Teks -- Romans 9:30 (NET)

Israel’s Rejection Culpable

9:30 What shall we say then?– that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 9:30 - Attained

Attained ( katelaben ).

Second aorist active indicative of katalambanō , old verb, to grasp, to seize, to overtake (carrying out the figure in diōkō (to pursue). It was a curious paradox.

Robertson: Rom 9:30 - Which is of faith

Which is of faith ( tēn ek pisteōs ).

As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

Vincent: Rom 9:30 - Attained

Attained ( κατέλαβεν )

See on perceived , Act 4:13, and see on taketh , Mar 9:18; see on Joh 1:5. Compare attained (ἔφθασεν , Rom 9:31). Rev., arrive at . See on Mat 12:28. The meaning is substantially the same, only the imagery in the two words differs; the former being that of laying hold of a prize , and the latter of arriving at a goal . The latter is appropriate to following after , and is carried out in stumbling (Rom 9:32).

Vincent: Rom 9:30 - Even

Even ( δὲ )

or and that . Subjoining something distinct and different from what precedes, though not sharply opposed to it. Attained righteousness, that is not that arising from these works, but from faith.

Wesley: Rom 9:30 - What shall we say then

What is to be concluded from all that has been said but this, That the gentiles, who followed not after righteousness - Who a while ago had no knowledge of, no care or thought about, it.

Wesley: Rom 9:30 - Have attained to righteousness

Or justification. Even the righteousness which is by faith. This is the first conclusion we may draw from the preceding observations. The second is, that Israel - The Jews Although following after the law of righteousness - That law which, duly used, would have led them to faith, and thereby to righteousness.

Wesley: Rom 9:30 - Have not attained to the law of righteousness

To that righteousness or justification which is one great end of the law

JFB: Rom 9:30-31 - What shall we say then?

"What now is the result of the whole?" The result is this--very different from what one would have expected.

JFB: Rom 9:30-31 - That the Gentiles, which followed not after righteousness, have attained

"attained"

JFB: Rom 9:30-31 - to righteousness, even the righteousness of faith

As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Rom 3:22, &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."

Clarke: Rom 9:30 - What shall we say then?

What shall we say then? - What is the final conclusion to be drawn from all these prophecies, facts, and reasonings? This: That the Gentiles which followed not after righteousness, etc. This, with the succeeding verses, together with what belongs to the same subject in the beginning of the following chapter, I have explained at large in the notes on Rom 1:17, to which I must refer the reader; and shall content myself in this place with Dr. Taylor’ s general paraphrase. We may suppose the apostle to express himself to the following effect. Thus I have vindicated the rejection of the Jews and the calling of the Gentiles, with regard to the Divine veracity and justice. Now let us turn our thoughts to the true reason and state of the affair considered in itself. And, in the first place, what just notion ought we to have of the calling of the Gentiles and the rejection of the Jews? I answer: The true notion of the calling or inviting of the Gentiles is this: whereas they had no apprehension of being reinstated in the privileges of God’ s peculiar kingdom, and consequently used no endeavors to obtain that blessing, yet, notwithstanding, they have attained to justification, to the remission of sins, and the privileges of God’ s people: not on account of their prior worthiness and obedience, but purely by the grace and mercy of God, received by faith on their part. And so, by embracing the scheme of life published by the Gospel, they are adopted into the family and Church of God. Thus the Gentiles are called or invited.

Calvin: Rom 9:30 - What then, etc // That the Gentiles who did not pursue, etc

30.What then, etc That he might cut off from the Jews every occasion of murmuring against God, he now begins to show those causes, which may be comprehended by human minds, why the Jewish nation had been rejected. But they do what is absurd and invert all order, who strive to assign and set up causes above the secret predestination of God, which he has previously taught us is to be counted as the first cause. But as this is superior to all other causes, so the corruption and wickedness of the ungodly afford a reason and an occasion for the judgments of God: and as he was engaged on a difficult point, he introduced a question, and, as though he were in doubt, asked what might be said on the subject.

That the Gentiles who did not pursue, etc Nothing appeared more unreasonable, or less befitting, than that the Gentiles, who, having no concern for righteousness, rolled themselves in the lasciviousness of their flesh, should be called to partake of salvation, and to obtain righteousness; and that, on the other hand, the Jews, who assiduously laboured in the works of the law, should be excluded from the reward of righteousness. Paul brings forward this, which was so singular a paradox, in such a manner, that by adding a reason he softens whatever asperity there might be in it; for he says, that the righteousness which the Gentiles attained was by faith; and that it hence depends on the Lord’s mercy, and not on man’s own worthiness; and that a zeal for the law, by which the Jews were actuated, was absurd; for they sought to be justified by works, and thus laboured for what no man could attain to; and still further, they stumbled at Christ, through whom alone a way is open to the attainment of righteousness.

But in the first clause it was the Apostle’s object to exalt the grace of God alone, that no other reason might be sought for in the calling of the Gentiles but this, — that he deigned to embrace them when unworthy of his favor.

