10. As it is written, There is none righteous, no, not one:
10. Sicut scriptum, Quod non est justus quisquam, ne unus quidem;
11. There is none that understandeth, there is none that seeketh after God.
11. Non est intelligens, non est qui requirat Deum;
12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
12. Omnes declinarunt, simul facti sunt inutiles; non est qui exerceat benignitatem, ne ad unum quidem:
13. Their throat is an open sepulchre: with their tongues they have used deceit: the poison of asps is under their lips:
13. Sepulchrum apertum guttur eorum; linguis dolose egerunt: venenum aspidum sub labiis eorum:
14. Whose mouth is full of cursing and bitterness:
14. Quorum os execratione et amarulentia plenum:
15. Their feet are swift to shed blood:
15. Veloces pedes eorum ad effundendum sanguinem;
16. Destruction and misery are in their ways:
16. Contritio et calamitas in viis eorum;
17. And the way of peace have they not known:
17. Et viam pacis non noverunt:
18. There is no fear of God before their eyes.
18. Non est timor Dei præ oculis eorum. 1
11. The first effect is, that
12. It is added, 3
13. It is further added,
14. Then he says, that
16. Very striking is the sentence that is added from Isaiah,
17. It follows,
18. In the last clause 7 he repeats again, in other words, what we have noticed at the beginning -- that every wickedness flows from a disregard of God: for as the principal part of wisdom is the fear of God, when we depart from that, there remains in us nothing right or pure. In short, as it is a bridle to restrain our wickedness, so when it is wanting, we feel at liberty to indulge every kind of licentiousness.
And that these testimonies may not seem to any one to have been unfitly produced, let us consider each of them in connection with the passages from which they have been taken. David says in Psalm 14:1, that there was such perverseness in men, that God, when looking on them all in their different conditions, could not find a righteous man, no, not one. It then follows, that this evil pervaded mankind universally; for nothing is hid from the sight of God. He speaks indeed at the end of the Psalm of the redemption of Israel: but we shall presently show how men become holy, and how far they are exempt from this condition. In the other Psalms he speaks of the treachery of his enemies, while he was exhibiting in himself and in his descendants a type of the kingdom of Christ: hence we have in his adversaries the representatives of all those, who being alienated from Christ, are not led by his Spirit. Isaiah expressly mentions Israel; and therefore his charge applies with still greater force against the Gentiles. What, then? There is no doubt but that the character of men is described in those words, in order that we may see what man is when left to himself; for Scripture testifies that all men are in this state, who are not regenerated by the grace of God. The condition of the saints would be nothing better, were not this depravity corrected in them: and that they may still remember that they differ nothing from others by nature, they do find in the relics of their flesh (by which they are always encompassed) the seeds of those evils, which would constantly produce fruits, were they not prevented by being mortified; and for this mortification they are indebted to God's mercy and not to their own nature. We may add, that though all the vices here enumerated are not found conspicuously in every individual, yet they may be justly and truly ascribed to human nature, as we have already observed on Romans 1:26.
2 Psalm 14:1. The Hebrew is, "There is none that doeth good;" and the Septuagint, "There is none doing kindness, (
The eleventh verse (Romans 3:11) is from the same Psalm; the Hebrew, with which the Septuagint agree, except that there is the disjunctive
3 This verse is literally the Septuagint, and as to meaning, a correct version of the Hebrew. "All have gone out of the way --
4 This is from Psalm 5:9, that is, the first part, and is literally the Septuagint, which correctly represents the Hebrew. The last clause is from Psalm 140:3, and is according to the Septuagint, and the Hebrew, too, except that "asps," or adders, is in the singular number. Stuart gives the import of this figurative language different from Calvin: "As from the sepulchre," he says, "issues forth an offensive and pestilential vapor; so from the mouths of slanderous persons issue noisome and pestilential words. Their words are like poison, they utter the poisonous breath of slander." -- Ed.
5 Psalm 10:7. Paul corrects the order of the words as found in the Septuagint, and gives the Hebrew more exactly, but retains the word "bitterness," by which the Septuagint have rendered
6 Romans 3:15, 16, and 17 are taken from Isaiah 59:7, 8. Both the Hebrew and the Septuagint are alike, but Paul has abbreviated them, and changed two words in the Greek version, having put oxeij for tacinoi, and
7 It is taken from Psalm 36:1, and verbatim from the Greek version, and strictly in accordance with the Hebrew. It is evident from several of these quotations, that Paul's object, as Calvin says, was to represent the general meaning, and not to keep strictly to the expressions.
There is a difference of opinion as to the precise object of the Apostle; whether in these quotations he had regard to the Jews only, or to both Jews and Gentiles. In the introduction, Romans 3:9, he mentions both, and in the conclusion, Romans 3:19, he evidently refers to both, in these words, "that every, mouth may be stopped, and all the world may become guilty before God."
The most consistent view seems to be, that the passages quoted refer both to Jews and Gentiles; the last, more especially, to the Jews, while some of the preceding have a special reference to the Gentile world, particularly Psalm 14, as it describes the character of the enemies of God and his people, to whose liberation the Psalmist refers in the last verse. -- Ed.