Justification by Faith因信稱義

General Information 一般資料

In Christianity, salvation is variously conceived.在基督教裡,救恩是各種設想。 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.一個突出的概念,強調的理由-通過這一過程,個人的疏離上帝的罪惡,是調和神,並推測公正或正義通過信仰基督。

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. 僅次於信仰在聖經中是一個標誌,是新教的信念,人類是不會救自己的優點或好的作品,作為16世紀的改革者聽到自稱天主教徒,但只有"恩典,透過信仰" ,但按照新教徒上帝採取主動行動,在拯救世界,從單通過他的活動,在耶穌基督裡, 甚至信仰,導致人們認為在這個活動中是一個禮物,而不是一項成就,儘管如此,但一致的新教教學就此事可能,新教文化往往產生切實strivers後上帝-清醒和辛勤工作的人,試圖證明自己是上帝的選(宿命)和傳教士或其他領導人,他們似乎總是用法律在對待教會生活中,作為1 6世紀的天主教徒人。

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Additional Note from BELIEVE's Editor補充說明,從相信的編者

Among the large amount of e-mail that BELIEVE receives is a significant amount from non-Protestants who cannot understand how or why someone might get into Heaven without having done a long list of Good Works.其中大量的電子郵件說,相信是收到了大量來自非基督教的人不明白如何或為何有人會進入天堂,而不必做了一個長長的清單好的作品。 A brief overview is that Protestants recognize that the Original Sin of Adam and Eve caused every one of their descendants (us) to be irresistably sin-filled.簡要概述的是新教徒承認原罪的亞當和夏娃所造成的每一個華夏子孫,他們(我們)將勢不可擋單填充。 Zwingli and Luther and all of the following Protestant leaders have seen this situation as being totally "hopeless" for mankind, that absolutely nothing that any human could ever say or do could possibly overcome Original Sin. zwingli和路德和下列所有基督教領袖看到了這情況被完全"不可救藥" ,為人類,那絕對沒有任何人能說或做可能克服原罪。

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.自從亞當和夏娃已打破了與真主的誓約,一些決議,因此,必要的,以便允許任何人,以避免地獄。 Therefore, to resolve that broken Covenant, God Sacrificed His Son, Jesus.因此,要解決這個破碎盟約,神,犧牲了自己的兒子,耶穌的。 Jesus' Death therefore Atoned for each person's (previous) sins as of the moment they are Saved.耶穌的死,所以凡有血氣的每個人的(前)捷聯慣導系統,截至目前,他們都得救。 Through absolutely no merit of their own, people are Saved completely and solely by God's Grace.通過絕對沒有任何的好處,他們自己的,人們完全保存,並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.為了要求這恩典,一個人必須只表達信仰耶穌為救主。

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) ,認為這是導致在人口過多的天堂,很多人也許真的不屬於那裡。 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!畢竟,如果一個大眾兇手將結束宗派分歧進一步擴大同一份聲明: "我相信並接受耶穌為救主" ,就很難想像如何或為何那個人將屬於在天上!

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,每個人做了許多很好的作品,基本上是試圖"得分" ,因為作為一個非聖經的方法去天堂。 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.這種情況似乎暗示一種絕對單填的人可能有點"的思想,克服"原罪來值得在天上對他/她自己。 Protestants have real problems with the consequences of such a possibility!新教徒有實質困難的後果,這種可能性! Therefore, the concept of Justification by Faith arose and is now central to Protestant beliefs.因此,這一概念的提出理由,信仰出現,並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".從技術上來說,正確的名稱應該是"的理由,都是神的恩典,那麼作為回應,以一個人的信仰" 。 This view eliminates any good or bad a person might do from affecting God's Grace.這一觀點消除了任何好或壞的一個人可以做的影響,從上帝的恩典。

Critics fairly point out Scriptures such as Rev.批評者相當指出,經文如牧師 22:12 and Matt. 22:12馬特。 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似乎暗示說,一旦在天上(或煉獄) ,人們判斷,然後由上帝,然後可能會被送往地獄。 Those Verses (and others) seem to support the Catholic position of REQUIRING Good Works in order to first be Saved.這些小詩(和其他人)似乎支持天主教會的立場,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. (新教徒改為由詹姆斯說,好的作品是由於保存的人學習,以更加基督一樣。


Justifica'tion justifica'tion

General Information 一般資料

Justification is a forensic term, opposed to condemnation.理由是一名法醫來說,反對的譴責。 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.至於其性質,而且是對司法上帝的旨意, 由他赦免所有的罪孽,那些相信在基督裡,和帳目,接受,並視他們為正義中眼睛的法律,即視為符合各其需求。 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(請參閱)罪,理由宣布一切索賠的法律對此表示滿意尊重的理由。 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).這是該法的法官,而不是一個主權。 法律不是放寬或取消,但被宣布為實現在嚴格的意義;等人的理由是,被宣布為有資格享受一切好處和所帶來的獎賞從完善以服從法律 (羅馬書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).它的收益就歸咎於或抵補,以信仰上帝的完美正義,主動和被動,他的代表和保證人,耶穌基督(羅馬書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無義,但聲明,表示他擁有一個正義的,其中絕對和永遠符合法律,即基督的公義 ( 2肺心病。 5時21分;光碟。 4:6-8 ) 。唯一的條件對這種正義是可扣抵或貸記信徒,是信仰還是對主耶穌基督。 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). 信仰是所謂的"條件" ,而不是因為它擁有任何好處,但只是因為它是工具,唯一的工具,其中的靈魂合適或逮捕基督和他的義 (羅馬書1時17分; 3時25分, 26個; 4時20分, 22條;菲爾。 3 : 8-11 ;加爾。 2:16 ) 。 該法的信仰,從而保證了我們的理由,也保證了在同一時間,我們成聖 (請參閱) ,因此,中庸因信稱義不至於導致licentiousness (羅馬書6:2-7 ) 。 好的作品,而不是地面上,是有一定後果的理由 ( 6時14分;比賽) 。

