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

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

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

But Israel, pursuing after a law of righteousness, has not attained to that law.

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

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

while the descendants of Israel, who were in pursuit of a Law that could give righteousness, have not arrived at one.

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

Yet truly, Israel, though following the law of justice, has not arrived at the law of justice.

while Israel, which was in search of a Law which would ensure righteousness, failed to discover one.

Israel autem sectando legem justitiae, ad legem justitiae non pervenit.

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; [1] 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.

Footnotes

1 - 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 dioko, 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, rdph 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, diokon katelabe, and ephthase. 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.

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 their own righteousness, they had not obtained it.
Which followed after the law of righteousness - The phrase, "the law of righteousness," means the law of justice, or "the just law." That Law demands perfect purity; and even its external observance demanded holiness. The Jews supposed that they rendered such obedience to that Law as to constitute "a meritorious" ground of justification. This they had "followed after," that is, pursued zealously and unremittingly. The reason why they did not obtain justification in that way is fully stated in Romans. 1-3 where it is shown that the Law demands perfect compliance with its precepts; and that Jews, as well as Gentiles, had altogether failed in rendering such compliance.
Hath not attained to the law of righteousness - They have not come to yield true obedience to the Law, even though imperfect; not such obedience as to give evidence that they have been justified. We may remark here,
(1) That no conclusion could have been more humbling to a Jew than this. It constituted the whole of the prevalent religion, and was the object of their incessant toils.
(2) as they made the experiment fully, and failed: as they had the best advantages for it, and did not succeed, but reared only a miserable and delusive system of self-righteousness Philippians 3:4-9; it follows, that all similar experiments must fail, and that none now can be justified by the Law.
(3) thousands fail in the same attempt.
They seek to justify themselves before God. They attempt to weave a righteousness of their own. The moral man does this. The immoral man attempts it as much as the moral man, and is as confident in his own righteousness. The troubled sinner does this; and this it is which keeps him so long from the cross of Christ. All this must be renounced; and man must come as a poor, lost, ruined sinner, and throw himself upon the mere mercy of God in Christ for justification and life.

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.

(28) But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
(28) The pride of men is the reason that they reject their calling, so that the cause of their damnation need not to be sought for in any other place but themselves.

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 law of righteousness"; because the matter of it was righteous, it was so in its own nature; and because perfect obedience to it is righteousness; as also because they sought for righteousness by the deeds of it. They very violently and eagerly pursued after it, they tugged and toiled, and laboured with all their might, as persons in running a race, to get up to the law, and the righteousness of it; and yet Israel, with all the pains and labour taken,
hath not attained to the law of righteousness: some of them fancied they had, supposing an external conformity to it, to be all that it insisted upon; not knowing the spirituality of it, that it required truth and holiness in the inward parts; and that he that offended in one point of it, was guilty of all, and therefore could not be justified by it.

But Israel, which followed--"following"
after the law of righteousness, hath not attained--"attained not"
unto the law of righteousness--The word "law" is used here, we think, in the same sense as in Romans 7:23, to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it."