30. What then, etc. That he might cut off from the Jews every occasion of murmuring against God, he now begins to show those causes, which may be comprehended by human minds, why the Jewish nation had been rejected. But they do what is absurd and invert all order, who strive to assign and set up causes above the secret predestination of God, which he has previously taught us is to be counted as the first cause. But as this is superior to all other causes, so the corruption and wickedness of the ungodly afford a reason and an occasion for the judgments of God: and as he was engaged on a difficult point, he introduced a question, and, as though he were in doubt, asked what might be said on the subject.
That the Gentiles who did not pursue, etc. Nothing appeared more unreasonable, or less befitting, than that the Gentiles, who, having no concern for righteousness, rolled themselves in the lasciviousness of their flesh, should be called to partake of salvation, and to obtain righteousness; and that, on the other hand, the Jews, who assiduously laboured in the works of the law, should be excluded from the reward of righteousness. Paul brings forward this, which was so singular a paradox, in such a manner, that by adding a reason he softens whatever asperity there might be in it; for he says, that the righteousness which the Gentiles attained was by faith; and that it hence depends on the Lord’s mercy, and not on man’s own worthiness; and that a zeal for the law, by which the Jews were actuated, was absurd; for they sought to be justified by works, and thus laboured for what no man could attain to; and still further, they stumbled at Christ, through whom alone a way is open to the attainment of righteousness.
But in the first clause it was the Apostle’s object to exalt the grace of God alone, that no other reason might be sought for in the calling of the Gentiles but this, — that he deigned to embrace them when unworthy of his favor.
He speaks expressly of righteousness, without which there can be no salvation: but by saying that the righteousness of the Gentiles proceeded from faith, he intimates, that it was based on a gratuitous reconciliation; for if any one imagines that they, were justified, because they had by faith obtained the Spirit of regeneration, he departs far from the meaning of Paul; it would not indeed have been true, that they had attained what they sought not, except God had freely embraced them while they were straying and wandering, and had offered them righteousness, for which, being unknown, they could have had no desire. It must also be observed, that the Gentiles could not have obtained righteousness by faith, except God had anticipated their faith by his grace; for they followed it when they first by faith aspired to righteousness; and so faith itself is a portion of his favor.