Exegetical and Hermeneutical Commentary of Romans 3:20
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.
20. Therefore ] This verse sums up the great argument begun at Rom 1:18, and more especially that begun at Rom 2:1. The Apostle has laid deep the foundation of the fact of universal and intense sinfulness and guilt. Now he will, in the true order, speak of the Divine Remedy.
deeds of the law ] i.e. “prescribed by the Law,” specially by the O. T. as the preceptive revelation; but practically also by its counterpart in every human being Conscience (see Rom 1:14). That the ceremonial law alone is not meant is particularly plain from the recent quotation of purely moral passages as “the Law” (Rom 3:18). The subsequent argument of the Epistle entirely accords with this, and practically explains that “works of the law” are acts of human obedience viewed as satisfactory, or meritorious, in regard of salvation.
no flesh ] “No human being.” So 1Co 1:29; Gal 2:16. See too Joh 17:2.
justified ] See note on Rom 2:13.
by the law is the knowledge of sin ] The Gr. for “knowledge” is a special word, meaning full or particular knowledge. The idea of sin does indeed always exist in conscience. But the express revelation of the holy will of God calls out and intensifies that idea, and also makes plain the results and doom of sin, without stating any terms of pardon, which it is not the business of the Precept to offer. See the Apostle’s own comment, Rom 7:7-8. It is the revealed Precept which, above all things, makes sin known as evil done against the Holy One.
Fuente: The Cambridge Bible for Schools and Colleges
By the deeds of the law – By works; or by such deeds as the Law requires. The word Law has, in the Scriptures, a great variety of significations. Its strict and proper meaning is, a rule of conduct prescribed by superior authority. The course of reasoning in these chapters shows the sense in which the apostle uses it here. He intends evidently to apply it to those rules or laws by which the Jews and Gentiles pretended to frame their lives; and to affirm that people could be justified by no conformity to those laws. He had shown Rom. 1 that the pagan, the entire Gentile world, had violated the laws of nature; the rules of virtue made known to them by reason, tradition, and conscience. He had shown the same Rom. 23 in respect to the Jews. They had equally failed in rendering obedience to their Law. In both these cases the reference was, not to ceremonial or ritual laws, but to the moral law; whether that law was made known by reason or by revelation. The apostle had not been discussing the question whether they had yielded obedience to their ceremonial law, but whether they had been found holy, that is, whether they had obeyed the moral law. The conclusion was, that in all this they had failed, and that therefore they could not be justified by that Law. That the apostle did not intend to speak of external works only is apparent; for he all along charges them with a lack of conformity of the heart no less than with a lack of conformity of the life; see Rom 1:26, Rom 1:29-31; Rom 2:28-29. The conclusion is therefore a general one, that by no law, made known either by reason, conscience, tradition, or revelation, could man be justified; that there was no form of obedience which could be rendered, that would justify people in the sight of a holy God.
There shall no flesh – No man; no human being, either among the Jews or the Gentiles. It is a strong expression, denoting the absolute universality of his conclusion; see the note at Rom 1:3.
Be justified – Be regarded and treated as righteous. None shall be esteemed as having kept the Law, and as being entitled to the rewards of obedience; see the note at Rom 1:17.
In his sight – Before him. God sits as a Judge to determine the characters of people, and he shall not adjudge any to have kept the Law.
For by the law – That is, by all law. The connection shows that this is the sense. Law is a rule of action. The effect of applying a rule to our conduct is to show us what sin is. The meaning of the apostle clearly is, that the application of a law to try our conduct, instead of being a ground of justification, will be merely to show us our own sinfulness and departures from duty. A man may esteem himself to be very right and correct, until he compares himself with a rule, or law; so whether the Gentiles compared their conduct with their laws of reason and conscience, or the Jew his with his written law, the effect would be to show them how far they had departed. The more closely and faithfully it should be applied, the more they would see it. So far from being justified by it, they would be more and more condemned; compare Rom 7:7-10. The same is the case now. This is the way in which a sinner is converted; and the more closely and faithfully the Law is preached, the more will it condemn him, and show him that he needs some other plan of salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. Therefore, by the deeds of the law] On the score of obedience to this moral law, there shall no flesh, , no human being, be justified; none can be accepted in the sight of God. And why? Because by the law is the knowledge of sin: it is that which ascertains what sin is; shows how men have deviated from its righteous demands; and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right; and, unless God had given some such means of discovering what SIN is, the darkened heart of man could never have formed an adequate conception of it. For, as an acknowledged straight edge is the only way in which the straightness or crookedness of a line can be determined, so the moral obliquity of human actions can only be determined by the law of God; that rule of right which proceeds from his own immaculate holiness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Therefore; i.e. Seeing the Gentiles, by the law of nature, and the Jews, by the written law, are thus subject to the judgment of God; and seeing no one is able to fulfil the law, and satisfy for the breach of it; therefore, &c.
By the deeds of the law; he means the moral law, and not the ceremonial law only or chiefly; even that law that forbids theft and adultery, as Rom 2:21,22, and concupiscence, as Rom 7:1-25; and by which, as this text says,
is the knowledge of sin; to which Gentiles as well as Jews are obliged, and by which therefore they are condemned.
No flesh; a common synecdoche: see Gen 6:3,12, and elsewhere. The same with no man living, in the psalmist; especially being depraved with original corruption, which is called flesh in Scripture.
Be justified in his sight; or be discharged in the court of heaven: the phrase is taken from Psa 143:2, see annotations there.
For by the law is the knowledge of sin: lest any should think that the law hereupon is useless, he goes on to show its use, but a quite contrary one to what they intended. It convinceth us of our guilt, and therefore is far from being our righteousness, Rom 7:7; 1Co 15:56.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Therefore by the deedsofobedience to
the law there shall no fleshbe justifiedthat is, be held and treated as righteous; as isplain from the whole scope and strain of the argument.
in his sightat His bar(Ps 143:2).
for by the law is theknowledge of sin(See on Ro 4:15;Ro 7:7; and 1Jo3:4).
Note, How broad and deepdoes the apostle in this section lay the foundations of his greatdoctrine of Justification by free gracein the disorder of man’swhole nature, the consequent universality of human guilt, thecondemnation, by reason of the breach of divine law, of the wholeworld, and the impossibility of justification before God by obedienceto that violated law! Only when these humiliating conclusions areaccepted and felt, are we in a condition to appreciate and embracethe grace of the Gospel, next to be opened up.
Ro3:21-26. GOD’SJUSTIFYING RIGHTEOUSNESSTHROUGH FAITH INJESUS CHRIST,ALIKE ADAPTEDTO OUR NECESSITIESAND WORTHY OFHIMSELF.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore by the deeds of the law,…. Hence it most clearly appears, that there can be no justification before God by the law, since it stops the mouths of men, and pronounces them guilty: by “the deeds of the law” are meant, works done in obedience to it, as performed by sinful men, which are very imperfect; not as performed by Adam in innocence or by Christ in our nature whose works were perfect; but as performed by sinful men and of themselves, and not as performed in and by Christ for them who is the fulfilling end of the law for righteousness to all believers: now by such works as these whether wrought before or after conversion, with or without the strength and grace of Christ,
there shall no flesh be justified in his sight: that is, no one person: “flesh” designs men, and men as corrupt and carnal, in opposition to God, who is a Spirit pure and holy; and may have respect to the vain opinion of Jews and Gentiles, who were vainly puffed up in their fleshly mind; the one on account of their wisdom and learning, the other on account of their righteousness; and includes all the individuals of human nature:, the word “justified”, does not signify being made righteous by the infusion of righteousness, for the infusion of a righteousness, or holiness, is sanctification, which is a work of the Spirit of God, is internal, and imperfect, and so not justifying; but it is a forensic word, or legal term, and stands opposed to a being condemned; and signifies to be acquitted, discharged, and made righteous in a legal sense, which can never be done by an imperfect obedience to the law: men may be justified hereby in their own sight, and in the sight of others, but not in “his sight”; in the sight of God, who is omniscient, and sees not as man seeth; who is pure, holy, and righteous, and whose judgment is according to truth: this is said in direct contradiction to the Jews z, who say,
“a man is not justified for ever, but by the words of the law:”
but in his sight none can be justified, but by the perfect obedience and righteousness of Christ. The reason for it is,
for by the law is the knowledge of sin; it discovers to a man, by the light of the Spirit of God, and as under his influence, and attended with his power, the sins both of his heart and life; and so he is convinced by it as a transgressor and finds himself guilty, and liable to condemnation and death; wherefore he can never hope for and expect justification by it. The Jews ascribe such an use as this to the law, which they suppose it performs in a very gentle manner;
“he that rises in the night (say they a), and studies in the law, , “the law makes known to him his sin”, but not in a way of judgment, but as a mother makes known to her son in tender language:”
but this is generally done in a rougher way, for the law works wrath.
z Zohar in Lev. fol. 33. 3. a Zohar in Lev. fol. 10. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Because (, again, , ).
