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28 And as they did not care to have God in their minds, God gave them over to a perverse mind – to do lewdness, (Talion’s rule).
29 so that they are full of all unrighteousness, fornication, deceit, covetousness, malice, filled with envy, murder, strife, deceit, malice, (Criticism of «wrong» behavior).
30 slanderers, slanderers, God-haters, abusers, self-praisers, proud, inventive for evil, disobedient to parents, (Criticism of «wrong» behavior).
31 reckless, treacherous, unloving, irreconcilable, merciless. (Criticism of «wrong» behavior).
32 They know the righteous [judgment] It is God’s law that those who do such things are worthy of death; however, not only do they do them, but they also approve of those who do them. (Criticism of «wrong» behavior).
Chapter 2
1 Therefore, you are not blameless, every person who judges [another], because by the same judgment that you judge another, you condemn yourself, because judging [another], you do the same. (Talion’s rule).
2 But we know that truly there is a judgment of God on those who do such things. (The mention of the «judgment of God», which will evaluate everything «correctly», is an analogy with the human judgment).
3 Do you really think, man, that you will escape the judgment of God by condemning those who do such things and (yourself) doing the same? (The suggestion that it is impossible for a person to avoid the «judgment of God»).
4 Or do you neglect the riches of God’s goodness, meekness, and longsuffering, not understanding that God’s goodness leads you to repentance? («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
5 But, according to your stubbornness and unrepentant heart, you are gathering anger for yourself on the day of wrath and the revelation of righteous judgment from God, («Divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
6 Who will reward everyone according to his deeds: (The suggestion that it is impossible for a person to avoid the «judgment of God»).
7 those who seek glory, honor and immortality by perseverance in a good deed – eternal life; (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).
8 but to those who persist and do not submit to the truth, but give themselves up to unrighteousness – rage and anger. (Talion’s rule: if you behave as established by the priesthood, then, they say, you will live forever, behave badly, do not obey the priests, then, they say, God will punish you. This interpretation is beneficial to priests-priests of any religion).
9 Sorrow and distress to every soul of a man who does evil, first, a Jew, [then] a Greek! (The Jew is in the first place, after all, «the chosen of Yahweh», the Greek-Greek is in the second, also the word «Greek» in this context means all non—Jews).
10 On the contrary, glory and honor and peace to everyone who does good, first to the Jew, and then to the Greek! (The Jew is in the first place, after all, the «chosen ones of Yahweh», the Greek Greek is in the second).
11 For there is no hypocrisy with God. (Personification of God, endowing the lord of God with human features. God has no face perception, that is, He does not single out a certain person, but this is not the case, see previous verses: 9—10).
12 Those who have sinned without the law will perish outside the law; and those who have sinned under the law will be condemned according to the law (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
13 (because not the listeners of the law are righteous before God, but the executors of the law will be justified, (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
14 for when the Gentiles, who have no law, by nature do what is lawful, then, having no law, they are their own law: (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
15 they show that the work of the law is written in their hearts, as evidenced by their conscience and their thoughts, now accusing, now justifying one another) (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
16 On the day when, according to my gospel, God will judge the secret affairs of men through Jesus Christ. (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
17 Behold, you are called a Jew, and you comfort yourself with the law, and you boast of God, (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view for Jews).
18 And you know [His] will, and you understand the best by learning from the law (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
19 And I am sure of myself that you are a guide for the blind, a light for those who are in darkness (Analogies, comparisons).
20 the teacher of the ignorant, the teacher of infants, who has a pattern of knowledge and truth in the law: (Analogies, comparisons).
21 How is it that when you teach another, you don’t teach yourself? (Analogies, comparisons).
22 When you preach not to steal, do you steal? saying, «Do not commit adultery,» are you committing adultery? abhoring idols, are you blaspheming? (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
23 Do you boast of the law, but by the transgression of the law do you dishonor God? (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
24 For for your sake, as it is written, the name of God is blasphemed among the Gentiles. (Reasoning about the law of Moses – the Torah, «divine» moralizing, revealing what is good and what is bad, from Paul’s point of view).
25 Circumcision is useful if you keep the law; but if you are a transgressor of the law, then your circumcision has become uncircumcision. (Reasoning about the «benefits» and «non-benefits» of circumcision).
26 Now, if an uncircumcised person observes the ordinances of the law, will not his uncircumcision be imputed to him as circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).
27 And he who is uncircumcised by nature, who fulfills the law, will he not condemn you, a transgressor of the law in the Scriptures and circumcision? (Reasoning about the «benefits» and «non-benefits» of circumcision).
28 For he is not a Jew who is outwardly, nor is circumcision, which is outwardly in the flesh; (Reasoning about the «benefits» and «non-benefits» of circumcision).
