By Maico M. Michielin
First released in 1959, Karl Barth's "A Shorter remark on Romans" originated because the manuscript for a process extra-mural lectures held in Basle throughout the iciness of 1940-41. in this time, Barth endured to withstand the Nazi regime and its impact at the Reformed Church as he did while he used to be in Bonn. This reissue of Barth's "A Shorter remark on Romans" hyperlinks to the renewed curiosity at the present time in a 'theological' interpretation of Scripture. in keeping with the trendy preoccupation with what lies at the back of the textual content (the author's context), and to a postmodern preoccupation with what lies in entrance of the textual content (the reader's context), either theologians and biblical students are asking the next questions: 'What is the connection among the biblical textual content, interpreter and God? Can the Bible be learn either as an historic record and as a textual content that speaks to us this day, and if that is so, how can it do so?' Barth's commentarial perform as exemplified in "A Shorter remark on Romans" solutions those questions. This ebook is gifted in components: first, an creation by way of Maico Michielin assisting readers comprehend Barth's theological exegetical method of examining Scripture and displaying readers how one can permit Scripture tackle theological and moral issues for this day; the most physique of the ebook then follows - the republication of the unique English translation by means of D.H. van Daalen of Barth's "A Shorter remark on Romans".
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19). 23; ‘come short of the glory of God’ EVV)? Ought the words ‘from heaven’ to suggest another source of this revelation? But which source could it possibly be, since we have learned that the Gospel itself is God’s almighty power and therefore presumably the sum total of all heavenly majesty? And what Paul puts forward as the content of this revelation no one has ever yet said, or has even been able to say or repeat, unless he was expounding that very revelation of which Paul has spoken before: that divine verdict pronounced by the man Jesus.
25–27). These are the main points of the Epistle to the Romans, which we shall have to work out in more detail in these lectures. One more comment for the sake of completeness. Only a very few nineteenthcentury scholars have seriously doubted that the Apostle Paul really is the author of the Epistle to the Romans and that we are therefore not dealing here with one of the forgeries which in those centuries were quite a respectable literary practice. It really cannot be doubted unless we are prepared to regard all the Pauline Epistles as second-century forgeries.
Translator. e. e. 4), is that revelation, already prophesied in the OT, which Paul is now going to explain. Without Jesus Christ in the background it is certainly not possible to understand what is said in the foreground, here and in everything that follows, about the man who believes. His righteousness is that of the faithful God and therefore that of the man who trusts in him. And his life, saved from death, is the life promised to the man who has become righteous through him. The proclamation of this righteousness and this life, the proclamation of the faith which causes man to participate in this righteousness and this life, that is the apostolic office to which Paul has been appointed, and in pursuit of which he wrote the Epistle to the Romans.
A Shorter Commentary on Romans by Karl Barth (Barth Studies) by Maico M. Michielin