By the works of the law ( ). “Out of works of law.” Mosaic law and any law as the source of being set right with God. Paul quotes Ps 43:2 as he did in Ga 2:16 to prove his point.
The knowledge of sin ( ). The effect of law universally is rebellion to it (1Co 15:56). Paul has shown this carefully in Ga 3:19-22. Cf. Heb 10:3. He has now proven the guilt of both Gentile and Jew.
Fuente: Robertson’s Word Pictures in the New Testament
Works of the law. Not the Mosaic law in its ritual or ceremonial aspect; but the law in a deeper and more general sense, as written both in the decalogue and in the hearts of the Gentiles, and embracing the moral deeds of both Gentiles and Jews. The Mosaic law may indeed be regarded as the primary reference, but as representing a universal legislation and including all the rest. The moral revelation, which is the authoritative instruction of God, may be viewed either indefinitely and generally as the revelation of God to men; or authoritatively, as to the duty incumbent on man as man; or with reference to the instruction as to the duty incumbent on men as sinful men under a dispensation of mercy; or as instruction as to the duty of Jews as Jews. Ver. 20 relates to the instruction regarding the duty incumbent on men as men. “It is the law of commandments which enjoins those outer acts and inner choices and states which lie at the basis and constitute the essence of all true religion. In the background or focal point of these commandments he sees the decalogue, or duologue, which is often designated ‘the moral law by way of pre – eminence” (Morison, from whom also the substance of this note is taken). By the phrase works of the law is meant the deeds prescribed by the law.
Flesh [] . Equivalent to man. It is often used in the sense of a living creature – man or beast. Compare 1Pe 1:24; Mt 24:22; Luk 3:6. Generally with a suggestion of weakness, frailty, mortality; Septuagint, Jer 17:5; Psa 77:39; Eph 6:12. The word here has no doctrinal bearing.
Be justified [] . For the kindred adjective dikaiov righteous, see on 1 17.
1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one’s judgment. Thus Thucydides, 2 6, 7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, 1, 89, Croesus says to Cyrus : “I think it right to shew thee whatever I may see to thy advantage.”
A different shade of meaning is to judge to be the case. So Thucydides, 4, 122 “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, 5, 26 “If anyone agree that the interval of the truce should be excluded, he will not judge correctly” In both these latter cases the etymological idea of right is merged, and the judicial element predominates.
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils.
Applied to persons, the meaning is predominantly judicial, though Aristotle (” Nichomachaean Ethics, “5, 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus,” Agamemnon, ” 390 – 393 : Paris, subjected to the judgment of men, tested [] is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men’s judgments. He is shown in the true baseness of his character.
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, 3, 40 Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, 1, 100 “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” 2, 934. Plato uses dikaiwthria to denote places of punishment or houses of correction (” Phaedrus, “249). According to Cicero, dikaiow was used by the Sicilians of capital punishment :” Edikaiwqhsan, that is, as the Sicilians say, they were visited with punishment and executed “(” Against Verres,” 5, 57).
To sum up the classical usage, the word has two main references :
1, to persons;
2, to things or acts. In both the judicial element is dominant.
The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death.
Fuente: Vincent’s Word Studies in the New Testament
1) “Therefore by the deeds of the law,” (dioti eks ergon nomou) “Because by (the) works (deeds), and (rituals) of (the) law;” the ceremonies and rites of the Law of Moses, or works done in obedience to any law,” Rom 3:28. Men are saved, justified, acquitted from the penalty of sin-guilt by faith in Christ, apart from the flesh works or deeds of law, any law, even of Christ, Rom 3:31; Rom 4:1-5.
2) “There shall no flesh be justified,” (ou dikaiothesetai pasa sarks) “Not all or no flesh will be justified;” Act 13:38-39; as Abraham’s faith, not works of the flesh, were grounds for his justification or pardon before God, so is it for every man, Rom 4:16; Joh 3:18; Luk 18:14.
3) “In his sight,” (enopion auton) “Before or (in presence of) him,” and he is the one before whom all flesh must appear for judgment. Man’s natural desire is to scale (to climb) heaven’s wall, to get inside by his own works. But he must bow, stoop, to enter, Ecc 7:20; Joh 10:1; Eph 2:8-9; Tit 3:5.
4) “For by the law,” (dia gar nomou) “For through law,” through media or the means of law, which sets forth positively and negatively principles of right and wrong, declaring what one should do and not do.
5) “Is the knowledge of sin,” (epignosis hamartias) “Is (exists) a full knowledge, comprehension, or recognition, or disclosure of sin,” of missing the mark or requirement of holiness, Gal 3:19-25; Jas 2:10.
Fuente: Garner-Howes Baptist Commentary
20. Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. The addition of the word law induced [ Chrysostom ] , [ Origen ], and [ Jerome ] to assent to the latter opinion; (106) for they thought that there is a peculiar intimation in this appendage, that the expression should not be understood as including all works. But this difficulty may be very easily removed: for seeing works are so far just before God as we seek by them to render to him worship and obedience, in order expressly to take away the power of justifying from all works, he has mentioned those, if there be any, which can possibly justify; for the law hath promises, without which there would be no value in our works before God. You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works. Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing. (107)
As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have already explained; for none swell more with confidence in works than hypocrites, and we know that they glory only in external masks; and then circumcision, according to their view, was a sort of initiation into the righteousness of the law; and hence it seemed to them a work of primary excellence, and indeed the basis as it were of the righteousness of works. — They also allege what is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies only; but that also is not sufficiently strong to support what they wish to defend. It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source. Such also was the character of the disputation held at Jerusalem by the disciples.
But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness. He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, (as we shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The word flesh, without some particular specification, signifies men; (108) though it seems to convey a meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All men,” as you may see in Gallius.
For by the law, etc. He reasons from what is of an opposite character, — that righteousness is not brought to us by the law, because it convinces us of sin and condemns us; for life and death proceed not from the same fountain. And as he reasons from the contrary effect of the law, that it cannot confer righteousness on us, let us know, that the argument does not otherwise hold good, except we hold this as an inseparable and unvarying circumstance, — that by showing to man his sin, it cuts off the hope of salvation. It is indeed by itself, as it teaches us what righteousness is, the way to salvation: but our depravity and corruption prevent it from being in this respect of any advantage to us. It is also necessary in the second place to add this, — that whosoever is found to be a sinner, is deprived of righteousness; for to devise with the sophisters a half kind of righteousness, so that works in part justify, is frivolous: but nothing is in this respect gained, on account of man’s corruption.
(106) The original is “ ut in priorem opinionem concederent :” but the context shows clearly that “ priorem “ is a misprint for “ posteriorem. In addition to the authors mentioned here may be added [ Ambrose ] , [ Theodoret ] , [ Pelagius ] , [ Erasmus ] , and [ Grotius ] And yet, notwithstanding all those authorities, the opinion referred to is wholly inconsistent with the reasoning of the Apostle here and throughout the whole Epistle. It has indeed been given up as untenable by modern authors of the same school, such as [ Locke ] , [ Whitby ] , and [ Macknight ]
To disprove this notion it is sufficient to notice the sins which the Apostle had referred to; they are not those against the ceremonial but the moral law, and it is because the moral law is transgressed that it cannot justify.
