Romans 3:20
in Romans 3Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
BSB
The same verse in ASV and KJV ▾
ASV
because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.
KJV
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.
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This verse in Romans 3
Commentary
18 notes on this verseBut if to someone it should seem that this was said of human beings alone, both that he said the natural law is present in them and that he takes it as written of them alone, “That every mouth may be stopped, and the whole world may become accountable to God,” such a one will take occasion from the words that follow, where he says: “Because by the works of the law no flesh shall be justified.” And this will certainly seem to have been said only of those who are placed in the flesh.
This site's exposition
every mouth may be silenced
on Romans 3:19-20
The law speaks to those under it, so silencing those who held the law silences every mouth and holds the whole world accountable to God. Verse 20 gives the law's work: it brings awareness of sin.
This site's exposition
the law merely brings awareness of sin
Paul's wording echoes Psalm 143:2, and Matthew Henry reads no one as no flesh, every corrupted man since Genesis 6:3. Chrysostom and Augustine both guard the law here: the charge falls on those who break it, and the law itself stands. Its work is to name sin.
The record, by era
The Church Fathers5 voices
Well, the body tills the ground, and hastes to it; but the soul is raised to God: trained in the true philosophy, it speeds to its kindred above, turning away from the lusts of the body, and besides these, from toil and fear, although we have shown that patience and fear belong to the good man. For if "by the law is the knowledge of sin," as those allege who disparage the law, and "till the law sin was in the world;" yet "without the law sin was dead," we oppose them. For when you take away the cause of fear, sin, you have taken away fear; and much more, punishment, when you have taken away that which gives rise to lust.
Paul never says that they will not be justified before God because they have not kept the law of righteousness in the commandments but because they have refused to believe the sacrament of the mystery of God, which is in Christ. For God has declared …
Some think that statements like this are an attack on the law. But they must be read very carefully, so that neither is the law condemned by the apostle nor is free will taken away from man. Therefore, let us distinguish the following four states of human existence: before the law, under the law, under grace and at rest. Before the law we follow the lust of the flesh. Under the law we are dragged along by it. Under grace we neither follow it nor are dragged along by it. At rest there is no lust of the flesh.Prior to being addressed by the law, we do not struggle, because not only do we lust and sin, we even approve of sinning. Under the law we struggle but are defeated. We admit that what we do is evil and that we do not want to do it, but because there is as yet no grace, we are defeated. In this state we discover how far down we lie, and when we want to rise up and yet we fall, we are all the more gravely afflicted. The law is good because it forbids what ought to be forbidden and requires what ought to be required. But when anyone thinks he can fulfill the law in his own strength and not through the grace of his Deliverer, this presumption does him no good but rather harms him so much that he is seized by an even stronger desire to sin and by his sins ends up as a transgressor. So when the man who has fallen realizes that he cannot raise himself, let him cry to his Deliverer for help. Then comes grace, which can pardon previous sins, give aid to the struggling, supplement justice with love and take away fear. When this takes place, although fleshly desires continue to fight against our spirit in this life and try to lead us into sin, yet our spirit does not give in to these desires because it is rooted in the grace and love of God and ceases to sin. […]
A commentator
Gennadius of ConstantinoplePAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 471.
proposed
The purpose of the law, says Paul, is to give us a knowledge of sin not only to forbid the doing of things which are inappropriate but also to punish those who do such things.
"For by the Law is the knowledge of sin." He springs upon the Law again, with forbearance however (for what he says is not an accusation of it, but of the listlessness of the Jews). Yet nevertheless he has been earnest here with a view (as he was going to introduce his discourse about faith) to show its utter feebleness. For if thou boastest in the Law, he means, it puts thee to the greater shame: it solemnly parades forth your sins before you. Only he does not word it in this harsh way, but again in a subdued tone; "For by the Law is the knowledge of sin." And so the punishment is greater, but that because of the Jew. For the Law accomplished the disclosure of sin to you, but it was your duty then to flee it. Since then you have not fled you have pulled the punishment more sorely on yourself, and the good deed of the Law has been made to you a supply of greater vengeance. Now then having added to their fear, he next brings in the things of grace, as having brought them to a strong desire of the remission of their sins...
10 more voices on this verse
The Church Fathers1 voice
How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin?" To whom we say, The law did not cause, but showed sin. For, enjoining what is to be done, it reprehended what ought not to be done. And it is the part of the good to teach what is salutary, and to point out what is deleterious; and to counsel the practice of the one, and to command to shun the other. Now the apostle, whom they do not comprehend, said that by the law the knowledge of sin was manifested, not that from it it derived its existence. And how can the law be not good, which trains, which is given as the instructor to Christ, that being corrected by fear, in the way of discipline, in order to the attainment of the perfection which is by Christ?
