（ "每个人都根据他的作品中， "主场迎战6 ） 。 The standard will be God's law.该标准将在真主的法律。 The evidence will be "the secrets of men" (vs. 16); the Judge is a searcher of hearts.证据会的主题是"秘密的男人" （比16 ） ;法官是一个寻宝者的心中。 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).正在自己的公正，他不能指望任何辩解，但正义，对那些信守自己的法律（罗马书2时12 -1 3;比照e xod。 2 3时0 7分， 1国王8时3 2分） 。 But the class of righteous men has no members.但阶级的正义男子已没有委员。 None is righteous; all have sinned (Rom. 3:9ff.).都不是正义的;都有罪（罗马书3点09分几段） 。 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).前景，因此，这是一个普遍的谴责，为犹太人以及gentile ;犹太人谁触犯刑律，已不再是可以接受的上帝比谁都（罗马书2:17 -2 7） 。 All men, it seems, are under God's wrath (Rom. 1:18) and doomed.所有男人，看来，是根据上帝的愤怒（罗马书1:18 ）和被淘汰的命运。
Against this black background, comprehensively expounded in Rom.针对这种黑色的背景上，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保罗宣布，目前的理由罪人，由恩典透过信仰耶稣基督，除了所有作品，虽然有记过处分（罗马书3点2 1分几段） 。 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，虽然单独设在时间点上，其中一名男子认为（罗马书4时02分; 5:1 ） ，是一个eschatological一次-为-所有神圣行为，但最终的判断带进本。 The justifying sentence, once passed, is irrevocable.该辩解一句，一旦获得通过，是不可改变的事实。 "The wrath" will not touch the justified (Rom. 5:9). "众怒" ，不会接触有道理（罗马书5时09分） 。 Those accepted now are secure forever.那些接受了，现在是安全的，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.宗教裁判所基督之前的判断席位（罗马书14:10 -1 22肺心病。 1 7:10） ，可能剥夺了他们的某些奖励（ 1肺心病。 3 :15） ，但从来没有自己的正当地位。 Christ will not call in question God's justifying verdict, only declare, endorse, and implement it.基督会不会请在质询上帝的判决理由中，只有宣布，赞同，并付诸行动。
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.).现在在这里，因此，理由带来的"生命" （罗马书5时18分） ，尽管这只是一个预先的丰满的生命和荣耀，这构成了"希望的正义" （ gal. 5:5 ）答应向刚刚（罗马书2点07 ， 10 ） ，这是上帝的理由子女可以期待（罗马书8时18分几段） 。 Both aspects of justification appear in Rom.这两个方面的理由，似乎在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 ，保罗说的理由，使中，一方面，和平与上帝（因为单是赦免） ，另一方面，希望神的荣耀（因为信奉的是被接受作为正义） 。 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工程，以讨好和特权，以及完整的宽恕所有的罪孽。
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).职能治疗坚持认为上帝是"正义在他的所有办法" （诗篇145:17 ） ， "上帝… … 。未经不公正" （申命记32:4 ;比照zeph 。 3时05分） 。 The law of right and wrong, in conformity to which righteousness consists, has its being and fulfillment in him.该法的正确和错误的，在符合正义的，其中构成的，有它的幸福和圆满，在他的。 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，法律， "我们的圣战，公正和好" ，因为它是（罗马书7时12分;比照deut.4 ： 8 ;聚苯乙烯。 19时07 -9 ） ，镜子，他的性格，因为他"爱"义明（诗篇11时07分; 33:5 ）和"恨"不正故宫（雅歌5点04分-六;伊萨。 6 1:8;撒加利亚8时1 7分） 。 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，他宣称自己是正义的"访问"在报复性判断偶像崇拜， irreligion ，不道德，不人道的行为在世界各地（ jer. 9时24分;聚苯乙烯。 9时05分几段， 15ff 。 ;阿莫斯1:3 -三： 2 ，等等） 。 "God is a righteous judge, yea, a God that hath indignation every day" (Ps. 7:11, ERV). "上帝是正义的法官推倒的，是上帝说，祂所愤慨每一天" （诗篇7时11分， erv ） 。 No evildoer goes unnoticed (Ps. 94:7 - 9); all receive their precise desert (Prov. 24:12).无恶忽略（诗篇94:7 -9 ） ;所有收到他们的确切沙漠（ p rov.2 4:12） 。
