ALL HAVE TURNED ASIDE: pantes exeklinan (3PAAI): (Ex 32:8; Ps 14:3; Ecc 7:29; Isa 53:6; 59:8; Jer 2:13; Eph 2:3; 1Pet 2:25)

Hodge writes that...

Blinded by sin to the perfections and loveliness of God and truth, they have turned from the way which he has prescribed and which leads to himself and have chosen another way and another lot in life. (Hodge, C. Commentary on the Epistle to the Romans, 1835)

KJV Bible Commentary writes that...

Man has not only “missed the mark,” he has also “perverted his path.” In this quote from the LXX of Psalms 14:3; 53:4, the picture is of a camel caravan crossing the desert which has strayed from the route and cannot return to the proper path. Likewise man has lost his way by deviating from God’s prescribed route of righteousness. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

Paul quotes from the Septuagint (LXX = Greek of the Hebrew) translation of Psalm 14:3 and Psalm 53:3:
 

Turned aside (1578)  (ekklino from ek = out, out from + klíno = incline, bend, turn aside or away) basically means to lean in the wrong direction, to bend out of the regular line, to bend away. It means to stir clear of, stay away from, avoid.  It means to turn aside or deviate from the right way or course (exemplified by the use in the Septuagint of Malachi 2:8, Deut 5:32)

Ekklino was used to describe a soldier’s running the wrong way or deserting. Another secular use describes staying clear of prickly shrubs. Hippocrates used this word to describe a dislocation.

Ekklino is used only 3 times in the NT but 127 times in the Septuagint (LXX). Here are the other NT uses...

Now urge you, brethren, keep your eye on those who cause dissensions and hindrances (see skandalon) contrary to the teaching which you learned, and turn away (ekklino - present imperative = continually keep aloof from, shun)  from them. (see note Romans 16:17)

"(Peter is summing up how a believer is to live in pagan society) AND LET HIM TURN AWAY (aorist imperative = do it now!) FROM EVIL AND DO GOOD; LET HIM SEEK PEACE AND PURSUE IT. (see note 1 Peter 3:11) (Peter is quoting the Septuagint translation of Ps 34:14)

The picture in ekklino is of one bending aside from one's course -- in this verse in Romans the idea is turning from God's way and in the other two NT uses the idea is "bending aside" at the approach of evil.

In short ekklino describes morally deviating from the right path. All (no exceptions except the God-Man Jesus) men are inclined to leave God’s way and pursue their own (cf. Isa 53:6). All have deviated, bent away from, steered clear of and swerved (so as to miss) godliness and virtue. The active voice indicates that the turning away is a deliberate choice and that they have not accidentally lost their way!

Spurgeon commenting on the OT Psalm (14:3) which Paul quotes here, writes

"Without exception, all have apostatized from the Lord their Maker, from his laws, and from the eternal principles of fight. Like stubborn heifers they have sturdily refused to receive the yoke; like errant sheep they have found a gap and left the right field...The life of unregenerate humanity is in direct defiance of the law of God." (Treasury of David)

This truth is illustrated so clearly by Adam's action to disobey a direct commandment of God

"Then to Adam He said, "Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it'; Cursed is the ground because of you; In toil you shall eat of it All the days of your life." (Gen 3:17)

As discussed above, to "turn aside" indicates a personal choice...so when I was "in Adam", every time I was confronted with Truth and God's righteous demand and provision to make me righteous, I chose to shun that truth, even to eschew it (avoid because one despises or loathes) the result being that I turned away from Jesus, the Way, the Truth, the Life, the Author and Perfecter of faith! In this life men can choose to "avoid" Jesus to a certain extent but one day "

at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Php 2:10,11).

Ekklino is used to describe Samuel's sons who desired riches over godliness, the text recording that

"His sons, however, did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted (LXX = ekklino = they deviated from [imperfect tense describes the fact that they did this over and over]) justice." (1Sa 8:3)

In the second of three NT occurrences, Paul uses ekklino later in Romans to describe declining to follow false teachers, writing

"Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and (continually - present imperative - a command to) turn away from (avoid, shun) them." (Ro 16.17).

 The saints were to purposely avoid association with those who caused "dissensions and hindrances" and have nothing to do with them.

