Romans 9:31

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Romans 9:31 in Multiple Translations

Berean Standard Bible BSB

but Israel, who pursued a law of righteousness, has not attained it.

King James Version KJV

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

American Standard Version ASV

but Israel, following after a law of righteousness, did not arrive at that law.

Bible in Basic English BBE

But Israel, going after a law of righteousness, did not get it.

Free Bible Version FBV

But the people of Israel, who looked to the law to make them right with God, never succeeded.

Geneva Bible 1599 GNV

But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.

Young's Literal Translation YLT

and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive;

World English Bible WEB

but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.

Noah Webster Bible WBS

But Israel, who followed after the law of righteousness, hath not attained to the law of righteousness.

Douay-Rheims 1899 DRV

But Israel, by following after the law of justice, is not come unto the law of justice.

Translation for Translators T4T

But although the people of Israel sought a basis by which God would erase the record of their sins, they did not succeed in fulfilling the true purpose of the laws that God gave to Moses.

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Berean Amplified Bible — Romans 9:31

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 9:31 Interlinear (Deep Study)

BIB

GRK ισραηλ δε διωκων νομον δικαιοσυνης εις νομον δικαιοσυνης ουκ εφθασεν

ισραηλ Israēl G2474 Israel Noun-PRI

δε de G1161 then Conj

διωκων diōkō G1377 to pursue Verb-PAP-NSM

νομον nomos G3551 law Noun-ASM

δικαιοσυνης dikaiosunē G1343 righteousness Noun-GSF

εις eis G1519 toward Prep

νομον nomos G3551 law Noun-ASM

δικαιοσυνης dikaiosunē G1343 righteousness Noun-GSF

ουκ ou G3756 no Particle-N

εφθασεν phthanō G5348 to precede/arrive Verb-AAI-3S

Greek Word Study

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Greek Word Reference — Romans 9:31

ισραηλ Israēl G2474 "Israel" Noun-PRI

Refers to Israel, the adopted name of Jacob, including his descendants, as seen in Matthew 2:6 and Acts 7:42.

Definition: Ἰσραήλ (FlJ, Ἰσράηλος, -ου), ὁ indecl. (Heb. יִשְׂרָאֵל, Gen.32:28), Israel: ὁ οἶκος Ἰ., Act.7:42 (LXX), al.; λαός, Act.4:10; υὁοί, Act.5:21, al.; αἱ φυλαὶ τοῦ Ἰ., Mat.19:28, al. By meton., for the Israelites, Mat.2:6, Luk.1:54, Rom.11:2, al.; ὁ λαὸς Ἰ., Act.4:10; γῆ Ἰ., Mat.2:20-21; βασιλεὺς Ἰ., Mat.27:42, Jhn.1:50; ἡ ἐλπὶς τοῦ Ἰ., Act.28:20; ὁ Ἰ. τοῦ θεοῦ (of Christians), Gal.6:16; ὁ Ἰ. κατὰ σάρκα, 1Co.10:18 (AS)

Usage: Occurs in 67 NT verses. KJV: Israel See also: 1 Corinthians 10:18; Luke 2:34; Hebrews 8:8.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

διωκων diōkō G1377 "to pursue" Verb-PAP-NSM

To pursue or follow someone, which can be done with or without hostile intent, as seen in Matthew 5:10-12 and Luke 17:23. It can also mean to persecute, as in Acts 26:11 and Revelation 12:13. This word is used to describe chasing after something or someone.

Definition: διώκω [in LXX chiefly for רָדַף ;] __1. to put to flight, drive away: Mat.23:34. __2. to pursue; __(a) of persons; with accusative, without hostility, to follow after: Luk.17:23; with hostile purpose: Act.26:11, Rev.12:13. Hence, to persecute: Mat.5:10-12, 44 10:23, Luk.11:49 21:12, Jhn.5:16 15:20, Act.7:52 9:4-5 22:4, 7-8 26:14-15 Rom.12:14, 1Co.4:12 15:9, 2Co.4:9, Gal.1:13, 23 4:29 5:11 6:12, Php.3:6, 2Ti.3:12; __(b) metaphorically, with accusative of thing(s), of seeking eagerly after: Rom.9:30, 1Ti.6:11, 2Ti.2:22; νόμον δικαιοσύνης, Rom.9:31; τ. φιλοξενίαν, Rom.12:13; εἰρήνην, Heb.12:14, 1Pe.3:11; τὰ τῆς εἰ., Rom.14:19; τ. ἀγάπην, 1Co.14:1; τὸ ἀγαθόν, 1Th.5:15; absol., to follow on, drive, or speed on (Æsch.), Php.3:12, 14.† (AS)