“
If there be any law which man has perfectly kept, he may doubtless be justified by it; and surely no man can be justified by a law which condemns him for breaking it. But there is no law of God which any man has kept; therefore no law by the deeds of which a man can be justified. The Gentile broke the law of his reason and conscience; the Jew broke the moral law; and even the attempt to justify himself by observing the ceremonial law, contradicted the very nature and intent of it.” — [ Scott ]
(107) The argument and the reasoning of the Apostle seem to require that ἐξ ἔργων νόμου should be rendered here literally, “by works of law,” without the article, as the word “law” seems here, according to the drift of the argument, to mean law in general, both natural and revealed; and διὰ νόμου in the next clause must be regarded as having the same meaning; the law of nature as well as the written law, though not to the same extent, makes sin known. This is the view taken by [ Pareus ] , [ Doddridge ] , [ Macknight ] , [ Stuart ] , and [ Haldane ]. — Ed.
(108) The expression is ὀυ πᾶσα σὰρξ — not all, that is, not any flesh, etc.; the word πᾶσα, like כל in Hebrew, is used here in the sense of “any.” The sentence bears a resemblance to what is contained in Psa 143:2, “for justified before thee shall not all living,” or, not any one living, לא כל חי. The sentence here is literally, “Hence by works of law shall not be justified any flesh before Him.” — Ed.
Fuente: Calvin’s Complete Commentary
(20) Therefore.Rather, because. All mankind alike owe the penalty for their sins. Because not even the Law can protect its votaries. It has no power to justify. All it can do is to expose in its true colours the sinfulness of sin.
The proposition is thrown into a general form: not by the works of the (Jewish) Law, but by works of lawi.e., by any works done in obedience to any law. Law, in the abstract, as such, is unable to justify. It might perhaps, we gather from later portions of the Epistle, if men could really keep it, but no law can be kept strictly and entirely.
Knowledge of sin.Full and thorough knowledge.
In the state anterior to law, man is not supposed to know what is sinful and what is not. Conscience, gradually developed, comes in to give him some insight into the distinction, but the full knowledge of right and wrong, in all its details, is reserved for the introduction of positive law. Law has, however, only this enlightening faculty; it holds the mirror up to guilt, but it cannot remove it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Deeds of the law Deeds fulfilling the law. The law is that universal law which Jews and Gentiles are alike obligated to obey, the law of universal and eternal right. This law was, for the Jew, embraced essentially in the Decalogue; and the so-called Mosaic law was a system of special enactments designed to bring men into harmony with that central law.
Justified Made or declared by divine authority just, or pardoned. None can be justified by the law, for all have broken it.
Knowledge of sin The law, when clearly seen and compared with our own conduct and character, is able only to convict us of sin, not to redeem us from it, or to pardon us for it.
The apostle has now completed his picture of universal human Ruin. Gentile and Jew, the whole world, are condemned by the law and guilty before God. He is ready now to unfold,
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Because by the works of the law will no flesh be justified (accounted as in the right) in his sight, for through the law comes the knowledge of sin.’
And this results from the fact that no flesh can be seen as ‘accounted as in the right’ in His sight by keeping ‘the works of the Law’, simply because no man can achieve the perfection required. Such a position cannot be achieved by observing the works of the Law (works done in obedience to the Law) for the simple reason that no one can keep them completely (compare Psa 143:2). What the Law does admirably, and what it has always done, as well as being a guide to living (Jas 1:22-25), is to make man aware in his heart of the fact that he has sinned (1Ti 1:9). His word is like a fire, and a hammer that breaks the rock in pieces (Jer 23:29). It discerns the thoughts and intents of the heart (Heb 4:12). It makes men aware of their guilt.
Of course the Law in itself was never intended originally to be a way by which men could achieve eternal life. In so far as it became that it was the invention of a later age. It was intended rather to turn men to God in repentance and faith, as they looked to Him for His compassion and mercy. The stipulations of the Law represented the stipulations required of them by their Suzerain Lord, as the One Who had by grace redeemed them out of Egypt (Exo 20:1-18). Having been redeemed, and having thereby become His, they were to obey His stipulations. Their failures, if accompanied by genuine repentance, would then be dealt with through the sacrificial system. But that did not operate automatically. It required a right attitude of heart (Isa 1:11-18). There was no thought of them earning eternal life by simply observing it.
To be ‘justified’ means to be ‘accounted as in the right’, whether genuinely so or not. It is a legal term and refers to a judicial verdict passed on men which declares them to be totally vindicated (dikaio-o only ever has that meaning). The court declares them free from all charges. They are seen as ‘in the right’ in the eyes of the law. It says nothing about what they actually are in themselves. (Thus the wicked can be ‘justified’ for a reward – Isa 5:23 LXX; Pro 17:15 LXX).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 3:20. By the deeds of the law The deeds or works of the law here mentioned appear to be those in which both Jews and Gentiles were defective; and with regard to which every mouth was stopped, or on account of which no part of mankind could plead a right or worthiness to be admitted into the kingdom of God. Some render the last clause, The law takes cognizance of sin. See Locke, Vitringa, and Bishop Bull’s Harmonia.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 3:20 . ] propterea quod , i. 19, not propterea (Beza, Rosenmller, Morus, Tholuck), is to be divided from the preceding only by a comma, and supplies the objective reason of that . . [796] of the law: because the relation of righteousness will accrue to no flesh from works of the law . For if should come from works of the law , the law would in fact open up the way of righteousness, and therefore that . . [797] would not be correct. [798] As to , equivalent to , but conveying the idea of moral imperfection and sinfulness in presence of God, see on Act 2:17 ; 1Co 1:20 ; and compare generally on Gal 2:16 . That with regard to the Gentiles Paul is thinking of the natural law (Rom 2:14 ) cannot be admitted, seeing that in the whole connection he has to do with the law of Moses . But neither may the thought be imported into the passage with reference to the Gentiles: “if they should be placed under the law and should have ” (Rckert, comp Philippi and Mehring), since, according to the context, it is only with reference to the Jews (Rom 3:19 ) that the question is dealt with as to no flesh being righteous a general relation which, as regards the Gentiles, is perfectly self-evident, seeing that the latter are , and have no in the proper sense whatever.
Respecting , [800] works in harmony with the law of Moses, the being the prominent conception, works which are fulfilments of its precepts, comp on Rom 2:15 . Moreover that it is not specially the observance of the ritual portions of the law (Pelagius, Cornelius Lapide, Semler, Ammon), but that of the Mosaic law in general which is meant, is clear partly from the expression itself, which is put without limitation, partly from the contextual relation of the clause to what goes before, and partly from the following . . [802] , from which the ethical law is so far from being excluded, [803] that it is on the contrary precisely this aspect of the which is specially meant.
. ] See on Rom 1:17 . The future is to be understood either of the moral possibility, or, which is preferable on account of Rom 3:20 , purely in the sense of time, and that of the future generally : “In every case in which justification ( i.e. the being declared righteous by God) shall occur, it will not result from,” etc., so that such works should be the causa meritoria . The reference to the future judgment (Reiche) is controverted by the fact that throughout the entire connection justification is regarded as a relation arising immediately from faith, and not as something to be decided only at the judgment. See Rom 3:21 ff. and chap. 4. For this reason there is immediately afterwards introduced as the counterpart of the , which comes directly from faith, the , which comes directly from the law. It is certain, moreover, that in . . . [804] Paul had Psa 143:2 in view, but instead of he put as more significant for the matter in hand.
In what sense now shall no one from works of the law become righteous before God, i.e. such that God looks upon him as righteous? [805] Not in the sense that perfect compliance with the law would be insufficient to secure justification, against which the fundamental law of the judge: (Rom 2:13 ), would be decisive; but in the sense that no man, even with an outwardly faultless observance of the law (comp on Phi 3:6 ), is in a position to offer to it that full and right obedience, which alone would be the condition of a justification independent of extraneous intervention; in fact, it is only through the law that man comes to a clear perception and consciousness of his moral imperfection by nature (his unrighteousness). See Luther’s preface. That this was the Apostle’s view, is proved by the reason which follows: . . [807] See, besides, especially chs. 7 and 8; Gal 3:10 . There is here no mention of the good works of the regenerate , which however are only the fruits of justification, ch. 6, Rom 8:2 ff.; Eph 2:10 al [808] Comp Philippi and Morison.
. .] The law, when it places its demands before man, produces in the latter his first proper recognition of his moral incongruity with the will of God. “With these words Paul strikes at the deepest root of the matter,” Ewald. Respecting Calvin’s note is sufficient: “a contrario ratiocinator. quando ex eadem scatebra non prodeunt vita et mors.” The propriety of the argument however rests on the fact that the law does not at the same time supply the strength to conquer sin (Rom 8:3 ), but stops short at the point of bringing to cognition the “interiorem immunditiem” which it forbids; “hanc judicat et accusat coram Deo, non tollit ,” Melancthon. It is different in the case of civil laws, which are designed merely to do away with the externa scelera, and to judge the works in and for themselves, Rom 13:3 ff.