(Easton Illustrated Dictionary) (伊斯頓說明字典)


Justification理由

Advanced Information 先進的信息

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.).基本事實的聖經宗教是上帝赦免,並接受以為罪人(見PSS的。 32:1 -5 ; 1 30;盧克7點4 7法郎; 1 8時0 9- 14 ;行為10 :43;約翰一1點0 7分- 2 : 2 ) 。 保羅的教義的因信稱義,就是分析論述,這一事實充分神學連接,正如保羅(最充分的,在羅馬和加拉太書,但也見二肺心病。 5時14分幾段;以弗所書2 : 1ff ;菲爾。 3時04分及以下) ,這個學說的理由,決定著整個字的基督教作為一種宗教的恩典和信仰, 它定義了節約的意義,基督的生命和死亡的,由有關的雙方,以真主的法律 (羅馬書3 : 24ff 。 ; 5:16幾段) 。

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.).它顯示了上帝的公義,譴責和懲治罪惡,他的慈悲的赦免,並接受罪人,他的智慧在行使這兩個屬性的和諧共處,通過基督(羅馬書3點23分幾段) 。 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).它清楚什麼是信仰,信仰基督的atoning死亡和復活的理由(羅馬書4時23分及以下; 10時08分幾段) ,對他的信任,僅作義( phil. 3時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).它明確指出哪些基督教道德是法律-保存了感激之情,以救世主的禮物是正義作出了法律-保存不用接受(羅馬書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.).它解釋所有提示,讖,與實例的救贖,在催產素(羅馬書1時17分; 3時21分; 4:1幾段) 。 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).它推翻猶太人的排外主義( gal. 2時15分幾段) ,並規定在何種基礎上,基督教成為一種宗教,為世界(羅馬書1:16 ; 3時29 -3 0) 。 It is the heart of the gospel.它是心髒病的福音。 Luther justly termed it articulus stantis vel cadentis ecclesiae; a church that lapses from it can scarcely be called Christian.路德理直氣壯地把它articulus stantis或cadentis ecclesiae ;教會失誤,從它幾乎可以被稱為基督教。

The Meaning of Justification所指的理由

The biblical meaning of "justify" (Hebrew, sadeq; Greek, LXX and NT, dikaioo) is to pronounce, accept, and treat as just, ie, as, on the one hand, not penally liable, and, on the other, entitled to all the privileges due to those who have kept the law.聖經中所指的"自圓其說" (希伯來文, sadeq ;希臘語, lxx和NT , dikaioo )是字正腔圓,接受,並當作公正,即,因為,一方面,而不是penally負多少責任,同時,在另一方面,享有一切特權向那些窩藏法。 It is thus a forensic term, denoting a judicial act of administering the law in this case, by declaring a verdict of acquittal, and so excluding all possibility of condemnation.因此,它是一個法醫來說,指司法行為的管理法在這種情況下,宣布判決無罪釋放,因此排除所有的可能性譴責。 Justification thus settles the legal status of the person justified.理由從而平息後的法律地位的人有道理的。 (See Deut. 25:1; Prov. 17:15; Rom. 8:33 - 34. In Isa. 43:9, 26, "be justified" means "get the verdict.") The justifying action of the Creator, who is the royal Judge of this world, has both a sentential and an executive, or declarative, aspect: God justifies, first, by reaching his verdict and then by sovereign action makes his verdict known and secures to the person justified the rights which are now his due. (見deut 。 25:1 ;省17:15 ;光碟。 8時33分-3 4。伊薩。 4 3:9, 2 6, "理由"是指"判決書" )的行動辯解的造物主,誰是王室法官的這個世界裡,既有句子和執行,或宣示性的,一環:上帝的理由,首先,在達到了他的裁決,然後再由主權行動,使他的判決眾所周知,並確保該人的正當權利,這是現在他因。 What is envisaged in Isa.什麼是設想在伊薩。 45:25 and 50:8, for instance, is specifically a series of events which will publicly vindicate those whom God holds to be in the right. 45:25和50:8 ,舉例來說,是明確了一系列的活動,其中將公開平反那些持有上帝要在正確的。

The word is also used in a transferred sense for ascriptions of righteousness in nonforensic contexts.這個詞也可以用來在移送意識,為ascriptions的義nonforensic語境。 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,男人說,以證明上帝的時候,他們供認他剛剛(路加福音7時29分;光碟。 3時04分=聚苯乙烯。 51:4 ) ,和自己的時候,他們聲稱自己是剛剛(職務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).被動的,可用於一般的被平反,所發生的事件對懷疑,批判和不信任感。 ( 11時19分;盧克7時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時21分, 24 -2 5,其所指的是證明一個人的接受與上帝這是由於當他的行動表明,他有什麼樣的生活,工作信念,即上帝的責難義。 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.詹姆斯的聲明中說,基督徒,像亞伯拉罕,是有道理的作品(而不是24 ) ,因此並不違反保羅堅持的基督徒,像亞伯拉罕,是有道理的信仰(羅馬書3時28分; 4:1 -5 ) ,但相輔相成。 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.).詹姆斯本人行情將軍15時06分,為完全一樣,目的正如保羅是否表明它是信仰擔保亞伯拉罕的接受為正義(而不是23歲;比照光盤。 4:3幾段;加爾。 3時06分幾段) 。 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.理涉及詹姆斯並非信奉的原接受上帝的,但後來的平反,他的專業信念,由他的生命。 It is in terminology, not thought, that James differs from Paul.這是術語,沒有想到,詹姆斯不同於保羅。

