Scientific analysis of the biblical Epistles of the Apostles. Scientific line-by-line explanation of the Bible. Andrey Tikhomirov
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).
7 For hardly anyone will die for the righteous; unless for the benefactor, maybe someone will decide to die. («Divine» bundles).
8 But God proves his love for us by the fact that Christ died for us when we were still sinners. («Divine» bundles).
9 Therefore, all the more now, being justified by his blood, let us be saved by him from wrath. («Divine» bundles).
10 For if, being enemies, we have been reconciled to God by the death of his Son, how much more, having been reconciled, will we be saved by his life. («Divine» bundles).
11 And this is not enough, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation. («Divine» bundles).
12 Therefore, as sin entered the world by one man, and death by sin, so death passed into all men, [because] in him all sinned. («Divine» bundles).
13 For before the law, sin was in the world; but sin is not imputed when there is no law. («Divine» bundles).
14 But death reigned from Adam to Moses and over those who did not sin, like the transgression of Adam, who is the image of the future. (References to the Old Testament history).
15 But the gift of grace is not as a crime. For if many have been put to death by the crime of one, then all the more the grace of God and the gift by the grace of one Man, Jesus Christ, abound for many. («Divine» bundles).
16 And the gift is not as [judgment] for one who has sinned; for judgment for one [crime] is to condemnation; but the gift of grace is to justification from many crimes. («Divine» bundles).
17 For if by the transgression of one death reigned through one, how much more will those who accept the abundance of grace and the gift of righteousness reign in life through the one Jesus Christ. («Divine» bundles).
18 Therefore, as by the transgression of one all men are condemned, so by the righteousness of one all men are justified to life. («Divine» bundles).
19 For as by the disobedience of one man many have become sinners, so by the obedience of one many will become righteous. («Divine» bundles).
20 But the law came after, and thus the crime multiplied. And when sin multiplied, grace («Divine» bundles) began to abound.
21 That as sin may reign unto death, so grace may reign through righteousness unto eternal life by Jesus