Are You A Good Person?

In today's world, one of the most pervasive beliefs is that, deep down, we're all "good people." We hear it echoed in self-help books, motivational speeches, and casual conversations: "Just believe in yourself. Be true to yourself." It's a comforting notion that humanity is inherently decent, that our mistakes are mere slips, and that with enough effort, we can achieve moral goodness on our own. But what if this belief is a dangerous illusion? What if it blinds us to our actual spiritual condition and keeps us from the transformative power of God's grace?

As a follower of Christ, I've wrestled with this question in my own life. Growing up, I prided myself on being a "good person," kind to others, honest in my dealings, and generally avoiding the big sins. Yet, when I encountered the raw truth of Scripture, particularly in Paul's letter to the Romans, that self-assurance crumbled. Romans 3:10-18, a passage drawing from the Old Testament, paints a stark portrait of human depravity. It doesn't mince words: no one is righteous, not even one. This isn't just Paul's opinion; it's God's unflinching diagnosis of the human heart.

In this blog post, we'll dive deep into Romans 3:10-18 using the English Standard Version (ESV) of the Bible. We'll exegete key words and phrases in the original Greek, unpacking their meanings to reveal how they underscore the universal guilt and corruption of mankind. Drawing from scholarly insights and Biblical commentary, we'll see how this passage shatters the myth of innate goodness and points us toward the only true source of righteousness: Jesus Christ. Along the way, we'll explore the spiritual implications, our innate spiritual death, the necessity of fearing God, the dangers of pride, and the call to humility and sanctification. My prayer is that this exploration will not condemn you but awaken you to the freedom found in surrendering to God's view of reality.

Why Paul Quotes the Old Testament Here

Before we dissect the passage verse by verse, let's set the stage. Romans 3 is part of Paul's larger argument in his letter to the church in Rome, a diverse group of Jewish and Gentile believers. In chapters 1-3, Paul systematically demonstrates that all humanity, Jews under the Law and Gentiles without it, stands guilty before a holy God. The Jews, entrusted with God's oracles (Romans 3:2), might have assumed a moral superiority, but Paul dismantles that. He charges that "Jews and Greeks are all under sin" (Romans 3:9 ESV), using Old Testament Scriptures as witnesses to prove his point.

This section (Romans 3:10-18) is a catena, a chain of quotations primarily from the Psalms and Isaiah, woven together to illustrate universal depravity. Paul employs a Jewish interpretive method called midrash, which creatively applies Scriptures to make a theological point. The original contexts of these quotes often describe specific wicked groups, but Paul uses them rhetorically to show that sin's power infects everyone. As commentator Frédéric Louis Godet notes, these traits exist "in germ" within all human selfishness, even if not equally manifested.

In Greek, the passage begins with "kathōs gegraptai" (καθὼς γέγραπται), meaning "as it is written," signaling authoritative Scripture. This phrase underscores that Paul's indictment isn't novel; it's rooted in God's Word. The theme? Humanity's total corruption from head to toe, as Warren Wiersbe aptly calls it "an X-ray study of the lost sinner." Let's now exegete the key phrases, starting with the ESV text.

A Verse-by-Verse Dive into Depravity

Romans 3:10-12 ESV: "as it is written: 'None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.'"

This opening salvo draws heavily from Psalm 14:1-3 (and its parallel in Psalm 53:1-3), with echoes of Ecclesiastes 7:20. Paul starts at the "head" of human corruption, our moral standing, intellect, and will, before descending to the body.

"None is righteous, no, not one": The Greek word for "righteous" is "dikaios" (δίκαιος), derived from "dikē" (justice). It denotes someone who is just, upright, or in right standing with God's standards. In the Septuagint (LXX, the Greek Old Testament that Paul quotes), Psalm 14:1 uses "dikaios" to declare that no one meets this criterion. The phrase "no, not one" is "oude heis" (οὐδὲ εἷς), an emphatic negation emphasizing universality, "not even a single one." Exegetically, this isn't hyperbole; it's a divine assessment. As William R. Newell comments, even Adam was innocent but not righteous, lacking knowledge of good and evil. Humanity's "righteousness" is self-deceived; apart from Christ, we're all deficient. This counters the worldly mantra of self-belief, revealing that our "goodness" is illusory.