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).有沒有詞彙理由的看法,金口,奧古斯丁,以及中世紀和羅馬神學家說, "自圓其說"的手段,或者蘊含的一部分,它的意義,做到"正義" (主觀精神重建) 。 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.本德律但丁的定義,理由是"不僅使罪得赦,而且還成聖和更新的外來人" ( sess.六,甲烷第七節) ,是錯誤的。

Paul's Doctrine of Justification保羅的教義的理由

The background of Paul's doctrine was the Jewish conviction, universal in his time, that a day of judgment was coming, in which God would condemn and punish all who had broken his laws.背景保羅的教義是猶太人的信念,普遍在他的時候,那一天的判決是在未來,在這上帝會譴責和懲罰所有的人打破了他的法律。 That day would terminate the present world order and usher in a golden age for those whom God judged worthy.這一天將終止目前的世界秩序,並迎來一個黃金時代,為那些上帝來判斷值得。 This conviction, derived from prophetic expectations of "the day of the Lord" (Amos 5:19ff.; Isa. 2:10 - 22; 13:6 - 11; Jer. 46:10; Obad. 15; Zeph. 1:14 - 2:3, etc.) and developed during the intertestamental period under the influence of apocalyptic, had been emphatically confirmed by Christ (Matt. 11:22ff.; 12:36 - 37; etc.).基於這種信念,來自先知性的期望"主日" (阿莫斯5點19法郎;伊薩。 2時10 -2 2; 1 3時0 6- 11 ;哲。 4 6 :10你們要休息;o b ad。1 5 ;z e ph1: 14 -2 :3等) ,並制定了在i ntertestamental期的影響下世界末日的,已被證實強調基督。 ( 1 1:22以後。 ; 1 2:36- 37等) 。 Paul affirmed that Christ himself was the appointed representative through whom God would "judge the world in righteousness" in "the day of wrath and revelation of the righteous judgment of God" (Acts 17:31; Rom. 2:16).保羅肯定耶穌本身是委任代表,通過他們上帝會"判斷世界在正義" ,在"一天的憤怒與啟示正義神的審判" (使徒17時31分;光碟。 2:16 ) 。 This, indeed, had been Christ's own claim (John 5:27ff.)這一點,事實上,已被基督自己的索賠(約翰5點27法郎) 。

Paul sets out his doctrine of the judgment day in Rom.保羅列出他的學說的判決當天在ROM 。 2:5 - 16. 2時05分-1 6。 The principle of judgment will be exact retribution ("to every man according to his works," vs. 6).原則判斷,將報復( "每個人都根據他的作品中, "主場迎戰6 ) 。 The standard will be God's law.該標準將在真主的法律。 The evidence will be "the secrets of men" (vs. 16); the Judge is a searcher of hearts.證據會的主題是"秘密的男人" (比16 ) ;法官是一個尋寶者的心中。 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,他不能指望任何辯解,但正義,對那些信守自己的法律(羅馬書2時12 -1 3;比照e xod。 2 3時0 7分, 1國王8時3 2分) 。 But the class of righteous men has no members.但階級的正義男子已沒有委員。 None is righteous; all have sinned (Rom. 3:9ff.).都不是正義的;都有罪(羅馬書3點09分幾段) 。 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,這是一個普遍的譴責,為猶太人以及gentile ;猶太人誰觸犯刑律,已不再是可以接受的上帝比誰都(羅馬書2:17 -2 7) 。 All men, it seems, are under God's wrath (Rom. 1:18) and doomed.所有男人,看來,是根據上帝的憤怒(羅馬書1:18 )和被淘汰的命運。

Against this black background, comprehensively expounded in Rom.針對這種黑色的背景上,全面闡述了在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保羅宣布,目前的理由罪人,由恩典透過信仰耶穌基督,除了所有作品,雖然有記過處分(羅馬書3點2 1分幾段) 。 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.這個理由,雖然單獨設在時間點上,其中一名男子認為(羅馬書4時02分; 5:1 ) ,是一個eschatological一次-為-所有神聖行為,但最終的判斷帶進本。 The justifying sentence, once passed, is irrevocable.該辯解一句,一旦獲得通過,是不可改變的事實。 "The wrath" will not touch the justified (Rom. 5:9). "眾怒" ,不會接觸有道理(羅馬書5時09分) 。 Those accepted now are secure forever.那些接受了,現在是安全的,永遠。 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斷席位(羅馬書14:10 -1 22肺心病。 1 7:10) ,可能剝奪了他們的某些獎勵( 1肺心病。 3 :15) ,但從來沒有自己的正當地位。 Christ will not call in question God's justifying verdict, only declare, endorse, and implement it.基督會不會請在質詢上帝的判決理由中,只有宣布,贊同,並付諸行動。

