Romans 3: Romans: Romans 3:30-One God, One Way of Salvation-Faith in Jesus Christ

Transcription

1 Romans 3:30-31 Romans: Romans 3:30-One God, One Way of Salvation-Faith in Jesus Christ In Romans 3:30, Paul writes that the God justifies both the Jew and Gentile through faith in His Son Jesus Christ is one. Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Since is the conjunction eiper (ei&per) (i-per), which is a compound word consisting of the conditional particle ei, if and the enclitic (an unaccented word which is pronounced as part of the preceding word) particle per. The enclitic particle per intensifies the meaning of the conditional particle ei, thus the word literally means, if, in fact, if, indeed. In Romans 3:30, the emphatic conditional particle eiper is employed with the indicative mood of the verb dikaioo, will justify in order to explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. The conditional sentence in ancient Greece was used as a debater s technique to win a debate regardless of the side you took. It was the technique of the premise and conclusion, dating back 2500 years ago. The premise is called the protasis and the conclusion is called the apodasis. The protasis is the cause that states the supposition or the premise whereas the apodasis is the cause that states the conclusion derived from the premise. If the logic between the premise and the conclusion is accurate and correct, the debater makes his point and wins his debate regardless of which side he takes. Winning a debate does not mean that the truth wins. In Paul s case, he used this debater technique to convey spiritual truths about God s character and nature, His will and His ways. Winning a debate to the Greeks was one of the greatest pleasures and they were more interested in great debates than anything else. The key to this debating technique is the selection of a premise that suits you, which results in the conclusion necessary to win the debate. Conditional sentences can be defined structurally or semantically. Structurally a conditional sentence has two parts: (1) an if part and (2) a then part. If is the protasis and then is the apodosis. Semantically, conditions can be defined semantically in terms of the overall construction as well as the individual components. There is often a tacit assumption that the protasis of a condition indicates the cause and the apodosis tells the effect, however, this is not the only relation the two 2007 William E. Wenstrom, Jr. Bible Ministries 1

2 can have. Actually, there are three basic relations that a protasis can have to an apodosis: (1) Cause-effect (2) Evidence-inference (3) Equivalence. The first relation the two parts can have is that of cause and effect: If = cause; then = effect. An example of cause and effect would be, If you put your hand in the fire, you will get burned. The second relation the protasis can have to the apodosis is that of ground, or evidence, to inference in which the speaker infers something (the apodosis) from some evidence meaning he makes an induction about the implications that a piece of evidence suggests to him. An example of evidence and inference would be, If she has a ring on her left hand, then she s married. The third relation the two parts can have to one another is one of equivalence meaning: If A, then B means the same thing as A = B. An example of equivalence would be, If you are Henry s son, then Henry is your father. The apodosis is grammatically independent, but semantically dependent. That is, it can stand on its own as a full-blown sentence (e.g., If I die, I die ), but it depends for its factuality on the fulfillment of the protasis ( If he wins this race, he ll be the new champion ). On the other hand, the protasis is grammatically dependent, but semantically independent, which means, that it does not form a complete thought ( If I go swimming tomorrow, I ll catch a cold ), but its fulfillment is independent of whether the apodosis is true. Only the protasis is the conditional element, that is, the contingency lies with the if, not the then. If the protasis is fulfilled, the apodosis is also fulfilled. As far as it is presented, although sometimes the apodosis may be true without the protasis being true, the apodosis must be true when the protasis is true. That is to say, as far as portrayal is concerned, if the protasis is fulfilled, the apodosis is true. Thus, If you put your hand in the fire, you will get burned is saying that if you fulfill the condition, the consequence is true. Conditional statements refer to the portrayal of reality rather than to reality itself. However, within these parameters the following can be said: (1) If A, then B [not =] if B, then A (the converse not necessarily true). (2) If A, then B [not =] if non-a, then non-b (reverse not necessarily false) (3) If A, then B does not deny if C then B (condition not necessarily exclusive or condition not necessarily causal). There are two ways to convey a conditional sentence: (1) Implicitly: without formal structural markers (e.g. ei or an). (2) Explicitly: with a formal structural marker (e.g. ei or an). Sometimes there is an incomplete condition where there may be an absence of either the protasis or the apodasis, which is a form of ellipsis or aposiopesis and is common to all languages. Wallace lists the following types of conditional sentences (Greek Grammar Beyond the Basics-Exegetical Syntax of the New Testament): (1) First Class 2007 William E. Wenstrom, Jr. Bible Ministries 2

