New American Standard Bible
What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith;
King James Bible
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Darby Bible Translation
What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith.
World English Bible
What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith;
Young's Literal Translation
What, then, shall we say? that nations who are not pursuing righteousness did attain to righteousness, and righteousness that is of faith,
Romans 9:30 Parallel
CommentaryBarnes' Notes on the Bible
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.
LibraryGod's Will and Man's Will
The great controversy which for many ages has divided the Christian Church has hinged upon the difficult question of "the will." I need not say of that conflict that it has done much mischief to the Christian Church, undoubtedly it has; but I will rather say, that it has been fraught with incalculable usefulness; for it has thrust forward before the minds of Christians, precious truths, which but for it, might have been kept in the shade. I believe that the two great doctrines of human responsibility …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863
The Coming of the Called.
Whence Also the Just of Old, Before the Incarnation of the Word...
The Sum and Substance of all Theology
For in it the righteousness of God is revealed from faith to faith; as it is written, "BUT THE RIGHTEOUS man SHALL LIVE BY FAITH."
But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.)
But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets,
even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;
What shall we say then? There is no injustice with God, is there? May it never be!
but Israel, pursuing a law of righteousness, did not arrive at that law.
But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down),
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