Romans 3:20

KJV

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.

KJV (with Strong's)

Therefore {G1360} by {G1537} the deeds {G2041} of the law {G3551} there shall {G1344} no {G3956}{G3756} flesh {G4561} be justified {G1344} in his {G846} sight {G1799}: for {G1063} by {G1223} the law {G3551} is the knowledge {G1922} of sin {G266}.

Complete Jewish Bible

For in his sight no one alive will be considered righteous on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.

Berean Standard Bible

Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.

American Standard Version

because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.

Commentary

### SUMMARY
Romans 3:20 serves as a pivotal summary statement in Paul's argument concerning universal human sinfulness and the inability of the Mosaic Law to justify. It powerfully declares that no human being can achieve righteousness before God through perfect adherence to the Law's demands. Instead, the Law's primary function is to reveal and make known the pervasive reality of sin, thereby exposing humanity's desperate need for a divine solution to their moral fallenness.

### CONTEXT
* **Literary Context:** Romans 3:20 concludes Paul's extensive argument in [Romans 1-3](/romans/1 "Romans 1-3 - Universal Sinfulness") that all humanity—both Gentiles and Jews—stands guilty before God. In [Romans 1:18-32](/romans/1-18-32 "Romans 1:18-32 - God's Wrath Against Gentile Ungodliness"), Paul demonstrates the sinfulness of the Gentile world, which suppressed the truth of God and engaged in idolatry and immorality. He then turns to the Jews in [Romans 2:1-3:8](/romans/2-1-3-8 "Romans 2:1-3:8 - Jewish Privilege and Guilt"), showing that possession of the Law and circumcision do not grant them an exemption from God's judgment, as they too failed to keep the Law. Paul culminates this argument by quoting a series of Old Testament passages in [Romans 3:9-19](/romans/3-9-19 "Romans 3:9-19 - All Under Sin") to prove that "all, both Jews and Greeks, are under sin" ([Romans 3:9](/romans/3-9 "Romans 3:9 - All Under Sin")). Verse 20, therefore, acts as a definitive theological conclusion, setting the stage for the glorious revelation of God's righteousness through faith in Christ, which begins in [Romans 3:21](/romans/3-21 "Romans 3:21 - Righteousness Through Faith").

* **Historical & Cultural Context:** Paul is writing to a diverse church in Rome, comprising both Jewish and Gentile believers. The Jewish believers, in particular, would have held a deep reverence for the Mosaic Law, viewing it as a divine gift that distinguished them and provided the path to righteousness. The concept of "works of the law" (ἔργων νόμου) was central to Jewish identity and piety, often understood as the means by which one demonstrated covenant faithfulness and achieved justification. Paul's radical assertion that "no flesh will be justified by works of the law" directly challenges this deeply ingrained understanding, necessitating a fundamental shift in their theological framework. His argument is not against the Law itself, which he elsewhere affirms as "holy, and just, and good" ([Romans 7:12](/romans/7-12 "Romans 7:12 - The Law is Holy")), but against the misconception that human performance of the Law could earn divine approval or remove the stain of sin.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Romans. Firstly, it underscores the theme of **Universal Sinfulness**, reiterating that all humanity, regardless of their background or access to divine revelation, is inherently sinful and falls short of God's glory, as stated in [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned"). Secondly, it establishes the **Inability of the Law to Justify**, a foundational Pauline doctrine that distinguishes Christianity from other religious systems that emphasize human merit. The Law, while revealing God's perfect standard, cannot provide the power to meet that standard or to atone for failure. Thirdly, it clarifies the **Purpose of the Law**, demonstrating that its true function is not to save, but to bring "the knowledge of sin," acting as a mirror that exposes humanity's spiritual bankruptcy and thus points to the desperate need for a different means of righteousness. This prepares the reader for the revelation of God's righteousness through faith in Christ, a theme that dominates the subsequent chapters, particularly in [Romans 4](/romans/4 "Romans 4 - Justification by Faith Exemplified").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Justified (Greek, _dikaióō'_):** From G1344, meaning "to render (i.e. show or regard as) just or innocent." In a theological context, it signifies being declared righteous by God, acquitted of guilt, and brought into a right standing with Him. Paul's emphatic statement "no flesh shall be justified" (οὐ δικαιωθήσεται πᾶσα σάρξ) highlights the absolute impossibility of human effort through the Law achieving this divine declaration.
* **Deeds (Greek, _érgon'_)::** From G2041, meaning "toil (as an effort or occupation); by implication, an act." This refers to human actions, particularly those performed in an attempt to fulfill the commandments of the Law. Paul explicitly states that these "deeds of the law" (ἔργων νόμου) are ineffective in obtaining justification, contrasting them with God's gracious act of justification through faith.
* **Knowledge (Greek, _epígnōsis'_):** From G1922, meaning "recognition, i.e. (by implication) full discernment, acknowledgement." This is not a mere intellectual awareness but a profound, experiential recognition. The Law provides a clear and undeniable "knowledge of sin" (ἐπίgnōsis ἁμαρτίας), meaning it fully reveals the nature, extent, and guilt of humanity's transgression against God's holy standard.

