Romans 3:20

Romans 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 God's speaking in the law. (This verse should not be separated by a period from Romans 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 Apostle's 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 Psalms 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 God's 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 God's law has prescribed. Perfect compliance with the law would entitle a man to such a verdict (chap. Romans 2:13), but the Apostle thus far has been proving that all men are sinners, and that God purposed to convict them as sinners (Romans 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 Philippians 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. Romans 7:13). This sentence of Paul, taken in connection with Galatians 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: Zügel, 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 God's 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.