Jews and Greeks all under sin, and the law's verdict (Romans 3:9–20)

Says "What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin" (3:9, BSB). προῃτιασάμεθα (lex.G4256) points back to the charge already made in 1:18–2:29. Uncertain What προεχόμεθα means (note.language.Rom.3.9.proechometha; lex.G4284). This commentary leans to a middle with active sense, "Are we any better?" (BSB). The main alternative is the passive, "Are we surpassed?", and a true middle, "Do we make excuses?", is also proposed. Whether "we" are the Jews with Paul (lean) or Paul and his fellow believers (main alternative) is also open. A few witnesses read προεχώμεθα or a different question, but the printed text is secure (var.Rom.3.9.proechometha). Implies "Under sin" means under sin's power (6:14; 7:14), not only guilty of particular sins.

Says "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" (3:19, BSB). ὑπόδικος (lex.G5267) means "answerable" to a judge. Uncertain What ὁ νόμος means in 3:19 (note.language.Rom.3.19-Rom.3.20.hypodikos-erga-nomou). This commentary leans to the Scriptures as a whole, because the texts just quoted come from the Psalms and Isaiah. The main alternative is the Mosaic law in the narrow sense. Implies If Israel's own Scriptures condemn those who have them, no one can claim exemption. Every mouth is stopped.

Says "Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin" (3:20, BSB). The words follow Ps 143:2, כִּי לֹא־יִצְדַּק לְפָנֶיךָ כָל־חָי (ki lo'-yitsdaq lefaneykha khol-khay, "for no one living is righteous before you"); LXX 142:2 has ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. Paul writes πᾶσα σάρξ for πᾶς ζῶν and αὐτοῦ for σου, and he adds ἐξ ἔργων νόμου, as in Gal 2:16 (note.language.Rom.3.20.ps-143-2; xref.Rom.3.20.Ps.143.2.heb). Implies If no one living is righteous before God's judgment, works of the law cannot gain that verdict. Through the law comes ἐπίγνωσις (lex.G1922) of sin, not righteousness, so righteousness must come from God (3:21–22). All people, Jew and Greek, are guilty before God (3:9, 19–20, 23).

Uncertain What "works of the law" (ἔργα νόμου) are. This commentary leans to all that the law requires, boundary markers included: 3:20b ties them to the knowledge of sin, 2:21–23 names moral commandments, and 3:27–4:5 speaks of works in general. The narrower reading names the practices that marked Israel off, such as circumcision, food laws, and the Sabbath, as chiefly in view (note.language.Rom.3.19-Rom.3.20.hypodikos-erga-nomou; note.historical.Rom.3.1-Rom.3.31.works-of-the-law-4qmmt). The debate is reported at 3:27–31. On either reading, works of the law are excluded as the ground of justification.