Romans 9:30

Translation
King James Version
¶ What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
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KJV (with Strong's)
What G5101 shall we say G2046 then G3767? That G3754 the Gentiles G1484, which G3588 followed G1377 not G3361 after righteousness G1343, have attained G2638 to righteousness G1343, even G1161 the righteousness G1343 which G3588 is of G1537 faith G4102.
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Complete Jewish Bible
So, what are we to say? This: that Gentiles, even though they were not striving for righteousness, have obtained righteousness; but it is a righteousness grounded in trusting!
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Berean Standard Bible
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
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American Standard Version
What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:
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World English Bible Messianic
What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
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Geneva Bible (1599)
What shall we say then? That the Gentiles which folowed not righteousnes, haue attained vnto righteousnes, euen the righteousnes which is of faith.
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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,
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See also
Philippians 3:9Hebrews 11:7Romans 4:11Galatians 2:16Romans 10:6Romans 10:20Isaiah 51:1
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In the KJVVerse 28,186 of 31,102

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SUMMARY

Romans 9:30 introduces a profound theological paradox at the heart of Paul's argument concerning Israel's rejection and Gentile inclusion: the Gentiles, who were not actively pursuing righteousness through the Mosaic Law, surprisingly attained a right standing with God, a righteousness that is received solely through faith. This verse sets the stage for Paul's explanation of why Israel, despite zealously pursuing righteousness, ultimately stumbled, while the Gentiles, unexpectedly, found salvation.

CONTEXT

  • Literary Context: Romans 9:30 marks a pivotal transition within Paul's extended discourse in chapters 9-11, where he addresses the perplexing question of Israel's present unbelief in Christ and its implications for God's faithfulness to His covenant promises. Having established God's sovereign prerogative in election (e.g., the choice of Jacob over Esau in Romans 9:6-13), Paul shifts from the theological foundation of election to the practical reality of Israel's current spiritual state. This verse, posed as a rhetorical question, serves as a direct summary of the surprising outcome: Gentiles, who were not seeking righteousness through the Law, attained it, whereas Israel, who diligently pursued it, did not. It anticipates the detailed explanation in Romans 9:31-33 and Romans 10:1-4 regarding Israel's misdirected zeal.
  • Historical & Cultural Context: In the first century, the Jewish people, as God's chosen covenant nation, largely understood righteousness as adherence to the Mosaic Law, including its ceremonial and moral precepts. This pursuit often led to a form of self-righteousness, where one's standing before God was perceived to be based on personal merit and obedience. Gentiles, on the other hand, were outside this covenant framework, often viewed by Jews as "sinners" and "unclean." The early Christian movement, originating within Judaism, faced significant challenges in integrating Gentile believers without requiring full adherence to Jewish law. Paul's letters, particularly Romans, address this tension, asserting that God's plan of salvation was always broader than ethnic Israel and that true righteousness is not achieved through works of the Law but through faith in Christ, a concept revolutionary to many Jewish contemporaries and foundational for the inclusion of Gentiles into the nascent church.
  • Key Themes: This verse powerfully encapsulates several overarching themes in Romans. Foremost is the theme of righteousness by faith, a cornerstone of Paul's theology, which posits that a right standing before God is a divine gift received through belief in Jesus Christ, entirely apart from human effort or legalistic observance. This contrasts sharply with the pursuit of righteousness by works of the Law, which Paul argues is ultimately futile for salvation (Romans 3:20). The verse also highlights the inclusion of the Gentiles into God's saving plan, an unexpected and gracious act that defied traditional Jewish expectations and demonstrated the universal scope of God's redemptive purpose, foreshadowed in passages like Isaiah 49:6. Furthermore, it implicitly underscores God's sovereignty and grace, as He extends salvation freely to those who do not "follow after" it in human terms, revealing His unconventional methods that transcend human merit and expectation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Gentiles (Greek, éthnos', G1484): Meaning "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In this context, it refers specifically to non-Jewish peoples, highlighting their status as outsiders to the Mosaic covenant and its legal requirements for righteousness.
  • followed (Greek, diṓkō', G1377): Meaning "to pursue (literally or figuratively); by implication, to persecute." Here, it carries the sense of actively striving, earnestly seeking, or diligently pursuing a goal. The negative "followed not" emphasizes that the Gentiles were not engaged in the Jewish pursuit of righteousness through legal observance.
  • righteousness (Greek, dikaiosýnē', G1343): Meaning "equity (of character or act); specially (Christian) justification." This is a crucial term, referring to a state of being declared just or right in God's sight. Paul consistently uses it to denote the divine righteousness that God imputes to believers, rather than a humanly achieved moral perfection.
  • attained (Greek, katalambánō', G2638): Meaning "to take eagerly, i.e. seize, possess, etc. (literally or figuratively); apprehend, attain, come upon, comprehend, find, obtain, perceive, (over-)take." In this context, it signifies the successful acquisition or grasp of righteousness, implying that the Gentiles, despite not pursuing it by works, nevertheless came into possession of it.
  • faith (Greek, pístis', G4102): Meaning "persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself." Here, it denotes the active trust and reliance upon God and His provision in Christ as the means by which righteousness is received.

