Romans 3:30

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. SEEING [IT IS] ONE GOD WHICH SHALL - or, 'one is the God who shall' JUSTIFY THE CIRCUMCISION BY FAITH, [ ek (G1537) pisteoos (G4102).] AND UNCIRCUMCISION THROUGH FAITH, [ dia (G1223) tees (G3588) pisteoos (G4102).] The future - "shall justify" - is used here to denote the fixed purpose of God to act on this principle in all time. Origen, and after him Bengel, considered that it is the justification of the Jew which is...

30._Who shall justify, _(127) _etc. _In saying that some are justified by faith, and some through faith, he seems to have indulged himself in varying his language, while he expresses the same thing, and for this end, — that he might, by the way, touch on the folly of the Jews, who imagined a difference between themselves and the Gentiles, though on the subject of justification there was no difference whatever; for since men became partakers of this grace by faith only, and since faith in all is the same, it is absurd to make a distinction in what is so much alike. I am hence led to think that there is something ironical in the words, as though be said, — “If any wishes to have a difference made between the Gentile and the Jew, let him take this, — that the one obtains righteousness _by _faith, and the other_through _faith.” But it may be, that some will prefer this distinction, — that th...

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...

Verse 30. _SEEING_ IT IS _ONE GOD_] επιπερ εις ο θεος. This has been rendered, _Seeing God is one_. It however makes little difference in the sense: the apostle's meaning most evidently is, it is one and the same God who made both Jews and Gentiles, who shall _justify_-pardon, _the circumcision_-the believing _Jews, by_ _faith_; and the _uncircumcision_-the believing _Gentiles_, by the same faith; as there is but _one Saviour_ and one _atonement_ provided for the whole. It is fanciful to suppose that the apostle has one meaning when he says, εκ πιστεως, BY _faith_, and a different meaning when he says, δια της πιστεως, THROUGH _faith_. Both the prepositions are to be understood in precisely the same sense; only the addition of the article της, in the last case, _extends_ and more pointedly _ascertains_ the meaning. It is one and the same God who shall justify the be

IS HE THE GOD ... - The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favor. In these verses Paul showed that as all had alike sinned, Jews and Gentiles; and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews; so God could show favors to all, and all might be admitted on the same terms to the benefits of the plan of salvation. IT IS ONE GOD - The same God, there is but one, and his plan is equally suited to Jews and Gentiles. THE CIRCUMCISION - Those who are circumcised - the Jews. THE UNCIRCUMCISION - Gentiles; all who were not Jews. BY FAITH ...THROUGH FAITH - There is no difference in the meaning of these expressions. Both denote that faith is the instrumental cause of justif

EXPOSITION ROMANS 3:1 (2) _Certain objections with regard to the Jews suggested and met. _In_ _this passage, before proceeding with his argument, the apostle meets certain objections that might be made to what has been so far said. Some difficulty in determining his exact meaning arises from the concise and pregnant form in which the objections are put and answered, and from fresh ones arising out of the answers, which have also to be met. The objections are from the Jewish standpoint, though not put into the mouth of an objecting Jew, but rather suggested as likely ones by St. Paul himself. To the original readers of the Epistle, who were familiar with the tone of Jewish thought, the sequence of the ideas would probably be more obvious than to us. Reserving special consideration of successive clauses for our exposition of each verse, we may,

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 justifi...

Romans 3:1. _What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God._ The Jews of old had a great advantage, for they had the truth when other men had not. The voice of God spake to them clearly, when only here and there, to a few chosen ones beside, was the voice of God delivered at all. Romans 3:3. _For what if some did not believe? shall their unbelief make the faith of God without effect?_ It was a privilege to belong to the Jewish people, even though some, and many through their unbelief, did not avail themselves of the privilege. Romans 3:4. God forbid: yea, let God be tru

3. THE RIGHTEOUSNESS OF GOD REVEALED. Justification, what it is and what it Includes. Chapter 3:21-5:11. CHAPTER 3:21-31 _ 1. The Righteousness of God Manifested. (Romans 3:21 .)_ 2. Just and Justifier. (Romans 3:23 .) 3. Not of Works but of Faith. (Romans 3:27 .) Romans 3:21 And now God comes forward and manifests His righteousness. Romans 3:21 must be connected with Romans 1:17. As previously stated chapter 1:18-3.20 is a paren

A new chapter opens in human history the achievement of REDEMPTION IN CHRIST JESUS. Romans 3:21. In the desperation to which man's sin, brought home to him by the Law, has reduced him, a manifestation has been made of God's righteousness (Romans 1:17 *) for salvation outside of law, yet attested by law and prophets (see, _e.g., Romans 4:3_, Romans 1:17). The Jew regarded Moses-' law as a complete revelation of God's ways. Romans 3:22_ a_. It is a righteousness realised through faith in Jesus Christ, destined for all that believe. The Divine ri