NOW WE KNOW THAT WHATEVER THE LAW SAYS: oidamen (1PRAI) de hoti osa o nomos legei (3SPAI): (Ro 3:2; 2:12, 13, 14, 15, 16, 17, 18; Jn 10:34,35; 15:25; 1Cor 9:20,21; Gal 3:23; 4:5,21; 5:18)

What Paul is saying here is that we know intuitively for it is a matter of common knowledge. The principle is obvious. It is clear in itself, and universally conceded.

Know (1492) (eido) means to know by perception and refers to a sure or positive knowledge, knowledge which is certain and complete. It is from the same root as eidon, to see, and is in the perfect tense with a present meaning, signifying, primarily, to have seen- or perceived; hence, to know, to have knowledge of, whether absolutely, as in Divine knowledge or in the case of human knowledge, to know from observation.

Ginosko which also means "to know" is distinct from the knowing associated with eido because ginosko frequently suggests progress in knowledge, while eido suggests fulness of knowledge.

Furthermore, while ginosko frequently implies an active relation between the one who knows and the person or thing known, eido expresses the fact that the object has simply come within the scope of the knower’s perception. In sum eido refers to an absolute, sure, positive knowledge that is certain and complete.

Law (3551) (nomos) (click for purpose of the Law illustrated) is etymologically something parceled out, allotted, what one has in use and possession; hence, usage, custom. In context nomos is analogous to Hebrew torah or law which means teaching or direction.

Plumblines are not meant to straighten the building but to tell one how crooked it is and where change is needed. The Law was given as a plumbline to tutor us (cp Gal 3:24,2 5) and is profitable for teaching for reproof for correction for training in righteousness.  (see summary of the Purpose of the Law) (Click for an excellent discussion of the purpose of the Law by William Newell)

Vine reasons that

"The preceding quotations, taken from the Psalms and Isaiah, indicate that by the Law is to be understood the Old Testament as a whole." Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)

Hendricksen adds that

"Since in the preceding series of quotations the apostle has never quoted from the Decalog (Ten Commandments) or even, in general, from the Pentateuch, but only from the Psalms, Prophets, and Writings, it is clear that the term “the law” must refer to the Old Testament as a whole." (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House)

 Most naturally from the context, this statement refers to the words Paul has just quoted from the OT.

Says (3004) (lego) means to speak or talk, with apparent focus upon content of what is said. It refers to the meaning or the substance of that which is spoken. (compare laleo below) Paul's personifies the "Law" (the Word of God) which is a further indication that he sees Scripture as the living voice of the living and true God. The verb is in the present tense which indicates that the Law speaks continually.

Denny explains the distinction between the two verbs that refer to speaking, noting that lego emphasizes "the object is the main thing" and laleo is used when "the speaker and the mode of utterance are made prominent."

Note that Paul uses two different words to express speech (lego and laleo), laleo used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus in the gospels, the dumb man, after he was healed, spake (laleo) and Zacharias, when his tongue was loosed, began to speak (laleo). Laleo refers to the utterance rather than the substance of speech.

Lego refers to the matter of speech, declaring what the speaker actually says. Lego originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse.

IT SPEAKS TO THOSE WHO ARE UNDER THE LAW: tois en to nomo lalei (3SPAI):

Speaks (2980) (laleo) (Click for a more in depth study of laleo) refers to the expression or the act of expressing the substance (lego above refers to "the substance of what is spoken"). As discussed briefly above, laleo pictures the breaking of silence.

Vincent adds that in the present context lego

"contemplates the substance, (whereas laleo contemplates) the expression of the law." (Vincent, M. R. Word Studies in the New Testament. Vol. 3, Page 1-36)

The difference is subtle but real.

Godet feels that in v19-20, Paul is focusing primarily on the Jews, reasoning that

"they only could attempt to protest against (his prior conclusions about the depravity of men), and put themselves outside this delineation of human corruption. They could object in particular, that many of the sayings quoted referred not to them, but to the Gentiles. Paul foresees this objection, and takes care to set it aside, so that nothing may impair the sweep of the sentence which God pronounces on the state of mankind." (Godet, F. Commentary on Romans).

