3:10 As it is written, "There is no one righteous. No, not one.3:19 Now we know that whatever things the law says,
3:11 There is no one who understands.
There is no one who seeks after God.
3:12 They have all turned aside.
They have together become unprofitable.
There is no one who does good,
No, not, so much as one." (Psalms 14:1-3; 53:1-3; Eccles. 7:20)
3:13 "Their throat is an open tomb. (Psalm 5:9)
With their tongues they have used deceit."
"The poison of vipers is under their lips;" (Psalm 140:3)
3:14 "Whose mouth is full of cursing and bitterness." (Psalm 10:7)
3:15 "Their feet are swift to shed blood.
3:16 Destruction and misery are in their ways.
3:17 The way of peace, they haven't known." (Isaiah 59:7,8)
3:18 "There is no fear of God before their eyes." (Psalm 36:1)
3:20 Because by the works of the law, no flesh will be justified in his sight.
For through the law comes the knowledge of sin.
3:22 even the righteousness of God through faith in Jesus Christ
to all and on all those who believe.
For there is no distinction,3:25 whom God set forth to be an atoning sacrifice{or, a propitiation},
3:23 for all have sinned, and fall short of the glory of God;
3:24 being justified freely by his grace through the redemption that is in Christ Jesus;
{sacrifice of atonement: "as the one who would turn aside his wrath, taking away sin"}3:26 to demonstrate his righteousness at this present time;
3:27 Where then is the boasting? It is excluded.
By what manner of law? Of works? No, but by a law of faith.
3:28 We maintain therefore that a man is justified by faith apart from the works of the law.3:29 Or is God the God of Jews only?
3:31 Do we then nullify the law through faith?
May it never be! No, we establish the law.
vs 19 Implies that all are under the law, since all are held guilty. And since not all are aware of the law of Moses, it also implies that the "law" is the law of the conscience. That is, no one even lives up to their own standards, let alone God's.
vs 20 An awareness of moral standards (the Law of Moses being exemplary), doesn't make people better, but rather helps them to be aware of their own sinfulness.Those seeking to justify themselves often try to suppress the revealing and declaration of such standards - opting rather for philosophies of moral relativism.
Since God expects sinless behavior, having sinned righteousness cannot be obtained by doing good, since one is suppose to be always doing good. Doing good cannot make up for doing bad. Rather justice demands a penalty to be paid.
vs 21 transitions from speaking of the righteousness which is by the law (a righteousness which is earned by one's performance) to a righteousness which is from God (a righteousness which is not based on one's performance, but freely given to those who put their trust in Jesus)
"Grace" - the characteristic of a person who freely gives to the undeserving - is most clearly revealed when it is exercised towards the most undeserving. When we give something to someone, we often expect or even demand something in return. We may give gifts to win favor or friendships. Such giving, though valid, is not really "gracious" giving. The gospel that Paul preaches reveals God's gift of eternal life to be given graciously, not based on any merit in the person, except for the simple faith of accepting it. As we will see in chapters 3 and 4, eternal life is not gained as a reward or payed out like a wage for services rendered. It is given to the undeserving without any demands or expectation of getting something in return for it.
vs 25,26 is speaking of the fact that before Jesus died, the penalty for sin had not been paid, yet God was still merciful in the Old Testament and forgave sin but with a view towards its future atonement, which was accomplished at the cross.
vs 31 This new form of righteousness is not against the law, but upholds it. For example, there are many who claim to be under the law. There are Jews who claim to be under the Mosaic law, and there are Gentiles who try to earn salvation based on their performance, who think they are good enough to be saved. But if you ask such a Jew whether he has literally done the things contained in the law or such a Gentile whether he has ever done anything he knows is wrong (even by his own standards), they will admit that they failed to live up to their law. So they are disqualified from receiving righteousness in that manner. However, they often excuse themselves, claiming that God overlooks their offenses. But on what basis does He do so? If God overlooks offenses without providing atonement for them, then God is unjust. The atonement through Christ's death provides the basis upon which God can forgive sin without being unjust. It upholds the law. Religions like Islam, though believing in forgiveness being possible, make out God to be unjust, for it has no sufficient basis for atonement.