In the final NT use, Peter quoting the Septuagint (Greek translation of the Hebrew OT) from Ps 34:14 writes that believers should

"turn away from (ekklino) evil and do good...seek peace and pursue it." (1 Pe 3:11)

Ekklino although used only 3 times in the NT is found 122 times in the Septuagint. For example, the psalmist exhorts us to

"Depart (ekklino) from evil, and do good, so you will abide forever." (Ps 37:27)

In another psalm David prays a prayer that would be good for every saint

"Do not incline (ekklino) my heart to any evil thing, to practice deeds of wickedness with men who do iniquity; and do not let me eat of their delicacies." (Ps 141:4)

The psalmist writes that

"The arrogant utterly deride me, yet I do not turn aside from (ekklino) Thy law." (Ps 119:51)

"I have not turned aside from (ekklino) Thine ordinances, for Thou Thyself hast taught me." (Ps 119:102)

"Many are my persecutors and my adversaries, yet I do not turn aside from (ekklino) Thy testimonies." (Ps 119:157)

ONE WHO TURNED ASIDE FROM HIS WAY -- The great evangelist Dwight L. Moody told of being asked by the warden of a large prison in New York City to speak to the inmates. Because there was no chapel or other suitable or safe place to speak to the group, he preached from a gangway at one end of a large tier of cells, unable to see the face of a single prisoner. After the message he asked permission to talk face-to-face with some of the men through the bars of their cells. He soon discovered that most of the men had not even been listening to his message. When Moody would ask an inmate why he was in prison, the man almost invariably declared his innocence. He would insist that a false witness testified against him, or that he was mistaken for the person who really committed the crime, or that the judge or jury was prejudiced against him, or he would give some other reason he was unjustly incarcerated. Moody said...

“I began to get discouraged, but when I had gotten almost through I found one man with his elbows on his knees and two streams of tears running down his cheeks. I looked in at the little window and said, ‘My friend, what is your trouble?’ He looked up with despair and remorse on his face and said, ‘My sins are more than I can bear.’ I said, ‘Thank God for that.’ ”

The evangelist was thankful because he knew that no man is open to God’s way until he forsakes his own way, that he will not seek salvation until he admits he is lost.

TOGETHER THEY HAVE BECOME USELESS: hama êchreôthêsan (3PAPI): (Ge 1:31; 6:6,7; Mt 25:30; Phile 1:11)

In his fifth charge Paul makes an incredible statement stating in essence that mankind is useless, unprofitable, of no benefit!

Haldane comments that...

They have become corrupted, or have rendered themselves useless; for everything that is corrupted loses its use. They are become unfit for that for which God made them; unprofitable to God, to themselves, and to their neighbor.  (Haldane, R. An Exposition of Romans)

Barnes says that "together" indicates that

"They are as one; they are joined, or united, in this declension. The expression denotes union or similarity." (Barnes Notes on the NT)

Useless (889) (achreioo from achreíos = useless, unprofitable, in turn from a = without + chreía = utility, usefulness) means to make unprofitable or render unserviceable. It means to become depraved, morally worthless or corrupt. In the middle voice it means to become unprofitable or vile.

Achreioo is found only here in the NT and 6 times in the Septuagint (LXX) (2Ki 3:19; Ps 14:3; 53:3; Jer 11:16; Dan 4:14; 6:20)

Useless or unprofitable is the picture of rotten fruit; something irrevocably bad and therefore thoroughly useless.

Lightfoot says that achreioo is used to translate the Hebrew word which describes milk that has gone sour. Human nature without Christ is a soured and useless thing. Psalm 14:3 which Paul quotes in this section is translated as follows in several different versions:

"all alike turned sour" (NJB),

"they are together become impure" (JPS),

"they have together become corrupt" (NIV).

Spurgeon has an interesting note on Ps 14:3 writing that

"They are spoiled and soured like corrupt leaven, or, as some put it, they have become putrid and even stinking. The only reason why we do not more clearly see this foulness is because we are accustomed to it. But are there no special cases; are all sinful? Yes, says the psalmist."

In a note on the related Ps 53:3 Spurgeon adds that

"The whole lump is soured with an evil leaven. Thus, in God’s sight, our atheistic nature is not the pardonable thing that we think it to be. Errors as to God are not the mild diseases which some account them; they are abominable evils." (Treasury of David)

Albert Barnes adds that

"This word ("corrupt" in Ps14:3) in Hebrew means , to become putrid and offensive, like fruit that is spoiled. In Arabic, it is applied to milk that becomes sour. Applied to moral subjects, it means to become corrupt and useless. They are of no value in regard to works of righteousness."

