Romans 9:31

Translation
King James Version
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
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KJV (with Strong's)
But G1161 Israel G2474, which followed G1377 after the law G3551 of righteousness G1343, hath G5348 not G3756 attained G5348 to G1519 the law G3551 of righteousness G1343.
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Complete Jewish Bible
However, Isra’el, even though they kept pursuing a Torah that offers righteousness, did not reach what the Torah offers.
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Berean Standard Bible
but Israel, who pursued a law of righteousness, has not attained it.
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American Standard Version
but Israel, following after a law of righteousness, did not arrive at that law.
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World English Bible Messianic
but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
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Geneva Bible (1599)
But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.
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Young's Literal Translation
and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive;
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See also
Romans 11:7Romans 3:20Galatians 5:3Galatians 5:4James 2:10James 2:11Romans 10:2
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In the KJVVerse 28,187 of 31,102

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SUMMARY

Romans 9:31 encapsulates the tragic paradox of Israel's spiritual journey: despite their earnest and diligent pursuit of righteousness through adherence to the Mosaic Law, they ultimately failed to attain the very righteousness they sought. This verse serves as a pivotal statement in Paul's argument, explaining why a people so deeply devoted to God's covenant and law ultimately stumbled over the true path to righteousness, which is found in Christ through faith.

CONTEXT

  • Literary Context: This verse is situated within Paul's deeply emotional and theologically profound discourse in Romans 9-11, where he grapples with the perplexing question of Israel's present unbelief and future restoration. Having just affirmed God's sovereign right to choose whom He will (Romans 9:6-13), Paul shifts his focus to Israel's human responsibility for their failure. Romans 9:31 immediately follows the assertion that Gentiles, who did not pursue righteousness, have attained it by faith (Romans 9:30), setting up a stark contrast. It then leads directly into the explanation of Christ as the "stumbling stone" over whom Israel tripped (Romans 9:32-33). This verse is a crucial bridge, setting the stage for Paul's more explicit explanation of Israel's misguided zeal in Romans 10:1-4.
  • Historical & Cultural Context: In Paul's time, the Jewish people, particularly the Pharisees, held a profound reverence for the Mosaic Law and believed that diligent observance of its commandments was the path to righteousness and covenant faithfulness. Their national identity and relationship with God were intrinsically tied to the Law. There was a strong emphasis on meticulous adherence to its precepts, often leading to a system of works-righteousness where one's standing before God was perceived to be earned through personal effort and obedience. This cultural understanding meant that the idea of righteousness apart from the Law, received through faith, was a radical and often offensive concept, as it seemed to diminish the Law's importance and challenge their established religious framework. Paul, himself a former Pharisee, understood this mindset intimately, which makes his critique in Romans particularly poignant.
  • Key Themes: Romans 9:31 contributes significantly to several major themes within the book of Romans. Firstly, it highlights the futility of righteousness by works, demonstrating that human effort, no matter how zealous, cannot achieve the perfect righteousness God demands. Israel's failure underscores that zeal alone is insufficient if the method is flawed. Secondly, the verse implicitly contrasts the Law as a means of salvation versus faith in Christ. While the Law is holy and good, its purpose was to reveal sin and point to the need for a Savior, not to provide a means of earning salvation (Galatians 3:24). True righteousness is a divine gift, received by faith in Jesus Christ, as Paul elaborates throughout Romans 3-5. Finally, this verse introduces the theme of Israel's stumbling block, foreshadowing the explicit identification of Christ as the stone over whom they stumbled because they sought righteousness "not by faith, but as it were by the works of the law" (Romans 9:32).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Israel (Greek, Israḗl', G2474): This refers to the physical descendants of Jacob, the Jewish people, who were God's chosen covenant nation. Paul uses this term to specifically address his kinsmen, expressing his deep sorrow over their spiritual condition. The verse emphasizes that it was Israel, the people uniquely entrusted with God's law and promises, who failed to grasp the true path to righteousness.
  • followed (Greek, diṓkō', G1377): This verb means "to pursue (literally or figuratively); by implication, to persecute; to press forward." In this context, it denotes an eager, diligent, and even zealous pursuit. It highlights Israel's earnest effort and intense dedication to the "law of righteousness," underscoring that their failure was not due to a lack of effort but a misdirection of that effort. They ran the race, but on the wrong track.
  • law (Greek, nómos', G3551): This term refers to "law (through the idea of prescriptive usage), regulation, specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)." Here, "the law of righteousness" can be understood as the Mosaic Law itself, perceived as the standard or means for achieving righteousness, or more broadly, the principle by which righteousness is attained. Paul's point is that Israel pursued righteousness through a system of law, rather than through faith.
  • righteousness (Greek, dikaiosýnē', G1343): From dikaios, meaning "equity (of character or act); specially (Christian) justification." This is a central theological concept for Paul, referring to a right standing before God. It encompasses both God's attribute of justice and the state of being declared just by God. The paradox of the verse is that Israel pursued this very quality but failed to "attain" it, because they sought it by works rather than by God's freely given justification.
  • attained (Greek, phthánō', G5348): This verb means "to be beforehand, i.e., anticipate or precede; by extension, to have arrived at." In this context, it signifies reaching a goal or arriving at a destination. Israel's failure is explicitly stated: they "hath not attained" the "law of righteousness," meaning they did not arrive at the righteous standing before God that they so diligently pursued.

