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Romans 3:28
Therefore we conclude that a man is justified by faith without the deeds of the law.

Romans 4:11,12
And he received the sign of circumcision, a seal of the righteousness of the faith whichhe had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: …

Romans 10:12,13
For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him…

who will justify the circumcised by faith
The "circumcised" refers to the Jews, who were given the covenant of circumcision as a sign of their unique relationship with God (Genesis 17:10-14). Justification by faith is a key theme in Paul's writings, particularly in Romans. It signifies being declared righteous before God, not through adherence to the Law, but through faith in Jesus Christ. This was a radical shift from the traditional Jewish understanding that emphasized the Law and works. Paul argues that Abraham, the father of the Jewish nation, was justified by faith before he was circumcised (Romans 4:9-12), setting a precedent for faith over works.

and the uncircumcised through that same faith
The "uncircumcised" refers to the Gentiles, who were not part of the Jewish covenant community. Paul's message is revolutionary in that it extends the promise of justification to all people, regardless of ethnic or religious background. This inclusion of the Gentiles fulfills the prophecy that through Abraham's seed, all nations would be blessed (Genesis 12:3). The phrase "through that same faith" highlights the consistency of God's plan for salvation, which is accessible to everyone through faith in Jesus Christ. This reflects the early church's struggle and eventual acceptance of Gentiles as equal members of the Christian community, as seen in the Jerusalem Council (Acts 15).

“since there is only one God” (Romans 3:30a)

• Scripture consistently affirms a single, sovereign Creator—seeDeuteronomy 6:4;Isaiah 45:22;James 2:19.

• Paul roots his argument for salvation in God’s unchanging oneness; if God were many, different paths might exist, but one God means one way.

• God’s unity guarantees that His standards and His mercy apply equally to every person, eliminating any claim of ethnic or religious superiority (Acts 17:24-27).

“who will justify the circumcised by faith” (Romans 3:30b)

• “Circumcised” refers to the Jewish people, entrusted with God’s Law (Romans 3:1-2).

• Justification—being declared righteous—is not earned by keeping the Law (Galatians 2:16) but received by trusting God’s promise, as Abraham did (Genesis 15:6;Romans 4:1-3).

• For Jewish believers this means:

– Faith fulfills, rather than negates, the Law’s purpose (Matthew 5:17;Romans 10:4).

– Religious heritage is a blessing, yet it cannot replace personal trust in Christ (Philippians 3:5-9).

“and the uncircumcised through that same faith” (Romans 3:30c)

• “Uncircumcised” points to Gentiles, once “without hope and without God” (Ephesians 2:11-13).

• God does not create a second-class path; He saves Gentiles “through that same faith.”

• Key implications:

– The gospel is “the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek” (Romans 1:16).

– Gentiles, too, are grafted into God’s covenant people (Romans 11:17-20).

– Unity in Christ dissolves former barriers (Acts 15:8-9;Galatians 3:26-29).

Romans 3:30 teaches that the one true God offers one way of justification—faith in Jesus Christ—to both Jews and Gentiles. Because God is singular, His plan is singular: trust in His Son, not ritual or heritage, is what makes anyone righteous. This truth levels every human distinction and gathers all believers into one redeemed family under the same gracious, faithful God.

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."