Romans 9 30

Romans 9:30 kjv

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

Romans 9:30 nkjv

What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith;

Romans 9:30 niv

What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

Romans 9:30 esv

What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith;

Romans 9:30 nlt

What does all this mean? Even though the Gentiles were not trying to follow God's standards, they were made right with God. And it was by faith that this took place.

Romans 9 verses

Romans 9 30 Meaning

Romans 9:30 asks a rhetorical question and immediately provides the answer, stating that Gentiles, who were not actively pursuing a right standing with God through adherence to the Law, surprisingly attained it. This righteousness was not achieved by their own works or effort, but was revealed and received solely through faith in God's provision. It highlights a core paradox: those who sought found it not, while those who did not seek were blessed to find it.

Romans 9 30 Context

Romans 9:30 is a pivotal verse within Paul's sustained argument concerning Israel's standing with God and the inclusion of the Gentiles. The entire chapter grapples with the seeming contradiction between God's promises to Israel and Israel's current state of rejection of Christ. Paul has just spent verses 6-29 asserting God's sovereign right to elect and show mercy, highlighting that not all who are descended from Israel are truly "Israel." He used examples like Jacob and Esau, and the hardening of Pharaoh's heart, along with Old Testament prophecies (e.g., Hosea and Isaiah) regarding God calling a people for Himself from both Jews and Gentiles. Verse 30 transitions from divine sovereignty to human responsibility, specifically explaining why Israel failed to attain righteousness and how Gentiles succeeded. It sets the stage for the direct confrontation with Israel's mistaken zeal for the Law in chapter 10, pinpointing the "stumbling stone" that caused Israel's downfall in the next verses. The verse also implicitly addresses any Jewish audience who might struggle with God's seemingly preferential treatment of Gentiles, asserting that it is based on divine design (faith) rather than human merit or lineage.

Romans 9 30 Word analysis

• What shall we say then? (Τί οὖν ἐροῦμεν; Ti oun eroumen?)

  • This is a rhetorical question frequently used by Paul in Romans to introduce a summarizing conclusion or a surprising insight derived from his previous arguments (e.g., Rom 6:1; 7:7; 8:31). It prepares the reader for a startling truth or an anticipated objection, guiding the flow of the argument.

• That Gentiles, (ὅτι ἔθνη, hoti ethnē)

  • Gentiles (ἔθνη - ethnē): Refers to the "nations," the non-Jewish peoples, those traditionally considered outside the covenant and not privy to God's special revelation and Law given to Israel. Their sudden inclusion and attainment of righteousness is presented as surprising and counter-intuitive from a traditional Jewish perspective.

• who did not pursue (τὰ μὴ διώκοντα, ta mē diōkonta)

  • Did not pursue (διώκοντα - diōkonta): From diōkō, meaning to chase, pursue, eagerly strive for, run after, persecute. In this context, it signifies a lack of active, diligent seeking or striving for righteousness. This is in stark contrast to Israel's intense (though misdirected) pursuit described in Rom 9:31. The Gentiles were not exerting themselves to establish a righteous standing through legal observance.

• righteousness, (δικαιοσύνην, dikaiosynēn)

  • Righteousness (δικαιοσύνην - dikaiosynēn): In Paul's theology, this term signifies "right standing with God" or "justification," not merely ethical uprightness or moral conduct. It refers to a divinely provided status, making one acceptable before God.

• have obtained it, (κατέλαβεν, katelaben)

  • Have obtained (κατέλαβεν - katelaben): From katalambanō, meaning to grasp, apprehend, lay hold of, attain, or seize. It implies an act of acquiring or coming into possession of something. The paradox is that the Gentiles "obtained" righteousness without "pursuing" it, emphasizing that it was a gift rather than a reward for their effort. It implies a reception or discovery rather than a result of their own initiative.

• a righteousness that is by faith; (δικαιοσύνην δὲ ἐκ πίστεως, dikaiosynēn de ek pisteōs)

  • By faith (ἐκ πίστεως - ek pisteōs): This is a critical Pauline phrase indicating the origin, basis, or means by which this righteousness is obtained. It stands in direct opposition to "by works of the Law." This phrase emphasizes that it is God's active working through the medium of human faith that grants justification, rather than any human meritorious performance. Faith is the instrument through which God's saving grace is apprehended.

• Words-group analysis:

  • "Gentiles, who did not pursue righteousness, have obtained it": This phrase starkly highlights the divine irony. Those who were least expected to possess righteousness (Gentiles, traditionally seen as outside the covenant and its requirements) are depicted as unexpectedly laying hold of it, not as a result of their own striving. This immediately draws attention to the means of their attainment, which is clarified in the latter part of the verse.
  • "a righteousness that is by faith": This concluding phrase provides the theological explanation for the paradox. It underscores that the means of obtaining righteousness is fundamentally different from what Israel sought. It's not through works or legal observance, but through a radical dependence on God's promised action in Christ, apprehended by faith alone. This is the cornerstone of Pauline soteriology, distinguishing Christian righteousness from any human-achieved form.

Romans 9 30 Bonus section

The historical and cultural context underscores the immense "scandal" this revelation presented to a Jewish audience. For centuries, the Law (Torah) was seen as Israel's unique and God-given path to righteousness and special status among nations. To suggest that Gentiles, without conversion to Judaism or strict adherence to the Law, could achieve a right standing with God simply through faith was revolutionary and highly offensive to those who prided themselves on their Abrahamic lineage and obedience to the Law. This verse highlights the shift from a covenant defined by lineage and works to one defined by grace through faith, democratizing salvation. It is a powerful polemic against any notion of salvation based on human merit, race, or external religious observance, asserting God's sovereignty and the simplicity of faith as the sole means of approach to Him. It implicitly calls for a re-evaluation of what constitutes true "Israel" in God's eyes.

Romans 9 30 Commentary

Romans 9:30 functions as a declarative summary and the direct answer to Paul's intense theological struggle regarding Israel. It articulates the shocking truth that while Israel strenuously pursued a covenant righteousness through observance of the Mosaic Law, they failed to apprehend it. In contrast, the Gentiles, who had no prior concept of or pursuit for such righteousness, surprisingly received it. This reversal of fortunes is attributed entirely to the source and nature of this righteousness: it is not attained by human effort or adherence to religious codes, but is granted solely "by faith." Paul emphatically points out that this "righteousness by faith" is the divine method of justification. It means God credits someone as righteous because they trust in Him and His provision, rather than their own merits. The verse reveals God's inclusive plan and highlights the crucial difference between two paths to God: one through self-effort (Israel's misguided zeal for the Law) and the other through receptive trust (the Gentiles' unexpected access through faith). It sets the stage for the explanation of Israel's "stumbling stone" in the subsequent verses and underscores the universality of God's saving grace.