The Medieval Church3 voices
The Apostle does not mean that they sinned so that their mouths would be stopped; but they were reproved by the prophets so that they would not present their sins as sins of ignorance and boast. And not only the Jews, but "the whole world …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 50 · Written before 1153.
proposed
There is a charity in act, and there is one in affection. And concerning that which is of work, I think the law was given to men and a commandment was formed: for who so possesses it in affection as it is commanded? Therefore the …
Then when he says because by the works of the law, he assigns the reason for these words: first, he assigns the reason; second, he explains it, at for by the law. First, therefore, he says: the reason there is not any man just is …
The Puritans and the Awakening3 voices
And it is not without reason, that he so often mentions the works of the law, whether ceremonial or moral; for it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only the knowledge of sin - But no deliverance either from the guilt or power of it.
9 , Therefore by the deeds of the law shall no flesh be justified in his sight. Observe, (1.) No flesh shall be justified, no man, no corrupted man ( Gen. vi. 3 ), for that he also is flesh, sinful and depraved; therefore not justified, because we are flesh.
Therefore by the deeds of the law,....
The Nineteenth Century3 voices
Therefore, by the deeds of the law - On the score of obedience to this moral law, there shall no flesh, ου πασα σαρξ, 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.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up. GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
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. 2–3 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. […]
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| διότι | dioti | Therefore | G1360 → | 23 times |
| ἐξ | ex | by | G1537 → | 911 times |
| ἔργων | ergon | works | G2041 → | 168 times |
| νόμου | nomou | of [the] Law | G3551 → | 192 times |
| οὐ | ou | not | G3756 → | 1664 times |
| δικαιωθήσεται | dikaiothesetai | will be justified | G1344 → | 38 times |
| πᾶσα | pasa | any | G3956 → | 1235 times |
| σὰρξ | sarx | flesh | G4561 → | 146 times |
| ἐνώπιον | enopion | before | G1799 → | 94 times |
| αὐτοῦ· | autou | Him; | G846 → | 5565 times |
| διὰ | dia | through | G1223 → | 664 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| νόμου | nomou | [the] Law | G3551 → | 192 times |
| ἐπίγνωσις | epignosis | [is] knowledge | G1922 → | 20 times |
| ἁμαρτίας. | hamartias | of sin. | G266 → | 173 times |
διότιTherefore
diotiG1360 →23 times
ἐξby
exG1537 →911 times
ἔργωνworks
ergonG2041 →168 times
νόμουof [the] Law
nomouG3551 →192 times
οὐnot
ouG3756 →1664 times
δικαιωθήσεταιwill be justified
dikaiothesetaiG1344 →38 times
πᾶσαany
pasaG3956 →1235 times
σὰρξflesh
sarxG4561 →146 times
ἐνώπιονbefore
enopionG1799 →94 times
αὐτοῦ·Him;
autouG846 →5565 times
διὰthrough
diaG1223 →664 times
γὰρfor
garG1063 →1039 times
νόμου[the] Law
nomouG3551 →192 times
ἐπίγνωσις[is] knowledge
epignosisG1922 →20 times
ἁμαρτίας.of sin.
hamartiasG266 →173 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Acts 13:39Through Him everyone who believes is justified from everything you could not be justified from by the law of Moses.
it leads to
- Galatians 2:16
know that a man is not justified by works of the law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in…
Reached by 2 separate paths from here.
- Romans 10:4
For Christ is the end of the law, to bring righteousness to everyone who believes.
- Galatians 2:16
Through
Galatians 2:16know that a man is not justified by works of the law, but by faith in Jesus Christ. So we, too, have believed in Christ Jesus, that we may be justified by faith in…
it leads to
- Philippians 3:9
and be found in Him, not having my own righteousness from the law, but that which is through faith in Christ, the righteousness from God on the basis of faith.
- Psalms 143:2
Do not bring Your servant into judgment, for no one alive is righteous before You.
- Romans 3:19–28
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
- 1 Peter 1:18–21
For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers,
- Philippians 3:9
Through
Romans 4:15because the law brings wrath. And where there is no law, there is no transgression.
it leads to
- Romans 5:13
For sin was in the world before the law was given; but sin is not taken into account when there is no law.
- Galatians 3:10
All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”
- Romans 5:13
Where this verse is studied
On this page
Studies21
On this verse
About Romans
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Augustine of Hippo, AUGUSTINE ON ROMANS 13-18; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 50; Charles Hodge, Commentary on the Epistle to the Romans; Clement of Alexandria, The Stromata Book 4; Clement of Alexandria, The Stromata Book 2; Gennadius of Constantinople, PAULINE COMMENTARY FROM THE GREEK CHURCH; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Romans 7; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Robert Haldane, Exposition of the Epistle to the Romans; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.