3 Condition: Assumed true for arguments sake. (2) Second Class Condition: Contrary to Fact (3) Third Class Condition: Uncertain of fulfillment, but still likely to occur (4) Fourth Class Condition: Possible condition in the future, usually a remote possibility. (5) The Fifth Class Condition: Offers a condition the fulfillment of which is realized in the present time and is known as the present general condition, addressing a generic situation in the present time. Therefore, in Romans 3:30, the emphatic conditional particle eiper is employed with the indicative mood of the verb dikaioo, will justify in order to explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. In Romans 3:31, the apodasis is introduced explicitly with the inferential use of the conjunction oun, then The basic relation that the protasis has to the apodasis is evidence-inference. In the protasis that appears in Romans 3:30, Paul presents the evidence that both Jew and Gentile are justified by means of faith in Jesus Christ. Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Then, in the apodasis that appears in Romans 3:31a, Paul infers from this evidence by asking the rhetorical question if this evidence renders inoperative the Law. Romans 3:31a, Do we then nullify the Law through faith? In Romans 3:31b, Paul answers this rhetorical question emphatically negating any idea that justification through faith in Jesus Christ renders inoperative or useless the Law. Romans 3:31b, May it never be! On the contrary, we establish the Law. Paul is making an induction about the implications that this piece of evidence suggests in order to refute his opponents who were the Judaizers who claimed that Paul rejected the Law. The idea behind the first class condition is not since but rather, if-and let us assume for the sake of argument, then... This would encourage Paul s Jewish audience to respond and come to the conclusion of the apodosis since they would have to agree with him on the protasis that faith in Jesus Christ does not render inoperative the Law but rather upholds it. The fact that faith in Jesus Christ upheld the Law is clearly presented by Paul in Romans 3: In this passage, Paul teaches that through the Law comes an awareness of sin and that the sinner has fallen short of the glory of God. However, the Law also predicted that God would provide a Savior, which Paul proclaimed was Jesus of Nazareth who demonstrated He was the Messiah by rising from the dead. Romans 3:19-24, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that 2007 William E. Wenstrom, Jr. Bible Ministries 3

4 each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. Therefore, in Romans 3:30, Paul is employing the first class condition as a tool of persuasion with his Jewish audience. So, we will translate the conditional particle eiper, if, in fact-and let us assume for the sake of argument Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. The apostle Paul deliberately omits the 3 rd person singular present active indicative form of the verb eimi (ei)miv) (i-mee) since he is employing the figure of ellipsis. He uses this figure in order to draw attention to his argument in Romans 3:30-31 that justification by means of faith in Jesus Christ does not render inoperative or useless the Law but rather upholds it. The verb eimi means, to possess certain characteristics or a state. The characteristic or state in view is that of God being one in the sense that His plan of salvation for mankind encompasses the entire human race, both Jew and Gentile and not the Jew exclusively. The present tense is gnomic used for a general timeless fact or spiritual axiom, thus indicating that God is, as an eternal spiritual truth one. The active voice is stative expressing the fact that God exists perpetually or eternally in the state of being one. The indicative mood is declarative presenting this assertion as a unqualified statement of Bible doctrine or dogmatic statement of fact. We will translate eimi, there is, as an eternal spiritual truth. Corrected translation thus far of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth William E. Wenstrom, Jr. Bible Ministries 4

5 Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. One is the nominative masculine singular form of the cardinal number heis (ei!$), which means, one and the same. This cardinal number is extraordinarily diverse term throughout antiquity. Its masculine form is heis, the feminine is mia and the neuter is hen. In classical literature, heis basically denoted the number one. From this basic meaning, the word assumed later on various shades of meaning depending upon context and grammatical construction. The word can mean alone or it can emphasize the oneness of something or someone. It can be joined with a negative for emphasis as in Matthew 27:14 and Luke 11:26. The term joins with the relative pronoun tis for a more specific effect, hence, a certain someone. However, it may simply mean someone, anyone when tis does not appear. The sense of a numerical one is absent in the Greek New Testament. Classical literature, papyri and other Hellenistic writings all attest to these usages, hence, they are only secondarily important for understanding the Greek New Testament usages which merely follow these already grammatically established principles. Only rarely is eis used as a digit in the Greek New Testament (2 Pet. 3:8). It usually means single, once-for-all, unique, only, unitary, unanimous, one of two or many, or only one. Heis commonly means the uniqueness of something or that a thing is one of a kind. In that respect the oneness or uniqueness of God is a vital tenet of the Biblical faith-both Old and New Testaments. God alone is one. The shema of Israel reflects the centrality of this distinction in Israel s worship of Yahweh. Both the Old and New Testament teach that there is no other God but the Lord. The Analytical Greek Lexicon Revised: (1) Only (2) One virtually by union (3) One and the same (4) One in respect of office and standing (5) A certain one (6) Each one, every one (7) One another (8) The one-and the other (9) One by one, one after another, in succession (10) First. Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) One, in contrast to more than one one (volume 1, page 605) (2) A reference to a single, indefinite person or thing (volume 1, page 815) (3) That which is united as one in contrast with being divided or consisting of separate parts (volume 1, page 614). Vine's Expository Dictionary of Biblical Words, heis, the first cardinal numeral, masculine (feminine and neuter nominative forms are mia and hen, respectively), is used to signify (1) (a) one in contrast to many, e. g., (Matt William E. Wenstrom, Jr. Bible Ministries 5