29 but [that] A Jew who is inwardly [such], and [that] circumcision, [which] is in the heart, according to the spirit, [and] not according to the letter: his praise is not from people, but from God. (The need to cancel the fulfillment of the Mosaic Law for the emerging pagan Christians. As is known from Acts, this topic was the main source of controversy in the early Church and was discussed at the Apostolic Council in Jerusalem (Acts, Chapter 15). In the epistle to the Romans, the Apostle Paul gives detailed arguments in defense of the council’s decision on the non-necessity of observing the law for baptized pagans and discusses justification by faith, sin and the law).
Chapter 3
1 So what is the advantage [of being] A Jew, or what is the use of circumcision? (Jews have always observed the rite of circumcision with special care. By the time of the New Testament, circumcision became the main external difference between a Jew and a non-Jew, a kind of symbol of Judaism).
2 A great advantage in all respects, and above all, that the word of God is entrusted to them. (Especially (slav.) – especially, most, most of all).
3 For what then? if some were unfaithful, will their infidelity destroy God’s faithfulness? (Justification by «true» faith).
4 Nothing. God is faithful, but every man is a liar, as it is written: You are righteous in Your words and will prevail in Your judgment. (God is always right, man is always wrong).
5 But if our unrighteousness reveals the truth of God, what shall we say? Will God not be unjust when He expresses anger? (I speak according to human [reasoning]). (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).
6 Nothing. For [otherwise] how can God judge the world? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).
7 For if the faithfulness of God is exalted by my unfaithfulness to the glory of God, why else should I be judged as a sinner? (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).
8 And shall we not do evil so that good may come out, as some slander us and say that we teach this way? Righteous is the judgment on such. (Paul’s reasoning about justice, truth-untruth from the point of view of «divine providence»).
9 So, what is it? do we have an advantage? Not at all. For we have already proved that both Jews and Greeks are all under sin (Paul «proved» that «everything is under sin»).
10 As it is written, there is not one righteous; (However, everything is according to the will of God!).
11 There is no one who understands; no one seeks God; (However, everything is according to the will of God!).
12 all have gone astray, every one is worthless; there is no one doing good, there is not one. (Everyone behaves «wrong»).
13 Their larynx is an open coffin; they deceive with their tongue; the poison of asps is on their lips. (Asp (Greek) – a poisonous snake).
14 Their mouths are full of slander and bitterness. (Everyone behaves «wrong»).
15 Their feet are quick to shed blood; (Everyone behaves «wrong»).
16 destruction and destruction are in their ways; (Everyone behaves «wrongly»).
17 they do not know the way of the world. (Everyone behaves «wrong»).
18 There is no fear of God before their eyes. (Everyone behaves «wrong»).
19 But we know that the law, if it says anything, speaks to those who are under the law, so that every mouth is blocked, and the whole world becomes guilty before God (Everyone behaves «wrong»).
20 For by the works of the law no flesh will be justified before him; for sin is known by the law. (The law of Moses is wrong).
21 But now, independently of the law, the truth of God has appeared, to which the law and the prophets testify («The truth of God, to which the law and the prophets testify» and acting «independently of the law» is only supposedly true!).
22 The truth of God is through faith in Jesus Christ in all and on all believers, for there is no difference, («The truth of God through faith in Jesus Christ in all and on all believers,» in other words, believe in Jesus Christ and all works! And everything, they say, will be great!).
23 because everyone has sinned and is deprived of the glory of God (Everyone behaves «wrong»).
24 Being justified freely, by his grace, by the atonement in Christ Jesus (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by his grace»).
25 Whom God offered as a sacrifice of propitiation in his Blood through faith, for the testimony of his righteousness in the forgiveness of sins committed before (The death of Jesus is understood in the New Testament as a redemptive sacrifice to God the father for the sins of all people).
26 In the [time] of God’s long-suffering, to the testimony of his righteousness at the present time, let it [appear] He is a righteous and justifying believer in Jesus. (Paul insists that faith alone is the atoning sacrifice of Jesus Christ and gives «justification freely, by His grace»).
27 Where is there something to boast about? destroyed. What law? [the law of] affairs? No, but by the law of faith. (Faith is suggestion and auto—suggestion).
28 For we recognize that a person is justified by faith, regardless of the works of the law. (Paul expounds the attitude of Christians to the laws of Moses. The essence of this statement is that «a person is justified not by the works of the law, but only by faith in Jesus Christ,» that is, the Law (Torah) is valid only until the «savior» comes).
29 Is the God of the Jews only, and not of the Gentiles? Of course, and pagans, (The assertion of monotheism).
30 For there is one God who will justify the circumcised by faith and the uncircumcised by faith. (Affirmation of monotheism).
