Romans 3:30

KJV

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

KJV (with Strong's)

Seeing {G1897} it is one {G1520} God {G2316}, which {G3739} shall justify {G1344} the circumcision {G4061} by {G1537} faith {G4102}, and {G2532} uncircumcision {G203} through {G1223} faith {G4102}.

Complete Jewish Bible

because, as you will admit, God is one. Therefore, he will consider righteous the circumcised on the ground of trusting and the uncircumcised through that same trusting.

Berean Standard Bible

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

American Standard Version

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

Commentary

### SUMMARY
Romans 3:30 stands as a powerful summation of Paul's argument for universal justification by faith, asserting the singular nature of God and His consistent method of declaring both Jews (the circumcision) and Gentiles (the uncircumcision) righteous. This verse dismantles any notion of a dual system of salvation, firmly establishing that the one true God justifies all humanity solely through faith, irrespective of their ethnic or religious background.

### CONTEXT
* **Literary Context:** Romans 3:30 concludes a pivotal section in Paul's letter to the Romans, specifically [Romans 3:21-30](/romans/3-21-30 "Romans 3:21-30 - Righteousness Through Faith"). Having meticulously established the universal indictment of sin, declaring that [all, both Jews and Greeks, are under sin](/romans/3-9 "Romans 3:9 - All Under Sin") and that [all have sinned and fall short of the glory of God](/romans/3-23 "Romans 3:23 - Universal Sin"), Paul introduces the glorious solution: God's righteousness apart from the law. This divine righteousness is revealed [through faith in Jesus Christ for all who believe](/romans/3-22 "Romans 3:22 - Righteousness Through Faith"). The preceding verses highlight Christ as the propitiation for sins, demonstrating God's justice in passing over former sins and His present justice in justifying those who have faith in Jesus. Verse 30 serves as the logical culmination, affirming that this singular pathway of faith is consistent with the nature of the one God who governs all humanity.
* **Historical & Cultural Context:** The historical and cultural backdrop for Romans is the tension between Jewish and Gentile believers within the early Christian communities, particularly in Rome. For centuries, the Jewish people had understood their covenant relationship with God to be marked by the Law of Moses and the sign of circumcision, which set them apart as God's chosen people. Gentiles, by contrast, were considered outside this covenant, often viewed as "unclean" or "dogs" by some Jews. Paul's argument directly confronts this deeply ingrained ethnocentricity, asserting that the coming of Christ has fundamentally altered the basis of inclusion. The cultural pride associated with Jewish heritage and the Law was a significant barrier to the gospel's universal acceptance. Paul's declaration that God justifies both "circumcision" and "uncircumcision" by the same means—faith—was revolutionary, dismantling the social and religious hierarchies that had long defined the relationship between these two groups.
* **Key Themes:** Romans 3:30 profoundly contributes to several overarching themes in the book of Romans. The most prominent is the theme of **Justification by Faith**, which is the theological bedrock of Paul's gospel. He consistently argues that righteousness is not earned by works of the law but is a gracious gift from God, received solely through belief in Christ (e.g., [Romans 1:17](/romans/1-17 "Romans 1:17 - The Righteousness of God Revealed")). Another crucial theme is the **Universality of Sin and Salvation**. Having demonstrated that [there is no distinction](/romans/3-22 "Romans 3:22 - No Distinction in Faith") in humanity's fallen state, Paul equally emphasizes that God's salvation is available to all, Jew and Gentile alike, through the same means. This leads directly to the theme of the **Unity of God and Humanity in Christ**. The "one God" concept underscores that the Creator and Redeemer of Israel is also the God of all nations, thereby breaking down the dividing wall between Jew and Gentile (cf. [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). This verse is a powerful declaration of God's impartiality and the singular, unified nature of His redemptive plan.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **justify (Greek, _dikaióō'_):** From G1344, this verb means "to render (i.e. show or regard as) just or innocent." In a theological context, it signifies God's act of declaring a sinner righteous, not by making them inherently sinless, but by imputing Christ's righteousness to them. It is a legal declaration of acquittal and right standing before God.
* **one (Greek, _heîs'_):** From G1520, this primary numeral emphasizes singularity and unity. When applied to God, it underscores His unique and indivisible nature, reinforcing the monotheistic foundation of both Jewish and Christian faith. In this context, it highlights that the one God operates by a single, consistent principle of justification for all people.
* **faith (Greek, _pístis'_):** From G4102, this noun denotes "persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation." It is the instrumental means by which individuals apprehend God's grace and receive the declaration of righteousness. It is not merely intellectual assent but a trust and reliance on God's character and His redemptive work in Christ.

