Rom 3:30

“For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back to God that human nature (hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but "one God, who justifieth the circumcision by faith, and the uncircumcision through faith."”

“For it was not merely for those who believed on Him in the time of Tiberius Caesar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom. For it is truly "one God who" directed the patriarchs towards His dispensations, and "has justified the circumcision by faith, and the uncircumcision through faith." For as in the first we were prefigured, so, on the other hand, are they represented in us, that is, in the Church, and receive the recompense for those things which they accomplished.”

“Thus then does the Lord plainly show that it was the true Lord and the one God who had been set forth by the law; for Him whom the law proclaimed as God, the same did Christ point out as the Father, whom also it behoves the disciples of Christ alone to serve. By means of the statements of the law, He put our adversary to utter confusion; and the law directs us to praise God the Creator (Demiurgum), and to serve Him alone. Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith.”

“Not only does Paul say that there is only one God for both Jews and Gentiles, but he adds that this God is the one who justifies the circumcised on the ground of their faith and the uncircumcised through their faith.… Neither the circumcision nor the uncircumcision enjoys any advantage in this.”

“"Seeing it is one God." That is, the same is the Master of both these and those. But if you tell me of the ancient state of things, then too the dealings of Providence were shared by both, although in diverse ways. For as to thee was given the written law, so to them was the natural; and they came short in nothing, if, that is, only they were willing, but were even able to surpass thee. And so he proceeds, with an allusion to this very thing, "Who shall justify the circumcision by faith, and the uncircumcision through faith," so reminding them of what he said before about uncircumcision and circumcision, whereby he showed that there was no difference. But if then there was no difference, much less is there any now, And this accordingly he now establishes upon still clearer grounds, and so demonstrates, that either of them stand alike in need of faith.”

“Paul shows clearly that righteousness depends not on the merit of man but on the grace of God, who accepts the faith of those who believe without the works of the law.”

“Jews and Gentiles have both believed in the same God and in the same Christ.”

“For "it is one God which justifies the circumcision by faith, and the uncircumcision through faith;" in which clauses there is no real difference in the sense, as if the phrase "by faith" meant one thing, and "through faith" another, but only a variety of expression. For in one passage, when speaking of the Gentiles,—that is, of the uncircumcision,—he says, "The Scripture, foreseeing that God would justify the heathen by faith;" and again, in another, when speaking of the circumcision, to which he himself belonged, he says, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but through faith in Jesus Christ, even we believed in Jesus Christ."”

“One, he says, is God, that is, the God of both Jews and Gentiles, Who justifies the circumcised not by the law, but by faith, and accepts the uncircumcised through faith. Having mentioned circumcision and uncircumcision, he also recalls what was said above, where he proved that neither does circumcision bring benefit when there are no works, nor does uncircumcision harm in and of itself. Thus, in both cases faith is needed.”

“Third, at for it is one God, he manifests what he had said with a sign, as if to say: it is clear that he is the God not only of the Jews but also of the gentiles, for it is one God who justifies circumcision, i.e., the Jews, from faith, as is said in Galatians, in Christ Jesus neither circumcision nor uncircumcision is of any avail (Gal 5:6). According to the Gloss, from faith and through faith are exactly the same. However, a slight difference can be noted. For the preposition 'from' sometimes designates a remote cause, while the preposition 'through' designates a nearer cause. Therefore, the Jews are said to be justified from faith because faith was the first cause from which circumcision and the other sacraments of the law proceeded; thus, faith justified the Jews as a primary cause through intermediate causes. But the gentiles are justified by faith itself immediately.”

“By "the circumcised" Paul means the Jews who have been justified by their faith in the promise and who believe that Jesus is the Christ whom God had promised in the law. By "the uncircumcised" he means the Gentiles who have been justified with God by their faith in Christ. Thus God has justified both Jews and Gentiles. For because God is one, everyone has been justified in the same way. What benefit then is there in circumcision? Or what disadvantage is there in uncircumcision when only faith produces worthiness and merit?”