[796] . . . .
[797] . . . .
[798] According to Hofmann, in pursuance of his erroneous interpretation of ver. 19, . . . is meant to contain the specification of the reason “ why the word of the law was published to the Jews for no other object, than that the whole world might be precluded from all objection against the condemning sentence of God .” Compare also Th. Schott. But Paul has not at all expressed in ver. 19 the thought “ for no other object; ” he must in that case, instead of the simple which by no means excludes other objects, have written , or possibly , or in some other way conveyed the non-expressed thought.
[800] For cannot be taken as law of works , as Mrcker uniformly wishes. Comp. on Rom 2:15 .
[802] . . . .
[803] Paul always conceives the law as an undivided whole (comp. Usteri, p. 36), while he yet has in his mind sometimes more the ritual, sometimes more the moral, aspect of this one divine , according to his object and the connection (Ritschl, altkathol. K. p. 73). Comp. on Gal 2:16 .
[804] . . . .
[805] In opposition to Hofmann, who in his Schriftb. I. p. 612 urges the against the imputative sense of the passive , see Wieseler on Gal. p. 192 f. It is quite equivalent to . , judice Deo , Gal 3:11 . See generally the thorough defence of the sensus forensis of in the N. T., also from classic authors and from the O. T. in Morison, p. 163 ff.
[807] . . . .
[808] l. and others; and other passages; and other editions.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1831
OUR VIOLATIONS OF EVERY COMMANDMENT
Rom 3:20. By the law is the knowledge of sin.
OUR lost estate, and our consequent need of a Saviour, can never be truly known, unless we compare our lives with that universal rule of duty, the law of God. St. Paul took this method of proving that both Jews and Gentiles were under sin: in all the preceding part of this epistle he sets forth their transgressions against the law; and having confirmed his assertions by many passages out of the old Testament, he says in the verse before my text, We know that what things soever the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world become guilty before God. From hence it is evident that the law of which he is speaking, is the moral law, that same law which was originally engraven in the heart of Adam, and was afterwards published to the world on Mount Sinai: for the Gentiles having never been subject to the ceremonial or judicial law, it can be no other than the moral law, which shuts their mouth and brings them in guilty before God. The principal ends for which he referred them to this law were these; first, to convince them that they could not be justified by their obedience to it (and therefore in the words immediately preceding our text, he says, that by the law shall no flesh be justified;) and secondly, to shew them their undone condition by the law; and therefore he adds, in the words of our text, by the law is the knowledge of sin.
From these words we shall take occasion to compare our lives with the law of God, that so we may obtain the knowledge of our sins: and while we are thus bringing our iniquities to remembrance, may the Spirit of God come down upon us, to convince us all of sin, and to reveal unto us that only Deliverer from sin, the Lord Jesus Christ!
The law was delivered to Moses upon two tables of stone, and comprised in ten commandments.
The first of the commandments respects the object of our worship, Thou shalt have none other gods but me. In this we are required to believe in God, to love him, and to serve him with all our hearts, and minds, and souls, and strength: and if we examine ourselves by it, we shall see that our transgressions are neither few nor small: for instead of believing in him at all times, how rarely have we either trembled at his threatenings or confided in his promises! Instead of loving him supremely, have we not set our affections on the things of time and sense? Instead of fearing him above all, have we not been swayed rather by the fear of man, or a regard to our worldly interests? Instead of relying on him in all difficulties, have we not rather leaned to our own understanding, and trusted in an arm of flesh? and instead of making it our meat and drink to do his will, have we not lived to ourselves, seeking our own pleasure, and following our own ways? Surely if we seriously inquire into our past conduct, we shall find that throughout our whole lives other lords have had dominion over us, the world has been our idol, and self has usurped the throne of God. If therefore we were to be tried by this commandment only, our offences would appear exceeding numerous, more than the hairs of our head, more than the sands upon the sea shore.
The second commandment respects the nature of worship: Thou shalt not make to thyself any graven image. God is a Spirit, and therefore is not to be addressed by the medium of any sensible object, but is to be worshipped in spirit and in truth. Yet, whenever we have presented ourselves before him, we have scarcely paid him more respect, yea frequently much less, than the heathens manifest towards their gods of wood and stone. Let us only consider what has been the frame of our minds when we have approached the throne of grace; how little have we stood in awe of his Majesty! How unaffecting has been our sense either of our wants, or of his power
and readiness to help us! And if we look at the prayers which we have offered, we shall see cause to acknowledge that they have been dull, formal, and hypocritical. Our confessions have neither been attended with humility nor followed by amendment: our petitions have been without faith and without fervour: and our thanksgivings, which should have been the warm effusions of a grateful heart, have frozen on our very lips. Indeed secret prayer is by the generality either wholly omitted, or performed as a task or drudgery: as for family devotions they are wholly, and almost universally, neglected: and in the public assemblies, instead of breathing out our hearts before God, our thoughts are wandering to the ends of the earth, or, as the Scripture has said, we draw nigh unto God with our mouth, but our heart is far from him. Let us all therefore consult the records of our own consciences, that we may judge ourselves with respect to these things; nor let us forget that every such omission and every such defect has swelled the number of our transgressions, and greatly aggravated our guilt and misery.
The third commandment respects the manner of worship; Thou shall not take the name of the Lord thy God in vain. The name of God is never to be uttered by us but with awe and reverence. But, not to mention the stupid indifference with which it is often repeated in prayer, how generally, how daringly is it profaned in common conversation, so generally, that no age, sex, or quality is exempt from this impious custom; and so daringly, that it is even vindicated: the thoughtless manner in which that sacred name is used, is often urged as an excuse for the profanation of it; when it is that very thoughtlessness which constitutes the profanation. But instead of extenuating the guilt of this sin, we shall do well to consider what God has said respecting it, The Lord will not hold him guiltless that taketh his name in vain.
The fourth commandment respects the time of worship; Remember the sabbath-day to keep it holy. In what manner we are to keep it holy, the Prophet Isaiah teaches us [Note: Isa 58:13.]; Turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable; and honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. But how has this day been regarded by us? Have we conscientiously devoted it to God, and spent those sacred hours in reading, meditation and prayer? Have we, as well by example as by precept, inculcated on our dependants a regard for the sabbath? and have we improved it for the welfare of their souls as well as of our own? alas! have not those blessed seasons been rather wasted in worldly business, worldly company, and worldly pleasures? Yes, it is to be feared that however we may have kept up a mere formal attendance on the external services of the Church, we have not any of us accounted our sabbaths a delight, or spent them in devout and holy exercises. We may rest assured however, that of every such abuse of the sabbath we shall give a strict account; for if God has so solemnly warned us to remember that we keep the sabbath holy, no doubt he himself will remember what regard we payed to it.
Here end the commandments of the first table, which relate to God, as those of the second table relate more especially to our neighbour; yet not so entirely as to exclude ourselves. We proceed therefore with them:
The fifth commandment, Honour thy father and thy mother, requires a becoming deportment not only towards our own immediate parents, but towards all mankind, however related to us; our superiors, equals, and inferiors: to the first of these we owe submission; to the two last, love and condescension. But how often have we affected independence, and refused submission to lawful authority! How often have we envied the advancement of our equals, or exalted ourselves above them! How often have we treated our inferiors with haughtiness and severity! Even our natural parents we have by no means honoured as we ought, nor sustained any relation in life as God has required us to do. In all these respects therefore we have sinned before God, and treasured up wrath for ourselves against the day of wrath.
Thus far many will readily acknowledge themselves guilty. But so ignorant are mankind in general of the spirituality and extent of Gods law, that they account themselves blameless with respect to all the other commandments: if they have not literally, and in the grossest sense, committed murder, adultery, theft, or perjury, they have no conception how they can have transgressed the laws which forbid these things. But let us calmly and dispassionately examine this matter; bearing this in mind, that it is our interest to know our sins; because by knowing them, we shall be stirred up to seek the forgiveness of them through the Saviours blood; whereas, if we remain ignorant of our sins, we shall not feel our need of a Saviour, and shall consequently die without an interest in him.
