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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 9:30–33. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men," "a man set in the plague, and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence," and "made a little lower" by Him "than angels," He pronounces Himself "a worm, and not a man, an ignominy of man, and the refuse of the People.
And, of course, it had been meet that the mystery of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone," if it had been nakedly predicted; and the more magnificent, the more to be adumbrated, that the difficulty of its intelligence might seek (help from) the grace of God.
The apostle would never say that they did not fulfill the law which they pursued, which they had and held in their hands. Rather he is explaining why Israel was unable to fulfill the law. It was because they relied on works, not on faith.
The Jews rejected faith, which as I have said is the fulfillment of the law, and instead claimed that they were justified by works, that is, by the sabbath, the new moons, circumcision and so on. They forgot that Scripture says that “the just shall live by faith.”
"Because they sought it not by faith, but as it were by the works of the Law." This is the clearest answer in the passage, which if he had said immediately upon starting he would not have gained so easy a hearing. But since it is after many perplexities, and preparations, and demonstrations that he sets it down, and after using countless preparatory steps, he has at last made it more intelligible, and also more easily admitted.
For this he says is the cause of their destruction: "Because it was not by faith, but as it were by the works of the Law," that they wished to be justified. And he does not say, "by works," but, "as it were by the works of the Law," to show that they had not even this righteousness.
"For they stumbled at that stumbling-stone."
The man who sees a stone does not stumble, but the blind man dashes himself against it. This is what happened to the Jews, who were blinded by their hatred and crucified Christ because they did not recognize him.
It is impossible to be justified by the works of the law because it would be necessary to keep the whole law, which is not possible. But anyone who sins (which is inevitable) lies under the judgment of the law.
Paul calls the Lord Christ a stumbling stone because those who did not accept the new covenant in him stumbled over him and by their unbelief fell from the grace of justification which was given to men through him.
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Summary
Romans 9:32 succinctly explains why many in Israel failed to attain the righteousness they pursued, attributing their failure to a misguided approach: they sought it through human effort and adherence to the Law's demands rather than by faith. This fundamental error caused them to stumble over Jesus Christ, the very "stumblingstone" that God had set forth as the means of salvation. The verse underscores the divine principle that true righteousness is a gift received by grace through faith, not earned by works.
Context
Literary Context
Romans 9:32 is situated within Paul's profound and often challenging discourse in Romans chapters 9-11, where he grapples with the perplexing question of Israel's rejection of their Messiah and God's ongoing faithfulness to His covenant promises. Immediately preceding this verse, Paul has affirmed that Gentiles, who did not pursue righteousness, have obtained it by faith, while Israel, who diligently pursued a law of righteousness, did not attain it (Romans 9:30-31). Verse 32 then provides the crucial explanation for this paradox, setting the stage for the prophetic quotations in Romans 9:33 and the passionate plea for Israel's salvation in Romans 10:1-4.
Historical & Cultural Context
First-century Judaism, particularly among the Pharisees and many devout Jews, placed immense importance on adherence to the Mosaic Law and the oral traditions as the path to righteousness and covenant standing with God. There was a deep-seated belief that meticulous observance of the commandments, good deeds, and ritual purity would earn divine favor and secure their place in God's kingdom. The concept of a Messiah who would suffer and die, and whose righteousness would be imputed purely by faith, was a radical departure from these deeply ingrained expectations. They anticipated a conquering king who would liberate them politically and establish an earthly kingdom, not a "stumblingstone" who challenged their very understanding of righteousness and salvation. This cultural framework made it difficult for many to accept Jesus and His message of grace.
Key Themes
This verse powerfully encapsulates several overarching themes in Paul's theology. The primary theme is the contrast between righteousness by faith and righteousness by works of the law. Paul consistently argues that human effort, no matter how sincere or diligent, is insufficient to earn God's righteousness, which is freely given through belief in Christ (Romans 3:21-26). Another key theme is the sovereignty of God in salvation, even as human responsibility for rejection is highlighted. While God has chosen a path of salvation through Christ, Israel's refusal to walk that path is attributed to their own misguided pursuit. Finally, the concept of Christ as a "stumblingstone" is a crucial theme, illustrating how the very person and work of the Messiah became an obstacle for those who sought righteousness on their own terms, fulfilling Old Testament prophecies about His rejection (Isaiah 8:14 and Psalm 118:22).
Exposition and Analysis
Key Word Analysis
This term signifies persuasion, credence, or moral conviction, particularly reliance upon Christ for salvation. It denotes a confident trust in God and His promises, especially as revealed in Jesus Christ, leading to a system of religious truth (the Gospel). In this context, it stands in direct opposition to human effort or merit.
Meaning toil, effort, or occupation, and by implication, an act or deed. Here, it refers to the actions, observances, and obedience to the Mosaic Law that Israel pursued as a means to achieve righteousness. It represents human performance as a basis for divine acceptance.
Derived from a word meaning "to strike at" or "to trip up," this term refers to an obstacle, a stub, or an occasion of apostasy. Combined with líthos (G3037, stone), it forms the complete idea of a "stumbling-block" or "stumbling-stone," an object over which one trips and falls, leading to spiritual ruin or offense. It vividly portrays how Christ became an impediment to those seeking righteousness through other means.