There is probably some truth in this since the phrase "under the Law" would be applied most easily to the Jews but as discussed below, the Gentiles can also be included in this declaration for they have the work of the Law written in their hearts.

Regarding the phrase the things which the law says, Denny writes that...

It is most natural to suppose that by "the things the law says" Paul means the words he has just quoted from the OT. These words cannot be evaded by the very persons to whom the OT was given (the Jews) and who have in it, so to speak, the spiritual environment of their life. In this case ho nomos (the law) is used in the wider sense of the old revelation generally, not specifically the Pentateuch, or even the statutory part of the Scripture. (cp 1Co 14:21).

Under (1722) (en) means "in" in the sense of locative of sphere. Think of a dot within a circle. In the present context those who hear the Law spoken (Jews audibly, Gentiles in their heart through their conscience and thoughts) are "the dot" and they are surrounded by the Law. In other words, those referred to here are within the sphere of the law, that is, practically speaking they are legally within its jurisdiction.

Expositor's adds that

Under the law is more literally "in the law"; so the thought is probably not so much that the Jew is under the law's authority and dominion in the legal sense as that he is involved in Scripture, which has relevance to him at every point. (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing)

Wuest accurately translates this as

"it says to those within the sphere of the law".

Who is within the sphere of the Law? The next section says "every mouth". Every unredeemed human being. Jews hear the written law through Moses (In Ro 3:2-note Paul reminded his readers that

"being a Jew has many advantages. First of all, the Jews were entrusted with the whole revelation of God." NLT)

Gentiles hear it through their own conscience and thoughts, for they

"show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them." (Romans 2:15- note)

In sum, both Jew and Gentile stand accountable to the Most Holy God.

Not the labours of my hands
Can fulfill thy law’s demands

THAT EVERY MOUTH MAY BE CLOSED: hina pan stoma phrage (3SAPS): (Romans 3:4; 1:20; 2:1; 1Sa 2:9; Job 5:16; 9:2,3; Ps 107:42; Ezek 6:63; Mt 22:12,13; Jn 8:9; 1Cor 1:29)

"so that [the murmurs and excuses of] every mouth may be hushed" (Amplified)

"so that no one may have anything to say in self-defense" (NEB)

That (2443) (hina) expresses the purpose of Paul's all inclusive statement about the Law. Paul concludes giving man's defense -- every man knows he is guilty as charged and therefore has nothing to say by way of excuse! God has seen every crime we have ever committed so what can we say in defense? Nothing! We are guilty as charged.

Every (3956) (pas) means all, any, every, the whole. The point is that there are no "exception clauses" in this declaration.

Spurgeon comments...

That is the true condition of the whole world, “guilty before God.” This is the right attitude for the whole human race, to stand with its finger on its lip, having nothing to say as to why it should not be condemned...The nineteenth-century world as well as the world of the first century, all the world, in all time, has “become guilty before God.”

Closed (5420) (phrasso akin to phragmos = a fence) means to fence, to enclose with a fence, hedge or wall, to block up, stop up, close up and so to keep from opening.

This word was used in Greek meaning to fence in, hedge round, especially for protection or defence, to fence, secure, fortify.

It was used in the idiomatic phrase "stop the mouth" meaning put to silence, to muzzle or to remove any reason to speak.  Here in Romans 3:19, the meaning of phrasso is that all excuse is taken away for all people, both Jew and Gentile.

It is used two other times in the NT, both referring to the mouth being stopped.

