Study

31. But Israel, by pursuing, etc. Paul openly states what seemed incredible, — that it was no wonder that the Jews gained nothing by sedulously following after righteousness; for by running out of the way, they wearied themselves in vain. But in the first place it seems to me that the law of righteousness is here an instance of transposition, and means the righteousness of the law; ³¹⁵³¹⁵     There seems to be no necessity for this transposition. “A law (not the law) of righteousness” means a law which prescribes righteousness, and which, if done, would have conferred righteousness. But the Jews following this did not attain to a law of righteousness, such a law as secured righteousness. The Apostle often uses the same words in the same verse in a different sense, and leaves the meaning to be made out by the context. Grotius takes “law” as meaning way, “They followed the way of righteousness, but did not attain to a way of righteousness.”
   What follows the question in the next verse stands more connected with Romans 9:30 than with Romans 9:31; and we must consider that the word righteousness, and not law, is referred to by “it” after the verb “pursue,” which is evidently to be understood before the words, “not by faith,” etc., as the sentence is clearly elliptical.
   The verb διώκω, rendered “sector“ by Calvin, means strictly to pursue what flees away from us, whether a wild beast or an enemy; it signifies also to follow a leader, and to run a race, and further, to desire, to attend to, or earnestly to seek a thing: and in this latter sense Paul often uses it. See Romans 12:13; Romans 14:19; 1 Corinthians 14:1. Similar is the application of the corresponding verb, רדף in Hebrew. See Deuteronomy 16:20; Psalm 34:14 “Quaero — to seek,” is the word adopted by Grotius
   But Pareus and Hammond consider that there are here three agonistic terms, διώκων κατέλαβε, and ἔφθασε. The first signifies the running; the third, the reaching of the goal; and the second, the laying hold on the prize: and with this corresponds the stumbling afterwards mentioned. The Gentiles did not run at all, but the Jews did, and in running, they stumbled; while the Gentiles reached the goal, not by running, or by their own efforts, but by faith, and laid hold on the prize of righteousness. — Ed. and then, that when repeated in the second clause, it is to be taken in another sense, as signifying the model or the rule of righteousness.

The meaning then is, — “That Israel, depending on the righteousness of the law, even that which is prescribed in the law, did not understand the true method of justification.” But there is a striking contrast in the expression, when he teaches us that the legal righteousness was the cause that they had fallen away from the law of righteousness.

32. Not by faith, but as it were by works, etc. As false zeal seems commonly to be justly excused, Paul shows that they are deservedly rejected, who attempt to attain salvation by trusting in their own works; for they, as far as they can, abolish faith, without which no salvation can be expected. Hence, were they to gain their object, such a success would be the annihilation of true righteousness. You farther see how faith and the merits of works are contrasted, as things altogether contrary to each other. As then trust in works is the chief hinderance, by which our way to obtain righteousness is closed up, it is necessary that we should wholly renounce it in order that we may depend on God’s goodness alone. This example of the Jews ought indeed justly to terrify all those who strive to obtain the kingdom of God by works. Nor does he understand by the works of the law, ceremonial observances, as it has been before shown, but the merits of those works to which faith is opposed, which looks, as I may say, with both eyes on the mercy of God alone, without casting one glance on any worthiness of its own.

For they have stumbled at the stone, etc. He confirms by a strong reason the preceding sentence. There is indeed nothing more inconsistent than that they should obtain righteousness who strive to destroy it. Christ has been given to us for righteousness, whosoever obtrudes on God the righteousness of works, attempts to rob him of his own office. And hence it appears that whenever men, under the empty pretence of being zealous for righteousness, put confidence in their works, they do in their furious madness carry on war with God himself.

But how they stumble at Christ, who trust in their works, it is not difficult to understand; for except we own ourselves to be sinners, void and destitute of any righteousness of our own, we obscure the dignity of Christ, which consists in this, that to us all he is light, life, resurrection, righteousness, and healing. But how is he all these things, except that he illuminates the blind, restores the lost, quickens the dead, raises up those who are reduced to nothing, cleanses those who are full of filth, cures and heals those infected with diseases? Nay, when we claim for ourselves any righteousness we in a manner contend with the power of Christ; for his office is no less to beat down all the pride of the flesh, than to relieve and comfort those who labour and are wearied under their burden.

The quotation is rightly made; for God in that passage declares that he would be to the people of Judah and of Israel for a rock of offence, at which they should stumble and fall. Since Christ is that God who spoke by the Prophets, it is no wonder that this also should be fulfilled in him. And by calling Christ the stone of stumbling, he reminds us that it is not to be wondered at if they made no progress in the way of righteousness, who through their wilful stubbornness stumbled at the rock of offence, when God had showed to them the way so plainly. ³¹⁶³¹⁶     “Error is often a greater obstacle to the salvation of men than carelessness or vice... Let no man think error in doctrine a slight practical evil. No road to perdition has ever been more thronged than that of false doctrine. Error is a shield over the conscience and a bandage over the eyes.” — Professor Hodge But we must observe, that this stumbling does not properly belong to Christ viewed in himself; but, on the contrary, it is what happens through the wickedness of men, according to what immediately follows.