What shall we say then? - What conclusion shall we draw from the previous train of remarks? To what results have we come by the passages adduced 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 which 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 pagans had embraced the Christian religion.

Which followed not after righteousness - The apostle does not mean that none of the pagans had any solicitude 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 Jew 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. The word "followed" here often denotes to pursue 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, which sought not 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 for salvation. He establishes the doctrine, indeed, that God is a sovereign; but still it is implied that the gospel did not have the special obstacle to contend with among the Gentiles that it had among the Jews. There was less pride, obstinacy, self-confidence; and people were more easily brought "to see" that they were sinners, and to feel their need of a Saviour. Though God dispenses his favors 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 the note at Romans 1:17.

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 Romans 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.

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.

Attained (κατέλαβεν)

See on perceived, Acts 4:13, and see on taketh, Mark 9:18; see on John 1:5. Compare attained (ἔφθασεν, Romans 9:31). Rev., arrive at. See on Matthew 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 (Romans 9:32).

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.

{27} What shall we say then? That the Gentiles, which followed {e} not after righteousness, have attained to righteousness, even the righteousness which is of faith.

(27) The declaration and manifestation of our election is our calling apprehended by faith, as it came to pass in the Gentiles.

(e) So then, the Gentiles had no works to prepare and procure God's mercy before hand: and that the Gentiles attained to that which they did not seek, the mercy of God is to be thanked for it: and in that the Jews did not attain that which they sought after, they can only thank themselves, because they did not seek for it in the proper way.

9:30,31 What shall we say then? What conclusion shall we reach? It has been shown that the word of God is not of none effect, for it has foreshown all that has taken place (Ro 9:6). The conclusion is this:

That the Gentiles, who followed not after righteousness, has no knowledge of it, had secured righteousness by accepting Christ, through faith in him, while

Israel, who follow after the law of righteousness, hath failed of righteousness before God through unbelief.

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. 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. Have not attained to the law of righteousness - To that righteousness or justification which is one great end of the law

Margin righteousness

See Scofield Note: "Rom 10:10".

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."

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.