31 So we destroy the law by faith? Nothing; but we affirm the law. (Faith in Jesus Christ establishes the law).
Chapter 4
1 What, say, did Abraham, our father, acquire according to the flesh? (References to the Old Testament history).
2 If Abraham is justified by works, he has praise, but not before God. (References to the Old Testament history).
3 For what does the Scripture say? Abraham believed God, and it was imputed to him as righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
4 The reward of the doer is imputed not out of mercy, but out of duty. (References to the Old Testament history, reasoning about the «righteousness» of faith).
5 But to him who does not do, but believes in him who justifies the wicked, his faith is imputed to righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
6 In the same way David calls a blessed person to whom God imputes righteousness regardless of deeds: (References to the Old Testament history, reasoning about the «righteousness» of faith).
7 Blessed are those whose iniquities are forgiven and whose sins are covered. (References to the Old Testament history, reasoning about the «righteousness» of faith).
8 Blessed is the man to whom the LORD does not impute sin. (References to the Old Testament history, reasoning about the «righteousness» of faith).
9 Does this beatitude refer to circumcision, or to uncircumcision? We say that faith was imputed to Abraham for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
10 When did you get imputed? after circumcision or before circumcision? Not after circumcision, but before circumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith).
11 And he received the sign of circumcision, [as] the seal of righteousness through faith, which [he had] in uncircumcision, so that he became the father of all believers in uncircumcision, so that righteousness would be imputed to them also (Reasoning about circumcision, as «the seal of righteousness through faith»).
12 And by the father of the circumcised, not only those who have been circumcised, but also those who walk in the footsteps of our father Abraham’s faith, which he had in uncircumcision. (References to the Old Testament history, reasoning about the «righteousness» of faith). (Reasoning about circumcision as «the seal of righteousness through faith»).
13 For it is not by the law [granted] To Abraham, or his seed, the promise is to be the heir of the world, but by the righteousness of faith. (References to the Old Testament history, reasoning about the «righteousness» of faith).
14 If those who are established on the law are heirs, then faith is in vain, the promise is ineffective; (References to the Old Testament history, reasoning about the «righteousness» of faith).
15 for the law produces wrath, because where there is no law, there is no crime. (References to the Old Testament history, reasoning about the «righteousness» of faith).
16 So by faith, so that [it was] by mercy, so that the promise would be immutable for all, not only according to the law, but also according to the faith of the descendants of Abraham, who is the father of us all (References to the Old Testament history, reasoning about the «righteousness» of faith).
17 (as written: I have made you the father of many nations) before God, whom he believed, who gives life to the dead and calls the non-existent as existing. (References to the Old Testament history, reasoning about the «righteousness» of faith).
18 He, beyond hope, believed with hope, through which he became the father of many nations, according to what was said: «So your seed will be.» (References to the Old Testament history, reasoning about the «righteousness» of faith).
19 And, not having exhausted himself in faith, he did not think that his body, almost a hundred years old, was already dead, and the womb of Sarrin was dead; (References to the Old Testament history, reasoning about the «righteousness» of faith).
20 he did not waver in the promise of God by unbelief, but remained firm in faith, giving glory to God (References to the Old Testament history, reasoning about the «righteousness» of faith).
21 and being quite sure that he is also able to fulfill the promise. (References to the Old Testament history, reasoning about the «righteousness» of faith).
22 Therefore it was imputed to him for righteousness. (References to the Old Testament history, reasoning about the «righteousness» of faith).
23 However, it is not in relation to him alone that it is written what was imputed to him (References to the Old Testament history, reasoning about the «righteousness» of faith).
24 but also in relation to us; it will also be imputed to us who believe in the One who raised Jesus Christ our Lord from the dead (References to the Old Testament history, reasoning about the «righteousness» of faith).
25 Who was betrayed for our sins and rose again for our justification. (References to the Old Testament history, reasoning about the «righteousness» of faith. The fallacy of all these «abstractions» lies in the fact that there was no resurrection, Jesus fell into a coma, Jesus was used by the priests of Zoroastrianism from Parthia to inspire the followers of Jesus with the need for war with Rome, and to seize Palestine behind the scenes).
Chapter 5
1 So, having been justified by faith, we have peace with God through our Lord Jesus Christ, (From Paul’s point of view, the proof of the «righteousness» of faith has been found).
2 Through whom, by faith, we have gained access to that grace in which we stand and glory in the hope of the glory of God. (Discourse on grace).
3 And not only this, but we also boast about tribulations, knowing that patience comes from tribulation (Reasoning about tribulations and patience).
4 from patience experience, from experience hope, (Reasoning about the experience of hope and patience).
5 But hope does not put us to shame, because the love of God has been poured into our hearts by the Holy Spirit given to us. («Divine» bundles).
6 For Christ, when we were still weak, died at a certain time for the wicked. («Divine» bundles).