Verse Breakdown

  • "What shall we say then?": This is a classic Pauline rhetorical question, serving as a transition and a dramatic way to introduce a profound theological conclusion. Paul often uses such questions to anticipate objections or to draw the reader's attention to a significant point he is about to make, signaling a summary or a new line of argument.
  • "That the Gentiles, which followed not after righteousness,": This clause describes the unexpected recipients of righteousness. The Gentiles, by definition, were not under the Mosaic Law and therefore were not engaged in the Jewish pursuit of righteousness through legalistic observance or ritual purity. Their spiritual condition was one of not actively seeking a right standing with God through human effort.
  • "have attained to righteousness,": This is the surprising outcome. Despite their lack of pursuit through works, the Gentiles successfully "seized" or "obtained" righteousness. This highlights the radical nature of God's grace, which bestows righteousness irrespective of prior human merit or effort.
  • "even the righteousness which is of faith.": This final phrase clarifies the nature and source of the righteousness attained by the Gentiles. It is not a righteousness earned by works, but one that originates "out of" or "from" faith. This is the core of Paul's gospel: justification is by grace through faith in Christ, a divine imputation rather than a human achievement.

Literary Devices

Romans 9:30 masterfully employs several literary devices to convey its profound message. The opening phrase, "Rhetorical Question" ("What shall we say then?"), immediately engages the reader, signaling a crucial point of summary and transition. This device creates anticipation and allows Paul to introduce a seemingly contradictory truth. The verse then presents a striking "Paradox": the Gentiles, who "followed not after righteousness," nevertheless "have attained to righteousness." This unexpected reversal of roles—those not seeking finding, and by implication, those seeking (Israel) not finding—underscores the unconventional nature of God's saving work. Furthermore, the verse uses "Contrast" between the Gentiles' lack of pursuit ("followed not after righteousness") and their ultimate attainment of it ("have attained to righteousness"), setting up the subsequent contrast with Israel's zealous but misdirected pursuit. The phrase "righteousness which is of faith" serves as a concise "Definition" or "Explanation," clarifying the unique nature of the righteousness being discussed and emphasizing its source in faith rather than works.

THEOLOGICAL AND THEMATIC CONNECTIONS

Romans 9:30 is a foundational statement for understanding the nature of salvation in the New Covenant. It decisively shifts the paradigm from a righteousness based on human performance of the Law to one freely given by God through faith. This truth dismantles any notion of human merit as a basis for God's favor, asserting that God's saving grace is extended universally to all who believe, regardless of their ethnic or religious background. It underscores that God's ways are not man's ways, often subverting human expectations and demonstrating His sovereign freedom to save whom He wills, on His terms. The verse thus serves as a powerful theological bridge, connecting the historical reality of Gentile inclusion to the core doctrine of justification by faith, a theme Paul elaborates on throughout his epistles.