Verse Breakdown

  • "But Israel, which followed after the law of righteousness": This clause sets up the central tension. It acknowledges Israel's earnest endeavor and their focus on "the law of righteousness," which likely refers to the Mosaic Law as the perceived path or standard for achieving a right standing with God. The term "followed after" (Gk. diṓkō) implies a zealous, even aggressive, pursuit, highlighting their commitment and effort.
  • "hath not attained to the law of righteousness": This second clause delivers the shocking conclusion. Despite their fervent pursuit, Israel failed to reach the very goal they sought. The repetition of "the law of righteousness" emphasizes that their method, rooted in legalistic observance, was fundamentally incapable of securing the divine righteousness God requires. They pursued it through the law but did not arrive at the righteousness God provides.

Literary Devices

Romans 9:31 employs several powerful literary devices to convey its profound theological truth. The most prominent is Paradox, as it presents the seemingly contradictory situation of a people diligently pursuing righteousness yet failing to attain it. This paradox highlights the fundamental flaw in their approach. Closely related is Irony, where Israel's intense zeal for the Law, intended to bring them closer to God, actually became a stumbling block preventing them from embracing God's true path to righteousness. The Repetition of the phrase "the law of righteousness" (νόμον δικαιοσύνης) in both clauses serves to underscore the object of Israel's pursuit and the tragic irony of their failure to achieve it. This repetition emphasizes the direct connection between their method and their outcome.

THEOLOGICAL AND THEMATIC CONNECTIONS

Romans 9:31 is a cornerstone for understanding Paul's doctrine of justification by faith alone, apart from works of the law. It powerfully illustrates that human effort, even when sincerely directed towards God's commands, cannot achieve the righteousness that God demands and provides. Israel's failure to attain the "law of righteousness" demonstrates that a right standing before God is not earned through obedience to a legal code, but is a gift freely given by God through faith in Jesus Christ. This verse thus serves as a stark warning against any form of self-righteousness or reliance on human merit for salvation, directing all hope and trust to God's gracious provision.

REFLECTION AND APPLICATION

Romans 9:31 offers a profound mirror for self-examination, challenging us to consider the foundation of our own hope for righteousness before God. It cautions against the insidious human tendency to rely on our own efforts, good deeds, moral performance, or religious observances as a means of earning God's favor or salvation. We are prone to "follow after" our own versions of "the law of righteousness," whether it's adherence to a particular set of rules, participation in religious rituals, or simply striving to be a "good person." This verse reminds us that such pursuits, while perhaps well-intentioned, are ultimately futile if they are not rooted in humble reliance on God's grace. True righteousness is not something we attain by striving, but something we receive by trusting. It compels us to abandon all self-sufficiency and embrace the liberating truth that our standing before God is solely based on the perfect righteousness of Christ, imputed to us by faith.