The sixth commandment then respects our own and our neighbours life; Thou shalt do no murder. We take for granted that none of us have imbrued our hands in human blood: yet this by no means exempts us from the charge of murder. Our Lord, in that justly admired Sermon on the Mount, has given us the clew, whereby we may be led to a true exposition of this and of all the other commandments; Ye have heard, says he, that it hath been said by them of old time, Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment; but I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment, and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire. By this comment of our Lords, we are assured that causeless anger and passion are esteemed by him as violations of this commandment. And St. John in the third chapter of his first epistle confirms this by saying, He that loveth not his brother abideth in death; whosoever hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him. From this additional testimony therefore we see that the hating of any person, or the not truly loving him, is a species of murder in the sight of God. Who then is innocent? Who has been free from passion? Who has not often conceived anger and hatred against his neighbour? And shall it be thought unreasonable to call this murder? Look at the effects of anger; how often has it terminated in murder, when the perpetrators of the act little supposed themselves capable of such an atrocious crime! and if we have been irritated and provoked by small occasions, who can tell what our anger might have effected if the occasion had been increased, and the preventing grace of God withdrawn? And what is that which the world has falsely called a sense of honour? tis revenge, tis murder; murder in the heart, as it often proves murder in the act. But there are other ways of committing murder: if we have wished a rival dead, in order that we might be advanced; if we have wished an enemy dead, because of our aversion to him; if we have wished a relation or any other person dead, in order that we might succeed to his fortune or preferment, or if we have rejoiced in the death of another on any of these accounts, we have manifested that same principle in our hearts, which, if kindled by temptation and favoured by opportunity, would have produced the most fatal effects. Nor is this all: we are no less guilty in the sight of God, if we do what tends to the destruction of our own life, than if we seek the destruction of our neighbours life. Not to mention therefore the too common act of suicide, how many bring upon themselves pain, sickness, and disease, I may add too, an early and premature death, by means of debauchery and excess. Let not any one therefore imagine himself innocent even in respect of murder: for in every instance of anger, impatience, or intemperance, yea, whenever we have wished for, or rejoiced in anothers dissolution, we have violated this commandment.
The seventh commandment respects our own and our neighbours chastity: Thou shalt not commit adultery. Fornication and adultery are by many practised without remorse, and recorded without shame. But to such we may well address the words of Solomon: Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment. Nor will it avail any thing to say, that we committed these sins only in our youth; and that now we have left them off; for sin is sin, whensoever and by whomsoever committed; and however it may have escaped our memory, it is not therefore erased from the book of Gods remembrance; nor however partial the world may be in its judgment respecting it, will it escape due notice at another tribunal; for we are assured by the Apostle, that whoremongers and adulterers God will judge.
But this commandment extends much further than to the outward act: it reaches to the inmost thoughts and desires of the heart. Let us hear an infallible expositor; let us hear what our Lord himself says in his Sermon on the Mount: Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart By this commandment therefore is forbidden all indulgence of unclean thoughts, and consequently all immodest words, all obscene allusions, all wanton looks, all impure desires and affections. Who then will say, I am pure? Who will take up a stone to cast at another?
The eighth commandment respects our neighbours goods; Thou shalt not steal. Theft is universally branded with disgrace: and it may be hoped that we, who have been so far out of the reach of want, have never been reduced to so infamous a practice. Yet how many are guilty of practices equally repugnant to the spirit of this commandment! How many defraud the government by withholding or evading the legal imposts! How many defraud the public by circulating coin which they know to be either base or defective! How many defraud those with whom they transact business, by taking undue advantage of their ease, their ignorance, or their necessities! How many defraud their creditors by neglecting to pay their debts! And how many defraud the poor by not giving to them what the Great Proprietor of all hath made their due! If indeed we regard only these effects of dishonesty, they will probably appear to us light and insignificant; but if we look to the principle which gives birth to these things, it will be found no less corrupt than that which manifests itself in theft and robbery. Odious therefore as the imputation of fraud may justly be considered, there is not one who has not at some time or other been guilty of it: so that this commandment as well as all that have preceded it, will accuse us before God.
The ninth commandment respects our neighbours reputation; Thou shall not bear false witness. We offend against this law, not only when we perjure ourselves before a magistrate, but whenever we misrepresent the conduct of others, or pass hasty and ungrounded censures upon them. All whisperers therefore and backbiters, and all who circulate reports injurious to their neighbour, are condemned by it: nor does it forbid such falsehoods only as are pernicious, but such also as are jocular, marvellous, or exculpative: for, as to the morality of the act, it matters little whether we falsify to our neighbour, or against him. Who then has not been often guilty in these respects? Who does not feel the force of the Psalmists observation, that as soon as we are born we go astray, speaking lies? Nor let any think lightly of this sin: for so detestable is it in the sight of God, that he has given us this solemn warning, All liars shall have their part in the lake which burneth with fire and brimstone, which is the second death.
The tenth commandment, Thou shall not covet, is perhaps the most extensive of any; because while the others forbid the indulgence of any sinful act, this forbids the first risings of desire after any sinful object: it utterly condemns the least motions of discontent at our own lot, or of envy at the lot of others. It was this commandment which first wounded the conscience of the Apostle Paul; he was in all points relating to the ceremonial law, and according to the letter of the moral law, blameless; and he conceived that he must therefore of necessity be in a state of salvation: but this good opinion of his state arose from his ignorance of the spirituality and extent of the law: and when his eyes were once opened to see that the law condemned him for the first risings of evil as well as for the actual commission of it, he became guilty in his own sight, and acknowledged the justice of his condemnation. Thus he says of himself; I had not known sin but by the law; for I had not known lust (i. e. the evil and danger of it) unless the law had said, Thou shall not covet: for I was alive without the law once; but when the commandment came, sin revived and I died. The plain meaning of which is this: before he understood the spiritualily of the law he thought himself safe; but when that was revealed to him, he saw himself justly condemned for his offences against it. May that same, that salutary, conviction be wrought also in our hearts! for our Lord has told us, that the whole need not a physician, but they that are sick; plainly intimating thereby, that we must feel our need of him, before we shall be willing to receive his saving benefits. Though therefore we may think as highly of our state as the Apostle did of his, yet if we feel not our condemnation by the law, we shall but deceive ourselves; and though we be possessed of his knowledge, zeal, and holiness, yet shall we, like him, be dead in trespasses and sins: for till we be indeed weary and heavy laden with a sense of sin, we never shall, nor ever can, come unto Christ for rest.
To conclude
If, while we have been surveying the duties of the first table, we have called to mind our low esteem for God, together with the unnumbered instances wherein we have neglected his worship, misemployed his sabbaths, and profaned his name; if in examining the duties of the second table, we have remembered our several violations of them, both generally, by misconduct in the different relations of life, and particularly, by anger and intemperance, by actual or mental impurity, by dishonesty or want of liberality, by wilful and allowed falsehood, by discontent with our own lot, or coveting of anothers, surely we shall confess with the Psalmist, that our iniquities are grown up unto heaven, they are a sore burthen too heavy for us to bear. We shall see also with how great propriety the compilers of our Liturgy have directed us to cry after every commandment, Lord, have mercy upon us, and incline our hearts to keep this law.