6 25:15; Rom. 5:18), RV, (through) one (trespass), i. e. Adam's transgression, in contrast to the one act of righteousness, i. e., the death of Christ (not as KJV, the offense of one, and the righteousness of one ); (b) metaphorically, union and concord, e. g., (John 10:30; 11:52; 17:11,21-22; Rom. 12:4-5; Phil. 1:27); (2) emphatically, (a) a single ( one ), to the exclusion of others, e. g., (Matt. 21:24; Rom. 3:10; 1 Cor. 9:24; 1 Tim. 2:5) (twice); (b) one, alone, e. g., (Mark 2:7), RV (KJV, only ); (10:18; Luke 18:19); (c) one and the same, e. g., (Rom. 3:30), RV, God is one, i. e., there is not one God for the Jew and one for the Gentile; cf. (Gal. 3:20), which means that in a promise there is no other party; (1 Cor. 3:8; 11:5; 12:11; 1 John 5:8) (lit., and the three are into one, i. e., united in one and the same witness); (3) a certain one, in the same sense as the indefinite pronoun tis (see B, No. 1), e. g., (Matt. 8:19), RV, a (scribe), marg., one (scribe), KJV, a certain (scribe) ; (19:16), one; in (Rev. 8:13), RV marg., one (eagle) ; heis tis are used together in (Luke 22:50; John 11:49); this occurs frequently in the papyri (Moulton, Prol., p. 96); (4) distributively, with hekastos, each, i. e., every one, e. g., (Luke 4:40; Acts 2:6), every man (lit., every one ); in the sense of one... and one, e. g., (John 20:12); or one... followed by allos or heteros, the other, e. g., (Matt. 6:24); or by a second heis, e. g., (Matt. 24:40), RV, one ; (John 20:12); in (Rom. 12:5) heis is preceded by kata (kath' in the sense of severally (members) one (of another), RV (KJV, every one... one ); cf. (Mark 14:19); in (1 Thes. 5:11) the phrase in the 2nd part, each other, RV (KJV, one another ), is, lit., one the one ; (5) as an ordinal number, equivalent to protos, first, in the phrase the first day of the week, lit. and idiomatically, one of sabbaths, signifying the first day after the sabbath, e. g., (Matt. 28:1; Mark 16:2; Acts 20:7; 1 Cor. 16:2). Moulton remarks on the tendency for certain cardinal numerals to replace ordinals (Prol., p. 96). Bauer, Gingrich and Danker list the following (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages ): (1) Literally (a) A contrast to more than one (b) In contrast to the parts, of which a whole is made up (c) With negative following eis ou (me), stronger than oudeis (2) Emphatically (a) One and the same (b) single one, only one (c) alone (3) someone (a) someone, anyone (b) as indefinite article (c) used with tis (4) perh. Hebraistic (a) special combinations (b) eis eis eis one another a third (c) eis hekastos every single (d) ho eis ho heteros the one the other (e) kath hena kath hen (f) apo hemias s.apo. The New Thayer s Greek-English Lexicon (pages ): (1) Univ. (a) In opp. to many; and added to nouns after the manner of an adjective; substantively, with a partitive genitive to denote one, whichever it may be; absolutely and where it takes the place of a predicate (b) In opp. To a division into parts, and in ethical matters to dissensions (c) With a negative following joined to the verb (2) 2007 William E. Wenstrom, Jr. Bible Ministries 6

