Romans 9:30 · Bible study
Romans 9:30 Commentary: Righteousness Attained by Faith
Greek · 11 what the commentators say
Meaning in one sentence
How Gentiles who never pursued righteousness obtained it by faith, while Israel failed. A study of grace, faith, and the reversal of expectations.
Research Summary
- Meaning: Gentiles who did not seek righteousness received it by faith, showing salvation is by grace.
- Key words: diōkō (pursue), katalambanō (attain/grasp), dikaiosynē (righteousness), pistis (faith).
- Main debate: Whether this verse focuses on God's sovereign election or on the human response of faith, with both elements present.
- Theological theme: Justification by faith alone, the inclusion of the Gentiles, and the reversal of human expectations.
- Best use: As a clear summary of the gospel: righteousness is received, not achieved.
Translation Comparison
BSB Berean Standard Bible 2020
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
WEB World English Bible 2000
What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
KJV King James Version 1769
What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
ASV American Standard Version 1901
What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith:
YLT Young's Literal Translation 1898
What, then, shall we say? that nations who are not pursuing righteousness did attain to righteousness, and righteousness that is of faith,
Darby Darby Bible 1890
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.
Douay-Rheims Douay-Rheims Bible 1899
What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith.
Translations in other languages (10 available)
¿ Pues qué diremos? Que los Gentiles que no seguían justicia, han alcanzado la justicia, es á saber, la justicia que es por la fe;
Então, que diremos? Que os gentios, que não buscavam a justiça, alcançaram a justiça, mas a justiça que é pela fé;
Que dirons-nous donc? Les païens, qui ne cherchaient pas la justice, ont obtenu la justice, la justice qui vient de la foi,
Was wollen wir nun hier sagen? Das wollen wir sagen: Die Heiden, die nicht haben nach der Gerechtigkeit getrachtet, haben Gerechtigkeit erlangt; ich sage aber von der Gerechtigkeit, die aus dem Glauben kommt.
Wat zullen wij dan zeggen? Dat de heidenen, die de rechtvaardigheid niet zochten, de rechtvaardigheid verkregen hebben, doch de rechtvaardigheid, die uit het geloof is.
Che diremo dunque? Diremo che i Gentili, i quali non cercavano la giustizia, hanno conseguito la giustizia, ma la giustizia che vien dalla fede;
Cóż tedy rzeczemy? To, iż poganie, którzy nie szukali sprawiedliwości, dostąpili sprawiedliwości, a sprawiedliwości, która jest z wiary.
Что же скажем? Язычники, не искавшие праведности, получили праведность, праведность от веры.
這樣，我們可說 甚麼呢？ 那 本來不 追求 義 的外邦人 反得了 義，就是 因 信 而得的義。
What then may we say? That the nations who did not go after righteousness have got righteousness, even the righteousness which is of faith:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 9:30
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse states the surprising conclusion of Paul's argument: Gentiles, who were not seeking righteousness, obtained it through faith, while Israel, who pursued a law of righteousness, did not attain it. Barnes notes that the Gentiles 'had not made it their main object to justify themselves,' and that their attainment was a matter of fact, not a reward for effort. Calvin emphasizes that the righteousness the Gentiles attained 'was by faith,' and therefore depends entirely on God's mercy, not on human worthiness. The Cambridge Bible highlights the force of the aorist verb katelaben ('did attain'), describing a definite event, their conversion, for a righteousness they had 'previously unsought and unimagined.' Gill stresses that the righteousness is not of works but of Christ, apprehended 'by the light of faith.' The consensus is that this verse demonstrates that justification is a gift received through faith, not a prize earned by pursuit.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse clearly teaches that righteousness (justification) is received by faith, not through human pursuit or works.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Role of human pursuit | Both Gentiles and Jews needed righteousness; the difference was faith vs. works. | Some (Calvin) stress that the Gentiles' lack of pursuit highlights God's sovereign choice; others (Barnes, Wesley) emphasize that their lack of pride in self-righteousness removed an obstacle to faith. |
| Meaning of 'righteousness' | The term refers to justification, a right standing before God. | Some traditions (Reformed) see it as imputed righteousness; others (Wesleyan) see it as imparted righteousness as well, but the focus here is on justification by faith. |
| Fate of Israel | Israel's failure was due to seeking righteousness through works, not faith. | Is Israel's rejection final or temporary? The later context (Romans 11) shows hope for Israel, but this verse itself does not address that. |
Historical & Cultural Context
This verse sits at a turning point. In Romans 9, Paul has defended God's sovereignty in election, citing how God called Isaac and Jacob, and passed over Esau and Ishmael (9:6, 13). He has refuted charges of injustice by pointing to God's freedom to have mercy on whom he wills (9:14, 18). He has then applied this to the present situation: even among Israel, only a remnant would be saved (9:27, 29), fulfilling Hosea's prophecy that 'they who were not my people will be called children of the living God' (9:26).
