Steven E. Runge, High Definition Commentary: Romans
(Bellingham, WA: Lexham Press, 2014), 61-63

Romans 3:9–20

Paul makes a significant shift in 3:9. Instead of referring to Jews in the third person (“they”) he now adopts the first person (“we”). This changes his address from a confrontational “us versus them” discussion to a conversation in which he aligns himself with his audience.

Paul asks the same question he did in 3:1 about there being an advantage for Jews, but now he refers to himself among them: “Do we have an advantage?” he asks, placing himself in the same predicament as the rest of his audience. Paul asks again so he can recap what he has argued so far: There is no advantage when it comes to sin; we all fall under its dominion.

He supports this assertion in 3:10–18, which are grammatically subordinate to 3:9—they do not advance Paul’s argument, but flesh out the validity of his claim. In 3:10–12 he quotes from Psalm 14:1–3, which opens with “The fool says in his heart, ‘There is no God,’ ” then describes how all of humanity has turned away from God. Paul brings together other quotations that refer to psalmists’ various opponents, only he applies them to both Jews and Gentiles to represent the current state of affairs. In 3:15–17 Paul quotes from Isaiah 59:7–8, where the prophet directed his words against a disobedient nation just before they were carried into exile.

Paul uses Scripture here to bolster his argument that all have sinned and are in rebellion. This characterization of humanity contrasts with how most of us—even self-confessed sinners—tend to view ourselves. When was the last time you thought of your throat as an open grave or your feet being swift to shed blood? Nevertheless, Paul strives to demonstrate without doubt that Jew and Gentile are alike when it comes to sin and judgment.

Holding this conclusion, Paul moves to his next point in verses 19–20, arguing that both Jew and Gentile have a law to which they are accountable (see 2:12–16), and every mouth will be shut regarding God’s impending judgment (3:19).

Paul’s claim in 3:20 that no person will be declared righteous by works of the law has enormous significance. Most of this verse parallels the Greek text of Psalm 142:2. But Paul changes the conjunction that connects 3:20 to what precedes, transforming verse 20 into a conclusion drawn from the preceding verses. In the psalm, this sentence offers a reason for what precedes.

Another important change is Paul’s inclusion of “by works of the law.” The psalm quoted here states a simple proposition: No one can be declared righteous before God, no matter what the means. Including “works of the law” as a potential means of justification doesn’t change the original proposition; it merely highlights that works make no difference.

In the Old Testament, the Jews’ appeal to God for salvation and forgiveness is typically grounded in His loving-kindness. Paul offers his comment in 3:20—that no flesh shall be justified by works of the law—as if it is common, well-accepted information that all could agree on. Paul is not making a new assertion; he is essentially asking a multiple-choice question nearly anyone of that time would have gotten correct.

Works of the Law: Paul is countering the notion that anyone can be justified by works of the law. Neither Jew nor Gentile nor anyone else can be justified before God by anything other than faith.

Even the Jews, who might think their covenant relationship provided a basis for a special appeal to God, would not have been so bold as to claim their obedience to it had somehow earned them righteous standing before Him. Although this concept might have been widely accepted, Paul wants to make sure no one misses the point. It provides a fitting summary for what he has been arguing since the beginning of chapter 2.