John Calvin 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 then, etc. So that he might remove from the Jews every opportunity for murmuring against God, he now begins to show those reasons, which can be understood by human minds, why the Jewish nation had been rejected. But those who strive to assign and establish causes above the secret predestination of God—which he has previously taught us is to be considered the first cause—act absurdly and invert all order. However, just as this predestination is superior to all other causes, so the corruption and wickedness of the ungodly provide a reason and an occasion for God's judgments. And since he was dealing with a difficult point, he introduced a question and, as if he were in doubt, asked what might be said on the subject.

That the Gentiles who did not pursue, etc. Nothing seemed more unreasonable, or less fitting, than that the Gentiles—who, having no concern for righteousness, indulged in the sensuality of their flesh—should be called to share in salvation and to obtain righteousness; and that, on the other hand, the Jews, who diligently labored in the works of the law, should be excluded from the reward of righteousness.

Paul presents this, which was such a unique paradox, in such a way that by adding a reason he softens whatever harshness there might be in it; for he says that the righteousness the Gentiles attained was by faith, and that it therefore depends on the Lord’s mercy and not on human worthiness; and that the zeal for the law, by which the Jews were motivated, was absurd, because they sought to be justified by works and thus labored for what no one could attain; and furthermore, they stumbled at Christ, through whom alone a way is open to attaining righteousness.

But in the first clause, it was the Apostle’s objective to exalt God's grace alone, so that no other reason for the calling of the Gentiles might be sought than this: that God deigned to embrace them when they were unworthy of His favor.

He speaks explicitly of righteousness, without which there can be no salvation. But by saying that the righteousness of the Gentiles came from faith, he implies that it was based on a gratuitous reconciliation.

For if anyone imagines that they were justified because they had by faith obtained the Spirit of regeneration, he departs far from Paul’s meaning. Indeed, it would not have been true that they had attained what they did not seek. This was only possible because God freely embraced them while they were straying and wandering, offering them righteousness—a righteousness for which, being unknown to them, they could have had no desire.

It must also be noted that the Gentiles could not have obtained righteousness by faith unless God had preceded their faith with His grace. For they pursued righteousness only when they first, by faith, aspired to it, and so faith itself is a part of His favor.