Righteousness, Righteous義,正義

General Information 一般信息

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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In general, the concept of righteousness is so closely related to justification that the two subjects are generally treated as one.一般情況下,正義的概念是密切相關的理由,這兩個科目一般當作一個。 Therefore, please go to our articles on Justification.因此,請移至我們的條款的理由。

Our articles on Sanctification may also be informative.我們的文章對成聖也可豐富。


Righteousness, Righteous義,正義

Advanced Information 先進的信息

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。 ”

OT Usage催產素使用

The God of Israel is revealed as a God of righteousness, who acts rightly in all his works and judgments (Gen. 18:25; Deut. 32:4; Ps. 11:7; Dan. 9:14).上帝透露,以色列作為一個上帝的義,誰正確行為的所有他的作品和判決(將軍18:25 ; Deut 。 32:4 ;聚苯乙烯。 11點07分;丹。 9點14 ) 。 The OT concept of righteousness is closely linked with God's judgeship (Pss. 9:8; 50:6; 143:2).在加時賽的正義概念是緊密聯繫在一起的,上帝的法官( Pss. 9時08分; 50:6 ; 143:2 ) 。 God judges equitably; he does not clear the guilty or forsake the righteous, and the judges of Israel are commanded to act according to his example (Exod. 23:7; Deut. 1:16-17; 10:17-18; Ps. 98:9).上帝公平的法官,他沒有明確承認或放棄正義,以及法官的以色列的指揮要按照他的榜樣( Exod. 23時07分; Deut 。 1:16-17 ; 10:17-18 ;絲氨酸。 98:9 ) 。 Thus, the righteousness of God is revealed in his punishment of the wicked and disobedient (Neh. 9:33; Ps. 7:9-17; Lam. 1:18; Dan. 9:14).因此,正義的上帝是發現在他的懲罰惡人和不聽話( Neh. 9時33 ;聚苯乙烯。 7:9-17 ;林。 1:18 ;丹。 9時14分) 。 But more emphatically God's righteousness is made known in his deliverance of his people from their enemies and oppressors (I Sam. 12:6-11; Pss. 9:7-9; 51:14; Isa. 46:11-13).但更強調上帝的正義是在他知道解救他的人民從他們的敵人和壓迫者(一山姆。 12:6-11 ;症狀評分。 9:7-9 ; 51:14 ;赫伊薩。 46:11-13 ) 。 God as judge comes to the rescue of the poor and the oppressed, delivering them from injustice and restoring their rights (Pss. 34:16-22; 72:1-4; 82; Isa. 11:4).法官上帝來拯救窮人和受壓迫,提供他們的不公正和恢復他們的權利( Pss. 34:16-22 ; 72:1-4 ; 82 ;赫伊薩。 11點04分) 。 He even treats them as righteous, in the relative sense that they are in the right as over against their wicked oppressors (Pss. 7:6-11; 143: 1-3, 11-12). Consequently God's righteous judgment is often expressed in terms of his saving acts.他甚至把它們作為正義,在相對意義上說,他們正在正確的超過對他們的邪惡壓迫者( Pss. 7:6-11 ; 143 : 1月3日, 11月12日) 。因此上帝的正義的判決往往是表示在他的節能行為。 Righteousness many times is closely related to God's salvation, mercy, and lovingkindness, especially in the Psalms and Isaiah (Pss. 40:10; 85:9-10; 98:2-3; Isa. 45:8; 46:13; 51:5; Jer. 9:24).義多次密切相關,上帝的救恩,慈悲, lovingkindness ,特別是在詩篇和以賽亞( Pss. 40:10 ; 85:9-10 ; 98:2-3 ;赫伊薩。 45:8 ; 46:13 ; 51:5 ;哲。 9時24分) 。

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 ) 。

NT Usage新台幣用法

Much of the NT is taken up with the purpose of showing that Jesus of Nazareth is indeed the promised Messiah, and thus God's purposes of righteousness and salvation are spoken of as centered in him.大部分的NT是採取行動的目的是表明,拿撒勒的耶穌是彌賽亞的承諾,因此,上帝的目的正義和救贖講的是集中於他。 Understandably, then, we find righteousness closely linked to the NT theme of the kingdom of God (Matt. 5:10; 6:33; 13:43; Rom. 14:17), a kingdom and a righteousness for which John the Baptist prepared the way and which Jesus as the righteous Son and Redeemer brings to fulfillment (Matt. 3:15; 5:17-20; 21:32; Acts 3:14, 25-26).可以理解,那麼,我們發現正義密切相關的主題新台幣王國上帝(太五時10分; 6點33分, 13時43分;光盤。 14時17分) ,一名英國和正義而施洗約翰編寫的方式和耶穌作為救世主義子和帶來圓滿(太3:15 ; 5:17-20 ; 21:32 ;行為3:14 , 25-26 ) 。