Verse Breakdown
"Wherefore? Because they sought it not by faith,"
This opening question and immediate answer highlight the core reason for Israel's failure. The "it" refers to the righteousness that God offers. Their error was not in seeking righteousness, but in the method of their pursuit. They did not seek it through "faith," which implies a humble reliance on God's provision and promise in Christ. Instead, they relied on their own capacity and performance.
"but as it were by the works of the law."
This clause directly contrasts their chosen method with the divine one. The phrase "as it were" (G5613, hōs) indicates that while they were indeed engaged in works of the law, their approach to these works was flawed – they treated them as a means to earn righteousness, rather than as a response to a righteousness already given by grace. Their focus was on external performance and legalistic adherence, believing that such actions would justify them before God.
"For they stumbled at that stumblingstone;"
This final clause provides the inevitable consequence of their works-based pursuit. Because they refused the path of faith, they encountered Jesus Christ, the "stumblingstone" (a prophetic reference to the Messiah), not as the foundation of their salvation but as an obstacle. His message of grace, His crucifixion, and the call to believe rather than perform, became an offense to their self-righteous system, causing them to reject Him and, consequently, God's true path to righteousness.
Literary Devices
Paul employs several powerful literary devices in this concise verse. The most prominent is Contrast, setting "faith" against "the works of the law" as two fundamentally opposed paths to righteousness. This stark juxtaposition highlights the irreconcilable difference between divine grace and human effort. Secondly, Metaphor is central to the verse's conclusion, with Jesus Christ being referred to as "that stumblingstone." This vivid image, drawn from Old Testament prophecy, portrays Christ not merely as a person but as an obstacle or trap for those who refuse to believe in Him. Finally, the verse contains a strong Allusion to Old Testament prophecies concerning the Messiah, particularly those found in Isaiah and Psalms, which are explicitly cited in the subsequent verse (Romans 9:33). This allusion grounds Paul's theological argument in the continuity of God's redemptive plan, showing that Israel's rejection was, in a sense, foretold.
Theological and Thematic Connections
Romans 9:32 is a profound theological statement on the nature of salvation and human responsibility. It underscores the biblical truth that righteousness is not a human achievement but a divine gift, received solely through faith in Jesus Christ. The Jewish people's pursuit of righteousness through "works of the law" illustrates a universal human tendency to rely on self-effort and religious performance rather than on God's unmerited grace. This verse highlights the danger of legalism and self-righteousness, which invariably lead to "stumbling" over the very One who offers salvation. It reveals that human pride and a misunderstanding of God's righteous requirements can blind individuals to the simplicity and sufficiency of the Gospel. God's plan has always been centered on faith, from Abraham onward, and Christ Himself is the ultimate object and enabler of that saving faith.
Reflection and Application
Romans 9:32 serves as a timeless warning and a profound call to humility for all people, regardless of their religious background. It challenges us to examine the foundation of our hope for righteousness before God. Are we, like many in Israel, subtly or overtly relying on our good deeds, moral uprightness, religious observances, or even our theological understanding to earn God's favor? This verse reminds us that any attempt to add to Christ's finished work on the cross, or to seek righteousness through our own efforts, inevitably leads to "stumbling" over Him. True peace and assurance come only when we fully surrender our self-reliance and embrace the glorious truth that righteousness is a gift, freely given through faith in Jesus Christ alone. It calls us to rest completely in His perfect obedience and atoning sacrifice, acknowledging our utter inability to save ourselves. This humility fosters a deeper appreciation for God's boundless grace and mercy, transforming our lives from a striving for acceptance into a joyful response of love and obedience to the One who has already accepted us.
Questions for Reflection
FAQ
Why did Israel, God's chosen people, stumble over the Messiah?
Israel stumbled primarily because they sought righteousness through a flawed methodology: by "works of the law" rather than by "faith." Their understanding of the Law had become legalistic, viewing it as a means to earn salvation through human performance, rather than as a revelation of God's character and a guide for a life lived in grateful response to His covenant love. They expected a Messiah who would validate their system of righteousness and deliver them politically, rather than one who would challenge their self-righteousness and offer salvation as a free gift through belief in Him. Consequently, Jesus, with His message of grace and His crucifixion, became an offense and an obstacle to their preconceived notions of how God's salvation would come, fulfilling the prophecies that He would be a "stumblingstone" to those who did not believe (Romans 9:33).
Christ-Centered Fulfillment
Romans 9:32, though lamenting Israel's stumbling, powerfully points to Jesus Christ as the ultimate "stumblingstone" and, paradoxically, the only true foundation for righteousness. He is the fulfillment of Old Testament prophecies that foretold a Messiah who would be both a "stone of stumbling" for the disobedient and a "precious cornerstone" for those who believe (Isaiah 8:14 and 1 Peter 2:7-8). Israel's error was in failing to recognize that the Law, rather than being a means to earn righteousness, was a tutor leading them to Christ (Galatians 3:24). Jesus perfectly fulfilled the Law's demands, becoming the "end of the law for righteousness to everyone who believes" (Romans 10:4). His life, death, and resurrection provide the perfect righteousness that no human effort could ever achieve. Thus, while He was an offense to those who insisted on works, He is the sole object of saving faith, the one through whom God's righteousness is freely imputed to all who believe, demonstrating that salvation is entirely a work of divine grace through the person of Christ (Romans 3:22).