7 Emphatically so that others are excluded and eis is the same as (a) a single, one thing, exclusive of the rest; one thing before all others (b) alone (c) One and the same (3) The numerical force of eis is often so weakened that it hardly differs from the indefinite pronoun tis or from our indefinite article (4) It is used distributively. The statement in Romans 3:30 that there is one God would get the attention of Paul s Jewish readership since it is a reference to Deuteronomy 6:4, which was read at the beginning of every synagogue service. Deuteronomy 6:4, Hear, O Israel! The LORD is our God, the LORD is one! The Jews called this the Shema since that is the first word in the text, meaning to listen in the sense of obeying. Dr. Scofield gives this note on the Shema in the reference Bible that bears his name, he writes, Shema (pronounced Sh'mah) is the initial Hebrew word of this verse; the entire verse is recited as the Jewish confession of faith. In Hebrew liturgy the Shema includes Deut. 6:4-9; 11:13-21; and Num. 15: The Shema is understood to emphasize the monotheistic belief of Judaism. Moses is credited with the commandment to read the Shema twice daily ( when you lie down, and when you rise up, v. 7), and the Jews have always regarded it as divinely prescribed. At the end of the first and last word of the sentence in the Hebrew text, large letters are used. They were meant to emphasize, according to Jewish tradition, the need for pronouncing these important words distinctly and without slur. Dr. Ryrie in his study Bible, has this note on the Shema, the celebrated Shema (from the first word, Hear ), which became Judaism's basic confession of faith. According to rabbinic tradition, the Shema originally consisted only of verse 4, but was later expanded to include verses 5-9, 11:13-21, and Num. 15: According to rabbinic law, it was to be recited morning and night (cf. v. 7). Verse 4 is subject to various translations, though the statement is likely stressing the uniqueness of Yahweh and should be translated, The Lord is our God, the Lord is alone. A secondary emphasis, His indivisibility, is apparent in most English translations. The Lord s uniqueness precludes the worship of any other, and demands a total love commitment (v. 5). Dr. Arno C. Gaebelein commenting on Deuteronomy 6:4, writes, Jehovah, our Elohim is one Jehovah, thus the name of God is used in this verse. The verse states that to Him alone the name of Jehovah (the Self-Existing One) rightfully belongs, He is the one who is absolutely God. It is the testimony against the polytheism (many different gods) of the Gentiles, which surrounded Israel on all sides. The apostle Paul alludes to Deuteronomy 6:4 in his writings and so does James. 1 Corinthians 8:5-6, For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us 2007 William E. Wenstrom, Jr. Bible Ministries 7

8 there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. Ephesians 4:1-6, Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all. 1 Timothy 2:5-6, For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time. James 2:19, You believe that God is one. You do well; the demons also believe, and shudder. In Romans 3:30, the cardinal number heis means, one and the same and functions as an adjective modifying the noun theos, thus the word is describing God. The word indicates that there is not a God for the Jew and one for the Gentile since He is the Creator, Judge and Redeemer of all men, thus both groups are under His authority. At the Tower of Babel, the Lord manifested the fact that He is sovereign over the nations of the earth, which means that He has complete power over all the nations, so that He exercises His will absolutely, without any necessary interference from the nations. Psalm 22:28, For the kingdom is the LORD'S and He rules over the nations. At the Tower of Babel, the human race was deceived by Satan and under the rulership of Nimrod, and united by a common language and purpose in rebelling against God s rulership. This rebellion expressed itself in building of the city of Babel and its Tower, which would serve as the center of their one-world government and state religion under the rulership of Nimrod foreshadowing the one-world government and state religion that will be under Antichrist during the Tribulation. At the Tower of Babel, the human race was saying in effect God we don t trust You, nor do we need You, we will go it alone without You and set up a government, with our own religion and our own ruler to lead us. The Lord s response to this rebellion was to sovereignly decide to divide the human race geographically by confounding their universal language into many different languages, which resulted in the human race being divided by ethnicity, 2007 William E. Wenstrom, Jr. Bible Ministries 8

9 geography, language and politics (Gen. 10:32). This sovereign decision was executed through the function of His omnipotence. Genesis 11:1-9, Now the whole earth used the same language and the same words. It came about as they journeyed east, that they found a plain in the land of Shinar (in modern day Iraq) and settled there. They said to one another, Come, let us make bricks and burn them thoroughly. And they used brick for stone, and they used tar for mortar. They said, Come, let us build for ourselves a city, and a tower whose top will reach into heaven, and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth. The LORD came down to see the city and the tower which the sons of men had built. The LORD said, Behold, they are one people, and they all have the same language. And this is what they began to do, and now nothing which they purpose to do will be impossible for them. Come, let Us go down and there confuse their language, so that they will not understand one another's speech. So the LORD scattered them abroad from there over the face of the whole earth; and they stopped building the city. Therefore its name was called Babel, because there the LORD confused the language of the whole earth; and from there the LORD scattered them abroad over the face of the whole earth. In Romans 3:30, Paul is saying that there is one and the same God for both Jew and Gentile and who therefore has only one means of justifying both groups, faith in Jesus Christ. We will translate heis, one and the same. Corrected translation thus far of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth, one and the same Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. God is the articular nominative masculine singular form of the noun theos (qeov$), which refers to God the Father since Romans 3:24-26 teaches that He is the member of the Trinity that declares the sinner justified as a result of exercising faith in His Son Jesus Christ. Romans 3:21-26, But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result 2007 William E. Wenstrom, Jr. Bible Ministries 9