Now, with 'What shall we say then?' (9:30), Paul draws a conclusion that would have scandalized his Jewish audience. The Gentiles (ethnē) were never given the law. They were not pursuing righteousness (diōkontes dikaiosynēn), the verb diōkō means to chase or hunt, like a runner pressing toward a goal. Yet these very Gentiles 'attained' righteousness. The verb katelaben is in the aorist tense, signaling a past, completed action, at their conversion, they grasped it, took hold of it. This echoes Isaiah 65:1: 'I am found by those who didn't seek me.'
In contrast, Israel 'followed after a law of righteousness' but did not reach that law (9:31). Paul will explain in v.32: they sought it not by faith but as works. The cultural background is crucial: Jews pursued the law with zeal, believing that by keeping it they would secure God's favor. Gentiles, by contrast, were 'without Christ, alienated from the commonwealth of Israel, strangers to the covenants of promise' (Ephesians 2:12). Yet they received what Israel did not, not because they were better, but because they came by faith, not by their own effort. The paradox underscores a central theme of the epistle: righteousness is a gift, not a wage.
This would have been a pastoral challenge. Paul's fellow Jews saw themselves as insiders; Gentiles were outsiders. Now the outsiders are in, and many insiders are out. The historical situation of Paul's day, the influx of Gentiles into the church and the widespread Jewish rejection of the gospel, gave this verse its power.
Textual Notes
Reception History
Throughout church history, Romans 9:30 has been a key text in debates about salvation by faith versus works. Augustine cited it in his anti-Pelagian writings to show that God's grace precedes human effort. The Reformers, especially John Calvin, used it to argue for justification by faith alone against the medieval emphasis on meritorious works. In the Wesleyan tradition, the verse was seen as highlighting God's prevenient grace that enables even those who are not seeking to respond. In modern times, the verse has been a staple of evangelical preaching on the centrality of faith. It also appears in missionary contexts as a biblical warrant for the inclusion of the Gentiles.
Preaching This Verse
Three-point outline
- The Surprising Recipients, The Gentiles did not pursue righteousness. They were indifferent, even hostile. Yet God gave them what they never sought.
- The Means of Attainment, They received righteousness 'by faith.' It was not a human achievement; it was a received gift.
- The Nature of Righteousness, This righteousness is 'of faith' (ek pisteōs), showing its origin: it comes from trust in Christ, not from the law.
Five-point outline
- Gentiles without pursuit, They had no law, no zeal, no effort toward righteousness.
- Gentiles attaining righteousness, Despite their indifference, they grasped justification at conversion.
- The source of that righteousness, It is 'of faith,' not of works.
- Israel's pursuit and failure, They ran hard after the law but fell short.
- The reason for the contrast, Faith versus works, grace versus human effort.
Illustration hooks
- A student who never studied but is offered a passing grade by a generous teacher, not because they deserved it, but because the teacher gave it.
- A person who wins a door prize they didn't even know was offered, they weren't looking, but they received.
- A child adopted from a difficult situation, the child did nothing to earn the adoption; the parents chose freely.
Questions your congregation is asking
- If God saves people who aren't even looking for him, does our effort to seek him matter?
- Why did Israel, who tried so hard, miss what the Gentiles received?
- Does this verse mean that we should stop pursuing righteousness?