Usage: Occurs in 43 NT verses. KJV: ensue, follow (after), given to, (suffer) persecute(-ion), press forward See also: 1 Corinthians 4:12; Galatians 5:11; 1 Peter 3:11.

νομον nomos G3551 "law" Noun-ASM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

δικαιοσυνης dikaiosunē G1343 "righteousness" Noun-GSF

Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.

Definition: δικαιοσύνη, -ης, ἡ (δίκαιος), [in LXX chiefly for צֶדֶק, and cognates, Gen.15:6, al., rarely for חֶסֶד, Gen.19:19 ;] the character of ὁ δίκαιος (which see) __1. in broad sense, righteousness, conformity to the Divine will in purpose, thought and action: Mat.5:6, Jhn.16:8, Act.13:10, Rom.4:3; λόγος δικαιοσύνης, teaching of r., Heb.5:13; βασιλεὺς δ. (cf. FlJ, BJ, vi, 10, β. δίκαιος), Heb.7:2; ὅπλα δ., Rom.6:13; ὁδὸς δ., Mat.21:32; θώραξ τῆς δ., Eph.6:14; διὰκονοι δ., 2Co.11:15; ὁσιότης καὶ δ., Luk.1:75, cf. Eph.4:24; ἀγαθωσύνῃ καὶ δ., Eph.5:9; δ. κ. εἰρήνη κ. χαρά, Rom.14:17; δ. κ. ἁγιασμός, 1Co.1:30; opposite to ἁμαρτία, Rom.8:10; ἀνομία, 2Co.6:14; άδικία, Rom.3:5; ποιεῖν τὴν δ., 1Jn.2:29 Jn 3:7; id. as an inclusive term for the active duties of the religious life (ICC, in l; Abbott, Essays, 73 ff), Mat.6:1; ἐργάζεσθαι δ., Act.10:35; διώκειν δ., 1Ti.6:11; πληροῦν πᾶσαν δ., Mat.3:15; ζῆν τῇ δ., 1Pe.2:24; δ. θεοῦ, a righteousness divine in its character and origin, Mat.6:33, Jas.1:20, (where it also includes the idea of God's personal r.; see ICC, on Rom.1:17) Rom.1:17 3:5, 21-26 10:3, 2Co.5:21, Php.3:9; ἡ δ. τ. πίσιεως, Rom.4:11; ἡ ἐκ π. δ., Rom.9:30; ἡ κατὰ π. δ., Heb.11:7; opposite to this is ἡ ἐκ νόμου δ., Rom.10:5; ἡ δ. ἐν ν., Php.3:6; ἡ ἰδία δ., Rom.10:3, cf. Php.3:9 __2. In narrower sense (cf. δίκαιος), justice: Act.17:31, 2Pe.1:1, Rev.19:11 (DCG, ii, 529 ff.; Cremer, 190, 690). (AS)

Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

νομον nomos G3551 "law" Noun-ASM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

δικαιοσυνης dikaiosunē G1343 "righteousness" Noun-GSF

Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.

Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εφθασεν phthanō G5348 "to precede/arrive" Verb-AAI-3S

To precede or arrive means to come before someone or something else. This word is used in 1 Thessalonians 4:15 and Romans 9:31. It can also mean to arrive at a place.

Definition: φθάνω [in LXX for נָגַע hi., מְטָא, etc. ;] __1. to come before another, anticipate (cl.): with accusative of person(s), 1Th.4:15. __2. In late writers and MGr. (see Kennedy, Sources, 156; Lft., Notes, 35), to come, arrive: Rom.9:31; before εἰς, Php.3:16; ἄχρι, 2Co.10:14; ἐπί (cf. Da TH Dan.4:21, and see Dalman, Words, 107), Mat.12:28, Luk.11:20, 1Th.2:16 (cf. προ-φθάνω).† (AS)

Usage: Occurs in 7 NT verses. KJV: (already) attain, come, prevent See also: 1 Thessalonians 2:16; Luke 11:20; Romans 9:31.