REFLECTION AND APPLICATION

Romans 9:30 challenges us to re-evaluate the basis of our standing before God. It confronts the inherent human tendency to earn or achieve righteousness through our own efforts, good works, religious rituals, or moral uprightness. The surprising truth that Gentiles, who were not pursuing righteousness through the Law, attained it through faith, serves as a profound reminder that salvation is a gift of God's grace, not a reward for human striving. This should cultivate deep humility and gratitude within us, recognizing that our acceptance by God is solely dependent on Christ's perfect work and our trust in Him. It also broadens our perspective on God's reach, reminding us that His grace extends beyond our preconceived notions of who is "worthy" or "religious enough," calling us to embrace and welcome all who come to Christ by faith. Ultimately, this verse compels us to examine where our hope for righteousness truly lies: in our own performance, or in the perfect, imputed righteousness of Jesus Christ, received by faith alone.

Questions for Reflection

  • In what ways might I, like ancient Israel, be tempted to pursue righteousness through my own efforts or religious performance, rather than resting in Christ's finished work?
  • How does the unexpected inclusion of the Gentiles challenge my own preconceived notions about who God extends His grace to, and how might this impact my evangelistic efforts or my welcome of others into the church?
  • What does it truly mean for me to live by "the righteousness which is of faith" in my daily life, and how can I grow in my reliance on Christ's righteousness rather than my own?

FAQ

What is the "righteousness which is of faith" that the Gentiles attained?

Answer: The "righteousness which is of faith" (Greek: dikaiosýnē ek písteōs) refers to a divine declaration of "not guilty" or "just" that God imputes to individuals who place their trust in Jesus Christ. It is not a righteousness earned through human effort, adherence to the Mosaic Law, or moral perfection, but rather a perfect legal standing before God that is freely given by grace and received through faith. This concept is central to Paul's theology, particularly in Romans, where he argues that all humanity, both Jew and Gentile, are under sin and cannot achieve righteousness through their own works (see Romans 3:9-20). Therefore, God provides a way for humanity to be declared righteous through faith in Christ's atoning sacrifice, as elaborated in Romans 3:21-26).

CHRIST-CENTERED FULFILLMENT

Romans 9:30 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the embodiment and source of the "righteousness which is of faith." The Gentiles, who "followed not after righteousness," attained it because Christ, through His perfect obedience, sacrificial death, and resurrection, became the end of the Law for righteousness to everyone who believes (Romans 10:4). He perfectly fulfilled all the demands of God's righteousness on humanity's behalf, and then, through His atoning sacrifice, bore the penalty for sin, enabling God to be both just and the justifier of the one who has faith in Jesus (Romans 3:26). Thus, the righteousness attained by the Gentiles is not their own, but Christ's righteousness imputed to them by faith. This highlights the radical grace of God in Christ, who broke down the dividing wall between Jew and Gentile, making one new humanity reconciled to God through the cross (Ephesians 2:14-16). In Christ, the surprising inclusion of the Gentiles, and indeed all who believe, into God's family becomes the glorious demonstration of God's sovereign plan to save by grace through faith, apart from any human merit or ethnic privilege.

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Commentary on Romans 9 verses 30–33

The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. There was a difference in the way of their seeking, and therefore there was that different success, though still it was the free grace of God that made them differ. He concludes like an orator, What shall we say then? What is the conclusion of the whole dispute?

I. Concerning the Gentiles observe, 1. How they had been alienated from righteousness: the followed not after it; they knew not their guilt and misery, and therefore were not at all solicitous to procure a remedy. In their conversion preventing grace was greatly magnified: God was found of those that sought him not, Isa 65:1. There was nothing in them to dispose them for such a favour more than what free grace wrought in them. Thus doth God delight to dispense grace in a way of sovereignty and absolute dominion. 2. How they attained to righteousness, notwithstanding: By faith; not by being proselyted to the Jewish religion, and submitting to the ceremonial law, but by embracing Christ, and believing in Christ, and submitting to the gospel. They attained to that by the short cut of believing sincerely in Christ for which the Jews had been long in vain beating about the bush.