The writer of Hebrews describes those who by faith

shut the mouths of lions (Heb 11:33-note)

In his letter to the Corinthians Paul wrote

As the truth of Christ is in me, this boasting of mine (about his ministering free of charge) will not be stopped (meaning to cause his speech to cease or stop) in the regions of Achaia." (2Cor 11:10)

Phrasso is found 6 times in the Septuagint (LXX) (Job 38:8; Pr 21:13; 25:26; Song 7:2; Da 8:26; Ho 2:6)

Phrasso pictures the effect of the Law speaking against sinners, who like a defendant in court are rendered speechless by the evidence brought against them. It has the same effect that overwhelming evidence has against an accused party in a court of law.

Solomon records that...

He who shuts his ear to the cry of the poor Will also cry himself and not be answered. (Pr 21:13)

KJV says "that every mouth may be stopped" to which Robertson quips

"Stopping mouths is a difficult business." (Word Pictures in the New Testament)

Ray Stedman notes that

"You can always tell someone is close to becoming a Christian when they shut up and stop arguing back. Self-righteous people are always saying, "But -- but this -- but I -- yes, but I do this -- and I do that." They are always arguing. But when they see the true meaning of the Law, their mouth is shut. When you read a statement like this, there is really nothing left to say, is there?" (Stedman, R. Sermon Notes)

Paul although using a different verb conveys the same idea to Titus, writing that

there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced (epistomizo - muzzled, curbed) because they are upsetting whole families, teaching things they should not teach, for the sake of sordid gain." (Titus 1:10-11 - notes)

At the Day of Judgment (read Re 20:11, 12, 13, 14 [see notes] for a sobering description of the "Great White Throne Judgment" where all unbelievers will be tried and sentenced), no one will be able to say that God has been unfair in His judgment.

Haldane commenting on "every mouth may be stopped" writes...

This expression should be carefully remarked. For if a man had fulfilled the law, he would have something to allege before the Divine tribunal, to answer to the demands of justice; but when convicted as a sinner, he can only be silent—he can have nothing to answer to the accusations against him; he must remain convicted. This silence, then, is a silence of confession, of astonishment, and of conviction. (Haldane, R: An Exposition of Romans) (Bolding added for emphasis)

Wiersbe writes that...

When human achievement is measured against what God requires, there is no place for pride or boasting but only for silence that lends consent to the verdict of guilty. In the various biblical scenes of judgment, the silence of those who are being judged is a notable feature. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Hendriksen notes that...

"The figure used is dramatic, fear-inspiring, unforgettable. Everybody is standing in front of God, the Judge. The records are read, and as it were one by one the accused are given an opportunity to answer the charges made against them. However, their guilt having been exposed, they have no answer. Their mouths are silenced, stopped." (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House)

Why will no one be will be able to open his mouth in his own defense? To repeat, the Jews had God’s written Law in the Old Testament Scripture and the Gentiles had God’s Law of moral standards written in their hearts. In short, no unbeliever will have an excuse. This thought is an extension of Paul's earlier declarations

(1) that "since the creation of the world (God's) invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse." (Romans 1:20-note) and

(2) that "therefore you are without excuse, every man of you who passes judgment, for in that you judge another, you condemn yourself; for you who judge practice the same things." (Ro 2:1-note)

Dr. Martyn Lloyd-Jones commenting on "every mouth...closed" writes that

You do not begin to be a Christian, until your mouth is shut, is stopped, and you are speechless and have nothing to say. You put up your arguments, and produce all your righteousness; then the Law speaks and it all withers to nothing—becomes ‘filthy rags’ and ‘dung,’ and you have nothing to say. (Amen)

The “law” (Ro 3:19), referring to the OT, was designed to silence all mankind under the conviction that they have nothing to say against the charge of sin. Likewise, the law was intended to convince all men of their guilt, or liability to punishment, before God.

Paul concludes that since all men are guilty, they cannot be “justified” by their own personal character or conduct (Ro 3:20). Justification is a legal term meaning to remove the guilt (liability to punishment) of the sinner. It does not involve making one inwardly holy, but merely declares that the demands of justice have been satisfied. Hence, there is no grounds for condemnation (Ro 8:1-note). Not even obedience to the law can justify one before God, Paul reasons, because the very nature of the law is to prove to man that he is sinful and deserves God’s punishment. Thus, the purpose of the law is to lead man to renounce his own righteousness and trust in the imputation of Christ’s righteousness as the only grounds for acceptance with God.