"No one understands": Here, "understands" translates "suniēmi" (συνίημι), meaning to comprehend, perceive, or put together mentally. In Psalm 14:2, God looks down from heaven to see if any "understand" (same root). The implication? Humanity lacks spiritual insight into God's ways. We're blind to our own sinfulness, mistaking moral relativism for wisdom. Commentators like Charles Spurgeon decry this as "empty religiousness," rituals without true communion with God. In a culture obsessed with "finding your truth," this exposes our inability to grasp divine truth unaided.

"No one seeks for God": "Seeks" is "ekzēteō" (ἐκζητέω), an intensive verb meaning to search out diligently or investigate thoroughly. Psalm 14:2 uses it to show that no one pursues God on their own initiative. This shatters the idea that religions prove humanity's quest for the divine. As Spurgeon notes, we seek idols of our own making, not the true God. Exegetically, this points to total depravity: our wills are bent away from God, enslaved to sin (Romans 6:20). Yet, God's grace enables seeking (Hebrews 11:6), as seen in prevenient grace in Arminian theology.

"All have turned aside": "Turned aside" is "ekklino" (ἐκκλίνω), meaning to deviate, swerve, or turn away from the path. From Psalm 14:3, it evokes a collective rebellion, like sheep straying (Isaiah 53:6). Humanity has veered from God's righteous way, choosing self-rule.

"Together they have become worthless": "Worthless" translates "achreioō" (ἀχρειόω), implying to become useless or corrupt, like spoiled fruit (as Newell suggests, "rotten fruit"). The adverb "together" (hama, ἅμα) emphasizes corporate corruption; all humanity shares this fate. This isn't about individual value but spiritual unprofitability; we're incapable of producing lasting good apart from God.

"No one does good, not even one": "Does good" is "poieō chrēstotēta" (ποιέω χρηστότητα), where "chrēstotēta" means kindness or moral excellence. Echoing Ecclesiastes 7:20, it reinforces that no actions qualify as truly good by God's holy standard. Even our best deeds are tainted by self-interest (Isaiah 64:6).

Romans 3:13-14 ESV: "'Their throat is an open grave; they use their tongues to deceive.' 'The venom of asps is under their lips.' 'Their mouth is full of curses and bitterness.'"

Drawing from Psalms 5:9, 140:3, and 10:7, Paul exposes the corruption of the throat, tongue, lips, and mouth, organs of communication turned to destruction.

"Their throat is an open grave": "Throat" is "larugx" (λάρυγξ), the gullet or throat, and "open grave" is "taphos aneōgmenos" (τάφος ἀνεῳγμένος), evoking decay and death (Psalm 5:9 LXX). Exegetically, this metaphor suggests speech that spreads corruption, like the stench from a tomb. Our words bury truth and life, revealing a heart of death.

"They use their tongues to deceive": "Tongues" is "glōssa" (γλῶσσα), and "deceive" is "doloō" (δολόω), meaning to bait or ensnare with falsehood. From Psalm 5:9, it highlights flattery and lies as tools of manipulation. In a world of "fake news" and social media deceit, this rings true, humanity's default is dishonesty.

"The venom of asps is under their lips": "Venom" is "ios" (ἰός), poison, and "asps" refers to venomous snakes (Psalm 140:3). "Under their lips" (hupo tas cheileas, ὑπὸ τὰς χείλεας) implies hidden malice. This phrase exegetes the deadly nature of words, subtle, stinging, and fatal, like serpent's poison.

"Their mouth is full of curses and bitterness": "Mouth" is "stoma" (στόμα), "curses" is "ara" (ἀρά), imprecations, and "bitterness" is "pikria" (πικρία), sharpness or resentment (Psalm 10:7). This depicts speech overflowing with hostility, not edification. Collectively, these show how sin corrupts communication, turning it into a weapon.

Romans 3:15-17 ESV: "'Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they do not know.'"

From Isaiah 59:7-8, Paul moves to the feet and paths, symbolizing actions and life's direction.

"Their feet are swift to shed blood": "Feet" is "pous" (πούς), "swift" is "oxus" (ὀξύς), sharp or quick, and "shed blood" is "ekcheō haima" (ἐκχέω αἷμα). This evokes haste toward violence (Isaiah 59:7). Exegetically, it highlights humanity's propensity for destruction, wars, murders, and harm. As Newell quips, "For further details, read your daily papers!"

"In their paths are ruin and misery": "Paths" is "hodos" (ὁδός), ways or roads, "ruin" is "suntrimma" (σύντριμμα), shattering, and "misery" is "talaipōria" (ταλαιπωρία), wretchedness. From Isaiah, this describes lives marked by brokenness.

