Psalms 14:1-3

Psalms 51:5

Psalms 58:3

Romans 3:9-20

Verse 9. What then? This is another remark supposed to be made by a Jewish objector. "What follows? or are we to infer that we are better than others?"

Are we better than they? Are we Jews better than the Gentiles? Or rather, have we any preference, or advantage as to character and prospects, over the Gentiles? These questions refer only to the great point in debate, to wit, about justification before God. The apostle had admitted (Rom 3:2) that the Jews had important advantages in some respects, but he now affirms that those advantages did not make a difference between them and the Gentiles about justification.

No, in no wise. Not at all. That is, the Jews have no preference or advantage over the Gentiles in regard to the subject of justification before God. They have failed to keep the law; they are sinners; and if they are justified, it must be in the same way as the rest of the world.

We have before proved, etc. Ro 1:21-32 2:1-29.

Under sin. Sinners. Under the power and dominion of sin.

(1) "proved" or, "charged" Verse 10. As it is written. The apostle is reasoning with Jews; and he proceeds to show, from their own Scriptures, that what he had affirmed was true. The point to be proved was, that the Jews, in the matter of justification, had no advantage or preference over the Gentiles; that the Jew had failed to keep the law which had been given him, as the Gentile had failed to keep the law which had been given him; and that both therefore were equally dependent on the mercy of God, incapable of being justified and saved by their works. To show this the apostle adduces texts, to show what was the character of the Jewish people; or to show that, according to their own Scriptures, they were sinners no less than the Gentiles. The point then is, to prove the depravity of the Jews, not that of universal depravity. The interpretation should be confined to the bearing of the passages on the Jews, and the quotations should not be adduced as directly proving the doctrine of universal depravity. In a certain sense, which will be stated soon, they may be adduced as bearing on that subject. But their direct reference is to the Jewish nation. The passages which follow are taken from various parts of the Old Testament. The design of this is to show, that this characteristic of sin was not confined to any particular period of the Jewish history, but pertained to them as a people; that it had characterized them throughout their existence as a nation. Most of the passages are quoted in the language of the Septuagint. The quotation in Rom 3:10-12, is from Ps 14:1-3, and from Ps 53:1-3. The fifty-third psalm is the same as the fourteenth, with some slight variations.

There is none righteous. The Hebrew (Ps 14:1) is, there is none that doeth good. The Septuagint has the same. The apostle quotes according to the sense of the passage. The design of the apostle is to show that none could be justified by the law. He uses an expression, therefore, which is exactly conformable to his argument, and which accords in meaning with the Hebrew, there is none just--δικαιος.

No, not one. This is not in the Hebrew, but is in the Septuagint. It is a strong universal expression, denoting the state of almost universal corruption which existed in the time of the psalmist. The expression should not be interpreted to mean that there was not literally one pious man in the nation; but that the characteristic of the nation was, at that time, that it was exceedingly corrupt. Instead of being righteous, as the Jew claimed, because they were Jews, the testimony of their own Scriptures was, that they were universally wicked.

(r) "There is none righteous" Ps 14, Ps 53 Verse 11. There is none that understandeth. In the Hebrew, (Ps 14:2), God is represented as looking down from heaven to see, that is, to make investigation, whether there were any that understood or sought after him. This circumstance gives not only high poetic beauty to the passage, but deep solemnity and awfulness. God, the Searcher of hearts, is represented as making investigation on this very point, he looks down from heaven for this very purpose, to ascertain whether there were any righteous. In the Hebrew it is not asserted, though it is clearly and strongly implied, that none such were found. That fact the apostle states. If, as the result of such an investigation, none were found; if God did not specify that there were any such; then it follows that there were none. For none could escape the notice of his eye; and if there had been any, the benevolence of his heart would have led him to record it. To understand is used in the sense of being wise; or of having such a state of moral feeling as to dispose them to serve and obey God. The word is often used in the Bible, not to denote a mere intellectual operation of the mind, but the state of the heart inclining the mind to obey and worship God, Ps 107:43, 119:27,100 Prov 2:5, Isa 6:10: "Lest they should understand with their heart," etc.