J Vernon McGee writes that...

"Man cannot attain righteousness by the Mosaic Law. It is as if mankind in desperation grabbed for the Law as the proverbial straw when drowning. The Law won’t lift him up. Actually, it does the opposite. To hold onto the Law is like a man jumping out of an airplane, and instead of taking a parachute, he takes a sack of cement with him. Well, believe me, the Law will pull you down. It condemns man. It’s a ministration of death." (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

AND ALL THE WORLD MAY BECOME ACCOUNTABLE TO GOD: kai hupodikos genetai (3SAMS) pas o kosmos to theo: (Ro 3:9,23; 2:1,2; Gal 3:10,22)

"the whole world may become liable to pay penalty to God" (Wuest)

All (pas) again leaves no room for exceptions, be they a religious Jew or rank pagan.

World (2889) (kosmos) in this context stands for humanity in general.

Accountable (5267) (hupodikos from hupó = under + dike = justice, what is right, judicial hearing or decision especially sentence of condemnation, execution of a sentence) literally means under justice or under judgment, and thus liable to judgment or punishment and in the present context is answerable to God the Judge of all men. Romans 3:19 is the only use in Scripture.

Hupodikos is a forensic or legal technical term and is used to describe one who has lost all possibility of disproving a charge against him and thus has already lost his case. In classic Greek this word described on who was liable to action from another person. It signifies one is guilty, culpable, accountable, subject to trial or subject to condemnation.

Vine comments that...

Man, being without excuse for sin, remains exposed to punishment from God, under the searchlight of divine revelation, such revelation being given whether by creation (see note Romans 1:20) and being made known to conscience (see note Romans 2:14-15), or by the written Law itself. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

TDNT says that in Romans 3:19 hupodikos...

applies to accused persons who cannot refute the charges leveled against them. Since Jews no less than Gentiles are in this position, all fall under God's condemnation apart from the new right that God establishes for them in Christ. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Vincent comments,

The rendering, brought under judgment regards God as the Judge; but He is rather to be regarded as the injured party. Not God’s judgments, but His rights are referred to here. The better rendering is liable to pay penalty to God.

Godet says that hupódikos means

placed under the stroke of justice, like one whom the judge has declared guilty, and who owes satisfaction to the law he has violated. The word is frequently used in this sense in the classics; it is a judicial term, corresponding to the word Paul had used to denote the accusation (proaitiaomai Ro 3:9). (Godet, F. Commentary on Romans)

Godet comments that this last phrase

to God is full of solemnity; it is into the hands of His justice that the whole guilty world falls. (ibid.)

In other words, every one is answerable to or liable to God in God’s court. It is God we have offended and we all lie under His sentence of death.

Haldane commenting on the phrase "to God" (or as KJV translates it "before God" writes that...

When the question respects appearing before men, people find many ways of escape, either by concealing their actions, by disguising facts, or by disputing what is right. And even when men pass in review before themselves, self–love finds excuses, and various shifts are resorted to, and false reasonings, which deceive. But nothing of this sort can have place before God. For although the Jews flattered themselves in the confidence of their own righteousness, and on this point all men try to deceive themselves, it will be entirely different in the day when they shall appear before the tribunal of God; for then there will be no more illusions of conscience, no more excuses, no way to escape condemnation. His knowledge is infinite, His hand is omnipotent, His justice is incorruptible, and from Him nothing can be concealed. Before Him, therefore, every mouth will be stopped, and all the world must confess themselves guilty. (Haldane, R. An Exposition of Romans).

Hodge adds that...