"The way of peace they do not know": "Way" is again "hodos," "peace" is "eirēnē" (εἰρήνη), wholeness or harmony, and "know" is "ginōskō" (γινώσκω), experiential knowledge. Humanity rejects shalom, choosing conflict.

Romans 3:18 ESV: "'There is no fear of God before their eyes.'"

Capping the passage, Psalm 36:1 summarizes the root issue.

"There is no fear of God before their eyes": "Fear" is "phobos" (φόβος), reverential awe or terror, "God" is "theos" (θεός), and "before their eyes" is "apenanti tōn ophthalmōn" (ἀπέναντι τῶν ὀφθαλμῶν). Exegetically, this lack of awe enables all sin. John Calvin calls fear a "bridle to restrain our wickedness." Without it, licentiousness reigns.

Our Inability to Save Ourselves

Romans 3:10-18 isn't meant to depress but to diagnose. It reveals universal depravity, the fall's touch on every part of us. We're spiritually dead from birth, slaves to sin (Ephesians 2:1), in Satan's kingdom until reborn (John 3:3). The common sin of self-centered egotism, pride, fuels this. As Proverbs warns, pride goes before destruction (Proverbs 16:18).

God hates pride but loves humility (James 4:6). Don't think more highly of yourself than you ought (Romans 12:3). Suffocate pride, and you'll starve other sins.

Aligning with God's View

If you are not born again, you are spiritually dead. Regeneration is God's supernatural work, making us new creations (2 Corinthians 5:17). What is it? Being born of the Spirit, transferring from death to life (John 3:5-6).

Fear God for true wisdom (Proverbs 9:10), a reverential awe that aligns us with His holiness.

Confidence? Not in self, but in Christ, who we are in Him, indwelt by the Holy Spirit (Galatians 2:20).

Pursue sanctification: the process of becoming holy, aligned with God's will (1 Thessalonians 4:3).

Love? An action, not emotion, selfless service (1 Corinthians 13:4-7).

Trust the Lord, not your understanding (Proverbs 3:5-6). Decrease so He increases (John 3:30). Don't be a hypocrite, let the Holy Spirit transform your heart.

In closing, the myth of being a "good person" crumbles under Scripture's light. But there's hope: Christ's righteousness is credited to us by faith (Romans 3:21-22). Surrender pride, fear God, and live humbly. He directs your paths.

Are People Ultimately Good or Bad?

Have you ever stopped to wonder if people are truly good at heart? In a world filled with acts of kindness, charity drives, heroic rescues, and everyday courtesies, it's easy to think so. We see neighbors helping each other during storms, volunteers feeding the homeless, and parents sacrificing for their children. Surely, these are signs of inherent goodness, right? But then we turn on the news and witness wars, corruption, betrayal, and senseless violence. It's a confusing mix that leaves us asking: Are there really no good people on earth? Or is "goodness" just a relative term we toss around to make ourselves feel better?

The Bible doesn't shy away from this tension. In fact, it confronts it head-on in passages such as Romans 3:10-12 and Psalm 51:5. These verses challenge our self-perceptions and compel us to examine humanity through God's lens rather than our own arbitrary standards. As we'll explore in this post, the Scriptures teach that no one is inherently "good" or "righteous" apart from God, but there's hope in how we can be transformed. We'll delve into these texts using the English Standard Version (ESV), examining key words and phrases from the original Greek and Hebrew languages. Along the way, we'll unpack how goodness relates to righteousness, drawing on biblical truths to reveal a profound spiritual reality.

Let's start with a familiar refrain: "I'm not perfect, but I'm a good person." I've said it myself, and chances are you have too. We compare ourselves to extremes, Mother Teresa on one end, Adolf Hitler on the other, and pat ourselves on the back for landing somewhere in the middle. Author Cary Schmidt calls this the "not too bad" space, a gray area where we excuse our flaws because, after all, at least we're not as bad as that person. But is this how God sees it? The Bible suggests otherwise. In Romans 3:23 (ESV), it states, "for all have sinned and fall short of the glory of God." This isn't just about occasional slip-ups; it's about a fundamental shortfall in relation to God's perfect standard.

