What Does Romans 9:30 Mean?

(30-33) The Apostle has finished with his vindication of the rejection of Israel, and finished also with the course of argument which seemed to bear a strong character of determinism. He now takes up a point of view which is the direct opposite of this, and in explaining the *causes* which led to the rejection of Israel, those which he puts forward are all such as depend for their validity on the freedom of the will. It is needless to say that this is abundantly recognised in other parts of St. Paul’s writings, especially in the earnest practical exhortations which he addresses to his readers. This, then, must be taken to qualify the argument that has preceded. The freedom of the will and the absolute sovereignty of God are two propositions which, though apparently contradictory, are both really true at one and the same time. When stated singly, each is apt to appear one-sided. They are reconciled, as it were, beneath the surface, in some way inscrutable to us. Both rest on evidence that in itself is incontrovertible. The great reason for the rejection of Israel and for the admission of the Gentiles is that the Gentiles did, and that they did not, base their attempts at righteousness upon faith. Righteousness is the middle term which leads to salvation. The Gentiles, without seeking, found; the Jews, seeking in a wrong way, failed to find it. (30) **Which followed not after righteousness.**—Not having a special revelation, and being inattentive to the law of conscience. **Attained** **to** **righteousness.**—By accepting the offer of Christianity, and especially the Christian doctrine of justification by faith.