Romans 3:30
Verse (Click for Chapter)
New International Version
since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

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

English Standard Version
since God is one—who will justify the circumcised by faith and the uncircumcised through faith.

Berean Study Bible
since there is One God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Berean Literal Bible
since indeed God is the One who will justify the circumcision by faith and the uncircumcision through the same faith.

New American Standard Bible
since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

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

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

International Standard Version
since there is only one God who will justify the circumcised on the basis of faith and the uncircumcised by that same faith.

NET Bible
Since God is one, he will justify the circumcised by faith and the uncircumcised through faith.

New Heart English Bible
since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

Aramaic Bible in Plain English
Because God is One, who declares the circumcision righteous by faith and also the uncircumcision by faith.

GOD'S WORD® Translation
since it is the same God who approves circumcised people by faith and uncircumcised people through this same faith.

New American Standard 1977
since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

Jubilee Bible 2000
seeing it is one God who shall justify the circumcision by faith and the uncircumcision by faith.

King James 2000 Bible
Seeing it is one God, who shall justify the circumcision by faith, and uncircumcision through faith.

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

American Standard Version
if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Douay-Rheims Bible
For it is one God, that justifieth circumcision by faith, and uncircumcision through faith.

Darby Bible Translation
since indeed [it is] one God who shall justify [the] circumcision on the principle of faith, and uncircumcision by faith.

English Revised Version
if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.

Webster's Bible Translation
Seeing it is one God who will justify the circumcision by faith, and uncircumcision through faith.

Weymouth New Testament
unless you can deny that it is one and the same God who will pronounce the circumcised to be acquitted on the ground of faith, and the uncircumcised to be acquitted through the same faith.

World English Bible
since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

Young's Literal Translation
yes, also of nations; since one is God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.
Study Bible
Righteousness through Faith
29Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, 30since there is One God, who will justify the circumcised by faith and the uncircumcised through that same faith. 31Do we, then, nullify the Law by this faith? By no means! Instead, we uphold the Law.…
Cross References
Deuteronomy 6:4
"Hear, O Israel! The LORD is our God, the LORD is one!

Romans 2:26
If a man who is not circumcised keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision?

Romans 2:27
The one who is physically uncircumcised yet keeps the Law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,

Romans 4:9
Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham's faith was credited as righteousness.

Romans 4:11
And he received the sign of circumcision, a seal of the righteousness that he had by faith while he was still uncircumcised. So he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.

Romans 4:16
Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham's offspring--not only to those who are of the Law, but also to those who are of the faith of Abraham. He is the father of us all.

Romans 10:12
For there is no difference between Jew and Greek: The same Lord is Lord of all, and is rich to all who call on Him,

Galatians 3:8
The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: "All nations will be blessed through you."

Galatians 3:20
A mediator is unnecessary, however, if there is only one party; but God is one.
Treasury of Scripture

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

Romans 3:28 Therefore we conclude that a man is justified by faith without the …

Romans 4:11,12 And he received the sign of circumcision, a seal of the righteousness …

Romans 10:12,13 For there is no difference between the Jew and the Greek: for the …

Galatians 2:14-16 But when I saw that they walked not uprightly according to the truth …

Galatians 3:8,20,28 And the scripture, foreseeing that God would justify the heathen …

Galatians 5:6 For in Jesus Christ neither circumcision avails any thing, nor uncircumcision; …

Galatians 6:15 For in Christ Jesus neither circumcision avails any thing, nor uncircumcision, …

Philippians 3:3 For we are the circumcision, which worship God in the spirit, and …

Colossians 2:10,11 And you are complete in him, which is the head of all principality and power…

(30) Seeing it is . . .--With a slight change of reading, if at least; if, as we are sure is the case.

The argument is strictly logical. If there is to be any distinction between Jew and Gentile, this can only be upon the assumption either that there are more gods than one by whom they will be justified, or that they will be justified by some different law, in some different way. But neither of these is the case. Therefore it follows that there is no distinction.

Shall justify.--The future signifies, "throughout the Christian dispensation"--wherever the Christian system extends.