Think about it: How good is good enough? If we tally our "good" deeds against our "bad" ones, like volunteering at church to offset cheating on taxes or donating to charity to balance out gossip, where do we draw the line? How many acts of kindness erase a lie, a moment of lust, or a harsh word? Our list of "minor" offenses grows long: bending the truth, cutting corners, impure thoughts. We normalize them as "human," but God doesn't grade on a curve, unlike our school teachers. Will Graham, grandson of Billy Graham, recounts a professor asking, "How good do you have to be to get to heaven?" The answer? As good as God Himself, perfectly sinless. That's the bar, and none of us measure up. I know I don't; my "goodness" crumbles before breakfast on a bad day.

Yet, humans do good things. History is full of philanthropists, activists, and everyday heroes. From our perspective, they're "good people." But biblically, true goodness is tied to righteousness, which isn't about human effort but alignment with God's holiness. Let's turn to the Scriptures to see this unfold.

Exegeting Romans 3:10-12: A Stark Portrait of Human Depravity

Romans 3:10-12 (ESV) quotes from the Psalms to paint a universal picture: "as it is written: 'None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.'"

This passage is part of Paul's argument in Romans that all humanity, Jews and Gentiles alike, is under sin's power, unable to justify itself before God. To understand its depth, we must exegete the key phrases from the original Greek (Koine Greek of the New Testament). Paul draws from Psalm 14:1-3 and Psalm 53:1-3 in the Septuagint (LXX), the Greek translation of the Hebrew Old Testament, adapting them to emphasize total depravity.

Starting with "None is righteous, no, not one" (Greek: ouk estin dikaios oude heis). The word dikaios (δίκαιος) is central here, meaning "righteous" or "just", someone who is in right standing with God's moral law. It derives from the Greek word "dikē" (justice), implying conformity to God's standards of equity and holiness. In the ESV, "righteous" captures this legal and ethical sense: no human is inherently just or upright before God. The negation ouk estin... oude heis ("there is not... not even one") is emphatic, ruling out exceptions. Commentators like David Guzik note this isn't hyperbole; apart from Christ, no one meets this standard because sin corrupts us all. Even Adam was innocent but not righteous in the post-fall sense; he knew no evil until he chose it.

Next, "no one understands" (Greek: ouk estin ho syniōn). Syniōn (συνιών) comes from syniemi, meaning "to comprehend" or "to put together mentally." This isn't mere intellectual ignorance but a spiritual blindness to God's truth. Humanity lacks insight into divine matters, as our minds are darkened by sin (Ephesians 4:18). Paul echoes Psalm 14:2, where God looks down and sees no one with true understanding.

Then, "no one seeks for God" (Greek: ouk estin ho ekzētōn ton theon). Ekzētōn (ἐκζητῶν) is an intensive form of zēteō (to seek), implying diligent pursuit or investigation. We might chase religions, philosophies, or self-made idols, but without God's drawing (John 6:44), no one truly seeks the biblical God. Charles Spurgeon warns that empty rituals don't count as seeking; they're void of genuine communion.

"All have turned aside" (Greek: pantes exeklinan). Exeklinan (ἐξέκλιναν) means "to turn away" or "deviate from the path," like swerving off a straight road. This evokes rebellion, a deliberate departure from God's way (Isaiah 53:6).

"Together they have become worthless" (Greek: hama ēchreōthēsan). Ēchreōthēsan (ἠχρεώθησαν) from achreioō, means "to become unprofitable" or "useless," like spoiled fruit. Hama (ἅμα) emphasizes unity; all humanity shares this corruption. William Newell explains that it's a permanent state of badness, rendering us valueless in producing true good.

Finally, "no one does good, not even one" (Greek: ouk estin ho poiōn chrēstotēta, oude heis). ) means "doing goodness" or "practicing kindness." Chrēstotēta (χρηστότητα) connotes moral excellence, usefulness, or benevolence. This parallels "righteous" earlier, showing goodness isn't separate from righteousness; both are absent in fallen humanity.

This exegesis reveals a total indictment: from head (understanding) to heart (seeking) to actions (doing good), sin permeates us. Warren Wiersbe calls it an "X-ray" of the sinner. But why link goodness and righteousness? Biblically, righteousness (dikaiosynē, δικαιοσύνη) is the state of being right with God, often imputed through faith (Romans 3:22). Goodness (agathos or chrēstos) is the outworking of that righteousness, moral excellence flowing from a transformed heart. In Romans 5:7, Paul distinguishes slightly: one might die for a "righteous" (dikaios) person (law-abiding), but rarely for a "good" (agathos) one (beneficial, kind). Yet, true goodness requires righteousness; without God's justification, our "good" deeds are tainted (Isaiah 64:6). As one commentator notes, righteousness is inward devotion; goodness is its communicative fruit.