Leading a Discussion
In Romans 9:30, Paul presents a stunning reversal. The people who were not interested in righteousness received it; the people who worked for it did not. This forces us to examine what we think it means to be right with God. Is it something we achieve or something we receive?
Discussion questions
- What does 'followed not after righteousness' tell us about the Gentiles' condition before the gospel? (Observation)
- What does the aorist verb 'attained' (katelaben) suggest about how and when this happened? (Interpretation)
- How does Paul's use of 'faith' (pistis) as the source of righteousness contrast with 'works of the law'? (Interpretation)
- Why do you think Paul mentions Israel's pursuit of righteousness in the next verse? How does it help explain the point? (Interpretation)
- What does this verse teach us about God's grace? (Application)
- In what ways might we, like Israel, try to pursue righteousness through our own efforts? (Application)
- How does knowing that righteousness is a gift change how you approach God today? (Application)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Proverbs 15:9 | The way of the wicked is an abomination to Yahweh, but he loves him who follows after righteousness. |
| Proverbs 21:21 | He who follows after righteousness and kindness finds life, righteousness, and honor. |
| Isaiah 51:1 | “Listen to me, you who follow after righteousness, you who seek Yahweh. Look to the rock you were cut from, and to the quarry you were dug from. |
| Isaiah 65:1 | “I am inquired of by those who didn’t ask. I am found by those who didn’t seek me. I said, ‘See me, see me,’ to a nation that was not called by my name. |
| Isaiah 65:2 | I have spread out my hands all day to a rebellious people, who walk in a way that is not good, after their own thoughts; |
| Romans 1:17 | For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.” |
| Romans 1:32 | who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. |
| Romans 3:5 | But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke's distinctive emphasis is that the Gentiles, who had no thought of seeking righteousness and made no effort for it, still obtained it. He insists this came purely through God's grace and mercy, received by faith, not from any prior worthiness or obedience on their part.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that the Gentiles obtained righteousness precisely because they were not self-righteous. Their lack of pride and their awareness of being sinners removed the major obstacle that blocked the Jews, who pursued justification with self-confident energy. God’s sovereign choice still operates, but the gospel meets fewer barriers among those who feel their need.
Calvin's Commentaries Reformed 1564
Calvin explains that the seeming paradox of Gentiles receiving righteousness while Jews are rejected is resolved by God's secret predestination, which is the first cause. The Gentiles attained righteousness by faith through pure mercy, while the Jews, striving by works of
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that the Gentiles, who had no divine revelation directing them toward righteousness as a goal, nevertheless attained it through faith at their conversion. This stands in contrast to Israel's pursuit of a law-based righteousness, which the commentator ties to the Jewish unbeliever's mistaken ideal.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the startling reversal: Gentiles who never sought righteousness have received it through faith, while those who pursued it through the law did not. The key point is that righteousness comes only as a gift of faith, not by human effort or pursuit.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the Gentiles who never pursued righteousness still attained it, not by their own efforts but solely through God's grace. The righteousness they received is Christ's, apprehended by faith — a faith they did not produce themselves. This proves that salvation depends entirely on God's mercy, not human will or striving.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the surprising reversal in Paul's argument: Gentiles who were indifferent about acceptance with God obtained righteousness through faith as soon as they heard the gospel. This outcome, he notes, runs counter to what anyone would have expected, especially compared to those who actively pursued it.
Lange's Commentary Reformed 1857
Lange treats this passage as explaining the historical judgment of hardening upon Israel, not eternal individual election or reprobation. He insists God's judicial acts are always conjoined with saving purposes, so the rejection
Vincent's Word Studies Evangelical 1887
Vincent highlights a subtle Greek distinction: one word pictures laying hold of a prize, while another suggests arriving at a goal, and the latter fits the theme of stumbling. He also notes that the conjunction marks something distinct from what came before, not sharply opposed—the righteousness attained is from faith, not works.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a sharp contrast: Gentiles who never sought righteousness attained it through faith, while Israel, though actively pursuing the law meant to lead to faith, failed to reach the righteousness that law pointed toward. The difference is not effort but the right path to justification.