Romans 3 30

Romans 3:30 kjv

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Romans 3:30 nkjv

since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

Romans 3:30 niv

since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Romans 3:30 esv

since God is one ? who will justify the circumcised by faith and the uncircumcised through faith.

Romans 3:30 nlt

There is only one God, and he makes people right with himself only by faith, whether they are Jews or Gentiles.

Romans 3 verses

Romans 3 30 Meaning

Romans 3:30 proclaims the universal method of justification before the singular God: it is through faith, applied equally to both Jews (the circumcised) and Gentiles (the uncircumcised). This verse stands as a crucial declaration against any notion of separate or differing pathways to God based on ethnic identity, ritual observance, or works of the law, firmly establishing faith in Christ as the sole means of righteousness for all humanity.

Romans 3 30 Context

Romans 3:30 concludes a significant theological argument begun in Romans chapter 1, emphasizing humanity's universal sinfulness and need for God's righteousness. Following Paul's extensive demonstration that both Jews and Gentiles are "under sin" (Rom 3:9-19) and cannot be justified by works of the Law (Rom 3:20), he introduces the core of the Gospel: God's righteousness is revealed through faith in Jesus Christ, apart from the Law (Rom 3:21-26). He then states that this divine method of justification through faith eliminates human boasting (Rom 3:27-28). The preceding verse, Romans 3:29, asks rhetorically if God is only the God of Jews, strongly affirming He is God of Gentiles also. Verse 30 naturally flows as the logical consequence of this affirmation, establishing the singular method of salvation consistent with the singular nature of God's character and dominion over all people. Historically, this directly challenged the prevalent Jewish self-understanding that circumcision and the Mosaic Law provided a unique and superior path to divine favor, separate from any path for non-Jews.

Romans 3 30 Word analysis

• Since (Ἔπειπερ - Epeiper): This strong conjunction denotes a firm logical deduction or a settled premise. It introduces the conclusion of Paul's preceding argument, indicating that what follows is a direct, necessary consequence of the unity of God.
• God is one (εἷς ὁ Θεός - heis ho Theos):
  • one (heis): Refers to the singular, absolute unity of God (monotheism). This is a foundational tenet of Israel's faith (Deut 6:4, "Shema"). For Paul, this unity implies a single, consistent plan of salvation applicable to all people over whom this one God reigns. There cannot be separate divine plans for different ethnic groups if there is only one God.
  • God (ho Theos): The definite article "the" emphasizes the one supreme God, distinct from any lesser deities. His oneness underpins the universality of His redemptive work.
• who will justify (ὃς δικαιώσει - hos dikaiōsei):
  • who (hos): Refers directly back to the "one God." God is the active agent in justification.
  • will justify (dikaiōsei): Future active indicative. Signifies a future act of God, a divine declaration of righteousness, an act that places someone in right standing with Him. It's not a process of making someone inherently righteous, but declaring them so based on faith. The root relates to divine justice and righteousness.
• the circumcised (περιτομὴν - peritomēn): Literally "circumcision," here used metonymically to refer to Jewish people, those under the Abrahamic covenant sign.
• by faith (ἐκ πίστεως - ek pisteōs): Literally "out of faith" or "from faith." Emphasizes faith as the origin, source, or basis of their justification. This phrasing points to faith as the fundamental starting point.
• and (καὶ - kai): Connects the two groups, underscoring that the method applies to both without distinction.
• the uncircumcised (ἀκροβυστίαν - akrobystian): Literally "uncircumcision," metonymically refers to Gentile people, those not bound by the sign of circumcision.
• through faith (διὰ τῆς πίστεως - dia tēs pisteōs): Literally "through the faith" or "by means of the faith." Emphasizes faith as the instrument or means by which justification is appropriated. While grammatically distinct from ek pisteōs, in theological context here, both phrases function synonymously to convey that faith is the exclusive, non-meritorious medium for salvation. The repetition with slightly varied prepositions enhances rhetorical emphasis on faith's singular role.

Romans 3 30 Bonus section

• The "One God" and Its Implications: The emphasis on "God is one" is a direct challenge to the compartmentalized worldview often held by both Jews (who believed God operated uniquely for them) and Gentiles (who believed in multiple deities or localized gods). Paul uses this shared Abrahamic truth of monotheism to demand a unified, universal divine methodology for salvation. The very nature of God as a singular sovereign necessitates a single, accessible path for all His creation.
• Abolition of Distinctions: This verse is a powerful declaration that the old covenant distinctions, specifically circumcision, are no longer determinants of one's standing before God for justification. In Christ, the dividing wall of partition has been broken down, making access to God universally available through faith (Eph 2:14). This has immense implications for the Church as a unified body drawn from all nations.
• Rhetorical Force: The use of different prepositions ("ek" and "dia") for "faith" serves as a rhetorical device to reinforce the point. Instead of weakening the argument by suggesting different methods, it strengthens it by demonstrating the multifaceted yet consistent nature of faith's role. It indicates that from whichever angle you consider faith (as source or as means), it is the decisive factor for both groups.

Romans 3 30 Commentary

Romans 3:30 is a climactic declaration stemming from Paul's deep theological reasoning in Romans. It profoundly asserts that because there is only one God, His method of bringing humanity into a right relationship with Him must also be singular. This foundational truth refutes any notion of ethnic, cultural, or ritualistic superiority as a pathway to God. Jews, who historically relied on circumcision as a sign of their covenant and obedience to the Law for righteousness, and Gentiles, who were outside this specific covenant, are both justified by the exact same means: faith in Jesus Christ. The slight linguistic variation between "by faith" (ἐκ πίστεως) for the circumcised and "through faith" (διὰ τῆς πίστεως) for the uncircumcised should not be misconstrued as two different types of faith or two separate justification processes. Rather, it is a rhetorical way of emphasizing that whether one is of Jewish or Gentile background, faith, not works or heritage, is the non-negotiable principle by which God declares them righteous. It underlines God's impartiality and the radical inclusiveness of the Gospel. Practically, this means every believer stands on equal footing before God, relying solely on His grace through Christ, humbling all human pride and uniting all who believe in one new humanity.