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).上帝恨罪，是迫于要求他自己的性质倾诉"愤怒"和"愤怒"对那些complacently拥护它（参照语言的伊萨。 1:24 ;哲。 6时11分; 30日： 23 -2 4条; e zek。 5时1 3分几段; d eut。 2 8:63） 。 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.这是一个光荣的启示他的公义（参见伊萨。 5:16 ; 10:22 ） ，但他这样做时，它会是一个思考他的正义，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.它似乎是不可思议的是上帝的人，从而揭示了公正和僵化的愤怒，对所有人类ungodliness （罗马书1:18 ） ，应当说明理由，该ungodly 。 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，不过，需牛气冲天，由牛角，并申明，不只是上帝没有，但他确有这一种方式设计的"以shew他理直气壮，是因为该擦身而过的罪孽做aforetime ，在忍无可忍的上帝;为shewing时，我说，他的正义，在目前这个季节：他有可能自己是公正，并justifier他说，祂所信仰耶稣" （罗马书3点25分-2 6） 。 The statement is emphatic, for the point is crucial.这份声明是肯定的，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.保罗是说，福音其中宣布上帝的明显侵犯他的公义，实在是一个启示他的公义。 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，从提高是一个问题的theodicy ，它实际上解决了一个，因为它明确，职能治疗没有，那刚刚地面上上帝赦免并接受信徒面前的时候，基督，以及至今。
Some question this exegesis of Rom.有人质疑这训诂学的ROM 。 3:25 - 26 and construe "righteousness" here as meaning "saving action," on the ground that in Isa. 3时25 -2 6和c onstrue"义"字在这里的含义为"拯救行动" ，在地面上，在I SA的。 40 - 55 "righteousness" and "salvation" are repeatedly used as equivalents (Isa. 45:8, 19 - 25; 46:13; 51:3 - 6, etc.). 40 -5 5"义"与"救赎"是重复使用作为当量（以赛亚4 5:8， 1 9- 25条; 4 6 :13;5 1 :3-6等） 。 This eliminates the theodicy; all that Paul is saying, on this view, is that God now shows that he saves sinners.这样就消除了theodicy都认为是保罗说，按照这种观点，是上帝，现在看，他可以节省的罪人。 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.加上"公正， "在主场迎战26日，至目前为止，从决策的关键点就是神是合理的罪人，理直气壮地，然后放入无关，他的意思，可删除，没有损失。
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，先不说具体训诂尴尬，它创造了（视诉泰勒， expt 50:295页） ，这样的假设似乎是毫无根据的，为（ 1 ）城市旅游局参考，以上帝的公义，通常是指他的报复性正义（用法引证从以赛亚书，是不是典型） ，以及（ 2 ）这些小诗，是继续讨论这已关注到全国各地（从1:18起） ，与上帝的显示器是正义的判断和处罚单。 These considerations decisively fix the forensic reference here.这些考虑，果断地定法医参考这里。 "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，其中圣保罗而言，是神是怎么能够被承认为自己的正义，并在同一时间，我作为一个宣称正义的信徒，在基督" （泰勒，第299条） 。 Paul has not (as is suggested) left the forensic sphere behind.保罗没有（建议）离开法医领域落后。 The sinner's relation to God as just Lawgiver and Judge is still his subject.千古罪人的天主间的关系正如刚才lawgiver和判断仍是他的主题。 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.他只是说，在本段（罗马书3点21 -2 6日）这是福音揭示了何种方式的罪人，可以提出理由，没有冒犯神的公义，其中，如图所示（ 1 :18-默3 : 20），谴责所有的罪孽。
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，上帝是合理的罪人，就只是地面，即，索赔的真主的法律后，他们已经完全满意。 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，或嘲弄，他们的理由，但完成后，由耶稣基督组成，他们的名字。 By perfectly serving God, Christ perfectly kept the law (cf. Matt. 3:15).由完全服务于上帝，基督完美地保存法（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).他的顺从，最终导致死亡（ phil. 2时08分） ，他无端背负了罚款，该法的男子的地方（ gal. 3时13分） ，使propitiation为他们的罪孽（罗马书3点25分） 。 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).在地面上的基督的顺从，上帝不推诿罪过，但责难义，礼，以罪人的人认为， （罗马书4时02 -8 ; 5时1 9分） 。 "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. "公义的上帝" （即公义，从神：看到菲尔。 3时09分） ，是赐予他们作为一个免费的礼物（罗马书1时17分; 3时21 -2 2; 5时1 7分，比照9 :30 ; 10时03分-1 0） ：这就是说，他们获得的权利和处理这一承诺，他们应处理的，已不再是罪人，但是作为正义的，由神圣的法官。 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"正义的上帝" ，并通过他的人"知道，没有罪过"就我个人的，而是代表性的"大罪" （当作罪人和惩罚）而起（ 2肺心病。 5时21分） 。
