Why do you ignore the fact
Romans 9:30–32 (KJV 1900) — 30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
righteousness is through faith not unconditional
Let us consider these scriptures. Accept my apologies for being a little long.
9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
What shall we say then?
Paul brought this section of his argument about election in Israel to an intermediate conclusion, with this common rhetorical question of his (4:1; 6:1; 7:7; 9:14). In this chapter he declared election and reprobation in Israel (9:6), illustrated it by the patriarchs’ families (9:7-13),
proved it by theology (9:14-24), and
proved it by their O.T. scriptures (9:25-29). He included Gentiles in 9:24,
but they are not the main theme of these three chapters, and it should be recalled they were included from the beginning (
Rom 1:13-16;
2:17-29;
3:29-30;
4:9-17; etc.). However, to further exacerbate Israel’s situation and make a comparison, he mentioned them in this verse to identify a difficult thing ~
their reception of the gospel against Israel’s rejection of it. Here is the first mention of the gospel in this chapter and the response to it by Gentiles and Israel. The gospel, justification, righteousness, and faith were dealt with thoroughly already (chaps. 3-5). Paul here mentioned to his readers ~
Gentiles showed a better response to the gospel. As Gentiles, we should rejoice and be bound to give thanks for God’s salvation of us (2nd The 2:13). There are two aspects to our reception of the gospel in this letter to those called to be saints in Rome:
election and no superstition about the Law.
That the Gentiles.
Having mentioned Gentiles in 9:24, he described them first and fast here,
then pursued Israel again. We reject any assumption Paul referred to Gentiles in 9:25-26. It should be obvious only some of the Gentiles are under consideration though not expressly stated.
Not all Gentiles had attained to righteousness; in fact,
only a very small portion of them had~whom God had called. Paul did not clarify this point, so it is our duty to rightly divide the word of truth (2nd
Tim 2:15). The
only Gentiles he had in mind were those identified earlier,
the elect of the Gentiles (9:24).
Let this point be clear – Paul’s argument involved only the elect vessels of mercy of Gentiles. The use of Gentiles must be understood as a class of people with emphasis on the elect only. Not all of the Gentiles were either
saved legally or converted practically by the gospel. To keep to Paul’s main argument for chapters 9-11, we view the Gentiles here as a parenthesis. There is no new thought here regarding Gentiles, for Paul had already shown them justified by faith, for they had more similarity to Abraham than did the Jews themselves (
Rom 4:9-17)! There is no new thought here about Gentiles, for Paul had already declared (a point the Romans knew well) about many Gentile conversions (
Rom 1:13-16;
2:17-29;
3:29;
4:9-17;
9:24). We should keep this class distinction in mind, for we must rightly identify
the Israel that follows.
Which followed not after righteousness.
Gentiles were born outside God’s nation of Israel and had no relationship to God or His worship, not even in outward form or ceremonial ritual, for God righteously
left us in own dark ignorance. The nature and conduct of Gentiles is clearly described by Paul in the first chapter (
Rom 1:18-32). It is hard to imagine a people more ignorant and rebellious of God and worship than our ancestors.
Have attained to righteousness.
God does not justify
Gentiles or anyone else because of their faith any more than because of works. The Bible, especially Pauline arguments, describes justification by faith. Why? Because Paul had to combat Jewish legalism everywhere he went,
so the language is faith versus law works. When Jewish legalism is not a pressing concern, but rather carnal Christianity, justification by works is what the Bible teaches,
as James mocked justification merely by faith (
James 2:14-26).
Paul dealt with justification and righteousness by faith (chaps. 3-5). The full truth of the matter is that justification must be seen in five phases/senses to be fully scriptural. In chapters 3-5, which
reconcile the role of Christ, faith, and works.
Attaining righteousness by faith indicates to us that
practical justification is the righteousness here. SInce it is true, that no one, Gentile or Israelite, can attain
legal righteousness by their nature or effort (3:9-20).
So,
only practical justification is by human faith:
legal justification is by Jesus alone; He is the Second Adam and made us righteous
by representation, just as Adam made us sinners in like manner. (5:12-19). Please consider and ponder:
Practical justification is our evidence and proof of righteousness to God, men, and ourselves by the Bible-defined marks of a righteous man ~ faith in God and works following to prove it.
For more about this distinction, see this 1647 work by Samuel Richardson, a Baptist pastor of the first
London Confession of faith. The best articles ever written since the apostles as far as I'm concerned. Google Samuel Richardson Justification by faith. John Brine is another great defender of this truth. during the seventeen hundreds.
We reject Reformed doctrine and its obsessive use of sola fide, for it neglects or rejects James and other important issues at stake.
We are not Calvinists or Arminians~another subject for another day.
The last thing taught here or in the next verses is any plan of legal justification by gospel means. The preceding context
entirely annihilated any such thought by God’s own choice (9:14-24)! It is all of God’s will, and
only God’s will, that disposes of His mercy and compassion (9:15)! Man’s will or efforts have nothing to do with obtaining God’s mercy in justification (9:16) in a legal sense! God hardens men in rebellion against Him as part of His disposing sovereign choice (9:17-18)! Men do not have the right to even question His rule, no matter how it seems to them (9:19-20)! Men are but clay in His sovereign hands to be made vessels of honor or dishonor (9:21)! And this choice of the Potter
is clearly the determining factor in eternal destiny (9:22-24)!
Even the righteousness which is of faith.
This name for justification, the righteousness which is of faith, is
practical justification of the elect.
Faith is the evidence and proof of righteousness, which God gave to the elect by Jesus Christ. Of course, faith without works is proof of nothing but a devil’s faith, thus says
James 2:14-26. This subject has been dealt with thoroughly already by Paul 3:21 – 5:21.