To make us thus cry out for mercy is the proper use of the law; for the Apostle says, The law is our schoolmaster to bring us unto Christ. And if we once obtain this view of the law, and by it the knowledge of our sins, we shall then have the best preservative against errors: for instead of making the divinity of Christ and his atonement a matter of mere speculative inquiry, we shall see that we have no safety but in his blood, no acceptance but in his righteousness. We shall then count all things but loss for the excellency of the knowledge of Christ, and shall each of us be like-minded with that great Apostle who said, I desire to be found in Christ, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Ver. 20. Therefore by the deeds of the law ] This is directly against Popish justification by works, merits, &c. Those misled and muzzled souls did worse than lose their labour that built religious houses, Pro remissione et redemptione peccatorum, pro remedio et liberatione animae, in eleemosynam animae, pro salute et requie animarum patrum et matrum, fratrum et sororum, &c. These were the ends that they aimed at, as appears in stories. And here observe how the once faithful city of Rome is now become a harlot,Isa 1:21-22Isa 1:21-22 ; her silver is become dross, her wine mixed with water, yet with blood, now since the Council of Trent, Rev 16:3 ; Rev 16:5 ; and this Epistle of Paul to the Romans is now become the Epistle of Paul against the Romans; like as Roma Rome is become Amor inversus. love perverted.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] The solemn and important conclusion of all the foregoing argument . But not only the conclusion from it : it is also the great truth, which when arrived at, is seen to have necessitated the subordinate conclusion of Rom 3:19 , the stopping of every mouth, &c. And therefore it is introduced, not with an illative conjunction, ‘ wherefore ’ (which will not bear), but with ‘ because .’ Because by the works of the law (GOD’S LAW: whether in the partial revelation of it written in the consciences of the Gentiles, or in the more complete one given by Moses to the Jews, not, by works of law : no such general idea of law seems to have ever been before the mind of the Apostle, but always the law , emanating from God) shall no flesh be justified before Him (the future as implying possibility, perhaps also as referring to the great day when shall stand before God, perhaps also as a citation from ref. Ps. LXX, . . , which we render by nulla , must be kept in the mind to its logical precision: All flesh subject shall be copula not justified predicate).
The Apostle does not here say either (1) that justification by legal works would be impossible if the law could be wholly kept, or (2) that those were not justified who observed the prescribed sacrifices and offerings of the ceremonial law (of which he has never once spoken, but wholly of the moral): but he infers from his argument on matters of fact , a result in matter of fact: ‘Mankind, Jew and Gentile, have all broken God’s law, and are guilty before Him: Man keeps not God’s law. By that law then he cannot arrive at God’s righteousness .’
. ] For by [means of] the law (as before, whether partially known to the Gentile or more fully to the Jew) is the knowledge of sin (whatever knowledge each has, whether the accusing and excusing of the Gentile’s conscience, or the clearer view of offence against Jehovah granted to the Jew).
The reasoning is: the law has no such office, in the present state of human nature manifested both in history and Scripture, as to render righteous : its office is altogether different, viz. to detect and bring to light the sinfulness of man. Compare Gal 2:16 .
Fuente: Henry Alford’s Greek Testament
Rom 3:20 . means “because,” not “therefore,” as in A.V. The rendering “therefore” is perhaps due to the difficulty which the translators had in putting an intelligible meaning into “because”. The sense seems to be: Every mouth must be stopped, and all the world shown to be liable to God’s judgment, because by works of law no flesh shall be justified before Him. This last proposition that no flesh shall be justified in this way is virtually an axiom with the Apostle: it is a first principle in all his spiritual thinking, and hence everything must be true which can be deduced from it, and everything must take place which is required to support it. Because this is the fundamental certainty of the case, every mouth must be stopped, and the strong words quoted from the law stand where they do to secure this end. The explanation of this axiom is to be found in its principal terms flesh and law. Flesh primarily denotes human nature in its frailty: to attain to the righteousness of God is a task which no flesh has strength to accomplish. But flesh in Paul has a moral rather than a natural meaning; it is not its weakness in this case, but its strength, which puts Justification out of the question; to justify is the very thing which the law cannot do, and it cannot do it because it is weak owing to the flesh ( cf. Rom 8:3 ). But the explanation of the axiom lies not only in “flesh,” but in “law”. “By the law comes the full knowledge of sin.” ( , a favourite Pauline word: fifteen times used in his epistles.) This is its proper, and indeed its exclusive function. There is no law given with power to give life, and therefore there are no works of law by which men can be justified. The law has served its purpose when it has made men feel to the full how sinful they are; it brings them down to this point, but it is not for it to lift them up. The best exposition of the passage is given by the Apostle himself in Gal 2:15 f., where the same quotation is made from Psa 143:2 , and proof given again that it applies to Jew and Gentile alike. In , , of course, is primarily the Mosaic law. As Lipsius remarks, no distinction is drawn by the Apostle between the ritual and the moral elements of it, though the former are in the foreground in the epistle to the Galatians, and the latter in that to the Romans. But the truth would hold of every legal dispensation, and it is perhaps to express this generality, rather than because is a technical term, that the article is omitted. Under no system of statutes, the Mosaic or any other, will flesh ever succeed in finding acceptance with God. Let mortal man, clothed in works of law, present himself before the Most High, and His verdict must always be: Unrighteous.
Fuente: The Expositors Greek Testament by Robertson
the deeds of the law = works of law. Compare Rom 3:27.
the law = law. See Rom 2:12.
knowledge. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] The solemn and important conclusion of all the foregoing argument. But not only the conclusion from it: it is also the great truth, which when arrived at, is seen to have necessitated the subordinate conclusion of Rom 3:19, the stopping of every mouth, &c. And therefore it is introduced, not with an illative conjunction, wherefore (which will not bear), but with because. Because by the works of the law (GODS LAW: whether in the partial revelation of it written in the consciences of the Gentiles, or in the more complete one given by Moses to the Jews,-not, by works of law: no such general idea of law seems to have ever been before the mind of the Apostle, but always the law, emanating from God) shall no flesh be justified before Him (the future as implying possibility,-perhaps also as referring to the great day when shall stand before God,-perhaps also as a citation from ref. Ps. LXX, . . , which we render by nulla, must be kept in the mind to its logical precision: All flesh-subject-shall be-copula-not justified-predicate).
The Apostle does not here say either (1) that justification by legal works would be impossible if the law could be wholly kept, or (2) that those were not justified who observed the prescribed sacrifices and offerings of the ceremonial law (of which he has never once spoken, but wholly of the moral): but he infers from his argument on matters of fact, a result in matter of fact: Mankind, Jew and Gentile, have all broken Gods law, and are guilty before Him: Man keeps not Gods law. By that law then he cannot arrive at Gods righteousness.
.] For by [means of] the law (as before, whether partially known to the Gentile or more fully to the Jew) is the knowledge of sin (whatever knowledge each has,-whether the accusing and excusing of the Gentiles conscience, or the clearer view of offence against Jehovah granted to the Jew).
The reasoning is:-the law has no such office, in the present state of human nature manifested both in history and Scripture, as to render righteous: its office is altogether different, viz. to detect and bring to light the sinfulness of man. Compare Gal 2:16.
Fuente: The Greek Testament
Rom 3:20. ) for this reason, because) [Beng. connects this verse with Rom 3:19. But Eng. vers. therefore).-, of the law) indefinitely put, but chiefly referring to the moral law, Rom 3:19, ch. Rom 2:21-26; which [the moral law] alone is not made void; Rom 3:31; for it was the works of it that Abraham was possessed of, before he received circumcision. Paul, in affirming that we are not justified by the works of the law, as opposed to faith, not to any particular law, means the whole law, of which the parts, rather than the species, were the ceremonial and the moral; and of these the former, as being even then abrogated, was not so much taken into account; the latter does not bind us [is not obligatory] on the same principle [grounds] as it was [when] given by Moses. In the New Testament we have absolutely no works of the law without [independently of] grace; for the law confers no strength. It is not without good reason, that Paul, when he mentions works, so often adds, of the law; for it was on these that his opponents were relying: and were ignorant of those better works, which flow as results from faith and justification.- , shall not be justified) on the signification of this word, see Luk 7:35. In the writings of Paul at least, the judicial meaning is quite manifest, Rom 3:19; Rom 3:24, etc., ch. Rom 4:5, taken in connection with context. Concerning the future tense, comp. v. 30, note.- , all flesh) synonymous with the world, Rom 3:19, but with the accompanying notion implied of the cause: the world with its righteousness is flesh; therefore it is not justified [by works flowing] out of itself.- , in His sight) ch. Rom 4:2, Rom 2:29.-, law) which was given for that very purpose.-), the knowledge of sins does not justify by itself, but it feels and confesses the want of righteousness.-, of sin) Sin and righteousness are directly and commensurately opposed to each other [adequate; so that one on its side is exactly commensurate with the other on its side]; but sin implies both guilt and depravity; therefore righteousness denotes the reverse of both. Righteousness is more abundant, ch. Rom 5:15; Rom 5:17. Apol. A. C. says well, Good works in the saints are the fruits of [appertain to] righteousness, and are pleasing on account of faith; on this account they are the fulfilling of the law. Hence is to make a man righteous, or in other words, to justify; a notion quite in accordance with the form of the verb in : nor is there any difficulty in the derivative verb, but in . He then, who is justified, is brought over [translated] from sin to righteousness, that is, from guilt or criminality to a state of innocence, and from depravity and corruption to spiritual health. Nor is there a homonymy,[37] or twofold idea, [when by analogy things different by nature are expressed by one word], but a signification at once simple, and pregnant in the terms sin and righteousness, the same as also everywhere prevails in the term , forgiveness, [remission], and in the words, by which it is implied, , to sanctify, , to wash away, , to purify, etc., 1Co 6:11, notes; Psa 103:3; Mic 7:18, etc. And this pregnant [suggestive] signification itself of the verb to justify, implying the whole of the divine benefit, by which we are brought from sin to righteousness, occurs also, for example, in Tit 3:7; with which comp. 2Co 5:21; Rom 8:4; with which comp. ch. Rom 5:16. But elsewhere, according as the subject under discussion demands, it is restricted to some particular part, and especially to deliverance from sin, so far as guilt is regarded in it: and Paul always uses it so, when, according to his design, he is treating of God justifying the sinner by faith.
