Psalms 14:3
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.
Original Language Analysis
Cross References
Historical Context
Paul quotes this verse (along with verses 1-3 and following verses) in Romans 3:10-12 as part of his comprehensive demonstration that "all have sinned, and come short of the glory of God" (Romans 3:23). Paul's argument in Romans 1-3 systematically eliminates all grounds for human boasting: pagans are guilty (Romans 1:18-32), moralists are guilty (Romans 2:1-16), Jews are guilty despite possessing the law (Romans 2:17-29). Romans 3:9 concludes: "we have before proved both Jews and Gentiles, that they are all under sin." Then Paul marshals Old Testament testimony, including Psalm 14:1-3, to establish biblical warrant for universal human sinfulness.
The doctrine of total depravity doesn't mean humans are as bad as they could possibly be or incapable of acts of relative goodness. Rather, it means:
- Sin has affected every aspect of human nature (mind, will, affections, body)
- Nothing we do is untainted by sin—even our good works are mixed with impure motives
- We are unable to save ourselves or merit God's favor through moral achievement
- Left to ourselves, none would seek God or choose righteousness (requiring God's prevenient grace to initiate salvation).
This doctrine demolishes human pride and self-righteousness.
The Pharisee in Jesus's parable boasted: "God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican" (Luke 18:11). But Jesus commended the publican who prayed: "God be merciful to me a sinner" (Luke 18:13). Only those who acknowledge their corruption can receive grace. Self-righteousness blinds to need for Savior.
Isaiah 64:6 provides parallel diagnosis: "But we are all as an unclean thing, and all our righteousnesses are as filthy rags." Even our best works, offered to holy God, are contaminated by sin. This establishes that salvation must be by grace through faith, not by works (Ephesians 2:8-9). If even one person could achieve righteousness through moral effort, Christ died unnecessarily (Galatians 2:21).
Yet Scripture also affirms that believers, though still sinners, are being transformed by grace. Regeneration produces new nature (2 Corinthians 5:17), enabling genuine obedience that pleases God—not earning salvation but flowing from it (Ephesians 2:10). The gospel announces: though "none doeth good," God through Christ makes us righteous, then progressively sanctifies us, ultimately perfecting us at resurrection.
Questions for Reflection
- How does the threefold emphasis ('all gone aside,' 'all together become filthy,' 'none that doeth good') eliminate grounds for human self-righteousness?
- What is the difference between saying humans are 'totally depraved' and saying humans are 'as bad as they could possibly be'?
- How does the doctrine of universal human sinfulness establish the necessity of salvation by grace through faith rather than by works?
- Why is self-righteousness (comparing ourselves favorably to others) so spiritually dangerous, and how does this verse confront it?
- How can believers hold together two truths: (1) apart from grace, we do no good; (2) through grace, we can do works that please God?
Analysis & Commentary
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. This verse answers the question posed in verse 2—God's searching examination finds universal corruption. The threefold emphasis ("all gone aside," "all together become filthy," "none that doeth good") leaves no exceptions, no loopholes, no grounds for self-righteousness. The diagnosis is comprehensive: total human depravity apart from divine grace.
"They are all gone aside" (hakol sar, הַכֹּל סָר) means turned aside, departed from the right way. Sur indicates deviation, apostasy, turning away from the path. This echoes Exodus 32:8 (the golden calf): "They have turned aside quickly out of the way which I commanded them." The verb suggests deliberate turning, not accidental wandering. Humanity hasn't merely drifted from God but actively turned away.
"Together" (yachdav, יַחְדָּו) emphasizes corporate unity in corruption. This isn't isolated individuals but collective human rebellion. All together, humanity has turned from God. This corporate dimension recalls Genesis 11 (Babel) where humanity united in rebellion, saying "let us build us a city and a tower" without reference to God.
"Become filthy" (neelach, נֶאֱלָח) is vivid language. Alach means to become corrupt, spoiled, turned sour—used of milk that has gone bad or meat that has rotted. The Niphal form indicates they have made themselves putrid, have allowed themselves to become corrupted. This is moral putrescence—what was intended for good purpose has turned rotten, producing stench rather than nourishment.
"There is none that doeth good" (ein oseh-tov, אֵין עֹשֵׂה־טוֹב) repeats the indictment from verse 1, but now as result of divine examination rather than initial diagnosis. God has searched and confirmed: no one does good. The comprehensive "none" allows no exceptions based on relative morality, religious observance, or cultural sophistication.
"No, not one" (ein gam-echad, אֵין גַּם־אֶחָד) adds emphatic clarification, as if anticipating objection: "Surely someone..." No. Not even one. Gam intensifies: "not even," "not so much as." Echad means one, a single person. The repetition drives home the point: universal human corruption without exception apart from divine grace.