Justification has two sides理由有兩方面

On the one hand, it means the pardon, remission, and nonimputation of all sins, reconciliation to God, and the end of his enmity and wrath (Acts 13:39; Rom. 4:6 - 7; 2 Cor. 5:19; Rom. 5:9ff.).在一方面,它意味著赦免,減刑,並nonimputation所有的罪孽,和解,向上帝,並結束其敵意和憤怒(使徒13時39分;光碟。四比六-七; 2 ,肺心病。 5時1 9分;光碟。 5時09分幾段) 。 On the other hand, it means the bestowal of a righteous man's status and a title to all the blessings promised to the just: a thought which Paul amplifies by linking justification with the adoption of believers as God's sons and heirs (Rom. 8:14ff.; Gal. 4:4ff.).在另一方面,它是指贈與的義人的地位和所有權,所有祝福答應剛剛:一種思路保羅放大掛鉤的理由,即通過信徒視為上帝的兒子和繼承人(羅馬書8時14法郎。 ;加爾。 4時04分幾段) 。 Part of their inheritance they receive at once: through the gift of the Holy Spirit, whereby God "seals" them as his when they believe (Eph. 1:13), they taste that quality of fellowship with God which belongs to the age to come and is called "eternal life."他們的部分繼承他們獲得一次:通過聖靈的恩賜,而上帝的"海豹" ,他們為他的時候,他們相信(以弗所書1:13 ) ,但它們的味道質量團契與上帝屬於年齡來,是所謂的"永生" 。 Here is another eschatological reality brought into the present: having in a real sense passed through the last judgment, the justified enter heaven on earth.這裡是另一個eschatological現實帶進目前的景象:有在真正意義上通過最後裁決,但有理由進入天堂,在地球上。

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.).現在在這裡,因此,理由帶來的"生命" (羅馬書5時18分) ,儘管這只是一個預先的豐滿的生命和榮耀,這構成了"希望的正義" ( gal. 5:5 )答應向剛剛(羅馬書2點07 , 10 ) ,這是上帝的理由子女可以期待(羅馬書8時18分幾段) 。 Both aspects of justification appear in Rom.這兩個方面的理由,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 ,保羅說的理由,使中,一方面,和平與上帝(因為單是赦免) ,另一方面,希望神的榮耀(因為信奉的是被接受作為正義) 。 Justification thus means permanent reinstatement to favor and privilege, as well as complete forgiveness of all sins.理由從而意味著永久修復工程,以討好和特權,以及完整的寬恕所有的罪孽。

The Ground of Justification地面上的理由

Paul's deliberately paradoxical reference to God as "justifying the ungodly" (Rom. 4:5), the same Greek phrase as is used by the LXX in Exod.保羅的刻意似是而非參考,以神為"有理由ungodly " (羅馬書4時05分) ,同一希臘字,是因為所用的lxx在exod 。 23:7; Isa. 23時07分;伊薩。 5:23, of the corrupt judgment that God will not tolerate, reflects his awareness that this is a startling doctrine. 5時23分,對舞弊的判斷是,上帝將不會容忍,反映了他的意識,這是一個驚人的教義。 Indeed, it seems flatly at variance with the OT presentation of God's essential righteousness, as revealed in his actions as Legislator and Judge, a presentation which Paul himself assumes in Rom.的確,它似乎一口差異與城市旅遊局介紹上帝的基本義,禮透露,在他的行動,作為立法者和法官,一名陳述,其中保羅自己承擔的ROM 。 1:18 - 3:20. 1:18 -3時2 0分。

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).職能治療堅持認為上帝是"正義在他的所有辦法" (詩篇145:17 ) , "上帝… … 。未經不公正" (申命記32:4 ;比照zeph 。 3時05分) 。 The law of right and wrong, in conformity to which righteousness consists, has its being and fulfillment in him.該法的正確和錯誤的,在符合正義的,其中構成的,有它的幸福和圓滿,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, "我們的聖戰,公正和好" ,因為它是(羅馬書7時12分;比照deut.4 : 8 ;聚苯乙烯。 19時07 -9 ) ,鏡子,他的性格,因為他"愛"義明(詩篇11時07分; 33:5 )和"恨"不正故宮(雅歌5點04分-六;伊薩。 6 1:8;撒加利亞8時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.).作為法官,他宣稱自己是正義的"訪問"在報復性判斷偶像崇拜, irreligion ,不道德,不人道的行為在世界各地( jer. 9時24分;聚苯乙烯。 9時05分幾段, 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). "上帝是正義的法官推倒的,是上帝說,祂所憤慨每一天" (詩篇7時11分, erv ) 。 No evildoer goes unnoticed (Ps. 94:7 - 9); all receive their precise desert (Prov. 24:12).無惡忽略(詩篇94:7 -9 ) ;所有收到他們的確切沙漠( 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,是迫於要求他自己的性質傾訴"憤怒"和"憤怒"對那些complacently擁護它(參照語言的伊薩。 1:24 ;哲。 6時11分; 30日: 23 -2 4條; e zek。 5時1 3分幾段; 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.這是一個光榮的啟示他的公義(參見伊薩。 5:16 ; 10:22 ) ,但他這樣做時,它會是一個思考他的正義,如果他沒有這樣做。 It seems unthinkable that a God who thus reveals just and inflexible wrath against all human ungodliness (Rom. 1:18) should justify the ungodly.它似乎是不可思議的是上帝的人,從而揭示了公正和僵化的憤怒,對所有人類ungodliness (羅馬書1:18 ) ,應當說明理由,該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,).保羅,不過,需牛氣沖天,由牛角,並申明,不只是上帝沒有,但他確有這一種方式設計的"以shew他理直氣壯,是因為該擦身而過的罪孽做aforetime ,在忍無可忍的上帝;為shewing時,我說,他的正義,在目前這個季節:他有可能自己是公正,並justifier他說,祂所信仰耶穌" (羅馬書3點25分-2 6) 。 The statement is emphatic, for the point is crucial.這份聲明是肯定的,對於這一點是至關重要的。

