Romans 9:30
Verse
Context
Israel’s Unbelief
29It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;31but Israel, who pursued a law of righteousness, has not attained it.
Sermons
Jim Cymbala
Voddie Baucham
Zac Poonen
John Healey
Charles FinneyCharles FinneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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, etc. 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 Rom 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 endeavors 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.
Jamieson-Fausset-Brown Bible Commentary
What shall we say then?--"What now is the result of the whole?" The result is this--very different from what one would have expected. That the Gentiles, which followed not after righteousness, have attained--"attained" to righteousness, even the righteousness of faith--As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Rom 3:22, &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."
John Gill Bible Commentary
But Israel, which followed after the law of righteousness,.... The Israelites, the far greater part of the Jews, who were not called by the grace of God, were all very zealous of the law, called "the law of righteousness"; because the matter of it was righteous, it was so in its own nature; and because perfect obedience to it is righteousness; as also because they sought for righteousness by the deeds of it. They very violently and eagerly pursued after it, they tugged and toiled, and laboured with all their might, as persons in running a race, to get up to the law, and the righteousness of it; and yet Israel, with all the pains and labour taken, hath not attained to the law of righteousness: some of them fancied they had, supposing an external conformity to it, to be all that it insisted upon; not knowing the spirituality of it, that it required truth and holiness in the inward parts; and that he that offended in one point of it, was guilty of all, and therefore could not be justified by it.
Matthew Henry Bible Commentary
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.
Romans 9:30
Israel’s Unbelief
29It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;31but Israel, who pursued a law of righteousness, has not attained it.
- Scripture
- Sermons
- Commentary
One Strange Stone
By Jim Cymbala5.1K54:15Stumbling StoneISA 8:14ISA 28:16ROM 9:30In this sermon, the preacher discusses the concept that some good things can have a negative impact on people. He gives examples of how ambulances, which save lives, can also bring death, and how water, essential for life, can also be deadly. The preacher then addresses the idea that some people believe they can live a good life without the need for a miraculous conversion or being born again. He emphasizes the importance of trusting in Jesus, who is referred to as the stone that causes men to stumble but also offers salvation to those who trust in him. The sermon concludes with the message that Jesus is a strange stone, both causing stumbling and offering eternal security.
What Is the Gospel?
By Voddie Baucham2.0K57:36GospelEXO 12:13NUM 21:9MAT 11:28ROM 9:302CO 5:21EPH 2:8In this sermon, the speaker emphasizes the importance of understanding and proclaiming the gospel. He warns against the tendency to focus on other issues while assuming the gospel. The gospel is described as the power of God for salvation, and it is the means by which man is made right before God. The speaker outlines five characteristics of the gospel: it is news, it is cross-centered, it is Christ-centered, it is faith-dependent, and it is universal in its scope. The sermon references the book of Romans and Acts to support these points.
Heart-Faith and Not Mind-Faith - Part 3
By Zac Poonen1.3K10:11ACT 1:8ROM 1:17ROM 9:30ROM 10:11HEB 13:8
This sermon emphasizes the unfailing nature of Jesus Christ, highlighting that whoever believes in Him will not be disappointed. It challenges believers to move beyond mere rituals and doctrines to truly demonstrate the living reality of Jesus Christ through their lives. The focus is on being witnesses of His resurrection, not just His crucifixion, and living by faith in His unchanging nature.
K-509 the Children of Promise (2 of 2)
By Art Katz1.2K28:31PromisesROM 9:12ROM 9:20ROM 9:25ROM 9:30ROM 9:32In this sermon, the preacher emphasizes the need for a transformative encounter with God. He describes a final showdown where a conniving individual comes to the end of himself and has a powerful interaction with God, resulting in his transformation. The preacher also highlights the contrast between the world's mentality and human wisdom, which is based on works and merit, and God's principle of choosing according to His will. The sermon references the story of Jacob as an example of God's dealings with humanity and the chosen people of Israel as witnesses to His sovereignty. The preacher concludes by acknowledging God's righteousness and calling for complete surrender to His will.
Who Are You Following?
By John Healey86649:48Following ChristMAT 6:33MAT 16:18ROM 4:7ROM 9:30In this sermon, the speaker emphasizes the importance of following Jesus wholeheartedly. He shares personal experiences of people who were touched by his preaching and highlights the need for Canadians to reach out and serve others. Jesus' teachings are explained, stating that if one tries to save their own life, they will lose it. The speaker warns against being drawn away by worldly trends and losing sight of who they are truly following. The sermon concludes with a call to examine one's heart and ensure that their confession aligns with their actions.