10 that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus whom God the Father offered publicly as a propitiatory gift through faith by means of His blood in order to demonstrate His righteousness because of the deliberate and temporary suspension of judgment of the sins, which have taken place in the past on the basis of the tolerance originating from the character and nature of God the Father. Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. The definite article preceding the nominative form of the noun theos, God indicates that the word is functioning as a nominative subject meaning that the word is performing the action of the verb dikaioo, will justify. We will translate theos, God. Corrected translation thus far of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth, one and the same God Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Who is the nominative masculine singular form of the relative pronoun hos (o^$) (hos), which agrees in gender and number with its antecedent, theos, God. Therefore, the word refers to God the Father and not God the Son or the Holy Spirit since the Father declares the sinner justified when he exercises faith in the Son (Romans 3:21-26) who is revealed to the sinner by the Holy Spirit (John 16:7-11). The word functions as a nominative in simple apposition meaning that it is describing God the Father for the reader as the one who justifies the sinner, whether Jew or Gentile, through faith in Jesus Christ. We will translate the word, who. Corrected translation thus far of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth, one and the same God, who Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Will justify is the 3 rd person plural future active indicative form of the verb dikaioo (dikaiovw) (dik-ah-yo-o), which means, to declare or pronounce righteous William E. Wenstrom, Jr. Bible Ministries 10

11 Therefore, the verb dikaioo refers to God declaring a person as righteous as He is as a result of God imputing or crediting to that person His Son s righteousness, the moment they exercised faith in His Son, Jesus Christ. This is the seventh time that we have seen this word in our studies of the book of Romans (Romans 2:13; 3:4, 20, 24, 26). In every instance, the word refers to the doctrine of justification except for Romans 3:4, where it is used with God as the object. In Romans 2:13, Paul uses the word to teach his unsaved Jewish audience that only those who are always obedient to the Law will be justified before God. Romans 2:13: For you see, the hearers of the Law are, as an eternal spiritual truth, absolutely never righteous before God but rather the doers of the Law will, as an eternal spiritual truth, be justified. In Romans 3:20, he uses the word to teach that no sinner will ever be justified before God by means of actions produced by obedience to the Law as a system of merit. Romans 3:19-20, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. Then, in Romans 3:24, Paul uses the word to teach that the sinner is declared righteous by God on the basis of God s grace policy and by means of the redemption that was accomplished by the spiritual death of Jesus Christ on the Cross. Romans 3:21-24, But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. The verb dikaioo is used by the apostle Paul in Romans 3:26 of God declaring anyone justified or righteous as He is as result of exercising faith in Jesus William E. Wenstrom, Jr. Bible Ministries 11

12 Romans 3:26, Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. In Romans 3:28, the word once again is used with reference to the sinner being declared justified by God as a result of faith in Jesus Christ. Romans 3:27-28, Under what conditions then, is there at any time pride and boasting? It has, as an eternal spiritual truth, been excluded! By what kind of principle? By means of actions produced by obedience to the Law? Absolutely not! But rather by means of the principle, which is faith because we are always of the firm conviction that a person is, as an eternal spiritual truth, justified by means of faith independently of actions produced by obedience to the Law. This word dikaioo refers to the doctrine of justification, which by way of definition is a judicial act of God whereby He declares a person to be righteous as a result of crediting or imputing to that person His righteousness the moment they exercised faith in His Son Jesus Christ. Consequently, God accepts that person and enters that person into a relationship with Himself since they now possess His righteousness. The mechanics of justification are as follows: (1) God condemns the sinner, which qualifies them to receive His grace. (2) The sinner believes in Jesus Christ as His Savior. (3) God imputes or credits Christ s righteousness to the believer. (4) God declares that person as righteous as a result of acknowledging His Son s righteousness in that person. Justification is God declaring a person to be righteous as a result of acknowledging or recognizing His righteousness in that person, and which righteousness He imputed to that person as a result of their faith in His Son, Jesus Christ. Justification causes no one to be righteous but rather is the recognition and declaration by God that one is righteous as He is. To be justified by God through faith alone in Christ alone means that God can never condemn us for our sins. It means that a believer can never lose his salvation because of any sin since God, who is a perfect judge, rendered a perfect decision when he declared righteous the person, who exercised faith in His Son Jesus Christ! Thus, Paul declares the following in Romans 8:1: Romans 8:1, Therefore there is now no condemnation for those who are in Christ Jesus. In Romans 3:30, the future tense of the verb dikaioo is a gnomic future, which indicates that the act is true of any time or certain to take place. Therefore, the gnomic future indicates that the Father will at any time justify both the Jew 2007 William E. Wenstrom, Jr. Bible Ministries 12