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.这是思想表达的古典基督教神学所为用"归责于基督的公义" ，即信徒是正义的（罗马书5时19分） ，并有义（ phil. 3时09分）在上帝面前，别无其他理由比基督其头部被正义之神面前，他们是一个与他共享他的地位和接受。 God justifies them by passing on them, for Christ's sake, the verdict which Christ's obedience merited.上帝是合理的，他们通过对他们，因为基督的缘故，宣判其中基督的顺从，值得为之。 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).上帝宣称他们可以理直气壮的，因为他估计他们被正义;他估计正义对他们来说，不是因为他的帐户他们信守自己的法律个人（这将是一种虚假的判断力） ，而是因为他的帐户，他们会团结以一个人，不停代表性（这是一个真实的判断） 。
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.).为保联盟与基督是绝不憧憬，但事实上，基本的事实，实际上，在基督教和学说的估算正义只是保罗的论述，法医方面的，它（见光盘。 5时12分几段） 。 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. covenantal之间的团结互助，基督和他的人民，因此是客观的基础上的罪人，而计算的正义和公正，合理的，通过正义的，他们的救世主。 Such is Paul's theodicy regarding the ground of justification.这是保罗的theodicy对于地面的理由。
Paul regards faith, not as itself our justifying righteousness, but rather as the outstretched empty hand which receives righteousness by receiving Christ.保罗对于信仰，而不是为自己辩解，我们是正义的，而是要作为outstretched空洞的手接受正义，接受基督。 In Hab.民政事务局。 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（引光盘。 1时17分;加尔。 3时11分） ，保罗认定，隐含在承诺说神圣的男子（以下简称"公正" ） ，将享受上帝的持续青睐（ "活" ） ，通过他的信任忠诚上帝（这是哈巴谷书的一点背景） ，更根本的断言，只有通过信仰是否有任何人任何时候都来观看神只，因此，作为享受生活，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.).使徒保罗也使用上将15时06分（下称"亚伯拉罕信神，这是忽视祂为义， " erv ） ，以证明同一点（见加尔。 3时06分;光碟。 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.它清楚的是，当保罗段是这首诗作为教学亚伯拉罕的信仰被忽视的正义（罗马书4时05分， 9 ， 22 ） ，所有他打算让我们了解的是，信念，果断，全心全意依靠上帝的慈悲承诺（ VSS的。 18ff ） ，是纪念和手段的正义被归罪于他。 There is no suggestion here that faith is the ground of justification.有没有建议，在此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.保罗是不是在讨论地面的理由，在此背景下，在所有的，只是方法争取。 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.保罗的信念是任何一个孩子的亚当以往任何时候都变得理直气壮上帝面前储蓄帐户的公义的最后一个亚当，第二位代表男子（罗马书5点12分-1 9） ;和正义，这是归罪于男人的时候，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).神学上的理性主义和道德主义右翼基督教， socinians ， arminians ，又不乏现代的自由主义者，已采取保罗教导说，上帝对于人的信念作为义（可能是因为它实现了假定新的法律或因为，随着种子的所有基督教美德，它载有胚芽及效力的最终完成上帝的原法，否则，因为这只不过是上帝的主权高兴地对待信仰正义的，虽然这是不义，并认为上帝赦免，并接受罪人，在地面上他们的信仰。 ） 。 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.因此，这些神学家否认归责于基督的公义，以信徒在意义上的解释，并拒绝整个covenantal观基督的mediatorial工作。
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.最能说的是基督的公义，是间接造成的接受人的信念，义，礼，因为它创造了一个局面，因为这种接受成为可能。 (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. （思想家在socinian传统，相信这种情况一直存在，并相信祂的工作，没有godward参考，不说，连本） 。 theologically ，最根本的缺陷，所有这些观点是，他们没有作出满意的法律根据验收。 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.这些方面的理由，而不是作为一个司法行为，执行法律，但作为主权的行为是上帝站在上述法律规定，并免费向免除它，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约束自己的法律：它preceptive和刑法法令不明确，一成不变的必然要求，他自己的性质，但他可能出于善放松和修订，而毋须停止作为他的。 This, however, seems a wholly unscriptural conception.不过，这似乎是一个完全unscriptural构想。
The sixteenth and seventeenth centuries were the doctrine's classical period.第十六和第十七世纪学说的古典时期。 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.自由主义的传播概念，即上帝的态度，所有男人是一个家长式的感情，而不是条件所要求的刑法，因此有兴趣在罪人的理由，由神州法官被更换，由思想的浪子的宽恕和康复，由他的神之父。 The validity of forensic categories for expressing man's saving relationship to God has been widely denied.有效性法医类为表达人的储蓄关系，以上帝已被广泛拒绝。 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.许多新的正统思想家们似乎定的是有责任感的罪恶感在男子比是有刑法上帝，并往往以呼应这一否认，并声称法律门类掩盖了个人素质的这种关系。 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，保罗的教义的理由已收到很少外福音界，虽然新的工作重点显然，在最近的词汇工作，新的路德派作家，并dogmatics的卡尔巴特。
