Untitled Sermon (8)

God is not the God of Jews only, but of Gentiles because God is One, the One who who justifies justifies all by faith.

Because of who God is all people can be His

Because of who God is all people can be Justified

Because of who God is all people can become his people by faith

Or

?God / is / the God

/of Jews

/only

?He /is/the God

not /of Gentiles

also

Yes,

(He / is / the God)

/of Gentiles only

since

God is one

/who / will justify

/the circumcised

/by faith

and

/the uncircumcised

through faith

If justification was by the Law apart from faith, God would be the God of Jews only. He would not be the God of Gentiles also. Since God is one who will justify the circumcised by law and not the uncircumcised.

((If the logic of verse 29 is that if justification were by the law then justification would be only for the Jews, seems to go against the logic that since God is one (monotheistic) he must be the God of the Gentiles)).

Or,

If justification was by the Law apart from faith, God would be the God of Jews only. He would not be the God of Gentiles also. Since God is one God (the logic breaks down)who will only justify the circumcised by law and not the circumcised.

Since all boasting is excluded by a law of faith apart from works of the Law (consistent with our belief in justification is by faith alone apart from works of the Law). Paul asks if God is the God of Jews only in order to show t

Or,

If Justification was by the Law apart from faith, God would be the God of Jews only. He would not be the God of Gentiles also. Since God is one, he is God of the Gentiles also, and since he the one who justifies the circ and uncirc he is God of the Gentiles also.

Is the passage saying God is the God of Gentiles since he is a monotheistic God, or since he is a God who justifies by faith?

If justification is by faith only God is the God of Jews only.

Jewish distinctiveness is gone since God does not justify by the boast producing law, but by faith which is available to the Gentiles. Jewish distinctiveness is gone since God is the God of Gentiles who will justify both circumcised and uncircumcised by faith. Or, Jewish distinctiveness is gone since God is one, and it is consistent with his oneness to justify the circumcised and the uncircumcised by faith.

BKCThe Bible Knowledge Commentary argues that verse 29-30 are a second reason why jewish distinctiveness is obliterated. The Jews believed they were God’s only people because the Gentiles worshiped idols, but in reality (and certainly before Abraham) God dealt with all people. Now, since all are equal in sin and a way of salvation has been offered for both God deals with everyone on the same basis

Hodge 29–30. We have here the second result of the Gospel’s method of justification: it presents God as equally the God of the Gentiles and of the Jews.Hodge, C. (1993). Romans (). Wheaton, IL: Crossway Books. As opposed to the BKC, which says 29-30 are a second obliteration of Jewish distinctiveness.

Hodge, C. (1993). Romans (). Wheaton, IL: Crossway Books.

Result one - No boasting

Result two - Inclusion

These verses lay the foundation for a universal religion - This universal religion (Keller) is actually less paternalistic than western secularism.

Therefore in this teaching the foundation is laid for a universal religion which may be preached to every creature under heaven, which need not, as was the case with the Jewish system, be confined to any one sect or nation.

Hodge, C. (1993). Romans (). Wheaton, IL: Crossway Books.

MOO - OR - introduces the alternative to the principle set forth in v. 28: if justification is by works of the law, then only those “in the law” can be justified, and God becomes the God of Jews only

introduces the alternative to the principle set forth in v. 28: if justification is by works of the law, then only those “in the law” can be justified, and God becomes the God of Jews only

The Holy Bible: English Standard Version. (2016). (). Wheaton: Standard Bible Society.

Moo, D. J. (1996). The Epistle to the Romans (p. 251). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

The explanation comes in the main clause: “there is one God.”

Moo, D. J. (1996). The Epistle to the Romans (p. 251). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

The Epistle to the Romans a. “By Faith Alone”: Initial Statement (3:27–31)

To be sure, Jews also believed that God was God of the whole world. But the limitations they placed upon this concept illustrate the radicality of Paul’s argument. For, in Judaism, God was the God of Gentiles only by virtue of his creative work, while only the Jews enjoy any meaningful relationship with God; this is expressed in later Jewish text: “I am God over all that came into the world, but I have joined my name only with you [Israel]; I am not called the God of the idolaters, but the God of Israel.” Only by accepting the torah could Gentiles hope to become related to God in the same way as Jews. In this paragraph, and in many other places in Romans, Paul makes clear that the torah no longer functions as the “dividing wall” between those who are outside and those who are inside the sphere of God’s people.32 In the OT, while the law was not the means of salvation, it did function to “mark out” the people of God; and in Judaism, it became an impenetrable barrier. But for Paul monotheism, as he has come to see it in Christ, means that there can be no such barrier; all must have equal access to God, and this can be guaranteed only if faith, not works in obedience to the Jewish law, is made the “entrance requirement.”

The New American Commentary: Romans 1. Received through Faith in Christ (3:21–31)

Verse 28 states in summary form Paul’s basic premise—by faith we are justified quite apart from keeping the law (cf. Gal 2:16). To show the universal scope of this basic truth, Paul asked, “Is God the God of Jews only?” (v. 29). No Jew of Paul’s day would have denied that God was the God of all people in the sense of being their Creator and Judge. The companion question, “Is he not the God of Gentiles too?” expects an affirmative response. Since there is only one God,28 he must be the God of all. Only if one subscribes to the cavalier position that God has no interest in or connection with all the non-Jewish people in the world could it be said that he is not the God of the Gentiles as well. God is one, and his redemptive concern reaches out to all. All those whom God will justify, both Jews and Gentiles, will be justified in the same way. Faith, and faith alone, is God’s way of setting people right with himself.

Because