#### Verse Breakdown
* **"Seeing [it is] one God":** This initial clause, introduced by the Greek particle G1897 (_epeíper_), meaning "since indeed," serves as the foundational premise for Paul's conclusion. It asserts the fundamental truth of monotheism—there is only one God (G2316, _theós_). This "oneness" is not merely numerical but implies singularity of purpose, character, and method. Because there is only one God, His plan of salvation cannot be fragmented or different for various groups of people. This premise undergirds the universal scope of justification that follows.
* **"which shall justify the circumcision by faith":** This segment specifies the first group to be justified: "the circumcision" (G4061, _peritomḗ_), a metonym for Jewish people, who were historically identified by the rite of circumcision. The verb "shall justify" (G1344, _dikaióō_) indicates God's act of declaring them righteous. The crucial phrase "by faith" (G1537, _ek_ + G4102, _pístis_) denotes the origin or source from which this justification flows—it is "out of" or "from" faith. This emphasizes that faith is the sole condition and instrumental cause for their righteousness before God, not their adherence to the Law or their ethnic identity.
* **"and uncircumcision through faith":** This final clause introduces the second group: "uncircumcision" (G203, _akrobystía_), referring to the Gentiles, those not marked by the sign of circumcision. The conjunction "and" (G2532, _kaí_) links them directly to the previous group, emphasizing parity. They too "shall justify" (implied from the previous clause) by the same means. The preposition "through" (G1223, _diá_ + G4102, _pístis_) indicates the channel or means by which justification is conveyed. While _ek_ (by) and _diá_ (through) carry subtle nuances in Greek (origin vs. channel), in this context, they both powerfully convey that faith, and faith alone, is the instrumental means for both groups to be justified. Paul deliberately uses both prepositions to underscore the consistency and singularity of the method, reinforcing that there is no difference in how God justifies either Jew or Gentile.

#### Literary Devices
Paul employs several powerful literary devices in Romans 3:30 to convey his theological argument. The most prominent is **Antithesis**, where he directly contrasts "the circumcision" (Jews) with "uncircumcision" (Gentiles). This stark opposition highlights the traditional division between these groups, only to immediately dissolve it by showing they are justified by the *same* means. The **Repetition** of "faith" (G4102, _pístis_) twice in the verse, once for each group, serves to emphasize its singular and indispensable role as the instrumental means of justification for all. This repetition creates a powerful rhetorical rhythm that underscores the uniformity of God's saving grace. Furthermore, the phrase "one God" functions as a foundational **Assertion**, a self-evident truth that logically necessitates a single method of salvation for all humanity. This assertion provides the ultimate theological grounding for the universal scope of justification by faith.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:30 is a theological linchpin, cementing the truth that God's justice and righteousness are universally applied through faith, not through adherence to the Law or ethnic lineage. It obliterates any notion of a dual covenant or separate paths to salvation for Jews and Gentiles. The "one God" demands a unified approach to salvation, demonstrating His impartiality and sovereign grace. This verse underscores that the cross of Christ levels all human distinctions, making salvation accessible to all who believe, regardless of their background. It is a profound statement on the unity of God's redemptive plan and the singular efficacy of faith in Christ.

* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")
* [Ephesians 2:11-18](/ephesians/2-11-18 "Ephesians 2:11-18 - Breaking Down the Wall")
* [Colossians 3:11](/colossians/3-11 "Colossians 3:11 - No Jew or Gentile")

### REFLECTION AND APPLICATION
Romans 3:30 calls us to a profound humility and a radical reorientation of our understanding of God's grace. It shatters any lingering sense of spiritual superiority based on heritage, religious observance, or personal merit. If the one God justifies all humanity by the same means—faith—then there is no room for boasting or division within the body of Christ. This truth should compel us to embrace and celebrate the diversity of God's people, recognizing that our common ground is not our background but our shared reliance on Christ's atoning work. It reminds us that our primary identity is "in Christ," not in our ethnicity, culture, or even our particular denominational label. This verse is a powerful antidote to pride and a catalyst for unity, urging us to extend the same grace we have received to others, fostering a community where all are equally valued because all are equally justified by the same faith in the same God.

#### Questions for Reflection
* **How might a focus on personal merit or group identity hinder my understanding and experience of God's universal grace?**
* **In what ways can I actively promote unity within the body of Christ, recognizing that all believers, regardless of background, are justified by the same faith?**
* **What practical implications does the truth of "one God" and "one way of justification" have for my evangelism and outreach efforts to diverse communities?**

### FAQ

**Does Romans 3:30 mean that the Law has no purpose?**

Answer: Romans 3:30, in conjunction with Paul's broader argument, does not nullify the Law's purpose but clarifies its role. Paul states in [Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Reveals Sin") that "by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin." The Law serves to reveal sin and demonstrate humanity's inability to achieve righteousness through its own efforts. It acts as a "tutor" or "guardian" to lead people to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")). So, while the Law cannot justify, it is still holy and good, serving to expose sin and point to the need for God's gracious provision through faith.

**What is the significance of the two different prepositions, "by" (ek) and "through" (dia), in Romans 3:30?**

Answer: The KJV translates the Greek prepositions _ek_ (G1537) and _diá_ (G1223) as "by" and "through" respectively. While they carry subtle nuances—_ek_ often denotes origin or source ("out of faith") and _diá_ denotes the channel or instrumental means ("through faith")—in this context, their primary function is to emphasize the singular and consistent nature of faith as the means of justification for both Jews and Gentiles. Paul uses both to underscore that regardless of the specific nuance, faith is the *only* way. The underlying message is that the method of justification is uniform, originating from and passing through faith for all who believe, thereby reinforcing the impartiality of God.

### CHRIST-CENTERED FULFILLMENT
Romans 3:30 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the singular object of the faith by which both Jew and Gentile are justified. The "one God" who justifies all humanity is revealed fully in the triune Godhead, with Jesus Christ as the embodiment of God's righteousness and the means of its imputation. As Paul declares earlier in [Romans 3:24-25](/romans/3-24-25 "Romans 3:24-25 - Redemption Through Christ"), believers "are justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood." Jesus' atoning sacrifice on the cross is the perfect demonstration of God's justice and and love, providing the basis for a universal justification that transcends all human distinctions. He is the "Lamb of God, which taketh away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), making no distinction between those who were formerly "near" (Jews) or "far off" (Gentiles), but making both one in Himself by His blood ([Ephesians 2:13-16](/ephesians/2-13-16 "Ephesians 2:13-16 - Peace Through the Cross")). Thus, the "faith" spoken of in Romans 3:30 is not a generic belief but a saving trust specifically in Christ, who perfectly fulfilled the Law and bore its curse, thereby becoming the sole ground for righteousness for all who believe, uniting them in His body, the Church ([1 Corinthians 12:13](/1_corinthians/12-13 "1 Corinthians 12:13 - One Spirit, One Body")).

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

Galatians 3:8

And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed.

Galatians 3:20

Now a mediator is not [a mediator] of one, but God is one.

Philippians 3:3

For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Colossians 2:10

And ye are complete in him, which is the head of all principality and power:

Colossians 2:11

In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:

Galatians 6:15

For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Galatians 2:14

But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?