Romans 3 29

Romans 3:29 kjv

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

Romans 3:29 nkjv

Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also,

Romans 3:29 niv

Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,

Romans 3:29 esv

Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also,

Romans 3:29 nlt

After all, is God the God of the Jews only? Isn't he also the God of the Gentiles? Of course he is.

Romans 3 verses

Romans 3 29 Meaning

Romans 3:29 asserts that God's sovereignty and salvific work are not limited to the Jewish people but extend to all humanity, including Gentiles. It presents this truth as a rhetorical question, powerfully affirming that the one true God is the God of both Jews and Gentiles, thereby establishing a universal scope for His plan of salvation. This verse underscores the unity of God and, consequently, the unity of humanity under His divine rule and access to His grace.

Romans 3 29 Context

Romans chapter 3 builds upon Paul's argument in chapters 1 and 2, which established the universal fallenness of humanity—both Gentiles (under natural law and conscience) and Jews (under the Mosaic Law and special revelation)—and their inability to be justified by works. After concluding in Romans 3:9-20 that "all are under sin," Paul introduces the grand revelation of God's righteousness apart from the Law, accessed through faith in Jesus Christ (Rom 3:21-26). This divine solution is for "all who believe, for there is no distinction" (Rom 3:22), and it is equally applied through God's redemptive work in Christ's atoning sacrifice (Rom 3:25). Verse 29, therefore, directly addresses an anticipated Jewish objection or underlying assumption that such a universal salvation might diminish God's unique covenant relationship with Israel. Paul uses a rhetorical question to affirm the natural consequence of God's oneness: He cannot be exclusively the God of one people, but of all people whom He created and purposes to save. Historically, some Jewish perspectives upheld an exclusive relationship with God, believing salvation or special favor was primarily for those under the covenant of circumcision and the Law. This verse directly challenges that limited view, aligning with the earlier Old Testament prophecies of Gentile inclusion and laying the groundwork for the radical inclusivity of the gospel message that shattered ethnic and cultural barriers within the early church.

Romans 3 29 Word analysis

• Or (ἢ - ē): This particle introduces a logical alternative or an inferred question, challenging a tacit assumption. Here, it functions to ask if the previous declaration of universal justification by faith (Rom 3:21-28) implies a limited God, which is unthinkable.
• is God (ὁ Θεὸς - ho Theos): Refers to the singular, supreme God of Israel, Yahweh. Paul's emphasis on "the God" highlights His unique identity and sovereignty, making His scope a critical issue.
• the God of Jews (Ἰουδαίων ὁ Θεὸς - Ioudaiōn ho Theos): "Of Jews" (genitive plural) refers to God's special covenantal relationship with the descendants of Abraham, Israel. The question reflects the traditional, covenantal view that God primarily identified with Israel.
• only (μόνον - monon): This adverb highlights exclusivity, the core of the potential misunderstanding Paul addresses. It questions whether God's divine action and relationship are confined to one ethnic group.
• Is He not (οὐχὶ - ouchi): This is a rhetorical question that expects a strong affirmative answer ("Yes, He is"). Paul uses this structure to emphatically state a truth that should be self-evident to those who grasp the nature of God.
• of Gentiles (καὶ ἐθνῶν - kai ethnōn): "Of Gentiles" (genitive plural of ethnos), referring to the nations or non-Israelites. The inclusion of kai ("also" or "even") emphasizes the extension beyond the assumed boundary.
• also (καὶ - kai): Repeated after "Gentiles" in the final affirmation, this kai acts as an emphatic "yes, indeed!" It stresses the inclusion and universality of God's Lordship and saving work.
• Yes, of Gentiles also (ναὶ καὶ ἐθνῶν - nai kai ethnōn): "Yes" (nai) is a strong affirmation, unequivocally confirming the implied positive answer. The repetition of "of Gentiles also" provides forceful reinforcement, leaving no room for doubt about God's universal dominion and care.
• Phrase analysis: "God of Jews only?": This reflects a specific ethnocentric viewpoint that God's primary or exclusive concern was for the Jewish people due to their unique covenant, law, and lineage. Paul confronts this directly.
• Phrase analysis: "God of Gentiles also?": This rhetorical question breaks down the previous exclusive view, pushing for the acknowledgement of God's wider, indeed universal, concern and active relationship with all humanity. It forces a realization that the nature of God, being one, must be universally applicable.
• Phrase analysis: "Yes, of Gentiles also.": The direct and emphatic affirmation that follows the rhetorical question cements the truth. It serves as a concise summary of the universal scope of God's plan of salvation, laying the groundwork for how justification operates universally by faith (Rom 3:30).

Romans 3 29 Bonus section

The concept of God being "one" (from the Hebrew Echad, as in Deut 6:4, the Shema) is foundational to Jewish thought. Paul does not abandon this principle but expands its implication. While Jewish tradition correctly identified God as unique, there was a tendency to view His salvific action primarily through the lens of their unique covenant. Paul demonstrates that because God is one, His method of justification must also be one, applicable to all—not differentiated based on ethnicity or adherence to particular ceremonial laws. His unity, therefore, mandates His universality in providing salvation. This divine singularity requires a unified plan of redemption for all of humankind, enacted through a single, consistent means—faith. This is a subtle yet profound expansion of the implications of biblical monotheism, arguing that God's character is inextricably linked to His non-discriminatory approach to salvation.

Romans 3 29 Commentary

Romans 3:29 is a pivotal verse, forming the logical bridge between Paul's demonstration of universal sinfulness (Rom 3:9-20) and universal justification by faith (Rom 3:21-28), and the consequence for God's nature and His saving plan (Rom 3:30). It counters the natural human tendency towards exclusivism and particularism, especially prominent in some Jewish interpretations of their covenantal uniqueness. Paul uses an astute rhetorical device: "Or is God the God of Jews only? Is He not the God of Gentiles also?" This structure forces the reader to confront a false premise (that God is partial) and affirm the inherent truth that monotheism necessitates universality. If there is only one God, He must be the God of all peoples, for all creation stems from Him. This implies a unified salvific purpose and a single method for humanity to be reconciled to Him. This foundational theological point directly undermines any system of salvation based on ethnicity, ritual, or works of the Law, reinforcing that the basis of acceptance is uniform: faith in Christ. The answer "Yes, of Gentiles also" is not a concession but an emphatic declaration of God's glorious and inclusive character, pre-ordained since the Abrahamic covenant, and now fully revealed in Christ. It provides the theological warrant for the worldwide mission of the gospel.