The Epistle of Paul the Apostle to the Romans

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- Kapitel 4 -

(Genesis 15:1–7; Psalm 32:1–11; Hebrews 11:8–19)

So then, what shall we say that Abraham had achieved, who is our father according to the flesh?

For if Abraham was justified by works, he would have glory, but not with God.(a)

(b)

For what does Scripture say? “Abram believed God, and it was reputed to him unto justice.”(c)

But for he who works, wages are not accounted according to grace, but according to debt.(d)

Yet truly, for he who does not work, but who believes in him who justifies the impious, his faith is reputed unto justice, according to the purpose of the grace of God.

Similarly, David also declares the blessedness of a man, to whom God brings justice without works:

“Blessed are they whose iniquities have been forgiven and whose sins have been covered.(e)

Blessed is the man to whom the Lord has not imputed sin.”(f)

Does this blessedness, then, remain only in the circumcised, or is it even in the uncircumcised? For we say that faith was reputed to Abraham unto justice.(g)

But then how was it reputed? In circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.

For he received the sign of circumcision as a symbol of the justice of that faith which exists apart from circumcision, so that he might be the father of all those who believe while uncircumcised, so that it might also be reputed to them unto justice,

and he might be the father of circumcision, not only for those who are of circumcision, but even for those who follow the footsteps of that faith which is in the uncircumcision of our father Abraham.

Abraham Receives the Promise

(Genesis 15:8–21)

For the Promise to Abraham, and to his posterity, that he would inherit the world, was not through the law, but through the justice of faith.

For if those who are of the law are the heirs, then faith becomes empty and the Promise is abolished.(h)

For the law works unto wrath. And where there is no law, there is no law-breaking.(i)

Because of this, it is from faith according to grace that the Promise is ensured for all posterity, not only for those who are of the law, but also for those who are of the faith of Abraham, who is the father of us all before God,

in whom he believed, who revives the dead and who calls those things that do not exist into existence. For it is written: “I have established you as the father of many nations.”

And he believed, with a hope beyond hope, so that he might become the father of many nations, according to what was said to him: “So shall your posterity be.”

And he was not weakened in faith, nor did he consider his own body to be dead (though he was then almost one hundred years old), nor the womb of Sarah to be dead.

And then, in the Promise of God, he did not hesitate out of distrust, but instead he was strengthened in faith, giving glory to God,

knowing most fully that whatever God has promised, he is also able to accomplish.

And for this reason, it was reputed to him unto justice.

Now this has been written, that it was reputed to him unto justice, not only for his sake,

but also for our sake. For the same shall be reputed to us, if we believe in him who raised up our Lord Jesus Christ from the dead,

who was handed over because of our offenses, and who rose again for our justification.

Fußnoten

(a)4:2 By works:Done by his own strength, without the grace of God, and faith in him.(Challoner)

(b)4:2 Not before God:Whatever glory or applause such works might procure from men, they would be of no value in the sight of God.(Challoner)

(c)4:3 Reputed, etc:By God, who reputes nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification proceeds from God’s free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God’s grace.(Challoner)

(d)4:4 To him that works:Vis., as of his own fund, or by his own strength. Such a man, says the apostle, challenges his reward as a debt due to his own performances; whereas he who works not, that is, who presumes not upon any works done by his own strength, but seeks justice through faith and grace, is freely justified by God’s grace.(Challoner)

(e)4:7 Blessed are they whose iniquities are forgiven, and whose sins are covered:That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are covered; that is, newly clothed with the habit of grace, and vested with the stole of charity.(Challoner)

(f)4:8 Blessed is the man to whom the Lord has not imputed sin:That is, blessed is the man who has retained his baptismal innocence, that no grievous sin can be imputed to him. And, likewise, blessed is the man, who after fall into sin, has done penance and leads a virtuous life, by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him.(Challoner)

(g)4:9 In the circumcision, etc:That is, is it only for the Jews that are circumcised? No, says the apostle, but also for the uncircumcised Gentiles: who, by faith and grace, may come to justice; as Abraham did before he was circumcised.(Challoner)

(h)4:14 Be heirs:That is, if they alone, who follow the ceremonies of the law, be heirs of the blessings promised to Abraham; then that faith which was so much praised in him, will be found to be of little value. And the very promise will be made void, by which he was promised to be the father, not of the Jews only, but of all nations of believers.(Challoner)

(i)4:15 The law works wrath:The law, abstracting from faith and grace, works wrath occasionally, by being an occasion of many transgressions, which provoke God’s wrath.(Challoner)

Abraham durch Glauben gerechtfertigt

(1. Mose 15,1-7; Psalm 32,1-11; Hebräer 11,8-19)

Was also werden wir sagen, dass Abraham, unser Vater dem Fleische nach, erlangt habe?