He speaks expressly of righteousness, without which there can be no salvation: but by saying that the righteousness of the Gentiles proceeded from faith, he intimates, that it was based on a gratuitous reconciliation; for if any one imagines that they, were justified, because they had by faith obtained the Spirit of regeneration, he departs far from the meaning of Paul; it would not indeed have been true, that they had attained what they sought not, except God had freely embraced them while they were straying and wandering, and had offered them righteousness, for which, being unknown, they could have had no desire. It must also be observed, that the Gentiles could not have obtained righteousness by faith, except God had anticipated their faith by his grace; for they followed it when they first by faith aspired to righteousness; and so faith itself is a portion of his favor.

TSK: Rom 9:30 - shall // the Gentiles // followed // even the righteousness

shall : Rom 9:14, Rom 3:5

the Gentiles : Rom 1:18-32, Rom 4:11, Rom 10:20; Isa 65:1, Isa 65:2; 1Co 6:9-11; Eph 2:12, Eph 4:17-19; 1Pe 4:3

followed : Rom 9:31; Pro 15:9, Pro 21:21; Isa 51:1; 1Ti 6:11

even the righteousness : Rom 1:17, Rom 3:22, Rom 4:9, Rom 4:11, Rom 4:13, Rom 4:22, Rom 5:1, Rom 10:10; Gal 3:8, Gal 5:5; Phi 3:9; Heb 11:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 9:30 - Which followed not after righteousness // The righteousness which is of faith

This is the conclusion of the apostle’ s discourse about the election of some and the rejection of others; as also about the calling of the Gentiles and the casting off the Jews.

Which followed not after righteousness that never minded or regarded it; instead of following after it, they fled from it. They were full of all unrighteousness, Rom 1:18 , to the end; Eph 2:2,3 .

The righteousness which is of faith viz. gospel righteousness, or the righteousness of Christ, which is received by true faith.

Haydock: Rom 9:30-32 - What then shall we say?

What then shall we say? Or what shall we conclude from these testimonies of the Scripture, but this paradox, as St. John Chrysostom calls it, that they who sought for justice, or sanctification, found it not, and they who did not seek it, found it; that is, the Jews, who sought for this justice by the works of their law, which they magnified so much, have not attained to that law that could make them just; whereas the Gentiles, who had no such written law to confide in, have only sought to be justified by the faith and law of Christ, by which they have met with justice, and sanctification? (Witham) ---

Behold what was wanting to the justice of the Jews! Scrupulous observers of the ceremonial law: esteeming too much their power, and pretended justice, they regarded the gospel and faith in Christ as of no advantage. Running in the path of the commandments with zeal, but without circumspection, they struck against Jesus Christ, who became to them a stumbling-block. They rejected him: they refused to believe. Thus did their works become dead works, without any fruit for eternity. (Calmet)

Gill: Rom 9:30 - What shall we say then // that the Gentiles which followed not after righteousness // have attained to righteousness, even the righteousness which is of faith

What shall we say then?.... To God's calling of a large number of the Gentiles, and only a very few of the Jews, according to his eternal purposes and decrees; what can be objected to it? is he chargeable with any unrighteousness? must it not be referred to his sovereign will and pleasure? is it not an instance of his grace and goodness, that he calls and saves some, when they were all so wicked, that he might in justice have destroyed every individual of them? or what is further to be said, concerning both Jews and Gentiles? or what can be objected to what may be further observed concerning them? as

that the Gentiles which followed not after righteousness; the very same persons among them, who are, called by grace, and are vessels of mercy, before their calling were without a righteousness, stout hearted, and far from one; being without Christ, and destitute of his Spirit; they were ignorant of righteousness, of the righteousness of God, and of his law, and consequently of what true righteousness is; they were unconcerned about it, and did not labour after it, as the Jews did. They did not pursue and improve the light of nature, about God and things of a moral kind, as they might have done; but held the light and truth they had in unrighteousness, and indeed were filled with nothing else: and yet these persons

have attained to righteousness, even the righteousness which is of faith. The righteousness they attained unto, was not a righteousness of their own, not the righteousness of works, or a righteousness by the deeds of the law, to which the righteousness which is of faith is always opposed; nor faith itself, which is distinguished from it; but the righteousness of Christ, so called, not because that faith is the cause or condition of it, but because the discovery of it is made to faith; that receives it, lays hold on it, and exercises itself on it; by it the soul renounces its own righteousness, looks to, and depends on Christ's, and rejoices in it. These Gentiles being called by grace, "attained", "comprehended", or "apprehended" this righteousness; not by the light of nature, which makes no discovery, nor gives the least hint of it; but by the light of faith they apprehended it, as revealed in the Gospel; which faith they had not of themselves, but of God; so that the whole of this account is a wonderful instance of the grace of God, and abundantly confirms the observation made before by the apostle, that "it is not of him that willeth, nor of him that runneth, but of God that shows mercy", Rom 9:16; since these persons had nothing in them, disposing and qualifying them for a justifying righteousness, and yet attained one; and the grace appears to be the more distinguishing, by what follows.