The conclusion to which the apostle’s argument, from experience and Scripture, has led so far is that all men are guilty in the sight of God, and if guilty, they cannot be justified on the basis of their personal character or behavior. To justify is to declare not guilty, and therefore the guilty cannot, on the basis of character, be justified. (Hodge, C.  Commentary on the Epistle to the Romans, 1835)

There is no defense against the guilty verdict God pronounces on the entire human race. No one, whether Jew or Gentile, has grounds for appeal; none can claim to be free from guilt before God. All are lost.

Barnes adds...

"The idea (inherent in hupódikos) 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."

Godet comments that...

"The apostle in drawing this picture, which is only a grouping together of strokes of the pencil, made by the hands of psalmists and prophets, does not certainly mean that each of those characteristics is found equally developed in every man, Some, even the most of them, may remain latent in many men; but they all exist in germ in the selfishness and natural pride of the ego, and the least circumstance may cause them to pass into the active state, when the fear of God does not govern the heart. Such is the cause of the divine condemnation which is suspended over the human race." (Godet. Commentary on Romans)

Newell sums up the preceding section noting that

"In verse 19, we repeat, and not till then, does Paul turn again to the Jews as those who were under law to shut off their possible escape from that general arraignment by Scripture of "both Jews and Greeks" beginning at the ninth verse. Thus every mouth was "stopped." Men's mouths keep talking of their own goodness or of someone else's badness, or of both, -as, for example, the Pharisee in Lk 18:9-14. But the moral history of mankind delineated in Chapter One; and the stern principles of God's judgment which considered neither man's high notions of himself, nor his religious professions, as shown in Chapter Two; and now, in Chapter Three, the fourteen sweeping statements of Scripture concerning the whole guilty human race, with the double conviction of the Jews as not only sinners, but also transgressors of the very Law they gloried in, -all this stops men's vain mouths! For they are all brought into the presence of their Judge, and the sentence of guilty is upon them all. Not that they are brought in to have their just penalty executed upon them; but that they may be silent while God their Judge announces-astonishing thing!- that He has himself already dealt with the world's sin upon a sin-offering, Jesus, His Son; whom, we shall soon see, He set forth at the cross as a righteous meeting-ground between Himself in all His holiness and righteousness; and the sinner, whether Jew or Gentile, in all his guilt, -through simple faith in the shed blood of this Redeemer!" (Romans 3: Devotional and Expositional)

Torrey's Topic
Condemnation

The sentence of God against sin -Matthew 25:41

Universal, caused by the offence of Adam -Romans 5:12,16,18

Inseparable consequence of sin -Proverbs 12:2; Romans 6:23

INCREASED BY
Impenitence -Matthew 11:20, 21, 22, 23, 24
Unbelief -John 3:18,19
Pride -1 Timothy 3:6
Oppression -James 5:1-5
Hypocrisy -Matthew 23:14

Conscience testifies to the justice of -Job 9:20; Romans 2:1; Titus 3:11
The law testifies to the justice of -Romans 3:19
According to men’s deserts -Matthew 12:37; 2 Corinthians 11:15
Saints are delivered from, by Christ -John 3:18; 5:24; Romans 8:1,33,34
Of the wicked, an example -2 Peter 2:7; Jude 1:7
Chastisements are designed to rescue us from -Psalms 94:12,13; 1 Corinthians 11:32
Apostates ordained to -Jude 1:4
Unbelievers remain under -John 3:18,36
The law is the ministration of -2 Corinthians 3:9

Thompson Chain Reference
Condemnation

General References to
John 3:19 Romans 5:18 1 Corinthians 11:34 1Timothy 3:6 Titus 3:11 James 5:12

Men under
2 Samuel 24:10 Job 42:6 Psalms 31:10 Psalms 32:3 Ezekiel 33:10

Of Self
Job 9:20 Psalms 64:8 Matthew 23:31 Luke 19:22 John 8:9 Romans 2:1 1 John 3:20

NO CONDEMNATION, for the righteous
Isaiah 50:9 Luke 6:37 John 3:18 John 5:24 Romans 8:1 Romans 8:34 1John 3:21

ISBE Article on Condemnation - Condemn, Condemnation