The Root of the Problem: Exegeting Psalm 51:5 and Original Sin

To grasp why no one is good or righteous, we turn to Psalm 51:5 (ESV): "Behold, I was brought forth in iniquity, and in sin did my mother conceive me."

This is David's confession after his adultery with Bathsheba and the murder of Uriah (2 Samuel 11-12). It's not excusing sin but acknowledging its depth. Exegeting the Hebrew reveals a profound truth about human nature.

"Behold" (Hebrew: hēn, הֵן) is an attention-grabber, like "look!" or "indeed!", David emphasizes a shocking reality.

"I was brought forth in iniquity" (Hebrew: be'āwôn ḥôlaltî, בְּעָו֥וֹן חוֹלָ֑לְתִּי). 'Āwôn (עָו֥וֹן) means "iniquity" or "guilt," implying twistedness or perversion from the norm. Ḥôlaltî (חוֹלָ֑לְתִּי) from ḥûl (to writhe in pain, be born), signifies birth amid labor pains. David isn't saying his mother sinned in conceiving him, but that he entered the world already stained by iniquity, an inherited corruption.

"And in sin did my mother conceive me" (Hebrew: ûbeḥēṭ' yeḥĕmatnî 'immî, וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי). Ḥēṭ' (חֵ֗טְא) means "sin" or "missing the mark," a failure to hit God's target. Yeḥĕmatnî (יֶֽחֱמַ֥תְנִי) from yāḥam (to be hot, conceive), literally "warmed herself" or "conceived in heat," a poetic way for conception. 'Immî (אִמִּֽי) is "my mother." Translations vary; some, like NIV, say "sinful at birth", but ESV keeps the literal sense. Commentators debate: Is this original sin or a hyperbolic confession? Most see it as affirming inherited depravity, not that conception is sinful, but that the sin nature is present from it. Charles Spurgeon calls it proof of natural depravity; we don't learn to sin, we're born with the propensity.

This ties back to the concepts of goodness and righteousness. Jesus says in Matthew 7:18, "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit." Our "roots" are corrupted by the original sin of Adam (Romans 5:12), rendering us incapable of true righteousness or goodness without divine intervention. The Westminster Confession sums it up: We're "utterly indisposed... to all good, and wholly inclined to all evil." Sin isn't just what we do; it's who we are apart from God.

Parents know this; no child needs lessons in selfishness or lying. A toddler grabs toys, denies wrongdoing instinctively. Environment plays a role, but the Bible prioritizes nature: We're born under sin's blanket, as David confesses. Excuses like "I'm only human" minimize this, but God calls us to recognize our need.

The consequences? "The wages of sin is death" (Romans 6:23). Eternal separation from God. But here's the turning point: God doesn't leave us there.

From Depravity to Divine Goodness Through Christ

God created us in His image for relationship (Genesis 1:27), but free will led to poor choices. We can't bridge the gap with works, rituals, or morality; they all fail to address the root stain.

But God... "But God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). John 3:16 promises eternal life to believers. Jesus' death and resurrection pay for our sins, both actions and nature, imputing His righteousness to us (2 Corinthians 5:21). We're justified by faith, not deeds (Romans 3:28).

Confess Jesus as Lord and believe in His resurrection (Romans 10:9), and you're saved. As John 1:12 says, believers become God's children. We won't be perfect here; we'll still sin, but the stain is removed. We're seen as righteous through Christ, and His Spirit produces goodness (Galatians 5:22).

In God's eyes, we become "good" people, children bearing His fruit. This transforms life: From self-justification to grace-reliance, from arbitrary goodness to righteous living.

Living It Out

So, are people good? From a human view, yes, many do admirable things. But Biblically, no one is good or righteous apart from God (Mark 10:18). This humbles us, ending comparisons and fostering compassion. It drives us to share the gospel: The "too good to be true" news is true!

Reflect: Examine your heart against God's standard. Confess like David. Receive Christ's gift. Then, live out imputed righteousness through genuine goodness, loving God and others.

In a world chasing self-defined goodness, let's pursue biblical righteousness. It's the path to a truly fulfilling life.