δικαιοσύνη: Difference between revisions

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|txtha=δικαιοσύνης, ἡ ([[δίκαιος]]); [[most]] [[frequently]] in the Sept. for צֶדֶק and צְדָקָה, [[rarely]] for חֶסֶד; "the [[virtue]] or [[quality]] or [[state]] of [[one]] [[who]] is [[δίκαιος]];"<br /><b class="num">1.</b> in the [[broad]] [[sense]], the [[state]] of him [[who]] is [[such]] as he [[ought]] to be, [[righteousness]] (German Rechtbeschaffenheit); the [[condition]] [[acceptable]] to God (German Gottwohlgefalligkeit);<br /><b class="num">a.</b> [[universally]]: [[λόγος]] τῆς δικαιοσύνης ([[like]] [[λόγος]] τῆς καταλλαγῆς, [[λόγος]] [[τοῦ]] σταυροῦ), the [[doctrine]] [[concerning]] the [[way]] in [[which]] [[man]] [[may]] [[attain]] to a [[state]] approved of God, [[βασιλεύς]] δικαιοσύνης, the [[king]] [[who]] [[himself]] has the [[approbation]] of God, and [[who]] renders his subjects [[acceptable]] to God, G L T Tr, WH; [[ἁμαρτία]], [[ἀνομία]], and [[ἀκαθαρσία]]); [[ἁμαρτία]]); [[ἀνομία]], as in [[Xenophon]], mem. 1,2, 24); ἐν ὁδῷ δικαιοσύνης, [[walking]] in the [[way]] of [[righteousness]] equivalent to an [[upright]], [[righteous]], Prayer of Manasseh , [[τοῦ]] Θεοῦ, the [[righteousness]] [[which]] God demands, צִדְקָה, Colossians 1891 (p. 941, Fischer edition); cf. Winer's Grammar, 32)); [[where]] [[δίκαιος]] [[καί]] [[ὁσιότης]] are [[connected]] — Clement of [[Rome]], 1 Corinthians 48,4 [ET] and [[occasionally]] in [[secular]] writings) — the [[former]] denotes [[right]] [[conduct]] toward men, the [[latter]] [[piety]] toward God (cf. [[Plato]], [[Gorgias]], p. 507b.; Grimm on Sap., p. 181 f; (cf. Trench, § 88, p. 328f; for [[additional]] examples [[see]] Wetstein (1752) on Ephesians , the [[passage]] cited; cf. [[ὅσιος]]); [[εὐσέβεια]] [[καί]] [[δικαιοσύνη]], Diodorus 1,2); ποιεῖν [[τήν]] δικαιοσύνην, to do [[righteousness]], to [[live]] [[uprightly]]: ἐργάζεσθαι δικαιοσύνην, [[ζῆν]] τῇ [[δικαιοσύνη]], to [[live]], [[devote]] the [[life]], to [[righteousness]], πληροῦν πᾶσαν δικαιοσύνην, to [[perform]] [[completely]] [[whatever]] is [[right]], [[δικαιοσύνη]] denotes his [[perfect]] [[moral]] [[purity]], [[integrity]], [[sinlessness]]: [[holiness]]: ἡ [[δικαιοσύνη]] has a [[peculiar]] [[meaning]], opposed to the views of the Jews and Judaizing Christians. To [[understand]] [[this]] [[meaning]], the [[following]] facts [[especially]] [[must]] be kept in [[view]]: the Jews as a [[people]], and [[very]] [[many]] [[who]] had [[become]] converts from [[among]] [[them]] to Christianity, supposed [[that]] [[they]] secured the favor of God by works conformed to the requirements of the Mosaic [[law]], as [[though]] by [[way]] of [[merit]]; and [[that]] [[they]] would [[thus]] [[attain]] to [[eternal]] [[salvation]]. But [[this]] [[law]] demands [[perfect]] [[obedience]] to [[all]] its precepts, and threatens condemnation to those [[who]] do [[not]] [[render]] [[such]] [[obedience]] (Song of Solomon , to [[die]] as an [[expiatory]] [[sacrifice]] for the sins of men he has attested his [[grace]] and [[good-will]] to [[mankind]], so [[that]] [[they]] [[can]] [[hope]] for [[salvation]] as if [[they]] had [[not]] sinned. But the [[way]] to [[obtain]] [[this]] [[hope]], he teaches, is [[only]] [[through]] [[faith]] ([[see]] [[πίστις]] ([[especially]] 1b. and d.)), by [[which]] a [[man]] appropriates [[that]] [[grace]] of God revealed and pledged in Christ; and [[this]] [[faith]] is reckoned by God to the [[man]] as [[δικαιοσύνη]]; [[that]] is to [[say]], [[δικαιοσύνη]] denotes "the [[state]] [[acceptable]] to God [[which]] becomes a [[sinner]]'s [[possession]] [[through]] [[that]] [[faith]] by [[which]] he embraces the [[grace]] of God offered him in the [[expiatory]] [[death]] of Jesus Christ ([[see]] [[δικαιόω]], 3b.). In [[this]] [[sense]] ἡ [[δικαιοσύνη]] is used [[without]] an [[adjunct]] in [[δικαιοσύνη]] Θεοῦ, ἡ [[τοῦ]] Θεοῦ [[δικαιοσύνη]], the [[righteousness]] [[which]] God ascribes, [[what]] God declares to be [[righteousness]] (Winer's Grammar, 186 (175)), [[δικαιοσύνη]] Θεοῦ [[διά]] πίστεως, ἡ [[δικαιοσύνη]] τῆς πίστεως, [[which]] is [[acquired]] by [[faith]], or [[seen]] in [[faith]], ἡ ἐκ Θεοῦ [[δικαιοσύνη]] [[which]] comes from God, i. e. is adjudged, imputed, [[ἐπί]] τῇ πίστει depends on ἔχων, having ... founded [[upon]] [[faith]] (cf. Winer's Grammar, 137 (130); 392 (367); [[yet]] cf. Ellicott, at the [[passage]])); ἡ ἐκ πίστεως [[δικαιοσύνη]] [[which]] comes from [[faith]], ἡ [[διά]] πίστεως Χριστοῦ, ἡ [[κατά]] πίστιν [[δικαιοσύνη]] according to, [[appropriate]] to, [[faith]], [[δικαιοσύνη]], as [[being]] the [[one]] [[without]] whom [[there]] is no [[righteousness]], as the [[author]] of [[righteousness]], [[εἰς]] δικαιοσύνην, [[unto]] [[righteousness]] as the [[result]], to [[obtain]] [[righteousness]], ἡ [[πίστις]] λογίζεται τίνι [[εἰς]] δικαιοσύνην, [[faith]] is reckoned to [[one]] for [[righteousness]], i. e. is so taken [[into]] [[account]], [[that]] [[righteousness]] is ascribed to it or recognized in it: ἡ [[διακονία]] τῆς δικαιοσύνης ([[see]] [[διακονία]], 2b.), [[δικαιοσύνη]], arising from [[faith]], is ἡ ἐκ νόμου [[δικαιοσύνη]], a [[state]] [[acceptable]] to God [[which]] is supposed to [[result]] from [[obedience]] to the [[law]], ἡ [[δικαιοσύνη]] ἐν νόμῳ relying on the [[law]], i. e. on [[imaginary]] [[obedience]] to it, ἡ [[ἰδίᾳ]] [[δικαιοσύνη]] and ἡ ἐμή ἐδικαιοσυνη, [[such]] as [[one]] supposes [[that]] he has [[acquired]] for [[himself]] by his [[own]] works, [[justice]], or the [[virtue]] [[which]] gives [[each]] [[one]] his [[due]]; it is said to belong to God and Christ, as bestowing ἰσότιμον πίστιν [[upon]] [[all]] Christians [[impartially]], R G Tr marginal [[reading]] in brackets; κρίνειν ἐν [[δικαιοσύνη]], [[δικαιόω]] at the [[end]].)

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