II. Concerning the Jews observe, 1. How they missed their end: they followed after the law of righteousness (Rom 9:31) - they talked much of justification and holiness, seemed very ambitious of being the people of God and the favourites of heaven, but they did not attain to it, that is, the greatest part of them did not; as many as stuck to their old Jewish principles and ceremonies, and pursued a happiness in those observances, embracing the shadows now that the substance was come, these fell short of acceptance with God, were not owned as his people, nor went to their house justified. 2. How they mistook their way, which was the cause of their missing the end, Rom 9:32, Rom 9:33. They sought, but not in the right way, not in the humbling way, not in the instituted appointed way. Not by faith, not by embracing the Christian religion, and depending upon the merit of Christ, and submitting to the terms of the gospel, which were the very life and end of the law. But they sought by the works of the law; as if they were to expect justification by their observance of the precepts and ceremonies of the law of Moses. This was the stumbling-stone at which they stumbled. They could not get over this corrupt principle which they had espoused, That the law was given them for no end but that merely by their observance of it, and obedience to it, they might be justified before God: and so they could by no means be reconciled to the doctrine of Christ, which brought them off from that to expect justification through the merit and satisfaction of another. Christ himself is to some a stone of stumbling, for which he quotes Isa 8:14; Isa 28:16. It is sad that Christ should be set for the fall of any, and yet it is so (Luk 2:34), that ever poison should be sucked out of the balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of salvation a rock of offence; so he is to multitudes; so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law. But still there is a remnant that do believe on him; and they shall not be ashamed, that is, their hopes and expectations of justification by him shall not be disappointed, as theirs are who expect it by the law. So that, upon the whole, the unbelieving Jews have no reason to quarrel with God for rejecting them; they had a fair offer of righteousness, and life, and salvation, made to them upon gospel terms, which they did not like, and would not come up to; and therefore, if they perish, they may thank themselves - their blood is upon their own heads.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–33. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
It is one thing to pursue righteousness and another to have it implanted within. A person who tries by much teaching and reading to obtain something is said to pursue it.… In this sense, the Gentiles, who did not have the tables of the law or the written Word, cannot be said to have pursued righteousness. Nevertheless, they had it in them because the natural law had taught it to them. Therefore, they were close to that righteousness which is of faith, that is, to Christ.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
God is the true and lasting righteousness, if he is acknowledged. For what is more righteous that to know God the Father, from whom all things come, and Christ his Son, through whom all things come? Therefore the first part of righteousness is to acknowledge the Creator, and the next part is to keep what he commands.
John ChrysostomAD 407
Homily on Romans 16
"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."

Here at last is the clearest answer. For since he had used a proof as well from facts ("for they are not all Israel that are of Israel") as from the case of the forefathers Jacob and Esau, and from the prophets Hosea and Isaiah, he further gives the most decisive answer, after first adding to the perplexity. The points discussed, then, are two; one that the Gentiles attained, and the other that they attained it without following after it, that is, without taking pains about it. And again in the Jews' case also there are two difficulties of the same kind; one that Israel attained not, the other that, though they took pains, they attained not. Whence also his use of words is more emphatical. For he does not say that they had, but that they "attained to righteousness." For what is especially new and unusual is, that they who followed after it attained not, but they which followed not after it attained.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
If this is spoken in the person of the apostle, Paul here once again imagines that the Jews might say: “If it is not true, as we say, that it does not depend on the one who wills or on the one who runs, why have the Gentiles found righteousness, which they never sought before, while Israel could not find it, although they have always sought it?” But if the whole of the above thought belongs to the objectors, the apostle is here replying and summarizing the issue by saying: “What shall I say to these objections which are presented to us except that the Gentiles believed as soon as they were called and that the Jews refused to believe?” Righteousness is by faith, and the Jews refused to believe.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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