Questions for Reflection

  • In what areas of my life do I tend to "follow after" righteousness through my own efforts rather than by faith?
  • How does understanding Israel's failure in Romans 9:31 deepen my appreciation for God's grace in salvation?
  • What practical steps can I take to shift my focus from earning God's favor to resting in His freely given righteousness through Christ?

FAQ

What does "the law of righteousness" mean in this verse?

Answer: The phrase "the law of righteousness" (Greek: nomon dikaiosynes) can be understood in a couple of ways, both pointing to the same conclusion. It can refer to the Mosaic Law itself, which Israel pursued as the means or standard for achieving righteousness. In this sense, they sought righteousness by meticulously obeying the Law. Alternatively, it can refer to the principle or system by which righteousness is attained. Paul's point is that Israel pursued righteousness through a legalistic framework, attempting to earn it by their own obedience to the Law, rather than by submitting to God's way of righteousness through faith (Romans 10:3). Their failure was not in pursuing righteousness, but in the method of their pursuit.

Why did Israel fail to attain the law of righteousness, despite their zealous pursuit?

Answer: Israel failed because they sought righteousness by works of the Law rather than by faith in Christ. As Paul explains in the very next verse, "they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed" (Romans 9:32-33). They misunderstood the purpose of the Law, viewing it as a means to earn salvation rather than as a guide to reveal sin and point to the need for a Savior (Galatians 3:24). Their pursuit was sincere and zealous, but it was fundamentally misdirected, attempting to establish their own righteousness instead of submitting to God's righteousness, which is revealed in Christ (Romans 10:3-4).

CHRIST-CENTERED FULFILLMENT

Romans 9:31, while lamenting Israel's failure, implicitly points to the glorious fulfillment of righteousness in Jesus Christ. Israel's inability to "attain to the law of righteousness" through their own efforts underscores the universal human condition of being unable to meet God's perfect standard. Christ, however, perfectly fulfilled the Law, not for His own sake, but as the representative of humanity. He is the "end of the law for righteousness to every one that believeth" (Romans 10:4). Where Israel pursued and failed, Christ achieved and offers. His perfect obedience and sacrificial death on the cross provide the righteousness that humanity desperately needs but cannot earn. Through faith in Him, believers are clothed with His righteousness, receiving a right standing before God that is entirely apart from works of the Law (Philippians 3:9). Thus, Christ is the answer to the paradox of Romans 9:31, offering the true and only path to the righteousness that God demands and graciously provides, bringing to fruition what Israel could not achieve through their own striving. He is the "righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe" (Romans 3:22).

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Commentary on Romans 9 verses 30–33

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–33. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
Israel pursued the law of righteousness according to the letter but did not fulfill the law. What law? No doubt the law of the Spirit.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Faith is the fulfilling of the law. It is because the Gentiles have faith that they appear to fulfill the whole law. But the Jews, who out of envy did not believe in the Savior, because they claimed the righteousness which is commanded in the law, i.e., the sabbath, circumcision, etc., did not come to the law. In other words, they did not fulfill the law, and those who do not fulfill the law are guilty of it.
John ChrysostomAD 407
Homily on Romans 16
"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."

Here at last is the clearest answer. For since he had used a proof as well from facts ("for they are not all Israel that are of Israel") as from the case of the forefathers Jacob and Esau, and from the prophets Hosea and Isaiah, he further gives the most decisive answer, after first adding to the perplexity. The points discussed, then, are two; one that the Gentiles attained, and the other that they attained it without following after it, that is, without taking pains about it. And again in the Jews' case also there are two difficulties of the same kind; one that Israel attained not, the other that, though they took pains, they attained not. Whence also his use of words is more emphatical. For he does not say that they had, but that they "attained to righteousness." For what is especially new and unusual is, that they who followed after it attained not, but they which followed not after it attained.
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
Paul explains once again why the Jews did not find righteousness. Having wrongly gloried in their works they refused to believe and rejected grace on the ground that they were righteous already.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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