That seeketh after God. That endeavours to know and do his will, and to be acquainted with his character. A disposition not to seek after God, that is, to neglect and forget him, is one of the most decided proofs of depravity. A righteous man counts it his highest privilege and honour to know God, and to understand his will. A man can indulge in wickedness only by forgetting God. Hence a disposition not to seek God is full proof of depravity. Verse 12. They have all gone out of the way. They have declined from the true path of piety and virtue.

They are together. They have at the same time; or they have equally become unprofitable. They are as one; they are joined, or united, in this declension. The expression denotes union or similarity.

Become unprofitable. This word in Hebrew means, to become putrid and offensive, like fruit that is spoiled. In Arabic, it is applied to milk that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness.

There is none, etc. This is taken literally from the Hebrew. Verse 13. Their throat, etc. This expression is taken from Ps 5:9, literally from the Septuagint. The design of the psalm is to reprove those who were false, traitorous, slanderous, etc., Ps 5:6. The psalmist has the sin of deceit, and falsehood, and slander particularly in his eye. The expressions here are to be interpreted in accordance with that. The sentiment here may be, as the grave is ever open to receive all into it, that is, into destruction, so the mouth or the throat of the slanderer is ever open to swallow up the peace and happiness of all. Or it may mean, as from an open sepulchre there proceeds an offensive and pestilential vapour, so from the mouths of slanderous persons there proceeds noisome and ruinous words. (Stuart.) I think the connexion demands the former interpretation.

With their tongues, etc. In their conversation, their promises, etc., they have been false, treacherous, and unfaithful.

The poison of asps. This is taken literally from the Septuagint of Ps 140:3. The asp, or adder, is a species of serpent whose poison is of such active operation that it kills almost the instant that it penetrates, and that without remedy. It is small, and commonly lies concealed, often in the sand in a road, and strikes the traveller before he sees it. It is found chiefly in Egypt and Lybia. It is said by ancient writers that the celebrated Cleopatra, rather than be carried a captive to Rome by Augustus, suffered an asp to bite her in the arm, by which she soon died. The precise species of serpent which is here meant by the psalmist, however, cannot be ascertained. All that is necessary to understand the passage is, that it refers to a serpent whose bite was deadly, and rapid in its execution.

Is under their lips. The poison of the serpent is contained in a small bag which is concealed at the root of the tooth. When the tooth is struck into the flesh, the poison is pressed out, through a small hole in the tooth, into the wound. whether the psalmist was acquainted with that fact, or referred to it, cannot be known: his words do not of necessity imply it. The sentiment is, that as the poison of the asp is rapid, certain, spreading quickly through the system, and producing death, so the words of the slanderer are deadly, pestiferous, quickly destroying the reputation and happiness of man. They are as subtle, as insinuating, and as deadly to the reputation, as the poison of the adder is to the body. Wicked men, in the Bible, are often compared to serpents, Mt 23:33, Gen 49:17.

(s) "throat is an open" Ps 5:9 (t) "poison of asps" Ps 140:3 Verse 14. Whose mouth. Ps 10:7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies.

Cursing. Reproachful and opprobrious language, such as Shimei used in relation to David, 2Sam 16:5,7,8.

Bitterness. In the psalm, deceits. The word bitterness is used to denote severity, harshness, cruelty; reproachful and malicious words.

(u) "whose mouth is full" Ps 10:7 Verse 15. Their feet, etc. The quotation in this and the two following verses is abridged or condensed from Isa 59:7,8. The expressions occur in the midst of a description of the character of the nation in the time of the prophet. The apostle has selected a few expressions out of many, rather making a reference to the entire passage, than a formal quotation. The expression, "their feet are swift," etc., denotes the eagerness of the nation to commit crime, particularly deeds of injustice and cruelty. They thirsted for the blood of innocence, and hasted to shed it, to gratify their malice, or to satisfy their vengeance.

(v) "feet are swift" Ps 10:7 Verse 16. Destruction. That is, they cause the destruction or the ruin of the reputation, happiness, and peace of others.

Misery. Calamity, ruin.

