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