Paul is saying that the gospel which proclaims God's apparent violation of his justice is really a revelation of his justice.保羅是說,福音其中宣布上帝的明顯侵犯他的公義,實在是一個啟示他的公義。 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.到目前為止,從提高是一個問題的theodicy ,它實際上解決了一個,因為它明確,職能治療沒有,那剛剛地面上上帝赦免並接受信徒面前的時候,基督,以及至今。

Some question this exegesis of Rom.有人質疑這訓詁學的ROM 。 3:25 - 26 and construe "righteousness" here as meaning "saving action," on the ground that in Isa. 3時25 -2 6和c onstrue"義"字在這裡的含義為"拯救行動" ,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"義"與"救贖"是重複使用作為當量(以賽亞4 5:8, 1 9- 25條; 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.這樣就消除了theodicy都認為是保羅說,按照這種觀點,是上帝,現在看,他可以節省的罪人。 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, "在主場迎戰26日,至目前為止,從決策的關鍵點就是神是合理的罪人,理直氣壯地,然後放入無關,他的意思,可刪除,沒有損失。

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,先不說具體訓詁尷尬,它創造了(視訴泰勒, expt 50:295頁) ,這樣的假設似乎是毫無根據的,為( 1 )城市旅遊局參考,以上帝的公義,通常是指他的報復性正義(用法引證從以賽亞書,是不是典型) ,以及( 2 )這些小詩,是繼續討論這已關注到全國各地(從1:18起) ,與上帝的顯示器是正義的判斷和處罰單。 These considerations decisively fix the forensic reference here.這些考慮,果斷地定法醫參考這裡。 "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). "主要的問題,其中聖保羅而言,是神是怎麼能夠被承認為自己的正義,並在同一時間,我作為一個宣稱正義的信徒,在基督" (泰勒,第299條) 。 Paul has not (as is suggested) left the forensic sphere behind.保羅沒有(建議)離開法醫領域落後。 The sinner's relation to God as just Lawgiver and Judge is still his subject.千古罪人的天主間的關係正如剛才lawgiver和判斷仍是他的主題。 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.他只是說,在本段(羅馬書3點21 -2 6日)這是福音揭示了何種方式的罪人,可以提出理由,沒有冒犯神的公義,其中,如圖所示( 1 :18-默3 : 20),譴責所有的罪孽。

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.保羅的論點是,上帝是合理的罪人,就只是地面,即,索賠的真主的法律後,他們已經完全滿意。 The law has not been altered, or suspended, or flouted for their justification, but fulfilled, by Jesus Christ, acting in their name.法律未作改動,或暫停職務,或嘲弄,他們的理由,但完成後,由耶穌基督組成,他們的名字。 By perfectly serving God, Christ perfectly kept the law (cf. Matt. 3:15).由完全服務於上帝,基督完美地保存法(參見馬特。 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).他的順從,最終導致死亡( phil. 2時08分) ,他無端背負了罰款,該法的男子的地方( gal. 3時13分) ,使propitiation為他們的罪孽(羅馬書3點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).在地面上的基督的順從,上帝不推諉罪過,但責難義,禮,以罪人的人認為, (羅馬書4時02 -8 ; 5時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. "公義的上帝" (即公義,從神:看到菲爾。 3時09分) ,是賜予他們作為一個免費的禮物(羅馬書1時17分; 3時21 -2 2; 5時1 7分,比照9 :30 ; 10時03分-1 0) :這就是說,他們獲得的權利和處理這一承諾,他們應處理的,已不再是罪人,但是作為正義的,由神聖的法官。 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,他們成為"正義的上帝" ,並通過他的人"知道,沒有罪過"就我個人的,而是代表性的"大罪" (當作罪人和懲罰)而起( 2肺心病。 5時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.這是思想表達的古典基督教神學所為用"歸責於基督的公義" ,即信徒是正義的(羅馬書5時19分) ,並有義( phil. 3時09分)在上帝面前,別無其他理由比基督其頭部被正義之神面前,他們是一個與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,他們通過對他們,因為基督的緣故,宣判其中基督的順從,值得為之。 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).上帝宣稱他們可以理直氣壯的,因為他估計他們被正義;他估計正義對他們來說,不是因為他的帳戶他們信守自己的法律個人(這將是一種虛假的判斷力) ,而是因為他的帳戶,他們會團結以一個人,不停代表性(這是一個真實的判斷) 。

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.).為保聯盟與基督是絕不憧憬,但事實上,基本的事實,實際上,在基督教和學說的估算正義只是保羅的論述,法醫方面的,它(見光盤。 5時12分幾段) 。 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之間的團結互助,基督和他的人民,因此是客觀的基礎上的罪人,而計算的正義和公正,合理的,通過正義的,他們的救世主。 Such is Paul's theodicy regarding the ground of justification.這是保羅的theodicy對於地面的理由。