Study Notes — Romans 9:31

Show Verse Quote Highlights

Context
Cross References
Romans 9:31 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 9:31
Jamieson-Fausset-Brown on Romans 9:31
Matthew Poole's Commentary on Romans 9:31
Trapp's Commentary on Romans 9:31
Ellicott's Commentary on Romans 9:31
Adam Clarke's Commentary on Romans 9:31
Cambridge Bible on Romans 9:31
Barnes' Notes on Romans 9:31
Whedon's Commentary on Romans 9:31
Sermons on Romans 9:31

Context — Israel’s Unbelief

29It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.” 30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

31but Israel, who pursued a law of righteousness, has not attained it.

32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, 33as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”

Cross References

	Reference	Text (BSB)
1	Romans 11:7	What then? What Israel was seeking, it failed to obtain, but the elect did. The others were hardened,
2	Romans 3:20	Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
3	James 2:10–11	Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it. For He who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery, but do commit murder, you have become a lawbreaker.
4	Romans 10:2–4	For I testify about them that they are zealous for God, but not on the basis of knowledge. Because they were ignorant of God’s righteousness and sought to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law, to bring righteousness to everyone who believes.
5	Galatians 5:3–4	Again I testify to every man who gets himself circumcised that he is obligated to obey the whole law. You who are trying to be justified by the law have been severed from Christ; you have fallen away from grace.
6	Galatians 3:10–11	All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”
7	Philippians 3:6	as to zeal, persecuting the church; as to righteousness in the law, faultless.
8	Isaiah 51:1	“Listen to Me, you who pursue righteousness, you who seek the LORD: Look to the rock from which you were cut, and to the quarry from which you were hewn.
9	Romans 4:14–15	For if those who live by the law are heirs, faith is useless and the promise is worthless, because the law brings wrath. And where there is no law, there is no transgression.
10	Galatians 3:21	Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law.

Romans 9:31 Summary

[This verse tells us that even though the Israelites tried very hard to follow God's laws, they still didn't become righteous in God's eyes. This is because they were trying to earn their righteousness through their own efforts, rather than trusting in God's promise, as seen in Romans 4:3 and Genesis 15:6. Instead, we are justified by faith, as stated in Romans 5:1, and we should trust in God's grace and mercy, as explained in Ephesians 2:8-9. By putting our faith in Jesus Christ, we can receive true righteousness and have a right relationship with God.]

Frequently Asked Questions

Why did Israel fail to attain righteousness despite pursuing a law of righteousness?

Israel's pursuit of righteousness was based on works, not faith, as stated in Romans 9:32, which led to them stumbling over the stumbling stone, Jesus Christ, as prophesied in Isaiah 8:14 and Romans 9:33.

What is the difference between pursuing righteousness by law and pursuing it by faith?

Pursuing righteousness by law means trying to earn God's favor through good deeds, whereas pursuing it by faith means trusting in God's grace and mercy, as explained in Ephesians 2:8-9 and Romans 3:28.

Does this verse mean that Israel's efforts to follow the law were completely in vain?

No, their efforts were not entirely in vain, but they were insufficient for attaining true righteousness, as stated in Romans 9:31, because they lacked faith in God's promise, as seen in Romans 4:3 and Genesis 15:6.

How does this verse relate to the concept of salvation by faith alone?

This verse highlights the importance of salvation by faith alone, as it shows that even the most diligent efforts to follow the law cannot earn righteousness, but rather it is through faith in Jesus Christ that we are justified, as stated in Romans 5:1 and Galatians 2:16.

Reflection Questions

What are some ways in which I try to earn God's favor through my own efforts, rather than trusting in His grace and mercy?
How can I balance my desire to follow God's laws and commands with the understanding that my righteousness comes from faith in Jesus Christ, not my own works?
In what ways can I stumble over the 'stumbling stone' of Jesus Christ, and how can I avoid this pitfall in my own life?
What does it mean for me to 'pursue a law of righteousness' in my daily life, and how can I ensure that my pursuit is rooted in faith rather than works?

