Romans 9:31
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Romans 9:31
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Chapter Context
Romans 9 is a theological epistle chapter in the New Testament that explores themes of fellowship, discipleship, truth. Written during Paul's third missionary journey (c. 57 CE), this chapter should be understood within its historical context: Christians in Rome navigated tensions between Jewish and Gentile believers under imperial watch.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-33: Conclusion and application
This chapter is significant because it establishes important theological principles that resonate throughout Scripture. When studying this passage, it's important to consider both its immediate context within Romans and its broader place in the scriptural canon.
Verse Study
Romans 9:31
31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Analysis
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness—the tragedy: Israel pursued nomon dikaiosynēs (νόμον δικαιοσύνης, 'law of righteousness') but didn't reach it. The double use of 'law' emphasizes their goal: to achieve righteousness through law-keeping. But ouk ephthasen (οὐκ ἔφθασεν, 'did not arrive/attain')—they failed despite zealous pursuit (10:2).
The reason: they sought righteousness as achievement rather than gift, by works rather than faith. The law was never meant to save (Galatians 3:21) but to drive sinners to Christ (Galatians 3:24). Israel used it wrongly—seeking to establish their own righteousness (10:3) rather than submitting to God's. This is the essence of religion vs. gospel: earning vs. receiving, works vs. grace, self-righteousness vs. Christ-righteousness. Election operates through the gospel, not the law.
Historical Context
First-century Judaism was largely works-oriented—Pharisees, Sadducees, Essenes all sought righteousness through torah-obedience (though with different interpretations). Jesus condemned this (Matthew 23). Paul, the ex-Pharisee (Philippians 3:4-6), testifies that law-pursuit is futile for justification. Only faith-righteousness saves.
Reflection
- How can pursuing righteousness (a good thing) become a fatal error if done through works rather than faith?
- What is the difference between 'law of righteousness' as God's standard vs. as a method of justification?
- Why does religious zeal without faith in Christ result in failure to attain righteousness?
Word Studies
- Righteous: δίκαιος (Dikaios) G1343 - Righteous, just
Cross-References
- References Israel: Romans 11:7
- Righteousness: Romans 3:20