Faith and Justification信仰和理由

Paul says that believers are justified dia pisteos (Rom. 3:25), pistei (Rom. 3:28), and ek pisteos (Rom. 3:30).保羅說,信徒們有理由直徑pisteos (羅馬書3點25分) , pistei (羅馬書3點28分) ,並18.3.2000 pisteos (羅馬書3:30 ) 。 The dative and the preposition dia represent faith as the instrumental means whereby Christ and his righteousness are appropriated; the preposition ek shows that faith occasions, and logically precedes, our personal justification.該格和介詞直徑代表信仰作為樂器的途徑,基督和他的義正核撥;介詞18.3.2000說明:信仰場合,並在邏輯上先於我們個人的理由。 That believers are justified dia pistin, on account of faith, Paul never says, and would deny.信徒有理由直徑皮什廷,對帳戶的信仰,保羅從來沒有說,和會否認。 Were faith the ground of justification, faith would be in effect a meritorious work, and the gospel message would, after all, be merely another version of justification by works, a doctrine which Paul opposes in all forms as irreconcilable with grace and spiritually ruinous (cf. Rom. 4:4; 11:6; Gal. 4:21 - 5:12).被信仰的理由,理由的,真誠地將實際上是一個功勳卓著的工作,和福音訊息,畢竟,僅僅是另一種版本的理由,由工程外,學說,其中保羅反對一切形式的,因為不可調和的風度和精神毀滅性(比照光盤。 4時04分; 11時06分;加爾。 4點21分-5時1 2分) 。

Paul regards faith, not as itself our justifying righteousness, but rather as the outstretched empty hand which receives righteousness by receiving Christ.保羅對於信仰,而不是為自己辯解,我們是正義的,而是要作為outstretched空洞的手接受正義,接受基督。 In Hab.民政事務局。 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時04分(引光盤。 1時17分;加爾。 3時11分) ,保羅認定,隱含在承諾說神聖的男子(以下簡稱"公正" ) ,將享受上帝的持續青睞( "活" ) ,通過他的信任忠誠上帝(這是哈巴谷書的一點背景) ,更根本的斷言,只有通過信仰是否有任何人任何時候都來觀看神只,因此,作為享受生活,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.).使徒保羅也使用上將15時06分(下稱"亞伯拉罕信神,這是忽視祂為義, " erv ) ,以證明同一點(見加爾。 3時06分;光碟。 4:3幾段) 。

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,當保羅段是這首詩作為教學亞伯拉罕的信仰被忽視的正義(羅馬書4時05分, 9 , 22 ) ,所有他打算讓我們了解的是,信念,果斷,全心全意依靠上帝的慈悲承諾( VSS的。 18ff ) ,是紀念和手段的正義被歸罪於他。 There is no suggestion here that faith is the ground of justification.有沒有建議,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.保羅是不是在討論地面的理由,在此背景下,在所有的,只是方法爭取。 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.保羅的信念是任何一個孩子的亞當以往任何時候都變得理直氣壯上帝面前儲蓄帳戶的公義的最後一個亞當,第二位代表男子(羅馬書5點12分-1 9) ;和正義,這是歸罪於男人的時候,他們相信。

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).神學上的理性主義和道德主義右翼基督教, socinians , arminians ,又不乏現代的自由主義者,已採取保羅教導說,上帝對於人的信念作為義(可能是因為它實現了假定新的法律或因為,隨著種子的所有基督教美德,它載有胚芽及效力的最終完成上帝的原法,否則,因為這只不過是上帝的主權高興地對待信仰正義的,雖然這是不義,並認為上帝赦免,並接受罪人,在地面上他們的信仰。 ) 。 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,這些神學家否認歸責於基督的公義,以信徒在意義上的解釋,並拒絕整個covenantal觀基督的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.最能說的是基督的公義,是間接造成的接受人的信念,義,禮,因為它創造了一個局面,因為這種接受成為可能。 (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傳統,相信這種情況一直存在,並相信祂的工作,沒有godward參考,不說,連本) 。 theologically ,最根本的缺陷,所有這些觀點是,他們沒有作出滿意的法律根據驗收。 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.這些方面的理由,而不是作為一個司法行為,執行法律,但作為主權的行為是上帝站在上述法律規定,並免費向免除它,或改變它,在其酌情權。 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.這項建議是上帝不是約束自己的法律:它preceptive和刑法法令不明確,一成不變的必然要求,他自己的性質,但他可能出於善放鬆和修訂,而毋須停止作為他的。 This, however, seems a wholly unscriptural conception.不過,這似乎是一個完全unscriptural構想。

The Doctrine in History該學說在歷史上

Interest in justification varies according to the weight given to the scriptural insistence that man's relation to God is determined by law and sinners necessarily stand under his wrath and condemnation.有興趣的理由,並根據不同的權重考慮到聖經的堅持下,該名男子的天主間的關係是由法律決定,並罪人,一定會站在他的憤怒和譴責。 The late medieval theologians took this more seriously than any since apostolic times; they, however, sought acceptance through penances and meritorious good works.中世紀晚期神學家了,這更嚴重的,比任何自使徒時代;不過,他們試圖通過驗收penances和建功立業的優秀作品。 The Reformers proclaimed justification by grace alone through faith alone on the ground of Christ's righteousness alone, and embodied Paul's doctrine in full confessional statements.改革者宣告理由是由單獨的恩典透過信仰,僅在地面上的基督的公義單獨的,體現了保羅的教義,在充分自白陳述。