Gill's Exposition on Romans 9:31

But Israel, which followed after the law of righteousness,.... The Israelites, the far greater part of the Jews, who were not called by the grace of God, were all very zealous of the law, called "the

Jamieson-Fausset-Brown on Romans 9:31

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Matthew Poole's Commentary on Romans 9:31

Israel, which followed after the law of righteousness; i.e. the unbelieving Jews, who paid great reverence to the law of God, regarding and observing the outward precepts and ceremonies thereof. Hath not attained to the law of righteousness; they came short of that righteousness which the law requires, which God will accept, and which is to be attained, not by works, but by faith, as it follows in the next verse .

Trapp's Commentary on Romans 9:31

31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Ver. 31. The law of righteousness] That is, the righteousness of the law.

Ellicott's Commentary on Romans 9:31

(31) Israel, on the other hand, though ostensibly pursuing a law the object of which was righteousness, did not reach such a law. They tried to keep the Law, but failed to keep it, and to bring themselves under its protection. The second “righteousness” is omitted in the best MSS.

Adam Clarke's Commentary on Romans 9:31

Verse 31. But Israel, which followed after] But the Jews, who have hitherto been the people of God, though they have been industrious in observing a rule by which they supposed they could secure the blessings of God's peculiar kingdom, yet have not come up to the true and only rule by which those blessings can be secured.

Cambridge Bible on Romans 9:31

31. which followed] Lit. following; and so better.the law of righteousness] Not simply “righteousness,” as in Romans 9:30; because Israel had, what the Gentiles had not, the detailed revealed precepts. These precepts they “followed after,” i.e. strove to keep as a covenant of salvation. For this very reason they “did not attain to” them, i.e. they failed to reach the true use of the Law—its revelation of God’s will to be followed by His reconciled children, His people justified by faith.—“Of righteousness:”—this phrase may, as often, be explained to mean “connected with righteousness.” So the Law is connected, whether it condemns, acquits, or guides. Israel “followed after it” as an acquitting Law, in vain; and so failed to “attain to it” as a Law guiding in the path of peace. They strove by it to make themselves just, and so failed to walk by it as the justified.hath not attained] Better (as in Romans 9:30) did not attain. Their whole history of effort and failure is summed up in one idea, and viewed as all past, (though numberless Jews were, and are, still making the same attempts,) because St Paul’s thought is fixed on the crisis of the calling of the Gentiles, after which the case of Israel took a new aspect in practice.

Barnes' Notes on Romans 9:31

But Israel - The Jews. The apostle does not mean to affirm that none of the Jews had obtained mercy, but that “as a people,” or acting according to the prevalent principles of the nation to work out

Whedon's Commentary on Romans 9:31

31. The law of righteousness—Without the definite article, and meaning a law of righteousness which proved not to be the true law of righteousness, and so resulted in failure.

Sermons on Romans 9:31

	Sermon	Description
	The Naked Truth Laid Open by John Toldervy	John Toldervy preaches about the importance of seeking the true faith and the Word of Truth that sets free, emphasizing the need to be led by the Spirit and not by works of the Law
	A Spirit of Slumber by David Wilkerson	In this sermon, the preacher expresses concern about the spiritual state of Christians in America. He criticizes those who spend excessive time watching television and indulging in
	Unworthy, but Not Worthless by David Wong	In this sermon, the preacher tells a story about two men caught in a snowstorm in the Himalayas. One of them is an evangelist and the other is his friend. They are trying to reach
	Homily 19 on Romans by St. John Chrysostom	John Chrysostom preaches about the depth of God's wisdom and knowledge, highlighting the unsearchable nature of His judgments and ways. He emphasizes the importance of faith and me
	The Lamb's Book of Life by James Smith	James Smith preaches about the representation of the Lord Jesus Christ as a Lamb in Scripture, symbolizing His sacrifice for sin and His role in taking away the sins of the world.
	John 1:11 by St. John Chrysostom	John Chrysostom preaches about the rejection of Jesus by His own people, highlighting the blindness and pride that led to their unbelief despite witnessing miracles and hearing the
	A Great Moral Blunder by A.W. Tozer	A.W. Tozer emphasizes the tragic moral failure of the nation of Israel in failing to recognize Jesus as the Messiah, despite their unique covenant with God. He points out that this