Romanos 9:30

A Biblia Sagrada

Que diremos pois? Que os gentios, que no buscavam a justia, alcanaram a justia? Sim, mas a justia que pela f.

Parallel Translations

Almeida Revista e Atualizada
Que diremos, pois? Que os gentios, que no buscavam a justificao, vieram a alcan-la, todavia, a que decorre da f;

Almeida Revista e Corrigida
Que diremos, pois? Que os gentios, que no buscavam a justia, alcanaram a justia? Sim, mas a justia que pela f.

Bible Verse Review
  from Treasury of Scripure Knowledge

shall: Romans 9:14, Romans 3:5

the Gentiles: Romans 1:18-32, Romans 4:11, Romans 10:20, Isaiah 65:1, Isaiah 65:2, 1 Corinthians 6:9-11, Ephesians 2:12, Ephesians 4:17-19, 1 Peter 4:3

followed: Romans 9:31, Proverbs 15:9, Proverbs 21:21, Isaiah 51:1, 1 Timothy 6:11

even the righteousness: Romans 1:17, Romans 3:22, Romans 4:9, Romans 4:11, Romans 4:13, Romans 4:22, Romans 5:1, Romans 10:10, Galatians 3:8, Galatians 5:5, Philippians 3:9, Hebrews 11:7

Reciprocal: Psalms 98:2 - righteousness Isaiah 28:20 - the bed Ezekiel 3:6 - of a strange speech and of an hard language Micah 5:7 - tarrieth Matthew 5:20 - exceed Matthew 19:30 - General Matthew 20:12 - borne Matthew 20:16 - the last Matthew 21:31 - the publicans Mark 10:31 - General Mark 12:9 - and will John 6:29 - This Acts 11:18 - hath Acts 18:6 - from Romans 10:3 - God's righteousness 1 Corinthians 14:1 - Follow Galatians 2:17 - while Galatians 3:12 - the law Galatians 4:21 - ye that Colossians 3:11 - there Titus 3:5 - by works

Gill's Notes on the Bible

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.

Barnes' 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 1:0. 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.

Clarke's Notes on the Bible

Verse Romans 9:30. 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 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 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.