9:30-33 The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.

Verse 30 - Romans 10:21. - (3) The cause is in the fault of the Jews themselves. Hitherto the apostle has viewed his subject from the side of the Divine will and purpose (see note on ver. 19). He now views it from the side of human responsibility. The rejection of the Jews is now attributed, not to God's purpose to reject them, but to their own fault, in that they would not accept God's terms. "Hic expresse ponit causam reprobationis, quia scilicet nolint credere Evangelio. Ideo supra dixi, similitudinem de luto non ira accipiendam esse quasi non sit in ipsa voluntate hominis causa reprobationis" (Melancthon). Verses 30, 31. - What shall we say then! That the Gentiles, which followed not after righteousness, attained to righteousness, even the righteousness which is of faith. But Israel, following after a law of righteousness, attained not to (or, arrived not at, so as to distinguish ἔφθασε εἰς, used here, from κατέλαβε, previously used of the Gentiles. It expresses the idea of failing to reach what is being pursued) a law of righteousness. The Gentiles are here said to have attained righteousness (i.e. the righteousness of God, appropriated by faith, as previously explained); but Israel to have pursued, without reaching it, a law (not, as in the Authorized Version, the Law) of righteousness; because in the Law of Hoses they sought a justifying law, which in itself it could not be. The idea is resumed in ch. 10:3. The concluding δικαιοσύνης in ver. 31, which may have been introduced into the text to make the meaning plain, is ill supported; but the sense requires it to be understood. So far we have a state-merit of the facts of the case. The reason follows.

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", Romans 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.

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.

That the Gentiles, which followed not after righteousness, have attained—"attained"

to righteousness, even the righteousness of faith—As we have seen that "the righteousness of faith" is the righteousness which justifies (see on [2240]Ro 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."

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