13 and Gentile when they exercise faith in His Son Jesus Christ. It emphasizes the certainty of this taking place of the Father declaring either a Jew or Gentile justified as a result of exercising faith in His Son Jesus Christ. The gnomic future is used to denote the fixed purpose and certainty of God acting on this principle for all of human history. The active voice indicates that the Father performs the act of justifying the sinner through faith in His Son. The indicative mood is declarative presenting this assertion that the Father is certain to justify either the Jew or Gentile when they exercise faith in His Son as an unqualified statement of Bible doctrine. We will translate dikaioo, will certainly, as an eternal spiritual truth, justify. Corrected translation thus far of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth, one and the same God, who will certainly, as an eternal spiritual truth, justify Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. The circumcised is the accusative feminine singular form of the noun peritome (peritomhv) (per-it-om-ay), which is a designation for those members of the human race who are descendants racially of Abraham, Isaac and Jacob and members of the nation of Israel and thus, denotes nationality distinguishing the Jew from the Gentile. It refers to those individuals who have received the surgical and ritual act of cutting the foreskin of the male s penis as a sign of God s covenant with Abraham and his biological descendants that they were set apart by God to be His people. The use of peritome as a designation for the Jew is attested to in other passages in the Greek New Testament. Acts 10:45, All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. Galatians 2:1-12, Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you. But from those who were of 2007 William E. Wenstrom, Jr. Bible Ministries 13

14 high reputation (what they were makes no difference to me; God shows no partiality) -- well, those who were of reputation contributed nothing to me. But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. They only asked us to remember the poor -- the very thing I also was eager to do. But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. Ephesians 2:11-12, Therefore remember that formerly you, the Gentiles in the flesh, who are called Uncircumcision by the so-called Circumcision, which is performed in the flesh by human hands -- remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. Colossians 4:10-11, Aristarchus, my fellow prisoner, sends you his greetings; and also Barnabas' cousin Mark (about whom you received instructions; if he comes to you, welcome him); and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. Titus 1:10-11, For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. The noun peritome functions as an accusative direct object meaning it is receiving the action of the verb dikaioo. We will translate the term the circumcision. Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. And is the connective use of the conjunction kai (kaiv), which is used to connect the noun peritome, the circumcised with the noun akrobustia, the uncircumcised indicating that both the Jew and Gentile are on equal footing in the sense that they both must be justified by means of faith in Jesus Christ William E. Wenstrom, Jr. Bible Ministries 14

15 The uncircumcised is the accusative feminine singular form of the noun akrobustia (a)krobustia) (ak-rob-oos-tee-ah), which stands in contrast to the noun peritome, circumcision and means, uncircumcision. The word appears twenty times in the Greek New Testament where it is used in both a literal and figurative sense. In Judaism, to be uncircumcised meant to be a Gentile. The expression uncircumcised was a derogatory expression used by the Jews when speaking of the Gentiles such as David speaking of Goliath (1 Samuel 17:26). Although akrobustia is not used in 1 Samuel 17:26 but it does appear in at least fifteen places in the Septuagint. The word is used in the Greek New Testament as a designation for the Gentiles in Galatians 2:7 and Ephesians 2:11. It was used in a literal sense denoting the physical condition of uncircumcision in 1 Corinthians 7: The word is also used of the state of being uncircumcised in Romans 2:25, 26, 27, 4:9, 10, 11, 12, Galatians 5:6, 6:15 and Colossians 2:13 and 3:11. In Romans 3:30, the word akrobustia denotes the state of being uncircumcised and is a designation for the Gentiles. We will translate the word, the uncircumcision. Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Now, Paul does something very interesting here in Romans 3:30 in that he uses the prepositional phrase ek pisteos, by faith for the Jews and dia tes pisteos, through faith for the Gentiles. By faith is composed of the preposition ek (e)k), by and the genitive feminine singular form of the noun pistis (pivsti$), faith. Through faith is composed of the preposition dia (diav) (dee-ah), through and the articular genitive feminine singular form of the noun pistis (pivsti$), faith. In both instances, the noun pistis, faith refers to the non-meritorious system of perception of placing one s trust or confidence in the merits of the Lord Jesus Christ and His spiritual death on the Cross. The object of faith is Jesus Christ on the Cross as indicated as indicated in Romans 3:22. Romans 3:21-22, But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every 2007 William E. Wenstrom, Jr. Bible Ministries 15

