9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written:

 

“None is righteous, no, not one;

11 no one understands;

   no one seeks for God.

12 All have turned aside; together they have become worthless;

   no one does good,

   not even one.”

13 “Their throat is an open grave;

   they use their tongues to deceive.”

“The venom of asps is under their lips.”

14 “Their mouth is full of curses and bitterness.”

15 “Their feet are swift to shed blood;

16 in their paths are ruin and misery,

17 and the way of peace they have not known.”

18 “There is no fear of God before their eyes.”

 

19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

 

3:9: Paul, the prosecutor, has just laid out his case against four kinds of people—those who have never encountered Jesus (1:18-23), can’t break free of their behavior patterns (1:24-32), live good and moral lives (2:1-16), and are religious and spiritual (2:17-3:9). This passage (3:9-20) is the climax of Paul’s condemnation of humanity (1:18-3:20).

 

He inquires (rhetorically) if the Jews are better off than the Gentiles. Absolutely not! “We have already charged that all, both Jews and Greeks, are under sin.” (3:9) What does it mean to be “under sin?” Hughes notes that it “means ‘under’ the power or dominion of. Everyone in the world is under the power of the dynamic of sin!” (71)  

 

Paul cites several Old Testament verses to make his case that humanity’s—each and every person is under the power of sin (Romans 3:10-12/Psalm 14:1-3; Romans 3:13a/Psalm 5:9; Romans 3:13b/Psalm 140:3b; Romans 3:14-16/Psalm 10:7; Romans 3:17/Isiah 59:7-8a; Romans 3:18/36:1b. (This practice of stringing together several Old Testament verses is called a charaz.)

 

3:10-12: The most striking feature of these verses is the universal element: none (is righteous; no, not one), no one (understands), no one (seeks for God), All (have turned aside, become worthless), and no one (does good; not even one). What an indictment! Let’s summarize Paul’s points:

• There is none, not even one, that is righteous (we sin in thoughts, words, deeds)

• No one understands spiritual truth unless assisted by Spirit

• No one seeks God unless assisted by the Spirit

• All have rejected God’s ways and go our own way

• All have become useless and unprofitable (like rotten food)

• No one, not even one, lives a good enough life to be accepted by a holy God

 

Stott summarizes: “Sin is the revolt of the self against God, the dethronement of God with a view to the enthronement of oneself. Ultimately, sin is self-deification, the reckless determination to occupy the throne which belongs to God along.” (100)

 

3:13-18: Paul moves from general to specific truths about the nature of sin. Whereas 3:10-12 focused on the universal, 3:13-18 highlights the particulars. Rather than interpret this passage verse by verse, I will share three observations. First, while Paul mentions “throat,” “tongues,” “lips,” “mouth,” “feet,” and “eyes” (though used figuratively), we should understand him for making the case that our entire body from head to toe is under the dominion and power of sin.

 

Second, using our body for sin has serious consequences (open grave, deceive, venom, curses and bitterness, shed blood, ruin and misery, no peace, no fear of God). In these descriptions we have people hurting people (verbally), struggles and conflicts, physical violence (even death), and a disdain for God.

 

Third, commentators have referred to humanity’s sinful condition outlined in Romans 3:10-18 as “total depravity” or “radical corruption” (we’ll use radical corruption). Briefly, radical corruption doesn’t mean that we are as bad as we can be (though some are). Nor does it mean that we can never do something good (a relative goodness from humanity’s finite standard).

 

Furthermore, radical corruption doesn’t mean that we don’t have a conscience (Romans 2:14-15). But what it does mean is that sin has radically corrupted every part of us—our souls and bodies. As a result, everything—our thoughts, desires, emotions, will, and bodies (we were born with this sinful nature: Psalm 51:5; Romans 5:12-21) wants to reject God and please ourselves.  

 

The teaching of radical corruption compels us to examine our lives. What kind of steps do we take in light of radical corruption? Let me suggest (at least) five ways to respond:

• Come to Jesus for salvation and/or regularly experience God’s grace, forgiveness, and peace

• Gratitude: Give God praise, glory, honor, and live a life of thankfulness to Him

• Proclaim the gospel to family members and friends with your words and lifestyle

• Repent. Deal with your sin. Don’t ignore it. Learn about spiritual formation.

• Do life together; find a spiritual community (support, vulnerability, accountability, etc.)

 

3:19-20: Paul reminds the Jews once again that they are included in Paul’s indictment (“those who are under the law.”) The law in this usage refers to the entire Old Testament. Paul also wants to make it clear that everyone (“the whole world”) will “be held accountable to God.” (3:19)

 

Cranfield observes: “The reference to the stopped mouth evokes the image of the defendant in court, who, when given the opportunity to speak in his own defense, remains silent, overwhelmed by the weight of the evidence against him.” (67; cf. Job 38-41)

 

Because no person can fulfill the law perfectly (see Romans 3:10), the law cannot be the source for our salvation. Rather, the law reflects God’s righteousness, restrains sin, and drives us to the cross. (There are three elements of the law including moral, civil, and ritual. We follow the moral element, but only draw truths and principles from the civil and ritual elements.)

 

1. What does it mean to be “under sin?” Is this the spiritual condition that Christ-followers now have? Explain.

 

2. What’s the significance of Paul using words like “none,” “no one,” “all” in this passage?

 

3. How did we explain the concept of “radical corruption?” Do you think Romans 1:18-3:20 (especially 3:9-20) supports this understanding (In the manner that it was explained in the commentary notes)?

 

4. Take a moment to silently reflect on Romans 3:9-20. What kind of thoughts or feelings did you have and why?  

 

5. Read Romans 3:19. What’s the importance of the phrases “every mouth may be stopped” and “the whole world may be held accountable?” How does the truth of this verse impact you personally?

 

6. What are some of the ways that we can practically respond to the teaching of “radical corruption?”