None Is Righteous, No, Not One

Paul now states the conclusion toward which Romans 1:18-3:8 has been moving: Jews and Greeks are all "under sin." He supports the claim with a catena, or chain, of scriptural citations drawn principally from Psalms and Isaiah. The opening declaration that "there is none righteous, not even one" comes from Psalm 14:1-3 in wording shaped by the Greek biblical tradition. The collection moves from universal corruption to sins of speech, violence, and failure to fear God.

The rhetorical force of the catena lies less in reproducing the original contexts of each verse than in assembling Israel's Scriptures as testimony to pervasive human sin. Paul then states that whatever the law says, it speaks to those "in the law," so that every mouth may be silenced and the whole world become accountable to God. The law thus participates in the universal indictment rather than providing exemption from it.

Verse 20 concludes that "works of law" will not justify any flesh before God, because through law comes knowledge of sin. Scholars debate whether erga nomou refers broadly to deeds required by Torah, particularly Jewish identity-marking observances, or the law considered as a system of obedience. In this context Paul's concern is comprehensive: possession and performance of Torah cannot provide grounds for acquittal in the face of universal sin.

Romans 3 brings Paul's opening indictment to its climax and then turns decisively toward the saving action of God. The first section answers objections raised by the argument of Romans 2: Jewish privilege remains real because Israel was entrusted with God's oracles, and human unfaithfulness cannot nullify God's faithfulness. Paul then gathers a chain of scriptural citations to conclude that Jews and Greeks alike are "under sin" and that the law brings knowledge of sin rather than grounds for boasting.

Verse 21 marks the major transition: God's righteousness has now been manifested apart from the law, though attested by the Law and Prophets. Paul presents justification as God's gift through redemption in Christ and describes Christ's death with sacrificial terminology. The chapter closes by excluding boasting and affirming that one God justifies both circumcised and uncircumcised through faith. The argument thus moves from universal accountability to a universally available divine remedy.