16 person who does believe for there is, as an eternal spiritual truth, absolutely no distinction. Paul omits Iesous, Jesus here in Romans 3:30 since it is clearly implied from the context. First of all, the fact that he uses two differential prepositional phrases does not mean or imply that there are two different ways to be justified, one for the Jew and another for the Gentile since Paul has already clearly established in Romans 3:21-26 that a person is justified by the same means, by means of faith in Jesus Christ. Also, both prepositions, though slightly different in meaning, still retain an instrumental sense and both have as their object the noun pistis, faith. There are some commentators like Augustine who state that Paul was using a rhetorical literary device or in other words, these two prepositional phrases are merely literary variants with both emphasizing that faith in Jesus Christ is the means by which one is declared justified by God the Father. However, there are some who contend like Wordsworth that the Jews are justified out of (ek) the faith, which their father Abraham had, and which they are supposed to have in him. The Gentiles must enter that door and pass through (dia) it in order to be justified. This interpretation does not agree with Paul s use of the preposition ek in Galatians 3:8 in which he uses it with pistis in relation to the Gentiles whereas he uses this same prepositional phrase in Romans 3:30 for the Jews. Galatians 3:8, The Scripture foresaw that God would justify the Gentiles by (ek) faith, and announced the gospel in advance to Abraham: All nations will be blessed through you. In Romans 3:30, the preposition ek is used with the genitive form of pistis as a marker of means constituting a source and the noun pistis as a genitive of means indicating that faith in Jesus Christ is the means constituting the source by which God the Father justifies the sinner. On the other hand, the preposition dia with the genitive form of the noun pistis indicates that faith in Jesus Christ is the instrument or means by which the sinner can be declared justified by God the Father. Therefore, we can see that ek not only denotes means but also the means constituting a source, whereas dia only denotes instrumentality or means with no emphasis upon source. Paul chooses to use the preposition ek in relation to the Jews and dia in relation to the Gentiles because he is emphasizing with his Jewish readership that justification is accomplished by means of faith in Jesus Christ as constituting the source of justification. The reason he is emphasizing source with the Jews and not simply instrumentality or means as he does with the Gentiles is because the Jews attempted to be justified by means of actions that are produced by obedience to the 2007 William E. Wenstrom, Jr. Bible Ministries 16

17 Law with emphasis upon these works or actions as constituting the source of justification. Therefore, Paul uses ek in relation to the Jews rather than dia since Paul is refuting the concept of seeking to be justified by the works of the Law or actions produced by obedience to the Law. He refutes since the Law demanded perfection, which sinful humanity has no capacity to do. In Romans 3:30, Paul use ek not only because he wants to emphasize with the Jew the means of justification, faith in Jesus Christ but that this means constitutes the source of justification. In fact, in Romans 3:20, Paul uses the preposition ek with genitive form of the noun ergon, actions, works and states that sinful humanity will never be justified by means of actions produced by obedience to the Law (as a source of justification). Romans 3:19-20, Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. Remember, in Romans 3:30-31, Paul is directing his comments to his Jewish audience, emphasizing with them that there is not a God for the Jew and one for the Gentile since He is the Creator, Judge and Redeemer of all men, thus both groups are under His authority. This preposition ek is a reminder to the Jew that justification is not only by means of faith in Jesus Christ but that this faith in Jesus Christ constitutes the source of justification. Paul employs a definite article before the noun pistis, which is the object of the preposition dia and does not place one before the noun when it is used as the object of the preposition dia. The reason why he does this is that the article is anaphoric indicating that the faith mentioned in the prepositional phrase dia tes pisteos is the same exact faith that was under discussion in the prepositional phrase ek pisteos. Thus, the article is a reminder that both Jew and Gentile are declared justified by God through the same means, namely, by means of faith in Jesus Christ. We will translate the prepositional phrase ek pisteos, by means of faith as a source and the prepositional phrase dia tes pisteos, by means of faith in order to reflect the distinction between ek and dia. Completed corrected translation of Romans 3:30: If, in fact-and let us assume for the sake of argument, there is, as an eternal spiritual truth, one and the same God, who will certainly, as an eternal spiritual truth, justify the 2007 William E. Wenstrom, Jr. Bible Ministries 17

18 circumcision by means of faith as a source and the uncircumcision by means of faith William E. Wenstrom, Jr. Bible Ministries 18

