SEV Biblia, Chapter 9:30
¶ ¿Pues qu diremos? Que los gentiles que no seguían justicia, han alcanzado la justicia, es decir, la justicia que es por la fe;
Clarke's Bible Commentary - Romans 9:30
Verse 30. 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, &c. 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 chap. i. 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 endeavours 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.
John Gill's Bible Commentary
Ver. 30. What shall we say then ? etc..] 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.
Matthew Henry Commentary
Verses 30-33 - The Gentiles knew not their guilt and misery, therefore were no careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, an submitting to the ceremonial law; but by embracing Christ, an 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 embracin Christ, depending upon Christ, and submitting to the gospel. The 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 no like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointe out, by faith in Christ, as the Lord our Righteousness? Then we shal 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 __________________________________________________________________
Greek Textus Receptus
τι 5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P οτι 3754 CONJ εθνη 1484 N-NPN τα 3588 T-NPN μη 3361 PRT-N διωκοντα 1377 5723 V-PAP-NPN δικαιοσυνην 1343 N-ASF κατελαβεν 2638 5627 V-2AAI-3S δικαιοσυνην 1343 N-ASF δικαιοσυνην 1343 N-ASF δε 1161 CONJ την 3588 T-ASF εκ 1537 PREP πιστεως 4102 N-GSF
Vincent's NT Word Studies
30. Attained (katelaben). See on perceived, Acts iv. 13, and taketh, Mark ix. 18; John i. 5. Compare attained (efqasen, ver. 31). Rev., arrive at. See on Matt. xii. 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 (ver. 32).Even (de) 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.
Robertson's NT Word Studies
9:30 {Attained} (katelaben). Second aorist active indicative of katalambanw, old verb, to grasp, to seize, to overtake (carrying out the figure in diwkw (to pursue). It was a curious paradox. {Which is of faith} (ten ek pistews). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.