#### Verse Breakdown
* **"Therefore by the deeds of the law there shall no flesh be justified in his sight:"** This opening clause serves as a conclusive summary of Paul's preceding argument. The word "Therefore" (G1360, _dióti_) indicates that what follows is a direct consequence of the universal sinfulness established in [Romans 1-3:19](/romans/1-3-19 "Romans 1-3:19 - All Under Sin"). The phrase "by the deeds of the law" (ἐξ ἔργων νόμου) specifies the means being negated. "No flesh" (οὐ πᾶσα σάρξ), meaning no human being, regardless of their background or effort, can be "justified" (δικαιωθήσεται), or declared righteous, "in his sight" (ἐνώπιον αὐτοῦ), that is, before God's holy and discerning judgment. This is a categorical denial of salvation by human merit.
* **"for by the law is the knowledge of sin."** The particle "for" (G1063, _gár_) introduces the reason or explanation for the preceding statement. Paul clarifies the true, divinely intended purpose of the Law. It is not a path to righteousness, but rather, "by the law" (διὰ νόμου), through its commands and prohibitions, humanity gains "the knowledge of sin" (ἐπίgnōsis ἁμαρτίας). The Law acts as a perfect standard that illuminates and exposes human failure and transgression, making sin evident and undeniable. It functions as a mirror, revealing the true spiritual condition and need for a different solution.

#### Literary Devices
Paul employs several effective literary devices in [Romans 3:20](/romans/3-20 "Romans 3:20 - The Law and Knowledge of Sin"). The verse functions as a powerful **Summary Statement**, drawing a definitive conclusion from the preceding extensive theological argument about universal sin. The use of **Antithesis** is central, contrasting the inefficacy of "deeds of the law" for justification with the Law's true purpose of providing "knowledge of sin." This stark contrast highlights the fundamental difference between human effort and divine grace. Furthermore, the phrase "no flesh" (πᾶσα σάρξ) is a powerful **Synecdoche**, where "flesh" represents all of humanity, emphasizing the universal scope of the Law's inability to justify. The Law itself can be seen as a **Metaphorical Mirror**, reflecting humanity's sinfulness rather than providing a means to cleanse it.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:20 is a cornerstone of Pauline theology, asserting the fundamental truth that human works, even those performed in obedience to God's Law, cannot achieve righteousness or justification before a holy God. This verse dismantles any notion of salvation by merit, instead laying the groundwork for the radical concept of justification by grace through faith in Jesus Christ alone. It underscores humanity's utter inability to meet God's perfect standard and thus highlights the absolute necessity of God's gracious intervention. The Law's role is not to save, but to convict, to expose the depth of human sin, and to drive humanity to seek a righteousness that comes from outside themselves. This pivotal theological statement prepares the reader for the glorious revelation of God's righteousness, freely given to all who believe.

* [Galatians 2:16](/galatians/2-16 "Galatians 2:16 - Justification by Faith")
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by Grace Through Faith")
* [Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness from God")

### REFLECTION AND APPLICATION
Romans 3:20 is a profoundly liberating verse for those who understand its implications. It frees us from the exhausting and ultimately futile burden of trying to earn God's favor through our own performance, good deeds, or adherence to religious rules. The Law, in its divine perfection, serves a crucial purpose: it holds up a mirror to our souls, revealing the pervasive reality of our sin and our utter inability to perfectly keep God's commands. This "knowledge of sin" is not meant to condemn us to despair, but rather to lead us to a profound humility and a recognition of our desperate need for a Savior. It compels us to abandon self-righteousness and to embrace the only path to true righteousness—the one God Himself provides through faith in Jesus Christ. Understanding this truth allows us to rest in God's grace, not our own efforts, and to live lives of gratitude and love, motivated by His unmerited favor rather than a desire to earn what can only be freely given.

#### Questions for Reflection
* **How does the realization that "no flesh will be justified by the deeds of the law" impact your understanding of your own efforts to please God?**
* **In what ways has the Law (God's moral standards) brought you "knowledge of sin" in your own life?**
* **If our good deeds cannot justify us, what then is the true basis of our hope for salvation and right standing with God?**

### FAQ
**Does Romans 3:20 mean that the Law is bad or useless?**

Answer: No, Romans 3:20 does not imply that the Law is bad or useless. Paul explicitly states elsewhere that "the law is holy, and the commandment holy and just and good" ([Romans 7:12](/romans/7-12 "Romans 7:12 - The Law is Holy")). The Law is a perfect reflection of God's character and His righteous standards. Its purpose, as clarified in this verse, is not to provide a means of justification, but rather to reveal the depth of human sinfulness. It acts like a diagnostic tool, exposing our spiritual illness and demonstrating our inability to heal ourselves. By bringing "the knowledge of sin," the Law serves to highlight humanity's desperate need for a different path to righteousness, one provided by God Himself.

### CHRIST-CENTERED FULFILLMENT
Romans 3:20, by unequivocally stating the Law's inability to justify, perfectly sets the stage for the glorious revelation of God's righteousness found in Jesus Christ. If "no flesh" can be justified by works of the Law, then humanity is left without hope, condemned by their sin, which the Law so clearly reveals. This dire predicament magnifies the necessity and brilliance of God's solution in Christ. The very next verses, [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith"), introduce Christ as the one "apart from the law" through whom God's righteousness is now revealed. Jesus, as the perfect Lamb of God, fulfilled the Law's righteous demands and bore its curse on our behalf, becoming "our righteousness" ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Wisdom and Righteousness")). His atoning sacrifice on the cross fully satisfied the Law's requirements for justice, allowing God to be both "just and the justifier of the one who has faith in Jesus" ([Romans 3:26](/romans/3-26 "Romans 3:26 - God is Just and Justifier")). Thus, Romans 3:20 is not a message of despair, but a necessary prelude to the good news of the Gospel, compelling us to look away from our own insufficient efforts and to embrace the complete and perfect righteousness freely given through faith in Christ, who is the end of the Law for righteousness to everyone who believes ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ the End of the Law")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 2:16

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Acts 13:39

And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

Romans 3:28

Therefore we conclude that a man is justified by faith without the deeds of the law.

Galatians 2:19

For I through the law am dead to the law, that I might live unto God.

Romans 4:15

Because the law worketh wrath: for where no law is, [there is] no transgression.

Romans 9:32

Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Romans 5:20

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: