Romans 3:29

KJV

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

KJV (with Strong's)

Is he {G2228} the God {G2316} of the Jews {G2453} only {G3440}? is he not {G3780} also {G1161}{G2532} of the Gentiles {G1484}? Yes {G3483}, of the Gentiles {G1484} also {G2532}:

Complete Jewish Bible

Or is God the God of the Jews only? Isn’t he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles;

Berean Standard Bible

Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,

American Standard Version

Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:

Commentary

### SUMMARY
Romans 3:29 stands as a pivotal declaration within Paul's magnum opus on justification by faith, emphatically asserting God's universal sovereignty and redemptive scope. Following his demonstration that both Jews and Gentiles are equally fallen and incapable of achieving righteousness through the Law, Paul poses a rhetorical question that shatters any notion of God being exclusively the deity of one nation. The verse powerfully affirms that the God who justifies is indeed the God of all humanity, extending His saving grace through faith to both Jew and Gentile alike, thereby dismantling ethnic and nationalistic barriers to salvation.

### CONTEXT
* **Literary Context:** Romans 3:29 is nestled within Paul's comprehensive theological argument in the letter to the Romans, specifically following his exposition on universal sin and the introduction of righteousness by faith. In [Romans 1:18-3:20](/romans/1-18-3-20 "Romans 1:18-3:20 - Universal Guilt"), Paul meticulously establishes that both Gentiles (who suppress the truth) and Jews (who fail to uphold the Law) are under the condemnation of sin. This sets the stage for the glorious revelation of God's righteousness apart from the Law, which comes through faith in Jesus Christ ([Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith")). Having declared that justification is by grace through faith, Paul then anticipates and addresses potential Jewish objections regarding the Law's role and their unique covenantal status in [Romans 3:27-31](/romans/3-27-31 "Romans 3:27-31 - Faith Upholds the Law"). Verse 29 directly confronts the deeply ingrained Jewish perception of God's exclusive relationship with Israel, drawing the logical conclusion that if justification is by faith, then God must be the God of all who believe, regardless of their ethnic origin.
* **Historical & Cultural Context:** The first-century Jewish understanding of God was deeply intertwined with their identity as the chosen people of Israel, distinct from the "Gentile" nations (ἔθνη, _ethne_). The Law, the covenant, and the temple were central to their self-perception and their relationship with Yahweh. Many Jews believed that salvation and God's favor were primarily, if not exclusively, for them, and that Gentiles could only participate by converting to Judaism and observing the Mosaic Law. This perspective often fostered a sense of ethnic superiority and a theological barrier between Jew and Gentile. Paul, a Pharisee by training, understood this mindset intimately. His argument in Romans 3:29 directly challenges this deeply rooted ethnocentrism, asserting a radical inclusivity that would have been revolutionary and potentially scandalous to many of his Jewish contemporaries, yet profoundly liberating for Gentiles.
* **Key Themes:** Romans 3:29 profoundly contributes to several overarching themes in Paul's theology. Firstly, it underscores **God's Universal Sovereignty and Impartiality**, asserting that His dominion and redemptive purposes extend beyond any single ethnic group or nation. This echoes the Old Testament prophetic vision of God's reign over all the earth and the inclusion of nations, as seen in passages like [Isaiah 45:22](/isaiah/45-22 "Isaiah 45:22 - Look to Me and Be Saved") and [Zechariah 8:20-23](/zechariah/8-20-23 "Zechariah 8:20-23 - Many Nations Seek the Lord"). Secondly, the verse highlights the **Inclusion of Gentiles** into God's saving plan on equal footing with Jews, a revolutionary concept that dismantles the "dividing wall" of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). This inclusion is not by adherence to the Law, but by **Salvation by Faith for All**, which is the third major theme. By declaring God as the God of both Jew and Gentile, Paul reinforces the singular, universal path to righteousness: faith in Jesus Christ, thereby nullifying any basis for boasting or ethnic privilege ([Romans 3:27](/romans/3-27 "Romans 3:27 - Boasting Excluded")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **God (Greek, _theós'_):** This term (G2316) refers to a deity, specifically, in this context, the supreme Divinity, Yahweh, the God of Israel. Paul's use of "God" here is central to his argument; he is not questioning the existence of God, but the scope of His relationship with humanity. By asking if He is "the God of the Jews only," Paul forces a re-evaluation of God's nature and covenantal faithfulness, asserting that His divine character transcends ethnic boundaries.
* **Jews (Greek, _Ioudaîos'_):** This word (G2453) refers to those belonging to Judaea, or more broadly, the descendants of Judah, the covenant people of Israel. In the first century, "Jew" carried significant religious and ethnic identity, often associated with exclusive access to God's favor through the Mosaic Law. Paul's question directly challenges this deeply held belief of exclusivity.
* **Gentiles (Greek, _éthnos'_):** This term (G1484) refers to a race or tribe, specifically a foreign (non-Jewish) one, often implying a pagan or non-covenant people. The inclusion of "Gentiles" in God's redemptive plan on an equal basis with Jews was a radical theological shift. Paul's affirmative answer, "Yes, of the Gentiles also," shatters the traditional dichotomy and establishes a new, inclusive community of faith.

#### Verse Breakdown
* **"[Is he] the God of the Jews only?"**: This is the first rhetorical question, designed to provoke thought and challenge the prevailing Jewish theological assumption that God's covenant relationship and saving activity were confined solely to the nation of Israel. The implied answer, which Paul immediately provides, is a resounding "No." It directly confronts the idea of an ethnically limited deity.
* **"[is he] not also of the Gentiles?"**: This second rhetorical question serves as the logical follow-up, presenting the alternative and compelling the reader to acknowledge God's broader sovereignty. If God is not *only* the God of the Jews, then by logical necessity, He must also be the God of the Gentiles. This phrasing anticipates the affirmative answer and reinforces the universal scope of God's dominion and redemptive plan.
* **"Yes, of the Gentiles also:"**: This emphatic affirmation provides the definitive answer to the preceding questions. The Greek word "naí" (G3483), translated as "Yes," is a strong particle of affirmation, leaving no room for doubt. Paul unequivocally declares that God's saving work, particularly through faith in Christ, extends equally to non-Jews. This statement is foundational for understanding the universal nature of the gospel and the unity of the church, composed of believers from every nation.

#### Literary Devices
Paul employs several powerful literary devices in Romans 3:29 to drive home his theological point. The primary device is the **Rhetorical Question**. By posing "Is he the God of the Jews only? is he not also of the Gentiles?", Paul does not seek information but aims to guide his audience to an inescapable conclusion. These questions challenge preconceived notions and force a re-evaluation of God's character and the scope of His salvation. This is immediately followed by a direct **Affirmation** ("Yes, of the Gentiles also"), which provides the definitive, undeniable answer, leaving no room for ambiguity. Furthermore, the verse utilizes **Antithesis** by juxtaposing "Jews" and "Gentiles," highlighting the traditional division that God's new work in Christ is now overcoming. This stark contrast underscores the radical inclusivity of the gospel message, demonstrating that God's grace transcends ethnic and national boundaries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:29 is a theological linchpin, dismantling the ethnic particularism that characterized much of ancient religious thought and establishing the universal scope of God's redemptive plan. It asserts that the one true God is not confined to a single people group but is the sovereign Lord over all humanity, offering salvation on the same basis—faith in Jesus Christ—to everyone, regardless of their background. This truth fundamentally redefines the community of faith, moving it from an ethnically exclusive group to a global body united by a common faith. It underscores God's impartiality and His desire to reconcile all people to Himself, a theme deeply rooted in Old Testament prophecy and fully realized in the New Covenant.

* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ")
* [Romans 10:12](/romans/10-12 "Romans 10:12 - The Same Lord Over All")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - United in Christ")

### REFLECTION AND APPLICATION
Romans 3:29 serves as a powerful reminder of the boundless nature of God's love and the universal accessibility of His salvation. It challenges us to examine any lingering prejudices or exclusive attitudes within ourselves or our communities that might limit God's grace to certain demographics. If God is the God of all, then our churches, ministries, and personal evangelism should reflect this expansive heart. This verse calls us to embrace diversity, celebrate unity in Christ, and actively participate in the Great Commission, recognizing that the gospel is for every tribe, tongue, people, and nation. It encourages us to dismantle any "dividing walls" we might consciously or unconsciously erect, fostering genuine fellowship and mission that truly reflects the inclusive nature of God's kingdom.

#### Questions for Reflection
* **In what ways might I, or my community, unconsciously limit God's grace or favor to certain groups of people?**
* **How does the truth of God being the God of both Jews and Gentiles impact my understanding of mission and evangelism today?**
* **What practical steps can I take to promote greater unity and inclusivity within my church or community, reflecting the universal scope of God's love?**

### FAQ
**Why was it even a question whether God was the God of the Gentiles?**

Answer: For many Jews in the first century, the idea of God's exclusive covenant with Israel was foundational to their identity. They believed God had chosen them uniquely, given them the Law, and promised them salvation. While they acknowledged God's sovereignty over all nations, they often perceived His redemptive activity and special favor as limited to Israel. Paul's rhetorical question in [Romans 3:29](/romans/3-29 "Romans 3:29 - God of Jews and Gentiles") directly challenges this ethnocentric view, forcing his audience to confront the logical implications of justification by faith, which inherently transcends ethnic boundaries. The question was necessary to dismantle a deeply ingrained theological bias.

### CHRIST-CENTERED FULFILLMENT
Romans 3:29 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the universal Lord and Savior. The very possibility of God being the God of both Jews and Gentiles, offering a single path to salvation, is realized through Christ's atoning sacrifice. Jesus, the Jewish Messiah, died not only for the sins of Israel but for the sins of the whole world ([1 John 2:2](/1_john/2-2 "1 John 2:2 - He is the Atoning Sacrifice")). His death on the cross broke down the "dividing wall of hostility" between Jew and Gentile, creating "one new humanity in himself" ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). Through faith in Him, both are granted access to God by one Spirit ([Ephesians 2:18](/ephesians/2-18 "Ephesians 2:18 - Access to the Father Through Christ")). Christ's resurrection and ascension established His universal Lordship, making Him the "Lord of all" who is "rich to all who call on him" ([Romans 10:12](/romans/10-12 "Romans 10:12 - The Same Lord Over All")). Thus, the universal scope of God's saving grace, so emphatically declared in [Romans 3:29](/romans/3-29 "Romans 3:29 - God of Jews and Gentiles"), is not merely a theological concept but a living reality made possible and embodied by Jesus Christ, the one mediator between God and humanity ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - One Mediator")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Colossians 3:11

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

Zechariah 2:11

And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.

Romans 9:24

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Romans 9:26

And it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people; there shall they be called the children of the living God.

Galatians 3:14

That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

Ephesians 3:6

That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Galatians 3:25

But after that faith is come, we are no longer under a schoolmaster.