Roma 3:19

Filipino Cebuano Bible

19 Karon nahibalo na kita nga bisan unsay gisulti sa kasugoan, kini gisulti ngadto sa mga anaa sa ilalum sa kasugoan aron ang matag-usa ka baba masap-ongan, ug aron ang tibuok kalibutan mahisakop ilalum sa paghukom sa Dios.

Bible Verse Review
  from Treasury of Scripure Knowledge

what things: Romans 3:2, Romans 2:12-18, John 10:34, John 10:35, John 15:25, 1 Corinthians 9:20, 1 Corinthians 9:21, Galatians 3:23, Galatians 4:5, Galatians 4:21, Galatians 5:18

that: Romans 3:4, Romans 1:20, Romans 2:1, 1 Samuel 2:9, Job 5:16, Job 9:2, Job 9:3, Psalms 107:42, Ezekiel 16:63, Matthew 22:12, Matthew 22:13, John 8:9, 1 Corinthians 1:29

and all the: Romans 3:9, Romans 3:23, Romans 2:1, Romans 2:2, Galatians 3:10, Galatians 3:22

guilty before God: or, subject to the judgment of God

Reciprocal: Genesis 3:17 - Because Genesis 6:11 - before Genesis 18:15 - Nay Genesis 38:26 - She hath Exodus 9:27 - the Lord Exodus 34:7 - that will by no means clear the guilty Leviticus 12:3 - General Leviticus 13:3 - shall look Deuteronomy 27:26 - confirmeth Deuteronomy 31:26 - a witness 1 Samuel 15:14 - What meaneth 2 Samuel 1:16 - mouth 2 Samuel 14:32 - if there 1 Kings 8:46 - there is no man 1 Kings 18:21 - answered Ezra 9:10 - what shall we say Ezra 9:15 - we cannot Nehemiah 5:8 - held Job 14:3 - bringest Job 23:7 - so should Job 25:4 - How then Job 31:14 - what shall Job 40:5 - but I will not Psalms 5:10 - Destroy Psalms 51:15 - O Lord Psalms 63:11 - the mouth Psalms 102:10 - Because Psalms 109:7 - be condemned Proverbs 10:6 - violence Proverbs 30:32 - lay Isaiah 59:12 - our sins Jeremiah 2:23 - How canst Jeremiah 2:29 - ye all have Jeremiah 40:3 - because Lamentations 1:18 - Lord Lamentations 3:29 - putteth Ezekiel 18:3 - General Micah 6:3 - testify Micah 7:16 - lay Zephaniah 1:7 - thy Zechariah 2:13 - Be Matthew 7:11 - being Matthew 12:27 - they Matthew 15:27 - Truth Matthew 18:32 - O thou Matthew 19:20 - All Matthew 20:14 - thine Matthew 21:31 - The first Matthew 22:40 - General Matthew 25:27 - oughtest Matthew 27:4 - I have sinned Mark 12:34 - And no Mark 14:40 - neither Luke 10:26 - General Luke 10:28 - this Luke 11:19 - shall Luke 15:32 - was meet Luke 19:22 - Out Luke 20:26 - and they marvelled John 1:17 - the law John 5:45 - there John 12:34 - the law John 16:9 - General Acts 5:9 - How Acts 13:39 - from which Acts 24:25 - Felix Romans 3:5 - Is God Romans 3:27 - Where Romans 4:15 - Because Romans 5:18 - upon Romans 5:20 - the law Romans 6:14 - for ye Romans 7:9 - but 1 Corinthians 4:4 - yet 1 Corinthians 11:32 - condemned 1 Corinthians 14:21 - the law 1 Corinthians 15:56 - the strength Galatians 2:16 - that Galatians 2:19 - through Galatians 3:19 - It was added Philippians 3:9 - which is of the Titus 1:11 - mouths Titus 3:11 - being Hebrews 12:20 - For they

Gill's Notes on the Bible

Now we know that what things soever the law saith,.... By "the law" is meant, not the law of nature, nor the civil law of nations, nor the ceremonial law of the Jews, nor barely the five books of Moses, nor the book of Psalms, of the Prophets, or the writings of the whole Old Testament; but the moral law, as it appears in the whole word of God, which every man is bound to observe, of which all are transgressors, by which is the knowledge of sin, which no man can be justified by, and which Christ was made under, and came to fulfil. This law is represented as a person speaking, and saying many things, some of which are here mentioned; so, אמרה תורה, "the law says" so and so, is an usual phrase with Jewish writers y. The persons it speaks to, are

them that are under the law; the Jews were in a peculiar sense under it, as it was given to them by Moses; all mankind are under it, as to the matter of it; they are under obligation to obedience to it, and, through disobedience, come under its sentence of condemnation. The elect of God themselves were, and are in some sense under it; not indeed as a covenant of works, or as in the hands of Moses, nor as a yoke of bondage; nor are they obliged to seek for justification by it, and are entirely delivered from the curse and condemnation of it by Christ. They were under it, and that as a covenant of works, as in Adam, the federal head and representative of all mankind; and came under its sentence of condemnation and death, for his sin, and their own actual transgressions; which is consistent with the everlasting love of God to them in Christ, the covenant of grace made with them in him, as their head and surety, and their justification by him: and they are now under it, as in the hands of Christ; and look upon themselves as obliged, by the love of Christ, to yield a cheerful obedience to it: here it means such as are transgressors of the law, and so under obligation to punishment, without any regard to Jew or Gentile, or any distinction God has made in his own breast: and the things it says to such are, it charges them with sin, and convicts them of it, both of its pollution and guilt: so

that every mouth may be stopped; and have nothing to say of the purity of their nature, which appears to be so sadly stained; nor of their works of righteousness, which are so few, and so very imperfect. The law makes such a representation of things to them, that their mouths are stopped from glorying in themselves, and in their works, which are far from being adequate to the demands of the law; and from complaining against the righteous judgment of God, should he proceed against them in the most rigorous manner:

and all the world may become guilty before God; Jews and Gentiles; all the individuals of mankind are guilty before God, and will be found to be so, sooner or later: some read it, "subject to God", and understand it of a subjection to his grace, being brought to see their need of it, and of salvation by it; but this is not the case of all the world, rather υποδικος, signifies a subjection to that justice, vengeance, and wrath of God, to which all men are liable in their own persons; since they are all found guilty by the law, and will appear to be so, and therefore can never be justified by their obedience to it; which is what the apostle is aiming at in all he here says, as appears from what follows; all which "we know" to be true, and are fully assured of, who know the nature and spirituality of the law, and to whom it has come with light and power.

y T. Bab. Roshhashanah, fol. 16. 1. Taanith, fol. 21. 2.

Barnes' Notes on the Bible

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 ... - 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 5:15; Psalms 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 Romans 1:0. 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 ἵνα hina 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 - ὑπόδικος τῷ Θεῷ hupodikos tō Theō. Margin, “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 used elsewhere 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 Romans 1:0; Romans 2:0; Romans 3:0; 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.

Clarke's Notes on the Bible

Verse 19. What things soever the law saith — That the word law, here, does not mean the pentateuch, is evident from the preceding quotations, not one of which is taken from that work. Either the term law must here mean the Jewish writings in general, or that rule of moral conduct which God had given to both Jews and Gentiles: to the former in their own Scriptures; to the latter in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, this rule of moral conduct, whether given in a written revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases to the Gentiles, every mouth must be stopped, and the whole world, πας ο κοσμος, both Jews and Gentiles, stand convicted before God: for all mankind have sinned against this law.