How in the world did this miraculous distinction occur between the Gentiles and the Israelites? It is entirely contrary to the heritage of both classes, for one had God and the other did not. As Paul had taught to this point from 8:28,
the doctrine of election entirely made the difference.
When a large scale conversion of Gentiles too place, God’s election was the basis (
Acts 13:48). Mercy or compassion to any man, whether Gentile or Jew, is entirely by God’s will (9:15-18). In God’s eternal counsel, He elected only some of the Jews and some of the Gentiles (9:21-24). After election, God opened the minds of Gentiles, who were not superstitious about the Law.
9:31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
But Israel.
After identifying Gentiles first and fast, Paul quickly returned to his primary argument – Israel.
Recall the class distinction of Gentile elect (9:30), for Israel here is used as a class for
Israel’s elect. The previous verse, setting up this verse, used a class name for only the elect within the class. We believe the same right here – for this contextual reason and others reasons in the context.
As with Gentiles in 9:30, we rightly divide the word of truth to use
a class name for the elect. The Israel here
is elect Israel, though identified merely by its class distinction from the Gentiles. The opening verse in this section (9:30) used a class name for
only the elect within the class. Paul had
distinguished elect Israel from merely national Israel from his opening argument (9:6). He had concluded his summary of God’s electing/reprobating will
with only some Jews (9:24). He had shown from the scriptures that a national discrimination had occurred before (9:25-29). Paul opened the tenth chapter with a prayer for Israel’s salvation, which we believe for reasons in that place
must be limited to elect Israel (2nd
Tim 2:10), lest he be found to fight against God! Paul did not pray or labor for God’s mercy and compassion on those He had chosen to reject.
Which followed after the law of righteousness.
Israel as a class distinct from Gentiles had an inspired religious system of ritual worship to God. Moses’ law, which ostensibly was their plan of justification, was merely a schoolteacher of Christ~even though hidden from many of them. From a class standpoint, and from outward compliance, Israel pursued justification with God. As shown in the previous point about the identity of Israel, we believe elect Israel pursuing God. These are God’s elect seeking justification and righteousness by the Law and missing the blessings in Jesus Christ. Much like many on Christians forum and particularly here since this is where we are now posting.
Hath not attained to the law of righteousness.
Paul concluded
of elect Israel as a class distinct from Gentiles – they had not attained blessings of knowing the doctrine of free justification. justification. The justification Paul had in mind here is practical justification by faith in Jesus’ finished work. He explained in the next chapter that faith in Christ saves a Jew from hopeless Law works (10:3-5).
Why did elect Israel miss practical justification? Because they were still in love with Moses’ Law. Like many are in love with their own precious works that they think is the means of their legal justification.
32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
Wherefore?
Here is another rhetorical question, and rightly so for this contradictory Gentile-Israel situation. Why did elect Israel miss practical justification? Because they were still in love with Moses’ Law! As I say before, as many are in love with their own works of the flesh. It was hard to wean even converted Jews from it (
Acts 21:20).
Because they sought it not by faith.
Many of elect Israel did not believe on Jesus Christ’s finished work out of superstition to the Law. They did not believe Jesus of Nazareth, the accused devil-possessed enemy of the Jews’ religion. Though there is much more than faith for practical justification, it begins with faith in Jesus Christ
alone for free justification. Though there is much more than faith for practical justification, Paul set faith over against the Law.
But as it were by the works of the law.
Though the gospel was sent first to the Jews, the majority rejected it,
even those of elect Israel. They were faithful and loyal to the tradition of the elders and missed the prophecies of Jesus Christ. Armenians on Christian forums take confidence in their faith/works, the Jews took confidence in Abraham or Moses or both!
For they stumbled at that stumblingstone.
Why did they reject the ministry of John, Jesus, and the apostles with all their attendant proofs? Because Jesus of Nazareth did not fit their idea of the Messiah they had planned on all their lives. They stumbled, tripped, and fell over a poor carpenter’s son killed by Rome as their Christ! They sought a handsome, charismatic leader like David to defeat Rome and restore greatness! God was not surprised by this response to His Son, for He had purposed it from the very beginning.
33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
As it is written.
God was not surprised by this response to His Son, for He had purposed it from the very beginning. In fact, the Old Testament scripture plainly prophesied that He would cause great division in Israel. Paul quoted from
Isaiah 28:16 and
8:14 to form the combination that follows showing this division. Peter also used very similar wording from these texts and
Psalm 118:22 as well in
Ist Peter 2:6-8.
Behold, I lay in Sion a stumblingstone and rock of offence.
Sion, or Zion, was one of the mountains making up Jerusalem and often the name for the city. Jesus of Nazareth was disappointing and offensive as the prophets had foretold (
Isaiah 53:2) The poverty in reputation and wealth of his parents offended Jews (
Luke 2:34-35;
Matt 13:54-58). Paul explained very clearly that only called Jews could see God’s blessing in Jesus (
Ist Cor 1:22-24). Observe that Peter assigned the stumbling over Jesus Christ to God’s appointment (
Ist Peter 2:8).
And whosoever believeth on him shall not be ashamed.
Though lacking outward attraction, faith would not be disappointed or shame a man (
Rom 10:11). Peter sheds further light on this part of the prophecy and gospel by using confounded (
Ist Peter 2:6).
Faith, and the things added to faith, when practiced diligently prove one’s election (2nd Pet 1:5-11).
Reader, whether Gentile or Jew, do you find Jesus Christ your all in all as far as free justification by his faith and obedience, or, do still believe
man can and must do this, that or the others. ?
12 It was said unto her, The elder shall serve the younger.