Denn wenn Abraham aus Werken gerechtfertigt worden ist, so hat er wohl Ruhm, aber nicht vor Gott.

Denn was sagt die Schrift? Abraham glaubte Gott, und es ward ihm zur Gerechtigkeit angerechnet.

Dem aber, der Werke tut, wird der Lohn nicht nach Gnade, sondern nach Schuldigkeit angerechnet.

David zelebriert dieselbe Wahrheit

Dem hingegen, der keine Werke tut, wohl aber an den glaubt, der den Gottlosen rechtfertigt, wird sein Glaube nach dem Ratschlusse der Gnade Gottes zur Gerechtigkeit gerechnet.

Wie ja auch David den Menschen selig preist, dem Gott Gerechtigkeit ohne Werke zurechnet:

Selig die, deren Missetaten vergeben und deren Sünden bedeckt sind!

Selig der Mann, dem der Herr die Sünde nicht zurechnet!

Abraham gerechtfertigt vor der Beschneidung

Gilt also diese Seligpreisung nur von den Beschnittenen, oder auch von den Unbeschnittenen? Denn wir sagen: Abraham ward der Glaube zur Gerechtigkeit angerechnet.

Wie ward er ihm also angerechnet? Als er in der Beschneidung war, oder in der Vorhaut? Nicht in der Beschneidung, sondern in der Vorhaut.

Und er empfing das Zeichen der Beschneidung als Siegel der Gerechtigkeit des Glaubens, den er als Unbeschnittener hatte; auf dass er der Vater aller unbeschnittenen Gläubigen sei, damit es auch ihnen zur Gerechtigkeit zugerechnet werde,

und er der Vater der Beschnittenen sei, nicht nur derer, welche aus der Beschneidung sind, sondern auch derer, welche in den Fußstapfen des Glaubens wandeln, welchen unser Vater Abraham als Unbeschnittener hatte.

Die Verheißung, die durch den Glauben gewährt wird

(1. Mose 15,8-21)

Denn nicht mittelst des Gesetzes ist dem Abraham oder seiner Nachkommenschaft die Verheißung geworden, dass er der Erbe der Welt sein sollte, sondern durch die Gerechtigkeit aus dem Glauben.

Denn wenn die aus dem Gesetze Erben sind, so ist der Glaube seiner Kraft beraubt und die Verheißung aufgehoben.

Das Gesetz nämlich wirkt Zorn; denn wo kein Gesetz ist, da ist auch keine Übertretung.

Darum ist es aus dem Glauben, damit die Verheißung aus Gnade für alle Nachkommen fest bestehe, nicht nur für die aus dem Gesetze allein, sondern auch für die aus dem Glauben Abrahams, der unser aller Vater ist,

(wie geschrieben steht: ich habe dich zum Vater vieler Völker gesetzt), vor Gott, dem er geglaubt hat, der die Toten lebendig macht, und das Nichtseiende ruft, wie das Seiende.

Er hat wider die Hoffnung auf Hoffnung geglaubt, dass er Vater vieler Völker werden würde, dem gemäß, was zu ihm gesagt worden ist: Also wird deine Nachkommenschaft sein!

Und er wurde nicht schwach im Glauben, noch beachtete er seinen schon erstorbenen Leib, da er schon etwa hundert Jahre alt war, noch den erstorbenen Mutterschoß der Sara.

An der Verheißung Gottes zweifelte er nicht im Unglauben, sondern erwies sich stark im Glauben, indem er Gott die Ehre gab,

und vollkommen überzeugt war, dass, was er immer verheißen, er auch zu tun vermag.

Darum ward es ihm auch zur Gerechtigkeit zugerechnet.

Es ist aber nicht bloß seinetwegen geschrieben, dass es ihm zur Gerechtigkeit zugerechnet ward,

sondern auch um unseretwillen, denen es zugerechnet werden soll, wenn wir an den glauben, der Jesus Christus, unsern Herrn, von den Toten auferweckt hat,

ihn, der unsrer Sünden wegen dahingegeben ward und um unserer Rechtfertigung willen auferstanden ist.