JI
Packer继封隔器
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
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in Paul," in NT Questions of Today; GC Berkouwer, Faith and
Justification. e凯士曼， "公义的神在保罗" ，在新界的问题，今天的GC berkouwer ，信念和理由。
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"的行为，宣告了正义，理由，无罪释放" ，其确切含义，是由时表示，在该动词dikaioo " ，以证明" （见二） ，它是用来两次到EP 。 to the Romans, and there alone in the NT, signifying the establisment of a person as just by acquittal from guilt.要入乡随俗，并有单独在新台币，标志着的建立是一个人，作为刚刚由无罪释放，从罪责。 In Rom.在ROM 。 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.四时二十五分， "对于我们的理由， "是亮着" ，因为我们的理由" （平行，以前款第" ，为我们的过犯" ，即，由于犯承诺） ，和手段，并非以期我们的"理由" ，而是因为一切必要对上帝的一部分，为我们的"理由"已经生效，在死亡的基督。 On this account He was raised from the dead.关于这个帐户是他所提出的从死里复活。
The propitiation being perfect and complete, His resurrection was the confirmatory counterpart.该propitiation被完美和完整的，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时18分， "理由都"的意思是"的理由，而导致生活" （参见五， 21 ） 。 That God "justifies" the believing sinner on the ground of Christ's death, involves His free gift of life.神是"有理由"相信罪人在地面上的基督之死，牵涉到他的自由生命的礼物。 On the distinction between dikaiosis and dikaioma, see below.对区分dikaiosis和dikaioma ，见下文。
In the Sept., Lev.在9月，列弗。 24:22. 24:22 。
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） ，有三个鲜明的意义，并似乎最贴切的全面"的具体体现正义" ，它是一个声明，表示某人或某事，是正义的，因此，整体来说，它代表的表达及作用dikaiosis （第1号） 。
It signifies (a) "an ordinance," Luke 1:6; Rom.它标志（一） "条例" ，路加1时06分;光碟。 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" ，即神所宣布为正确的，指的是他的政令报应（ kjv ， "世界末日" ） ;光碟。 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时26分，风疹病毒， "条例的法律" （即正义的要求，责成由法） ，所以8点04分， "该条例的法律" ，即集体，戒律的法律，所有的，它要求作为右;希伯来书。 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 ，条例与幕仪式; （二） " ，被判处无罪释放" ，其中神acquits男人自己的罪恶感，对条件（ 1 ）他的恩典在基督里，通过他的expiatory牺牲， （ 2 ）接受基督的信仰，光盘。 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时18分， " （一）法的正义" ，风疹病毒，而不是臆想的"理由" ，也不正义性格的基督（提议由kjv ： dikaioma并不意味着品格，作为是否dikaiosune ，义）但死亡的基督，作为一项法令成就始终与上帝的性质和律师，这是明确的，因为正处于对立面，以"一个擅闯" ，在前面的声明。
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").有的字在这里的含义了一项法令，是正义的，因为在五， 16岁;死刑基督确实可以被视为履行了一项法令，但作为传道者的说法收益，总之，经常有这种情况，从通行证一个遮荫的意义，而站在这里不是为一项法令，但法令，因此，在牧师15时04分，风疹病毒， "正义的行为" （ kjv ， "判决书" ） ，以及19时08分， "正义的行为（该圣人） " （ kjv ， "义"字） 。 Note: For dikaiosune, always translated "righteousness," Righteousness.注：对于dikaiosune ，总是一个"义" ，是正义的。
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.自圆其说（动词） ，其中最主要的， "认为是正确的， "标志着，在新台币， （一） " ，显示是正确的或正义" ，在被动语态的，是合理的，马特。 11:19; Luke 7:35; Rom. 11时19分;卢克7时35分;光碟。 3:4; 1 Tim. 3时04分，一添。 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） " ，宣布要义，以宣告正义的， " （ 1 ）男子，关于上帝，卢克7时29分（见光盘。 3时04分，以上） ;有关其本人，路加福音10:29 ; 16:15 ; （ 2 ）关于上帝的男子，他们被宣布为正义之前，他对某些规定的条件，由他来决定。 Ideally the complete fulfillment of the law of God would provide a basis of "justification" in His sight, Rom.理想的完全实现上帝的法规，将提供一个基础的"理由" ，在他的视线，光盘。 2:13. 2时13分。 But no such case has occurred in mere human experience, and therefore no one can be "justified" on this ground, Rom.但没有这样的情况已经发生在仅仅是人的经验，所以没有人可以"有理由"基于这个理由，光盘。 3:9-20; Gal. 3:9-20 ;加尔。 2:16; 3:10, 11; 5:4. 2时16分;下午3点10分， 11人; 5时04分。
