https://youtu.be/lp9xqw2EgYs
In our verse by verse study of Romans last time we finished Rom 3:28 with the expanded translation of: "We conclude, then, that man is justified by faith apart from works of law."
We noted that justification is God's recognition of imputed righteousness at the moment of faith in Christ. Justification by faith means salvation adjustment to God's justice of God by faith in Christ alone.
God imputes His righteousness that is instant adjustment to God's justice the moment anyone believes in Jesus Christ.
God's justice immediately imputes one half of God's integrity, namely God's righteousness; and it is credited to our account totally apart from human works.
Having received God's righteousness from God's justice the believer is born again spiritually and pronounced righteous, vindicated, and justified.
The principle of faith excludes all works of any law. The works of law represent any system of salvation by works. Salvation by works cannot provide instant adjustment to God's justice.
There are at least seven categories of salvation by works that are being practiced at the present time.
Verbal works that add to faith in Christ: repent, confess, or beg God to save you, plead the blood, invite Christ into your heart, acknowledge Christ publicly.
Ritual works: circumcision, baptism, and rarely but occasionally the Lord's Table.
Psychological works: appeal to the emotion, raise your hand, walk the isle, etc.
Corporate works: joining the church for salvation, tithing or giving money, or some other false system a church sets up.
Religious works: such as keeping the Mosaic Law, doing penance, practice the Lordship of Christ, associate your decisions with throwing a faggot on the fire, some candle-light service, taking vows, or some kind of asceticism.
Behavioral, often ascetic, works: giving up something obnoxious, following a set of taboos, change your personality.
Emotional works: any system of ecstatic emotion, emotional stimulation being added, speaking in tongues, weeping tears at the altar, etc.
Rom 3:29;" Or Is God the God of the Jews only?" This is an elliptical question that begins a discussion of racial issues and privileges related to race.
It begins with the disjunctive particle "e" (or) that separates different races that are mutually exclusive, translated "or."
Then the objective genitive plural of "Ioudaios" (Jews), plus the predicate nominative singular of "o Theos" (the God), plus the neuter "monon" (alone) that is used as an adverb to limit the action of the one producing the action so as to limit God.
God is not limited to one race in the concept of blessing from His integrity. "Or is the God the God of the Jews only?"
"not also of Gentiles?" the strong negative adverb "ouchi" (not). This word is used as an interrogative word in questions that expect an affirmative answer. Plus the adjunctive use of "kai," (also). Then the objective genitive plural from "ethnos" (Gentile nations),
"Yes, of the Gentiles also" the affirmative particle "nai" (yes), used for a positive answer to a question that expects a positive answer, plus the adjunctive use of "kai" (also) and the objective genitive plural from "ethnos" (Gentile nations)-"Yes, also of Gentiles."
Expanded Translation Rom 3:29; "Or is the God the God of the Jews only? not also the God of Gentiles? Yes, also of Gentiles."
Since the God of the Jews is also the God of the Gentile nations the way of having relationship with God's integrity is the same for all races. Because Jesus Christ is the only savior and God's justice judged the sins of all races the same way.
This means that both Jews and Gentiles adjust to God's justice for salvation in exactly the same manner by faith in Jesus Christ alone. Since God saves the Jew and the Gentile in the same way neither the law nor any other factor of race is involved with salvation.
Since the law cannot be the source of salvation adjustment to God's justice neither can any work or plan or talent or function of man have anything to do with salvation.
Since the law was given exclusively to the Jews through Moses at the foundation of their nation, and since circumcision was given to the Jews through Abraham at the beginning of their race, neither circumcision nor any ritual based on the Mosaic Law can have anything to do with salvation adjustment to God's justice.
At the moment of faith in Christ justification is the judicial act of God's justice whereby God's righteousness is imputed to the believer and God recognizes His own righteousness and pronounces the believer justified regardless of race.
Salvation adjustment to God's justice is based on God's righteousness, not on man's self-righteousness or works righteousness or any other factor of man. In other words, salvation is exclusively the judicial process of God's integrity and His grace.
The basis for salvation is God's Justice and God's righteousness that are attributes that are exclusively from God's integrity.
Rom 3:30; starts with a protasis of a first class condition. "Sense " the conditional particle "eiper" (if indeed) "ei" is used in combination with "per" to introduce a first class condition of if.
"Ei" plus a verb in any tense in the indicative mood is how a first class condition is introduced. Combined with "per" it can be literally translated "If indeed," but "eiper" really means "since," because it always introduces a first class condition (if and it's true) as reality.
Plus the predicate nominative of the numeral adjective "heis" (one) referring to the fact that God is one in essence, not that there is one God in person but that God is three persons with one essence.
In other words, it emphasizes here that God the Father, God the Son, and God the Holy Spirit have co-equal, co-existent righteousness and justice.
Plus the nominative subject " o Theos" (God) with the nominative singular definite article "o" (the). We will translate this, "Since the Godhead is one."
That means one in essence or integrity. "Who will justify" the nominative singular from the relative pronoun "hos" (who) the antecedent is God, so the NASB correctly translates it as "who." Then the future active indicative of the verb "dikaio"(justify) so it is "who will justify."
The future tense is a gnomic future for a dogmatic statement of an absolute doctrinal reality that occurs at the moment of salvation. The active voice: God's justice produces the action of the verb.
The indicative mood is declarative for a dogmatic statement of doctrinal truth. Plus the accusative singular direct object from the noun "peritome" (circumcision) plus a prepositional phrase, "ek" (from) plus the ablative of "pistis" (faith).