In their ways. Wherever they go. This is a striking description not only of the wicked then, but of all times. The tendency of their conduct is to destroy the virtue, happiness, and peace of all with whom they come in contact. Verse 17. And the way of peace, etc. What tends to promote their own happiness, or that of others, they do not regard. Intent on their plans of evil, they do not know or regard that which is fitted to promote the welfare of themselves or others. This is the case with all who are selfish, and who seek to gain theft own purposes of crime and ambition. Verse 18. There is no fear of God. Ps 36:1. The word fear here denotes reverence, awe, veneration. There is no such regard or reverence for the character, authority, and honour of God, as to restrain them from crime. Their conduct shows that they are not withheld from the commission of iniquity by any regard to the fear or favour of God. The only thing that will be effectual in restraining men from sin, will be a regard to the honour and law of God.

In regard to these quotations from the Old Testament, we may make the following remarks:

(1.) They fully establish the position of the apostle, that the nation, as such, was far from being righteous, or that they could be justified by their own works. By quotations from no less than six distinct places in their own writings, referring to different periods of their history, he shows what the character of the nation was. And as this was the characteristic of those times, it followed that a Jew could not hope to be saved simply because he was a Jew. He needed, as much as the Gentile, the benefit of some other plan of salvation.

(2.) These passages show us how to use the Old Testament, and the facts of ancient history. They are to be adduced not as showing directly what the character of man is now, but to show what human nature is. They demonstrate what man is when under the most favourable circumstances; in different situations; and at different periods of the world. The concurrence of past facts shows what the race is. And as past facts are uniform; as man thus far, in the most favourable circumstances, has been sinful; it follows that this is the characteristic of man everywhere. It is settled by the facts of the world, just as any other characteristic of man is settled by the uniform occurrence of facts in all circumstances and times. Ancient facts, and quotations of Scripture, therefore, are to be adduced as proofs of the tendency of human nature. So Paul used them; and so it is lawful for us to use them.

(3.) It may be observed, further, that the apostle has given a view of human depravity which is very striking. He does not confine it to one faculty of the mind, or to one set of actions; he specifies each member and each faculty as being perverse, and inclined to evil. The depravity extends to all the departments of action. The tongue, the mouth, the feet, the lips, are all involved in it; all are perverted, and all become the occasion of the commission of sin. The entire man is corrupt; and the painful description extends to every department of action.

(4.) If such was the character of the Jewish nation under all its advantages, what must have been the character of the heathen? We are prepared thus to credit all that is said in Rom 1 and elsewhere, of the sad state of the pagan world.

(5.) What a melancholy view we have thus of human nature. From whatever quarter we contemplate it, we come to the same conclusion. Whatever record we examine, whatever history we read; whatever time or period we contemplate, we find the same facts, and are forced to the same conclusion. All are involved in sin, and are polluted, and ruined, and helpless. Over these ruins we should sit down and weep, and lift our eyes with gratitude to the God or mercy, that he has pitied us in our low estate, and has devised a plan by which. "these ruins may be built again," and lost, fallen man be rinsed up to forfeited "glory, honour, and immortality."

(w) "There is no fear of God" Ps 36:1 Verse 19. Now we know. We all admit. It is a conceded, plain point.

What things soever. Whether given as precepts, or recorded as historical facts. Whatever things are found in the law.

The law saith. This means here evidently the Old Testament. From that the apostle had been drawing his arguments, and his train of thought requires us here to understand the whole of the Old Testament by this. The same principle applies, however, to all law, that it speaks only to those to whom it is expressly given.

It saith to them, etc. It speaks to them for whom it was expressly intended; to them for whom the law was made. The apostle makes this remark in order to prevent the Jew from evading the force of his conclusion. He had brought proofs from their own acknowledged laws, from writings given expressly for them, and which recorded their own history, and which they admitted to be divinely inspired. These proofs, therefore, they could not evade.

That every mouth may be stopped. This is, perhaps, a proverbial expression, Job 5:16, Ps 107:42. It denotes that they would be thoroughly convinced; that the argument would be so conclusive as that they would have nothing to reply; that all objections would be silenced. Here it denotes that the argument for the depravity of the Jews from the Old Testament was so clear and satisfactory, that nothing could be alleged in reply. This may be regarded as the conclusion of his whole argument, and the expressions may refer not to the Jews only, but to all the world. Its meaning may, perhaps, be thus expressed: "The Gentiles are proved guilty by their own deeds, and by a violation of the laws of nature. They sin against their own conscience; and have thus been shown to be guilty before God, Rom 1. The Jews have also been shown to be guilty; all their objections have been silenced by an independent train of remark; by appeals to their own law; by arguments drawn from the authority which they admit. Thus the mouths of both are stopped. Thus the whole world becomes guilty before God." I regard, therefore, the word "that" here --ινα--as referring, not particularly to the argument from the law of the Jews, but to the whole previous train of argument, embracing both Jews and Gentiles. His conclusion is thus general or universal, drawn from arguments adapted to the two great divisions of mankind.