[37] See Appendix.
Fuente: Gnomon of the New Testament
Rom 3:20
Rom 3:20
because by the works of the law shall no flesh be justified in his sight;-Since under the law of Moses all have fallen into this state of sin and iniquity and condemnation, it is evident that no flesh can be justified in the sight of God by the law.
nor through the law cometh the knowledge of sin.-By the law sin is manifested and made known. The prohibition of the law is the occasion of mans showing his rebellious nature. The rebellious nature was in him, but it had nothing to call it out until the law put it under restraint. Paul says: I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet. (Rom 7:7). It is argued by many that this is true of all law and not confined to the law of Moses. This is likely true of all law except the law of faith. The law of faith appeals to the heart and works through love, so does not stir up the rebellious spirit. The failure of the law of Moses was that it did not appeal to or begin with the heart. It gave rules to regulate the conduct without purifying the heart or exciting the affections. This cannot be. [Since man is a sinner, with no help in himself and none in the law, what is left to him but to look to the mercy of God? The whole human family is not only lost, but condemned. His penalty is continuance in sin, not only while he sins, but because he has sinned. All the world is guilty before God. In a court of justice, it is only after every defense has failed and the law itself has been shown to be broken-it is only at this point that the appeal is made to the judge for his clemency. Paul has now brought us up to this point.]
Then the whole drift of Pauls argument is to cut man off from all services devised by man that allow boasting and that produce only human righteousness and ties him down as a lost and ruined sinner, dependent upon the works of God provided in the gospel and sealed by the blood of Christ Jesus for salvation. To these he must come by faith in Christ. He is not dissuading or discouraging men from doing in faith all that God has provided and commanded and sealed with the blood. He cuts him off from everything save these and leaves him to walk in the law of the Spirit of life in Christ Jesus as his only hope. In this walk he comes to the blood- sealed appointments of God and is washed by the blood of the Son of God. Paul said: For the law of the Spirit of life in Christ Jesus made me free from the law of sin and death. (Rom 8:2). He did not discourage them from walking in that law. By so doing he does the works of God. He did the works without which faith is dead and by which James says faith apart from works is barren. (Rom 2:20). The works of God, the works of faith, are included in the law of faith that makes faith perfect, excludes all boasting, and justifies man. Paul and James, so far from disagreeing, agree perfectly. Paul cuts off from everything except the works contained in the law of faith, and James warns that no faith can justify that is not made perfect by works, included in the law of faith, and to which faith leads.
Fuente: Old and New Testaments Restoration Commentary
sin
Sin. (See Scofield “Rom 3:23”).
Fuente: Scofield Reference Bible Notes
Therefore: Rom 3:28, Rom 2:13, Rom 4:13, Rom 9:32, Act 13:39, Gal 2:16, Gal 2:19, Gal 3:10-13, Gal 5:4, Eph 2:8, Eph 2:9, Tit 3:5-7, Jam 2:9, Jam 2:10
no flesh: Job 25:4, Psa 130:3, Psa 143:2, Jam 2:20-26
in his sight: Job 15:15, Job 25:5
for by the: Rom 7:7-9, Gal 2:19
Reciprocal: Gen 3:11 – General Gen 6:7 – General Lev 13:3 – shall look Deu 5:26 – all flesh Deu 27:26 – confirmeth Deu 31:26 – a witness 2Ki 22:13 – great 2Ki 23:24 – that he might 2Ch 34:19 – the words Neh 8:9 – all the people Neh 13:3 – when they Job 9:2 – how Psa 5:10 – Destroy Psa 19:8 – enlightening Isa 59:6 – neither Isa 59:12 – our sins Eze 18:25 – way Mar 10:19 – knowest Mar 12:34 – Thou Luk 15:29 – Lo Luk 16:15 – Ye Luk 18:14 – justified Luk 18:20 – knowest Joh 1:17 – the law Joh 5:45 – there Joh 16:9 – General Act 24:25 – Felix Rom 2:12 – in the law Rom 4:2 – Abraham Rom 4:6 – without Rom 4:15 – Because Rom 5:18 – upon Rom 5:20 – the law Rom 6:14 – for ye Rom 7:5 – which Rom 7:9 – but Rom 8:3 – For what Rom 9:31 – hath 1Co 4:4 – yet 1Co 15:56 – the strength 2Co 3:6 – for Gal 3:19 – It was added Gal 3:21 – for Gal 3:24 – the law Phi 3:9 – which is of the 2Ti 1:9 – not Heb 7:19 – the law Heb 12:20 – For they Jam 2:21 – justified 1Jo 3:4 – transgresseth
Fuente: The Treasury of Scripture Knowledge
WHAT IS SIN?
For by the law is the knowledge of sin.
Rom 3:20
The scriptural definition of sin is that sin is the transgression of the law. And it is a most accurate and comprehensive description, for if there were no law of any kind, there would be no transgression. Transgression is a stepping over a certain line, and the linethe only lineis the law.
I. There are many laws, and the transgression of any one of them is a sin.
(a) There is the natural law of conscience, which is born with every man who comes into the world.
(b) There is the Old Testament law, which is chiefly negative. It lies, for the most part, in prohibition; those words, so often repeated, Do not. This law is higher than the law of nature, more clear, more minute, and far more stringent.
(c) Above both there is the law of lovethe law of the New Testament, the law of the gospel. You are forgiven; you are saved; you are loved. Therefore love back the God Who so loves you, and show your love by your obedience both to His Word and to His will.
It is evident that as these three laws rise in their character, so do they also in their obligation upon us; and the sins committed against them grow in the same proportion.
II. Sins of omission are not sufficiently regarded in their true character.A sin of omission is greater than a sin of commission in thisthat all the sins of commission have their growth in sins of omission. It will not be too much to say that omission is the cause of every sin you ever commit! At the Day of Judgment the charge against those on the left hand is sins of omission. It is not what they did, but it is what they did not do. It is only the empty house which the evil spirit can enter; and if it is empty he can and will enter! Let me advise you earnestly to think more of your sins of omission, and you will have very little cause to think of any other sins besides.
III. The genealogy of sin.No sin is isolated. Ever sin lies in a chain. First, there is a thought; then there is a picture to the mind and the imagination; then there is a desire; then there is a purpose; then there is an act; then there is a habit; and then there is death! In that chain where does the greatest sin lie? In the indulged thought.
IV. All sin resolves itself into self.Selfishness of some kind or other is at the root. Self-independence, self-indulgence, and self-exultation make every sin. They are almost one wordself and sin! We are made for one anotherfor the world, for the Church and for God; and whatever we take from these, and give to self, is sin. In Christ there was no self. All self was lost in love. This was the Jaw of the life of Christ, and by that law of the life of Christ is the knowledge of sin.
Rev. James Vaughan.
Fuente: Church Pulpit Commentary
:20e to make for his sins. All the world (the people of the Jewish nation) was become guilty (made subject) to the judgment of God.
Fuente: Combined Bible Commentary
Rom 3:20. Because. The word here used means, in classical authors, therefore giving a conclusion from preceding; statements; but the prevailing sense in the New Testament is because, assigning a reason for what precedes. Taken in that sense here, it shows why this conviction of the whole world must be the result of Gods speaking in the law. (This verse should not be separated by a period from Rom 3:19.)