From this negative presentation in Rom.从这个反面陈述的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. 3 ，传道者的收益，以证明，始终与上帝自己的正义性质，并考虑到其表现，他可以说是透过基督，是" propitiation ... （恩， "工具性" ）表示，他的血液中， " 3 ： 25 ，风疹病毒， " justifier他说，祂所信仰耶稣" （五26 ） ， "正当理由"作为法律和正式宣告无罪从有罪，上帝作为法官，宣判的罪人为义表示，他认为对主耶稣基督。 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 ， "合理" ，是在目前持续紧张，这表明不断的过程中的"正当理由" ，在继承那些认为是"有道理" 。
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 ， "有道理" ，是在aorist ，或点，紧张，同时标明确切时间，在每个人，一经行使信仰，是有道理的。 In 8:1, "justification" is presented as "no condemnation."在8:1 ， "理由"是作为"没有谴责的" 。 That "justification" is in view here is confirmed by the preceding chapters and by verse 34. "正当理由" ，是鉴于在这里证实了前面的章节，并通过韵文34 。 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时26分，这个词变成" justifier "是英语的发音，亮着， "辩解" ;同样在8点33分（如该文章是用） ， "上帝justifieth " ，更点燃了。 "上帝是（ 1 ）辩护， "压力后，用"上帝" 。 "Justification" is primarily and gratuitously by faith, subsequently and evidentially by works. "理由"主要是和无偿的信仰，后来和evidentially由工程。
In regard to "justification" by works, the so-called contradiction between James and the apostle Paul is only apparent.至于"理由" ，由工务，即所谓矛盾詹姆斯和使徒保罗是唯一明显的。 There is harmony in the different views of the subject.有和谐，在不同的意见，该议题。 Paul has in mind Abraham's attitude toward God, his aceptance of God's word.保罗已在考虑亚伯拉罕的态度上帝，他aceptance的神的话语。 This was a matter known only to God.这是一个众所周知的事，只有上帝。 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.入乡随俗书信是占领的影响，这godward态度，而不是亚伯拉罕的性格或行为，但经对比信仰和缺乏它，即不信者，比照。 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 ）是被占领与对比的信仰是真实的信念，就是假的，一种信仰荒芜和死，这是不诚信可言。
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，两位作家面前有不同的时代，在亚伯拉罕的生命，保罗，事件记录在将军15日，詹姆斯表示，在将军22 。 Contrast the words "believed" in Gen. 15:6 and "obeyed" in 22:18.相反的话， "相信"将军15时06分与"服从" ，在22点18分。 Further, the two writers use the words "faith" and "works" in somewhat different senses.另外，两位作家用字的"诚信"及"工程" ，在稍微不同的含义。 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.与保罗，信仰是接受神的话语;詹姆斯，它是接受真理的某些陈述有关上帝， （五19 ） ，它可能会失败，影响到一个人的操守。
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，结果，在接受上帝，即"理由" ，并必将显现。 If not, as James says "Can that faith save him?"如果不是，因为詹姆斯说： "可以说，信仰救他" ？ (v. 14). （五14 ） 。 With Paul, works are dead works; with James they are life works.与保罗，工程已经死工程;詹姆斯，他们都是生活的作品。 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.该项工程，其中保罗说可能相当独立的信念：所提到的那些由詹姆斯，可紧张得要命，只有在信仰的是真实的，他们将证明它的现实。 So with righteousness, or "justification": Paul is occupied with a right relationship with God, James, with right conduct.因此，义，礼，或"理由" ：保罗是被占领的一项权利，与天主的关系，詹姆斯与权利的行为。 Paul testifies that the ungodly can be "justified" by faith, James that only the right-doer is "justified.".保罗证明了ungodly可以"合理"的信念，詹姆斯只有右边的施动者是"有道理" 。
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