And all the world. Both Jews and Gentiles, for so the strain of the argument shows. That is, all by nature; all who are out of Christ; all who are not pardoned. All are guilty where there is not some scheme contemplating forgiveness, and which is not applied to purify them. The apostle in all this argument speaks of what man is, and ever would be, without some plan of justification appointed by God.

May become. May be. They are not made guilty by the law; but the argument from the law, and from fact, proves that they are guilty.

Guilty before God. υποδικοςτωθεω, Marg., subject to the judgment of God. The phrase is taken from courts of justice. It is applied to a man who has not vindicated or defended himself; against whom therefore the charge or the indictment is found true; and who is in consequence subject to punishment. The idea is that of subjection to punishment; but always because the man personally deserves it, and because being unable to vindicate himself, he ought to be punished. It is never used to denote simply an obligation to punishment, but with reference to the fact that the punishment is personally deserved. This word, rendered guilty, is not elsewhere used in the New Testament, nor is it found in the Septuagint. The argument of the apostle here shows,

(1.) that in order to guilt, there must be a law, either that of nature or by revelation, Rom 1:1-3:31 and

(2) that in order to guilt, there must be a violation of that law which may be charged on them as individuals, and for which they are to be held personally responsible.

(x) "every mouth may be stopped" or, "subject to the judgment of God." Verse 20. 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 men could be justified by no conformity to those laws. He had shown Rom 1 that the heathen, 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 2:1-3:29 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, i.e. 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 want of conformity of the heart no less than with a want of conformity of the life. See Rom 1:26,29-31; 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 men 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. 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. Rom 1:17.

In his sight. Before him. God sits as a Judge to determine the characters of men, and he shall not adjudge any to have kept the law.

For by the law. That is, by all law. The connexion 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. Comp. 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.

(y) "therefore by the deeds of the law" Ps 143:2

Galatians 3:21

Verse 21. Is the law then against the promises of God? Is the law of Moses to be regarded as opposed to the promises made to Abraham? Does this follow from any view which can be taken of the subject? The object of the apostle in asking this question is, evidently, to take an opportunity to deny, in the most positive manner, that there can be any such clashing or contradiction. He shows, therefore, what was the design of the law, and declares that the object was to further the plan contemplated in the promise made to Abraham. It was an auxiliary to that. It was as good as a law could be; and it was designed to prepare the way for the fulfillment of the promise made to Abraham.

God forbid. It cannot be. It is impossible. I do not hold such an opinion. Such a sentiment by no means follows from what has been advanced. Comp. Rom 3:4.

For if there had been a law given which could have given life. The law of Moses is as good as a law can be. It is pure, and holy, and good. It is not the design to insinuate anything against the law in itself, or to say that as a law it is defective. But law could not give life. It is not its nature; and man cannot be justified by obedience to it. No man ever has yielded perfect compliance with it, and no man, therefore, can be justified by it. Gal 2:16, Gal 3:10.

Verily righteousness should have been by the law. Or justification would have been secured by the law. The law of Moses was as well adapted to this as a law could be. No better law could have been originated for this purpose; and if men were to attempt to justify themselves before God by their own works, the law of Moses would be as favourable for such an undertaking as any law which could be revealed. It is as reasonable, and equal, and pure. Its demands are as just, and its terms as favourable, as could be any of the terms of mere law. And such a law has been given, in part, in order to show that. justification by the law is out of the question. If men could not be justified by a law so pure, and equal, and just, so reasonable in all its requirements, and so perfect, how could they expect to be justified by conformity to any inferior or less perfect rule of life? The fact, therefore, that no one can be justified by the pure law revealed on Mount Sinai, for ever settles the question about the possibility of being justified by law.

(a) "against the promises" Mt 5:17 (b) "if there had been" Gal 2:21
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