The sixteenth and seventeenth centuries were the doctrine's classical period.第十六和第十七世紀學說的古典時期。 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.自由主義的傳播概念,即上帝的態度,所有男人是一個家長式的感情,而不是條件所要求的刑法,因此有興趣在罪人的理由,由神州法官被更換,由思想的浪子的寬恕和康復,由他的神之父。 The validity of forensic categories for expressing man's saving relationship to God has been widely denied.有效性法醫類為表達人的儲蓄關係,以上帝已被廣泛拒絕。 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.許多新的正統思想家們似乎定的是有責任感的罪惡感在男子比是有刑法上帝,並往往以呼應這一否認,並聲稱法律門類掩蓋了個人素質的這種關係。 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,保羅的教義的理由已收到很少外福音界,雖然新的工作重點顯然,在最近的詞彙工作,新的路德派作家,並dogmatics的卡爾巴特。

JI Packer繼封隔器
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
Sanday and Headlam, Romans; ED Burton, Galatians; L Morris, The Apostolic Preaching of the Cross; V Taylor, Forgiveness and Reconciliation; Calvin, Institutes 3.11 - 18; J Owen, Justification by Faith; J Buchanan, The Doctrine of Justification; W Cunningham, Historical Theology, II; A Ritschl, Critical History of... sanday和headlam ,入鄉隨俗;海關伯頓,加拉太;升莫里斯,教廷鼓吹的兩岸; v泰勒,寬恕與和解;卡爾文學院3.11 -1 8歲; j歐文,因信稱義; j布坎南,這個學說的理由;瓦特坎寧安,歷史,神學,二;里奇爾,關鍵的歷史... Justification; C Hodge, Systematic Theology, III; L Berkhof, Systematic Theology; G Quell, TDNT, II; JA Ziesler, The Meaning of Righteousness in Paul; H Seebass and C Brown, NIDNTT, III; H Kung, Justification; GB Stevens, The Christian Doctrine of Salvation; JW Drane, Paul, Libertine or Legalist?理由; c Hodge的,有系統的神學,三;升,伯克霍夫的,有系統的神學;克平息, tdnt ,二;司法機構政務長齊斯勒,但其意義的行為,在保祿; h澤巴斯和C布朗, nidntt ,三; h公,理由; GB的史蒂文斯,基督教教義的救恩;李鍾鬱杜藍,保羅,自由的還是法家? E Kasemann, "The Righteousness of God in Paul," in NT Questions of Today; GC Berkouwer, Faith and Justification. e凱士曼, "公義的神在保羅" ,在新界的問題,今天的GC berkouwer ,信念和理由。


Justification理由

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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(名詞) ,是指"的行為,宣告了正義,理由,無罪釋放" ,其確切含義,是由時表示,在該動詞dikaioo " ,以證明" (見二) ,它是用來兩次到EP 。 to the Romans, and there alone in the NT, signifying the establisment of a person as just by acquittal from guilt.要入鄉隨俗,並有單獨在新台幣,標誌著的建立是一個人,作為剛剛由無罪釋放,從罪責。 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.四時二十五分, "對於我們的理由, "是亮著" ,因為我們的理由" (平行,以前款第" ,為我們的過犯" ,即,由於犯承諾) ,和手段,並非以期我們的"理由" ,而是因為一切必要對上帝的一部分,為我們的"理由"已經生效,在死亡的基督。 On this account He was raised from the dead.關於這個帳戶是他所提出的從死裡復活。

The propitiation being perfect and complete, His resurrection was the confirmatory counterpart.該propitiation被完美和完整的,他的復活是驗證性的對應。 In 5:18, "justification of life" means "justification which results in life" (cf. v. 21).在5時18分, "理由都"的意思是"的理由,而導致生活" (參見五, 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,牽涉到他的自由生命的禮物。 On the distinction between dikaiosis and dikaioma, see below.對區分dikaiosis和dikaioma ,見下文。

In the Sept., Lev.在9月,列弗。 24:22. 24:22 。


Justification理由

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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(名詞) ,有三個鮮明的意義,並似乎最貼切的全面"的具體體現正義" ,它是一個聲明,表示某人或某事,是正義的,因此,整體來說,它代表的表達及作用dikaiosis (第1號) 。

It signifies (a) "an ordinance," Luke 1:6; Rom.它標誌(一) "條例" ,路加1時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 ,風疹病毒, "條例" ,即神所宣布為正確的,指的是他的政令報應( 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時26分,風疹病毒, "條例的法律" (即正義的要求,責成由法) ,所以8點04分, "該條例的法律" ,即集體,戒律的法律,所有的,它要求作為右;希伯來書。 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 ,條例與幕儀式; (二) " ,被判處無罪釋放" ,其中神acquits男人自己的罪惡感,對條件( 1 )他的恩典在基督裡,通過他的expiatory犧牲, ( 2 )接受基督的信仰,光盤。 5;16; (c) "a righteous act," Rom. 5 ; 16 ; (三) , "正義的行為, "光盤。 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時18分, " (一)法的正義" ,風疹病毒,而不是臆想的"理由" ,也不正義性格的基督(提議由kjv : dikaioma並不意味著品格,作為是否dikaiosune ,義)但死亡的基督,作為一項法令成就始終與上帝的性質和律師,這是明確的,因為正處於對立面,以"一個擅闖" ,在前面的聲明。

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").有的字在這裡的含義了一項法令,是正義的,因為在五, 16歲;死刑基督確實可以被視為履行了一項法令,但作為傳道者的說法收益,總之,經常有這種情況,從通行證一個遮蔭的意義,而站在這裡不是為一項法令,但法令,因此,在牧師15時04分,風疹病毒, "正義的行為" ( kjv , "判決書" ) ,以及19時08分, "正義的行為(該聖人) " ( kjv , "義"字) 。 Note: For dikaiosune, always translated "righteousness," Righteousness.注:對於dikaiosune ,總是一個"義" ,是正義的。