Religion or Saving Faith
By Charles Finney0Faith vs. LegalismThe Nature of True ObedienceROM 9:30Charles Finney emphasizes the distinction between religion based on law and saving faith in Christ, illustrating how the Gentiles attained righteousness through faith while the Jews failed by relying on the law. He argues that true obedience stems from love and faith, not from fear or legalistic adherence to rules. Finney warns against the dangers of legalism and antinomianism, urging believers to embrace a faith that works through love. He highlights that the moral law remains essential, and genuine Christianity is characterized by a heartfelt love for God and others. Ultimately, he calls for a faith that transforms the heart and leads to joyful obedience.
Religion of the Law and Gospel
By Charles Finney0Faith vs. LegalismTrue ObedienceROM 9:30Charles Finney emphasizes the critical distinction between the religion of the law and the religion of faith, arguing that true righteousness comes through faith in Jesus Christ rather than through adherence to the law. He explains that both Jews and Gentiles have always been justified by faith, but the Jews stumbled by relying on the law instead of faith. Finney illustrates that the gospel does not lessen the moral law's demands but rather fulfills them through love and genuine obedience. He warns against legalism, which relies on fear and obligation, contrasting it with the liberating love that characterizes true faith. Ultimately, he challenges listeners to examine their own faith and ensure it is rooted in love rather than mere legalistic duty.
Exposition on Psalm 20
By St. Augustine0PSA 19:1MAT 3:9JHN 11:48JHN 12:32JHN 17:1ROM 9:30ROM 11:252CO 12:10HEB 7:25St. Augustine preaches a psalm of David, where the prophet speaks to Christ, foretelling things to come. The psalm expresses prayers for protection, help, and fulfillment of Christ's sacrifice and counsel. It also highlights exultation in Christ's salvation, the magnification of His name, and the fulfillment of His petitions. The psalm ends with a plea for the Lord to save the King, who offers sacrifices as a Priest raised from the dead, and to hear the prayers of His people.
Day 121, Romans 10
By David Servant0ROM 9:30David Servant emphasizes the importance of understanding the context of each chapter in Romans, particularly in the later chapters, to avoid misinterpretation. He highlights the theme of God's acceptance of Gentile believers and rejection of Jewish unbelievers in chapters 9 and 10. Paul contrasts righteousness based on the law, which was unattainable, with righteousness based on faith, which is accessible through Christ and the gospel. The message of faith offers righteousness to all who believe, regardless of their background, and includes both forgiveness and practical righteousness.
Jesus Became Sin in Order to Make Us Righteous
By Zac Poonen0ISA 55:8ROM 5:9ROM 9:30ROM 11:62CO 5:21GAL 1:8HEB 8:12HEB 10:20REV 12:11Zac Poonen preaches on the profound truth that Jesus took our place on the cross, becoming sin for us so that we might become the righteousness of God in Him through justification by faith alone. He warns against the danger of seeking righteousness through works, leading to pride and Pharisaism, emphasizing the importance of understanding and accepting God's free gift of grace. Poonen highlights the depth of Christ's sacrifice, becoming sin to save us, and encourages believers to hate sin and fully grasp the cost of their redemption.
Ponder this... at the Feet of the Best
By Ray Comfort0ISA 61:10MAT 5:20ACT 3:19ROM 9:302CO 5:21Ray Comfort, in a unique scenario where he is taken back in time to the day before the 9/11 attack, is faced with the challenge of preaching the gospel to a diverse audience at the top of Tower One of the World Trade Center. As he contemplates the impending tragedy, he grapples with the true essence of the Gospel message and the benefits of knowing Jesus Christ amidst the imminent disaster. Through a moment of revelation, he realizes that the core of Christianity lies in the righteousness offered through faith in Jesus Christ, enabling sinners to escape God's wrath and enter into a loving relationship with Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
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, etc. 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 Rom 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 endeavors 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.
Jamieson-Fausset-Brown Bible Commentary
What shall we say then?--"What now is the result of the whole?" The result is this--very different from what one would have expected. That the Gentiles, which followed not after righteousness, have attained--"attained" to righteousness, even the righteousness of faith--As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Rom 3:22, &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."
John Gill Bible Commentary
But Israel, which followed after the law of righteousness,.... The Israelites, the far greater part of the Jews, who were not called by the grace of God, were all very zealous of the law, called "the law of righteousness"; because the matter of it was righteous, it was so in its own nature; and because perfect obedience to it is righteousness; as also because they sought for righteousness by the deeds of it. They very violently and eagerly pursued after it, they tugged and toiled, and laboured with all their might, as persons in running a race, to get up to the law, and the righteousness of it; and yet Israel, with all the pains and labour taken, hath not attained to the law of righteousness: some of them fancied they had, supposing an external conformity to it, to be all that it insisted upon; not knowing the spirituality of it, that it required truth and holiness in the inward parts; and that he that offended in one point of it, was guilty of all, and therefore could not be justified by it.
Matthew Henry Bible Commentary
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.