Albert Barnes Commentary Romans 9:30

"What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:" — Romans 9:30 (ASV)

What shall we say then? What conclusion shall we draw from the previous line of reasoning? To what results have we come by the passages cited from the Old Testament? This question is asked preparatory to his summing up the argument, and he had so stated the argument that the conclusion he was about to draw was inevitable.

The Gentiles. That many of the Gentiles; or that the way was open for them, and many of them had actually embraced the righteousness of faith. This epistle was written as late as the year 57 (see Introduction), and at that time multitudes of heathens had embraced the Christian religion.

Which followed not after righteousness. The apostle does not mean that none of the pagans had any concern about right and wrong, or that there were no anxious inquiries among them; but he intends particularly to place them in contrast with the Jew. They had not made it their main object to justify themselves; they were not filled with prejudice and pride as the Jews were, who supposed that they had complied with the law, and who felt no need of any other justification. They were sinners, and they felt it, and had no such mighty obstacle in a system of self-righteousness to overcome as the Jews had.

Still, it was true that they were excessively wicked, and that the prevailing characteristic among them was that they did not follow after righteousness. See Romans 1:1 and following. The word "followed" here often denotes pursuing with intense energy, as a hunter pursues his game or a man pursues a flying enemy. The Jews had sought righteousness in that way; the Gentiles had not. The word righteousness here means the same as justification. The Gentiles, who did not seek justification, have obtained justification.

Have attained to righteousness, have become justified. This was a matter of fact, and this was what the prophet had predicted. The apostle does not say that the sins of the Gentiles, or their indifference to the subject, was any reason why God justified them, or that people would be as safe in sin as in attempting to seek salvation.

He establishes the doctrine, indeed, that God is a sovereign; but still, it is implied that the gospel did not have the peculiar obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, and self-confidence; and they were more easily brought to see that they were sinners and to feel their need of a Saviour.

Though God dispenses His favours as a sovereign, and though all are opposed by nature to the gospel, yet it is always true that the gospel finds more obstacles among some people than among others. This was a most cutting and humbling doctrine to the pride of a Jew, and it is no wonder, therefore, that the apostle guarded it as he did.

Which is of faith. Justification by faith in Christ. (See Barnes on Romans 1:17 and Romans 1:31).