Gr. epignōsis, a term meaning clear and exact knowledge (see Rom. 1:28; 10:2; Eph. 4:13), not the ordinary word for knowledge (gnōsis). The law is the standard of right, and whatever fails to comply with the law is sin, for sin is lawlessness, disobedience to law (1 John 3:4). The more one becomes acquainted with the standard, the more one’s consciousness and sense of sin is increased. That is why no one can be justified by works of law. As far as justification is concerned the law has done all that it can accomplish when the sinner has been led to exclaim, “O wretched man that I am! who shall deliver me from the body of this death?” (see on Rom. 7:24). Law holds the mirror up to guilt, but cannot remove it.

 This verse, along with Paul’s statement that the law is to bring us to Christ (Gal. 3:24), clearly shows the relation between the law and the gospel. The gospel has by no means obviated the necessary function of law. The doctrine of righteousness by faith “presents the law and the gospel, binding up the two in a perfect whole” (TM 94).

 Literally, “through law.” There is no article in the Greek (see on ch. 2:12).

Gr. dikaioō, “to set right,” “to regard as righteous,” “to declare righteous,” “to treat as being righteous,” “to present as righteous.” The word occurs 39 times in the NT, 27 of these being in the writings of Paul: The significance of dikaioō is somewhat obscured by the translation “to justify.” In the Greek dikaioō, “to justify,” dikaios, “righteous,” dikaiosunē, “righteousness,” are all built on the same root and the relationship between the three is clearly seen.

 As used in the NT with reference to human beings, justification indicates the act by which a person is brought into a right state in relation to God. By this act God acquits a man who has been guilty of wrongdoing or treats as righteous someone who has been unrighteous. It means the cancellation of charges standing against the believer in the heavenly court. “If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous” (SC 62; see on chs. 3:28; 4:25; 5:1).

 That is, no man, no human being. Paul is doubtless alluding to Ps. 143:2.

 Literally, “out of works of law,” that is, works prescribed by law. In the Greek, “law” stands without the article (see on ch. 2:12). Paul is stating a general truth that is applicable to Gentiles and Jews alike. Righteousness by works of law has been the basis of every false religious system and had become the principle even of the Jewish religion (DA 35, 36). But works performed in obedience to any law, whether that law be made known by reason, conscience, or revelation, cannot justify a sinner before God (Gal. 3:21). Paul has already shown that the Gentiles have violated the law revealed to them in nature and conscience (Rom. 1). Likewise he has proved that the Jews have violated the law revealed to them in the OT and particularly in the Ten Commandments (ch. 2). Jew and Gentile alike are in need of justification. But the law has no power to justify. It can only expose the sinfulness of sin in its true colors. Justification can be obtained in only one way.

 There is no contradiction between the statement in ch. 2:13, “the doers of the law shall be justified,” and this passage, “by the deeds of the law there shall no flesh be justified.” The former emphasizes the fact that only those will be justified who so completely commit themselves to God that they are willing to do whatever He commands—thus not being merely “hearers of law.” The latter emphasizes the equally true fact that good works of obedience can never purchase salvation. They can, at best, be but evidence of the faith by which justification is received.

 Rather, “because.” What follows introduces the reason why every mouth will be stopped and all the world be held accountable to God (v. 19).