19 Romans: Romans 3:31-Faith in Jesus Christ Upholds the Law Romans 3:31 completes the final paragraph in Romans chapter three that began in Romans 3:27. In this passage, we have seen that Paul argues that since the sinner whether Jew or Gentile is justified on the basis of God s grace policy through faith in Jesus Christ, then the sinner has no merit with God, which would exclude boasting on the part of the sinner. Thus, Paul argues that to deny this spiritual truth would imply that God is God of the Jews only. However, that would be a denial of a fundamental, doctrinal teaching of the Old Testament that He is the God of the Gentiles also. Thus, Paul declares that God will only justify Jews and Gentiles alike through faith in His Son Jesus Christ. In Romans 3:27 in which Paul teaches that the law or the principle of faith in Jesus Christ in order to be justified before God excludes human merit and pride. Then, in Romans 3:28, he teaches that justification is by means of faith in Jesus Christ, independently of actions produced by obedience to the Law. In Romans 3:29, Paul teaches that God is not the God of the Jews only but also the God of the Gentiles as well. In Romans 3:30, Paul writes that there is one and the same God for both Jew and Gentile and who therefore has only one means of justifying both groups, namely, faith in Jesus Christ. Then, in Romans 3:31, Paul teaches that faith in Jesus Christ upholds the Law rather than rendering it useless. Romans 3:27-31, Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. For we maintain that a man is justified by faith apart from works of the Law. Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. In Romans 3:30, since is the emphatic conditional particle eiper (ei&per) (iper), which is employed with the indicative mood of the verb dikaioo, will justify in order to explicitly convey a protasis of a first class condition that indicates the assumption of truth for the sake of argument. In Romans 3:31, the apodasis is introduced explicitly with the inferential use of the conjunction oun, then. The basic relation that the protasis has to the apodasis is evidence-inference. In the protasis that appears in Romans 3:30, Paul presents the evidence that both Jew and Gentile are justified by means of faith in Jesus Christ. Romans 3:30, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. Then, in the apodasis that appears in Romans 3:31a, Paul infers from this evidence by asking the rhetorical question if this evidence renders useless the Law. Romans 3:31a, Do we then nullify the Law through faith? 2007 William E. Wenstrom, Jr. Bible Ministries 19

20 In Romans 3:31b, Paul answers this rhetorical question emphatically negating any idea that justification through faith in Jesus Christ renders useless the Law and states that in fact, it upholds the Law. Romans 3:31b, May it never be! On the contrary, we establish the Law. The rhetorical question and its negative reply are designed to refute Paul s opponents who were the Judaizers who claimed that Paul rejected the Law. Romans 3:31a, Do we then nullify the Law through faith? Then is the inferential use of the post-positive conjunction oun (ou@n), which introduces the apodasis of a first class condition, which indicates the assumption of truth for the sake of argument. The word introduces a rhetorical question that demands a negative response from Paul s Jewish audience and has its inference from Paul s previous statement in Romans 3:30. Paul asks this rhetorical question at this point since it could be inferred by his opponents the Judaizers that since he teaches that justification is by means of faith in Jesus Christ and not by means of actions produced by obedience to the Law, i.e. the works of the Law, then he must be against the Law. He emphatically refutes this hypothetical charge as outrageous. Romans 3:31a, Do we then nullify the Law through faith? Do we nullify is the 3 rd person singular future active indicative form of the verb katargeo (katargevw) (kat-arg-eh-o), which means, to be render useless, inoperative, inactive, ineffective, deprived of its power, to reduce to inactivity, to do away with, to put out of use. The verb s exact meaning in Romans 3:31 can be determined by being aware that Paul is addressing the purpose of the Law. Also, the meaning of katargeo can be determined by understanding the meaning of the antithetical verb histemi, which means, to establish. Therefore, the verb katargeo means, to render useless. Thus, Paul is asking, Do we then render useless the Law? Paul was accused of antinomianism by the Judaizers, thus he felt it necessary to present this rhetorical question. The Judaizers originated with the Pharisees and those who adhered to their teaching and were composed of both believing and unbelieving Jews who taught strict adherence to the 613 mandates found in the Mosaic Law as well as the oral traditions of the Rabbis, which are now, documented in the Mishna and the Talmud. Many of the Judaizers were believers since Acts 6:7, 15:5 and 21:20 state that many of the priests and Pharisees who were teachers of the Mosaic Law believed in the Lord Jesus Christ for salvation but after salvation they still adhered to the Mosaic Law rather than the mystery doctrine for the church age that Paul was teaching. The Judaizers taught that one had to observe and practice the Mosaic Law in order to get saved whereas Paul taught salvation by grace through faith in Christ 2007 William E. Wenstrom, Jr. Bible Ministries 20