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 through 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 whilst he used to be in Bonn. This reissue of Barth's "A Shorter observation on Romans" hyperlinks to the renewed curiosity at the present time in a 'theological' interpretation of Scripture. in keeping with the fashionable preoccupation with what lies in 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 subsequent questions: 'What is the connection among the biblical textual content, interpreter and God? Can the Bible be learn either as an old record and as a textual content that speaks to us this present 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 elements: first, an creation through Maico Michielin assisting readers comprehend Barth's theological exegetical method of examining Scripture and exhibiting readers how you can enable Scripture deal with theological and moral issues for this present day; the most physique of the e-book then follows - the republication of the unique English translation through D.H. van Daalen of Barth's "A Shorter observation on Romans".
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Additional resources for A Shorter Commentary on Romans by Karl Barth (Barth Studies)
Who would dare, and who could appeal to God against God? 7–8 are a more pointed repetition of the same question. So the truth, the revelation of God is exalted, is triumphant by the very means of the human lie, from which it is distinguished so clearly by the justification of believers? ’ Does my lie therefore serve that becoming exceedingly great, that brilliant light of grace, and consequently the glory of God? Why must I then be exposed to the judgment? ’ Here particularly Paul’s reply is as short as the question is long.
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.
30f). For this Man, Jesus Christ, is the content of the Gospel. He is revealed in the Gospel and God’s verdict is revealed in him. The hearer of the Gospel becomes his contemporary, a witness to the revelation. And he who pronounces God’s verdict also completes that almighty work of salvation. That is the second amazing identification in these verses: God’s verdict is God’s work of salvation. The Judge is the Savior. When Paul acknowledges the Gospel as God’s power of salvation, he has the Man in view, through whom God reveals his verdict, and abides by this verdict.