By faith.--Through faith. In the one case faith is regarded as the instrument, in the other as the means; but the two expressions come to be almost convertible. In like manner there is no essential difference indicated by the fact that the first noun has not the article, while the second has it. The former is more abstract--the quality of faith in man; the latter more concrete--faith as embodied in the gospel. The two prepositions, "by" and "through," are in English nearly convertible, or differ from each other no more than "instrument" and "means."

Verse 30. - If indeed (εἴπερ rather than ἐπείπερ, as in the Textus Receptus) God is one, who shall justify the circumcision by faith, and the uncircumcision through faith. Here the unity of God is given as the reason of his being the God of the Gentiles as well as of the Jews. So also, 1 Timothy 2:5, εῖς γὰρ Θεὸς is the reason why he wills all men to be saved. It is of importance to grasp St. Paul's idea in his assertions of the unity of God. It is not that of numerical unity, but what may be called the unity of quality; i.e. not a mere assertion of monotheism as against polytheism, but that the one God is one and the same to all, comprehending all in the embrace of his own essential unity. God's unity involved in St. Paul's mind the idea of "One God, the Father, of whom are all things, and we unto him" (1 Corinthians 8:6); "who made of one blood every nation of men" (Acts 17:26); in whom we (all of us) "live and move and have our being" (Acts 17:28). Thus exclusion of the Gentiles from the paternal embrace of the one God is incompatible with the very idea, so conceived, of his unity. In the latter part of this verse it is said that God will justify the circumcision ἐκ πίστεως, and the uncircumcision διὰ τῆς πίστεως, the preposition being changed, and the second πίστεως being preceded by the article. The difference is not of essential importance, "faith" being the emphatic word. But it is not unmeaning. Ἐκ expresses the principle of justification; διὰ, the medium through which it may be had. The Jew was already in a position for justification through the Law leading up to Christ. He had only to accept it as of faith, and not of works of law (ver. 20). The Gentile must attain to it through faith; i.e. his faith in the gospel now revealed to him. Ἐπὶ τῶν Ἰουδαίων τὸ ἀκ πίστεως τέθεικεν ὡς α}ν ἐγόντων μὲν καὶ ἑτέρας ἀφορμὰς πρὸς δικαίωσιν, πίστεως (Theodorus). Seeing it is one God,.... God is one in nature and essence, though there are three persons in the Godhead, Father, Son, and Holy Ghost; whence it appears, that he that is the God of the Jews, is also the God of the Gentiles, or there would be more gods than one; and that these are justified in one and the same manner, or God must be divided; for God, as he is one in nature, so he is one in will, in his promises, and in the methods of his grace:

which shall justify the circumcision by faith, and uncircumcision through faith. The objects of justification are "the circumcision", the circumcised Jews, and "the uncircumcision", the uncircumcised Gentiles; the circumcision of the one does not forward, and the uncircumcision of the other does not hinder, nor neither of them effect the grace of justification: the justifier of them is one and the same, who is God; and the matter of their justification is the same, which is the righteousness of Christ; and the manner of it, or the means of their comfortable apprehension of it, is the same; for those phrases, "by faith", and "through faith", mean one and the same thing; see Philippians 3:9. 30. it is one God who shall justify—"has unchangeably fixed that He shall justify."

the circumcision by—"of"

faith, and the uncircumcision through faith—probably this is but a varied statement of the same truth for greater emphasis (see Ro 3:22); though Bengel thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.

Objection:3:27-31 God will have the great work of the justification and salvation of sinners carried on from first to last, so as to shut out boasting. Now, if we were saved by our own works, boasting would not be excluded. But the way of justification by faith for ever shuts out boasting. Yet believers are not left to be lawless; faith is a law, it is a working grace, wherever it is in truth. By faith, not in this matter an act of obedience, or a good work, but forming the relation between Christ and the sinner, which renders it proper that the believer should be pardoned and justified for the sake of the Saviour, and that the unbeliever who is not thus united or related to him, should remain under condemnation. The law is still of use to convince us of what is past, and to direct us for the future. Though we cannot be saved by it as a covenant, yet we own and submit to it, as a rule in the hand of the Mediator.
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