By the works of the law; lit, from works of law. But to refer law to anything else than the Mosaic law is to weaken the passage greatly, and works, as here defined, is equivalent to the works in English. The Mosaic law, as a whole, is referred to; the whole revealed law as an undivided unity, yet with special regard to the moral law. A reference to the ceremonial law alone is forbidden by the last clause of the verse. The verse admits of an application to law in general; but to regard this as the primary thought is contrary to the scope of the Apostles argument Works of the law are works required by the law, in harmony with the law, good works, as they are popularly termed. Some (the Roman Catholic expositors, etc.) refer the phrase to works produced by the law, i.e., without the impulse of the Holy Spirit. But this distinction implies that works wrought by the power of the Holy Spirit may be a ground of justification, which confuses the latter with sanctification.
No flesh. The word flesh is here used in the Old Testament sense; human being, with the added notion of frailty; as we say, no mortal man. The New Testament gives it an ethical sense, which will be discussed hereafter. In Psa 143:2, which resembles this clause, we find no man (or, no one) living. The negative in the original is joined with the verb, but in English we must translate, no flesh.
Justified, i.e., accounted righteous. This is the obvious sense in the parallel passage in the Psalm. Indeed, this is the usual (probably the exclusive) sense in the New Testament. Modern scholarship confirms the view of the Protestant reformers on this point. (See Excursus below.)
In his sight. The reference is to Gods verdict, but not necessarily at the last judgment. The passage affirms that it is morally impossible for any man at any time to be declared righteous in Goers judgment, by his doing what Gods law has prescribed. Perfect compliance with the law would entitle a man to such a verdict (chap. Rom 2:13), but the Apostle thus far has been proving that all men are sinners, and that God purposed to convict them as sinners (Rom 3:14). Now he affirms this must be the first result of the revelation through the law, because by the works of the law justification is impossible for every man. No man, even with an outwardly faultless observance of the law (comp. on Php 3:6), is in a position to offer to it that full and right obedience, which alone would be the condition of a justification independent of extraneous intervention; in fact, it is only through the law that man comes to a clear perception and consciousness of his moral imperfection by nature (his unrighteousness). Meyer.
For through the law cometh knowledge of sin. The word rendered knowledge means full knowledge, recognition, etc. Men without the law have some sense of sin; but only through the law does man properly recognize the sinfulness of sin (comp. chap. Rom 7:13). This sentence of Paul, taken in connection with Gal 3:24-25, contains the whole philosophy of the law as a moral educator. This is the second use of the law, according to the old Protestant Divines. The first was political; the second, convincing (pedagogical); the third, didactic, regulating the life of a believer (comp. the German: Zgel, Spiegel, Riegel; restraint, mirror, rule). Notice that this last clause confirms the usual view of law and justify. At the same time it forms an appropriate conclusion to the first division of the Epistle. All need the gospel as Gods power unto salvation, for the knowledge of sin, not righteousness from God, comes through the law. Thus, too, the way is opened for the positive statement of the next division, which shows that righteousness from God comes by faith.
Fuente: A Popular Commentary on the New Testament
Here we have St. Paul’s conclusion drawn from all the foregoing premises: “Seeing all mankind, since the fall, are disabled, by their innate corruption, and actual transgression, to fulfil the law, either natural or written; it must necessarily follow, that by the works of the law can no flesh, that is, no person, either Jew or Gentile, be justified before God, all the efficacy which the law has, being to discover sin, and condemn for sinning: By the law is the knowledge of sin. By the law we apprehend our malady, but by the gospel we understand our remedy.”
Learn hence, That no son of Adam, since the breach of the law, can stand justified before God by his best obedience to the commands of the law: By being justified, understand that gracious act in God, whereby we are acquitted, and finally discharged from the guilt and punishment of all our sins.
By the law here, and by the deeds of the law, we are to understand ceremonial and moral law both, especially the latter; for by the moral law, is the knowledge of sin: ‘Tis the moral law that forbids theft, adultery, &c. Besides, it is evident that the antithetis, or opposition, runs all along, not between ceremonial works and moral works, but between works in general, and faith: The law of works, and the law of faith are opposed to each other, Rom 3:27.
But why can no flesh, that is, no person, be justified by the deeds of the law?
Ans. 1. Because he is flesh, that is, depraved by original corruption, and obnoxious to the curse of the law, by actual transgression. Now, that which condemns, cannot justify: An after-obedience to the law, can never atone for a former disobedience.
2. Because the best obedience we can perform to the law, is imperfect. Now, he that mixes but one sin with a thousand good works, can never be justified by his works. He that would be justified by his works, must not have one bad work amongst all his works; for that one will lay him under the curse and condemnatory sentence of the the law: Galatians 3. Cursed is everyone the continueth not in all things which are written in the book of the law, to do them.
Nothing that is imperfect can be a ground of justification before God, because the design of God is to exalt his justice, as well as his mercy, in the justification of a sinner.
Again, 3. No flesh can be justified by the works of the law, because all that we do, or can do, is a due debt which we owe to the law: We owe all possible obedience to the law as creatures; and by performing our obligation as creatures, we can never pay our debts as transgressors.
But now, our surety, Christ Jesus, who has given satisfaction for our violation of the law, was under no obligation to the law, but what he voluntarily laid himself under upon our account. And if so, let us eternally bless God with the highest elevation of soul for the gospel-revelation, for sending his own son to justify and save us, by working out a complete and everlasting righteousness for us: And let us plead with him incessantly for the grace of justifying faith, which is as necessary in its place as the death of Christ. One renders God reconcilable unto poor sinners, the other actually reconciled.
Fuente: Expository Notes with Practical Observations on the New Testament
because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin. [Having, by his quotations from the Old Testament, shown that the Jew was sinful, the apostle sets forth the result of this sin. Does the law provide any remedy? Is the Jew right in hoping that it shall afford him immunity from his guilt? These questions have been for some time before the apostle, and they now come up for final answer. We, says he, universally accept the truth that when the law speaks, it speaks to those who are under it. If, therefore, it has no voice save condemnation–and it has no other–and if that voice is addressed particularly to the Jew–and it is–his state is no better than that of the Gentile; he is condemned; and the law thus speaks for this very purpose of silencing the vain, unwarranted confidence of the Jew, that he may see himself in the same condition as the Gentile, and brought, with the rest of the world, under the condemnation of God; and there can be no legal escape from this condemnation, because, by the works of the law, it is impossible for humanity, in its frailty, to justify itself in God’s sight–nay, the law works a directly contrary result, for through it comes the knowledge and sense of sin, and not the sense of pardon or justification.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
20. Therefore by deeds of law shall no flesh be justified in his presence. In vain have legalists labored to so interpret this plain passage, which occurs so frequently in the Pauline writings, as to make it exclude the New Testament ritual. It is so plain and positive as to be utterly inevasible in the positive exclusion of all deeds of all law. It simply kills the legalistic heresy outright and forever, sweeping from the field the remotest possibility of human works having anything to do with justification. For through law is the perfect knowledge of sin. The law is simply the light which reveals sin. The room may be much polluted with dirt, and the inmates think it is clean till the light is brought in, which reveals all of the filth, but has no power to remove it and cleanse the room. This is precisely what the law does. It reveals sin, but has no power to take it away.
Fuente: William Godbey’s Commentary on the New Testament
Verse 20
By the deeds of the law, there shall no flesh be justified. There has been some discussion, among commentators, whether, by the expression the law, in these chapters, Paul means to designate moral obligation in general, or particular requirements of the Jewish system; for in some cases he appears to use the term in one of these senses and in other cases in the other sense. The explanation seems to be, that hie employed the term in both senses, considering them as, in the view of his readers, one and the same. For, in the mind of a Jew, fidelity to the system of commands, moral and ritual, which were comprehended in the Mosaic code, was, in fact, the measure and sum of all moral obligation. The two ideas which, under the Christian dispensation, have become so distinct, were in those days, and in Jewish minds, identical.–For by the law is the knowledge of sin; that is, the law of God, instead of being a protection and a shield, only reveals more fully the universal delinquency and guilt.
Fuente: Abbott’s Illustrated New Testament
3:20 Therefore by the {o} deeds of the law there shall no {p} flesh be {q} justified in his {r} sight: for by the law [is] the knowledge of sin.
(o) By those deeds by which the law can be done by us.
(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, “Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself.”
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.