Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:

Now we know, that what things soever the law speaketh, it speaketh to them that are in the law; that every mouth may be stopped, and all the world may be made subject to God.

Now we know that whatever the things the law says, it speaks to those under the law, that every mouth may be stopped, and all the world be under judgment to God.

And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;

Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God.

Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God:

But we know that whatever the law speaks, it speaks to those who are in the law, so that every mouth may be silenced and the entire world may be subject to God.

Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and to bring the whole world under God's judgment.

Scimus autem quod quæcunque Lex dicit, iis qui in Lege sunt loquitur; ut omne os obstruatur, et obnoxius fiat omnis mundus Deo. [104]

Now we know, etc. Leaving the Gentiles, he distinctly addresses his words to the Jews; for he had a much more difficult work in subduing them, because they, though no less destitute of true righteousness than the Gentiles, yet covered themselves with the cloak of God's covenant, as though it was a sufficient holiness to them to have been separated from the rest of the world by the election of God. And he indeed mentions those evasions which he well understood the Jews were ready to bring forward; for whatever was said in the law unfavorably of mankind, they usually applied to the Gentiles, as though they were exempt from the common condition of men, and no doubt they would have been so, had they not fallen from their own dignity. Hence, that no false conceit as to their own worthiness should be a hinderance to them, and that they might not confine to the Gentiles alone what applied to them in common with others, Paul here anticipates them, and shows, from what Scripture declares, that they were not only blended with the multitude, but that condemnation was peculiarly denounced on them. And we indeed see the discretion of the Apostle in undertaking to refute these objections; for to whom but to the Jews had the law been given, and to whose instruction but theirs ought it to have served? What then it states respecting others is as it were accidental; or as they say, parergon, an appendage; but it applies its teaching mainly to its own disciples. Under the law He says that the Jews were those to whom the law was destined, it hence follows, that it especially regards them; and under the word law he includes also the Prophets, and so the whole of the Old Testament -- That every mouth may be stopped, etc.; that is, that every evasion may be cut off, and every occasion for excuse. It is a metaphor taken from courts of law, where the accused, if he has anything to plead as a lawful defense, demands leave to speak, that he might clear himself from the things laid to his charge; but if he is convicted by his own conscience, he is silent, and without saying a word waits for his condemnation, being even already by his own silence condemned. Of the same meaning is this saying in Job 40:4, "I will lay my hand on my mouth." He indeed says, that though he was not altogether without some kind of excuse, he would yet cease to justify himself, and submit to the sentence of God. The next clause contains the explanation; for his mouth is stopped, who is so fast held by the sentence of condemnation, that he can by no means escape. According to another sense, to be silent before the Lord is to tremble at his majesty, and to stand mute, being astonished at his brightness. [1]

Footnotes

1 - To see the force and meaning of this verse, we must bear in mind that the former part was said to prevent the Jews from evading the application of the preceding testimonies; and then the words "that every mouth," etc., and "that all the world," etc., were added, not so much to include the Gentiles, as to include the Jews, who thought themselves exempted. No doubt the Gentiles are included, but the special object of the Apostle evidently seems to prevent the Jews from supposing that they were not included. In no other way can the connection between the two parts of the verse be understood. -- Ed.

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; Psalm 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. 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; 2; 3; 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.

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.

(5) Now we know that what things soever the (m) law saith, it saith to them who are under the law: that (6) every mouth may be stopped, and all the world may become (n) guilty before God.
(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.
(m) The Law of Moses. (6) A conclusion of all the former discussions, from (Romans 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.

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 Psalm, 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, , "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 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.

It is in vain to seek for justification by the works of the law. All must plead guilty. Guilty before God, is a dreadful word; but no man can be justified by a law which condemns him for breaking it. The corruption in our nature, will for ever stop any justification by our own works.

Now we know that what . . . the law--that is, the Scriptures, considered as a law of duty.
saith, it saith to them that are under the law--of course, therefore, to the Jews.
that every mouth--opened in self-justification.
may be stopped, and all the world may become--that is, be seen to be, and own itself.
guilty--and so condemned
before God.

Whatsoever the law saith, etc. The law of Moses was written for the Jews especially, and whatsoever it saith, it saith to those under it, to the Jews; just as the United States law is addressed to the people of the United States.
That every mouth may be stopped. It has just been seen that even the mouth of the Jew is stopped, since "none are righteous, no, not one;" hence all the world, Jew as well as Gentile, are guilty before God.
Therefore, by the deeds of the law shall no flesh be justified. Since all are found to be sinners, law-breakers, none can be counted sinless; or, in other words, justified.
Works of the law. In the Greek, this reads, Works of law. The statement is general, and of course would include the law of Moses.
For by the law is the knowledge of sin. Again the article is not found in the Greek before law. Law, generally, when once known, reveals to us that we are transgressors. The savage steals as a legitimate pursuit, but when once he hears the law, "Thou shalt not steal," his sin is revealed.
The righteousness of God without the law (Greek, without law) is manifested. A righteousness that does not spring from perfect obedience to law (without law), is predicted both by the law of Moses and the prophets of Israel.
Even the righteousness . . . by faith of Jesus Christ. The Gospel, wherein we are "justified by faith, and have peace with God through Jesus Christ." All were guilty under the law, but the law and prophets pointed to forgiveness in Christ.
Unto all them that believe. There is justification for every sincere believer, whether Jew or Gentile, for there is no difference between them, but not for the unbelieving impenitent.
For all have sinned. This has been already shown.
And come short of the glory of God. Wickliffe says, "Have need of the glory of God." I believe this suggests the idea. Man was made originally in the image of God. He was then sinless. No sinner is in the Divine image. All have sinned, and to have the divine likeness restored, need to have their sins blotted out. Until this is done they come short of the glory of God.
Being justified freely by his grace. All who believe upon Jesus Christ have their sins thus blotted out, being freely, as a divine gift, justified (that is, counted just, or sinless) by grace, through the redemption that is in Christ Jesus. Christ redeems the sinner who puts his trust in him. His blood pays the debt that the sinner owes to justice. Since Christ, the sinless One, has suffered for sin, God will accept his suffering for the debt of those who love and trust in him.
Whom God hath set forth to be a propitiation. Christ was publicly shown forth as a MERCY SEAT (a Propitiatory). As God of old met Israel at the mercy seat when the blood of the atonement was offered, so Christ on the Cross is our mercy seat. There we meet God who comes to us then in tender mercy, to declare his righteousness, to show it to us, in bestowing righteousness upon us in forgiving out past sins. This system of forgiveness, or righteousness through the cross of Christ, is the righteousness without law predicted by the Law and the Prophets.
That he might be just. Can God be just, and yet justify the sinner? Only, because justice was fully satisfied when the sinless Christ died, not for himself, but for his people. The believer in Christ Jesus, trusting in him, baptized into Christ, into his death, is in Christ, and Christ hath paid the penalty for all who are found in him (Romans 8:1).

Whatsoever the law - The Old Testament. Saith, it saith to them that are under the law - That is, to those who own its authority; to the Jews, and not the gentiles. St. Paul quoted no scripture against them, but pleaded with them only from the light of nature. Every mouth - Full of bitterness, Romans 3:14, and yet of boasting, Romans 3:27. May become guilty - May be fully convicted, and apparently liable to most just condemnation. These things were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so.