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(Easton Illustrated Dictionary) （伊斯頓圖解詞典）
The works of both God and mankind receive prominent attention in the Bible.作品的上帝和人類都得到突出關注的聖經。 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，早在提到成因及整個給予特別的啟示，包括創造，普羅維登斯（包括保存和政府所認識的世界） ，及贖回。 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).耶穌的評論，他的父親仍然是工作（約5時17 ）加強了保羅（ Phil. 1點06分;光盤。 14:20 ） ，誰認為他的活動作為一個方面的工作上帝（一心病。 16 ： 10 ;菲爾。 2:30 ;比照。行為13時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.雖然人力最初作為一項神聖委員會和特權（將軍2:15 ） ，干預的罪惡賦予它一種消極的含義，在聖經的使用量。 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.人現在吃，住的汗水，他的額頭（將軍3:17-19 ;比照。 5時29分） ，和他的作品被越來越多地在加時賽為標誌的虛榮和罪惡。 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.這種消極態度，僅僅是人的行動是加重強調相反的方向下旬猶太教：正義的作品和他們值得獎勵。
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). 新台幣教學工作必須被視為在這一背景下。這裡人的作品的特點一般的魔鬼（約翰一3時08分;約翰8時41分） ，黑夜（ Rom. 13:12 ） ，肉體（半乳糖。 5時19分） ，因為邪惡（裘德15 ;馬特。 23點03分） ，無法無天（二寵物。 2點08 ） ，和死（ Heb. 6:1 ; 9點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).唯一的作品，將審核上帝是那些受他的精神，並植根於信仰（約3時21分， 6時29分，我Thess 。 1:3 ;光盤。 2:6-7 ;行為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).這種不僅批准了耶穌（太5時16分， 7時21分;上帝的人（太25:37-40 ） 。什麼是譴責是期望付款上帝做他的指揮男人做的事。在他們所做的一切，他已命令他們這樣做，因為雖然這是可能的，他們仍然必須說， “我們不配公務員;我們只有這樣做是我們的責任” （路加福音17:10 ） 。主要工作上帝的意願是服從humable信仰（約6時29分） ，然後引發的生活充滿了好人好事（提圖斯3:14 ） 。
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. 很快值得被說成是轉讓;救贖被視為寬限期和一些值得;的自由意志，我們取得成績，和優點，經營範圍內的寬限期，救贖。彼得隆巴德，其判決的標準教科書中的神學中世紀後期，看到恩典和自由意志合作救贖。 Good works produce merit; "without merits to hope for, anything cannot be called hope but presumption."生產價值的優秀作品; “不值得期待，什麼都不能說是希望，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 ).這是神學的完善，值得被說成是“財產的一個很好的工作，有權得到的實干家獎勵他在其提供服務的工作做....在神學意義超自然優點只能是有益的行為，上帝在他犯錯的後果承諾欠超自然獎勵，包括最終在永恆的生命“ （ 天主教百科全書 ） 。 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.其優點是人類的優秀作品在該計劃的救恩祝上帝是與和依賴的優點耶穌受難記，因此被看作是一個和諧的兩個。 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). 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.因此， 問答理事會特倫特在16世紀寫道： “這是他的熱情也給我們很好的柔軟劑的雙重行動最優秀的品質，值得的回報永垂不朽，以便即使一杯冷水中他的名字不得未經其獎勵，並滿足了我們的罪“ （章四， Q.67 ） 。這unbibical教學，再加上一個半Pelagian理論的自由意志和人的能力，是根本原因必要性理論改造後期中世紀時期，因為在他的路德宣布辯論伊拉茲馬斯。 存在的問題教皇，煉獄，並indulgences只是小事，他要求相比，與真正的問題：人類的條件在該國的罪孽。之前他重新發現的福音的道路上努力奮鬥獲得成績的優秀作品。 "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." “我是一個很好的僧人和保持了我的秩序，使嚴格，我可以說，如果任何一名僧人可以上天通過寺院紀律，我應該進入英寸我所有的同伴在修道院誰知道我將承擔我在這。因為，如果它已經持續了多長時間我會犧牲自己死刑，守夜，祈禱，讀，和其他工程。 “
Luther became a doctor of theology and "did not yet know that we cannot expiate our sins."路德成為一名醫生的神學和“還不知道，我們不能贖我們的罪。 ” 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).於是，他和其他審判不可能贖罪他們自己通過的優秀作品。 這是改變路德和很大一部分的教會的發展理論的理由的信仰基督的優點，而不是僅的信徒通過的優秀作品。改革派宣布，只可以站在正義的判決之前，一個神聖的上帝則是“絕對完美的和完全符合神法。 但是，即使我們最好的作品在此生活所有不完善和玷污與罪“ （海德堡問答Q.62 ） 。
If God marks iniquities, who can stand?如果上帝標誌著罪孽，誰可以呢？ But he forgives and reckons sinners righteous.但他認為罪人寬恕和正義。 This is the teaching of Rom.這是教學的ROM 。 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). 4 。推算，或估算，對正義的基督並不意味著遵守上帝的罪人如何做，然後宣稱他是適合他的英國公民。 相反，聖經和改造它，宣布上帝有理由ungodly （ Rom. 5點06 ， 9-10 ， 16-21 ） 。 基督來到這裡不是為了呼籲正義的，但罪人悔改 （太9點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?"這是酒館誰smote他的胸膛，問上帝是仁慈的他說，一個罪人，誰回家的理由，而不是自以為是的法利賽人（路加福音18點14 ） 。 罪人是合理的自由，作為禮物，通過贖回，即良好的工作，耶穌，使徒說，然後他問道： “那麼成為我們吹噓？ ” 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).他回答， “這是被排除在外。什麼原則？的原則嗎？否，但原則的信念。 對於我們認為，一個人的理由是信仰除了作品的法律 ....的工資單是死亡，但沒有上帝的禮物是永恆的生命，在基督耶穌裡我們的上帝“ （ Rom. 3:24-28 ; 6時23分） 。
Salvation freely given does not mean that good works are unimportant. 救國自由給予並不意味著良好的工作不重要。 They are commanded and are the fruit of faith (Titus 2:14; Eph. 2:10; Matt. 5:16). 它們是指揮和有成果的信仰 （提圖斯2時14 ;弗。 2點10分;馬特。五點16分） 。 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).他們被稱為上帝的，將考慮到在最後判決（ Rom. 2點06 ，我心病。 3:14 ;二心病。 5時10分;牧師22:12 ） 。
ME
Osterhaven ME的Osterhaven
(Elwell Evangelical Dictionary)
（規矩福音字典）
Bibliography
參考書目
G. Bertram, TDNT,
II, 654ff.; K. Thieme, SHERK, V, 19-22; G. Rupp, The Righteousness of
God.灣貝塔姆， TDNT ，二， 654ff 。 ;光蒂梅， SHERK ，五， 19日至22日;灣魯普，正義的上帝。
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