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。

Theological Concepts神學概念

In systematic theology righteousness or justice is seen, first of all, as an attribute of God's being (one of the moral and communicable attributes), and then derivatively as an attribute of man created in God's image.在系統神學正義或公正是,首先,作為一個屬性上帝的正(之一道德和傳播屬性) ,然後作為一個屬性derivatively人創造的神的形象。

God's Righteousness (Justice)上帝的義(司法)

Righteousness is that attribute by which God's nature is seen to be the eternally perfect standard of what is right.義的是,屬性的上帝的性質被認為是永遠完美的標準,什麼是正確的。 It is closely related to God's holiness (or moral perfection), on one hand, and to God's moral law or will as an expression of his holiness, on the other hand.這是密切相關的神的聖潔(或道義上的完善) ,一方面,和上帝的道德律或將作為表達陛下,另一方面。 Even though there is no distinction between righteousness and justice in the biblical vocabulary, theologians often use the former to refer to the attribute of God in himself and the latter to refer to the actions of God with respect to his creation.即使沒有區別正氣和正義的聖經詞彙,神學往往使用前者指的是上帝的屬性,而後者本人提及上帝的行動對他的創作。 Hence, God's justice is seen in the way he subjects the universe to various laws and endows it with various rights according to the hierarchy of beings he created.因此,上帝的正義是體現在他的主題宇宙各種法律賦予的各種權利與根據等級而他創建。 This is "legislative justice."這是“立法司法。 ” In addition there is "distributive justice," in which God maintains the laws and rights by giving everything its due, or responding appropriately to created beings according to their value or place in the universe.此外,還有是“分配正義” ,保持在上帝的法律和權利給予應有的一切,或回應,以創造適當的人根據自己的價值或在宇宙。 His distributive justice with respect to moral creatures is expressed in the punishment of sin or disobedience (retributive justice) and the rewarding of good or obedience (remunerative justice; Rom. 2:5-11). In systematic theology the harmony of God's justice and love is treated primarily under the doctrine of Christ's atonement.他分配的正義與道德方面的表現在動物的處罰罪或不服從(報應正義)和獎勵良好或服從(有償司法;光盤。 2:5-11 ) 。系統神學的和諧上帝的正義和愛是治療的主要理論根據基督的贖罪。 In the cross God satisfies the demands of his own justice against our sin, so that by Christ's redemptive act God's "holy love" is seen as both the supreme expression of retributive justice and the supreme expression of forgiving grace.在跨上帝滿足他的要求,對我們自己的司法罪,從而使基督救贖行為上帝的“神聖的愛”被看作是雙方的最高表達的懲罰性司法和最高法院的表達寬容的寬限期。

Man's Righteousness人的正義

Doctrinally, human righteousness can be analyzed in the following fourfold way: (1) Original righteousness. Doctrinally ,人類正義可以分析在以下四個途徑: ( 1 )原義。 God made man upright or morally good (Eccles. 7:29; Gen. 1:31), but man fell from this righteous state into a state of sin.上帝創造人類直立或道義良好( Eccles. 7時29分;上將1時31分) ,但他跌倒從這個正義的國家變成一個國家的罪孽。 (2) Christ's righteousness. Since Adam's fall Christ is the only human being who has perfectly fulfilled God's moral law and maintained a righteous nature (Matt. 5:17; John 8:29, 46; Heb. 4:15; I Pet. 2:22). ( 2 )基督的義。自亞當屬於基督是唯一的人誰已經完全履行了上帝的道德律和維護正義性質(太5點17 ;約翰8時29分, 46 ;希伯來。 4:15 ,我寵物。 2時22分) 。 Since Christ is the Godman, his righteousness is of infinite value, affording salvation for all who believe.因為耶穌是Godman ,他的正義是無限的價值,使所有救贖誰相信。 (3) Imputed righteousness (justification). Justification is that step in salvation in which God declares the believer righteous. ( 3 )估算義(理由) 。理由是這一步的救贖中,上帝的信徒宣布正義。 Protestant theology has emphasized that this includes the imputation of Christ's righteousness (crediting it to the believer's "account"), whereas Roman Catholic theology emphasizes that God justifies in accord with an infused righteousness merited by Christ and maintained by the believer's good works.新教神學強調,這包括歸責基督的義(計入它的信徒的“戶口” ) ,而羅馬天主教神學強調上帝證明符合一個充滿正義和值得的基督信徒所保持的好作品。 (4) Renewed righteousness (santification). ( 4 )重新義( santification ) 。 Having been declared righteous, the believer grows in the likeness of Christ (being renewed in the image of God) and becomes righteous in actual moral character, ie, he becomes sanctified.在被宣布為義,信徒生長在像基督(續期在上帝的形象) ,並成為正義的實際品德,即他成為神聖。 Most theologians hold that sanctification is progressive and not complete in this earthly life.神學家認為最神聖的進步,而不是完全在這塵世的生活。

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。


Original Righteousness原件義

Advanced Information 先進的信息

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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