Justify自圓其說

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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.自圓其說(動詞) ,其中最主要的, "認為是正確的, "標誌著,在新台幣, (一) " ,顯示是正確的或正義" ,在被動語態的,是合理的,馬特。 11:19; Luke 7:35; Rom. 11時19分;盧克7時35分;光碟。 3:4; 1 Tim. 3時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) " ,宣布要義,以宣告正義的, " ( 1 )男子,關於上帝,盧克7時29分(見光盤。 3時04分,以上) ;有關其本人,路加福音10:29 ; 16:15 ; ( 2 )關於上帝的男子,他們被宣布為正義之前,他對某些規定的條件,由他來決定。 Ideally the complete fulfillment of the law of God would provide a basis of "justification" in His sight, Rom.理想的完全實現上帝的法規,將提供一個基礎的"理由" ,在他的視線,光盤。 2:13. 2時13分。 But no such case has occurred in mere human experience, and therefore no one can be "justified" on this ground, Rom.但沒有這樣的情況已經發生在僅僅是人的經驗,所以沒有人可以"有理由"基於這個理由,光盤。 3:9-20; Gal. 3:9-20 ;加爾。 2:16; 3:10, 11; 5:4. 2時16分;下午3點10分, 11人; 5時04分。

From this negative presentation in Rom.從這個反面陳述的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 ,傳道者的收益,以證明,始終與上帝自己的正義性質,並考慮到其表現,他可以說是透過基督,是" propitiation ... (恩, "工具性" )表示,他的血液中, " 3 : 25 ,風疹病毒, " justifier他說,祂所信仰耶穌" (五26 ) , "正當理由"作為法律和正式宣告無罪從有罪,上帝作為法官,宣判的罪人為義表示,他認為對主耶穌基督。 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" ,是在目前持續緊張,這表明不斷的過程中的"正當理由" ,在繼承那些認為是"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 ,或點,緊張,同時標明確切時間,在每個人,一經行使信仰,是有道理的。 In 8:1, "justification" is presented as "no condemnation."在8:1 , "理由"是作為"沒有譴責的" 。 That "justification" is in view here is confirmed by the preceding chapters and by verse 34. "正當理由" ,是鑑於在這裡證實了前面的章節,並通過韻文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時26分,這個詞變成" justifier "是英語的發音,亮著, "辯解" ;同樣在8點33分(如該文章是用) , "上帝justifieth " ,更點燃了。 "上帝是( 1 )辯護, "壓力後,用"上帝" 。 "Justification" is primarily and gratuitously by faith, subsequently and evidentially by works. "理由"主要是和無償的信仰,後來和evidentially由工程。

In regard to "justification" by works, the so-called contradiction between James and the apostle Paul is only apparent.至於"理由" ,由工務,即所謂矛盾詹姆斯和使徒保羅是唯一明顯的。 There is harmony in the different views of the subject.有和諧,在不同的意見,該議題。 Paul has in mind Abraham's attitude toward God, his aceptance of God's word.保羅已在考慮亞伯拉罕的態度上帝,他aceptance的神的話語。 This was a matter known only to God.這是一個眾所周知的事,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.入鄉隨俗書信是佔領的影響,這godward態度,而不是亞伯拉罕的性格或行為,但經對比信仰和缺乏它,即不信者,比照。 Rom.光盤。 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 )是被佔領與對比的信仰是真實的信念,就是假的,一種信仰荒蕪和死,這是不誠信可言。

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,兩位作家面前有不同的時代,在亞伯拉罕的生命,保羅,事件記錄在將軍15日,詹姆斯表示,在將軍22 。 Contrast the words "believed" in Gen. 15:6 and "obeyed" in 22:18.相反的話, "相信"將軍15時06分與"服從" ,在22點18分。 Further, the two writers use the words "faith" and "works" in somewhat different senses.另外,兩位作家用字的"誠信"及"工程" ,在稍微不同的含義。 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.與保羅,信仰是接受神的話語;詹姆斯,它是接受真理的某些陳述有關上帝, (五19 ) ,它可能會失敗,影響到一個人的操守。

Faith, as dealt with by Paul, results in acceptance with God., ie, "justification," and is bound to manifest itself.信仰,作為處理的保羅,結果,在接受上帝,即"理由" ,並必將顯現。 If not, as James says "Can that faith save him?"如果不是,因為詹姆斯說: "可以說,信仰救他" ? (v. 14). (五14 ) 。 With Paul, works are dead works; with James they are life works.與保羅,工程已經死工程;詹姆斯,他們都是生活的作品。 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.該項工程,其中保羅說可能相當獨立的信念:所提到的那些由詹姆斯,可緊張得要命,只有在信仰的是真實的,他們將證明它的現實。 So with righteousness, or "justification": Paul is occupied with a right relationship with God, James, with right conduct.因此,義,禮,或"理由" :保羅是被佔領的一項權利,與天主的關係,詹姆斯與權利的行為。 Paul testifies that the ungodly can be "justified" by faith, James that only the right-doer is "justified.".保羅證明了ungodly可以"合理"的信念,詹姆斯只有右邊的施動者是"有道理" 。


Also, see:此外,見:
Sanctification 成聖
Conversion 轉換
Confession 自白
Salvation 救贖
Various Attitudes 不同態度
Supralapsarianism supralapsarianism
Infralapsarianism infralapsarianism
Amyraldianism amyraldianism
Arminianism arminianism

This subject presentation in the original English language本主題介紹在原來的英文


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