The Septuagint uses this word to describe Israel, Jeremiah writing that

"The LORD called your name, "A green olive tree, beautiful in fruit and form"; with the noise of a great tumult He has kindled fire on it, and its branches are worthless (achreioo  - are become good for nothing)" (Jer 11:16) 

In the following use in Second Kings in a prophecy of Elisha we see a vivid picture of the meaning of this word

"Then you shall strike every fortified city and every choice city, and fell every good tree and stop all springs of water, and mar (Septuagint  = achreioo - "spoil") every good piece of land with stones.'" (2Ki 3:19)

When man turns aside aside from Truth, he then becomes unprofitable to God and he is not available to God to use for any good work (see good works) All we do in our flesh (Isa 64:6) is spoiled in God's holy eyes and unable to bring us any closer to the former oneness between the creation and their Creator.

Sin renders men unprofitable (unable to store up for themselves treasure in heaven, unable even to redeem the time).

Sin has made men worthless to worship His Holiness.

Although achreioo is only here in Romans 3:12 in the NT, the derivative root word "achreios" is used in Mt 25:30

"And cast out the worthless (achreios) slave into the outer darkness; in that place there shall be weeping and gnashing of teeth")

Achreios is also used in Lu 17:10

"So you too, when you do all the things which are commanded you, say, 'We are unworthy (achreios) slaves; we have done only that which we ought to have done."

This verse describes the logical outcome of the preceding statements. Because no one has stayed on the path to God, they have become useless. They cannot fulfill their purpose as creatures made in the image of God. They are like fish that cannot swim or birds that cannot fly.

THERE IS NONE WHO DOES GOOD THERE IS NOT EVEN ONE: ouk estin (3SPAI) o poion (PAPMSN) chrestoteta ouk estin (3PAI) heôs henos: (Ps 53:1; Ecc 7:20; Isa 64:6; Eph 2:8-10; Phil 2:12,13; Titus 2:13,14; Ja 1:16,17)

None (3756) (ou) means absolutely none.

Good (5544)(chrestotes from the adjective chrestos = useful, profitable in turn from chraomai = to furnish what is needed in turn from chráo = lend, furnish as a loan) describes the quality of being helpful and beneficial. Chrestotes connotes genuine goodness and generosity of heart.

Chrestotes reflects benevolence in action, kindliness which disposes one to do good but not a goodness qualitatively but a goodness in action and expressed in deed. Goodness is that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes and which supplies their wants or alleviates their distresses. Goodness is not just a sweet disposition but is a serving trait.

"beautiful word, as it is the expression of a beautiful grace...one pervading and penetrating the whole nature, mellowing there all which would have been harsh and austere (Ed note: this latter applicable only to men but not to God for He is never harsh or austere)...a goodness which has no edge, no sharpness in it..."

One (1520) (heis) is the cardinal number one.

"None who does good" (Click study of "good works" from a Biblical perspective) in the sense of doing anything of spiritual value or of eternal value.

Isaiah phrases it this way...

For all of us have become like one who is unclean, and all our righteous deeds are like a filthy garment; (literally "menstrous cloths") and all of us wither like a leaf, and our iniquities, like the wind, take us away. (Isaiah 64:4)

Paul explains how it is possible for man to do "good works" writing...

For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast. For we are His workmanship (poiema gives us our English word "poem"), created in Christ Jesus (2Cor 5:17 = created to live a brand new style of life) for good works, (although we're not saved by good works, we are saved for good works)  which God prepared beforehand, that we should walk in them (instead of walking "according to the prince of the power of the air...in the lust of our flesh" Eph 2:2-3). (Ephesians 2:8-10)

Writing to Titus Paul explained that Jesus...

gave Himself for (huper = preposition of substitutionary atonement = “for the sake of, in behalf of, instead of”)  us, that He might redeem (lutroo = release or set free as a slave set free by paying the ransom price) us from (apo = indicates effective removal from that sphere and our deliverance from "all" aspects of its domination) every lawless deed (1Jn 3:4 defines lawlessness = sin) and purify for Himself a people for His own possession (KJV = "peculiar" but not "odd" or "strange" = we are no longer our own but we are His possession now), zealous (zelotes from the root verb zelóo = to boil, be hot or glow = 'Am I "aflame" for Jesus?) for good deeds. (see note Titus 2:14)

Obviously men do "good" things (certainly relative to bad things that other men do), but they do not do them consistently, profoundly or with pure motivation. A good work must not only conform to the commandments of God, it must come from a heart committed to honoring Him, and no one habitually does this. Thus far Paul’s "string of pearls" (charaz) is devastating. This is a sad commentary on the best that man has to offer God.

James explains the source of all "good" first warning us...

Do not be deceived, my beloved brethren. Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow. (James 1:16,17)

Spurgeon commenting on Ps 14:3 writes

"The Hebrew phrase is an utter denial concerning any mere man that he of himself does good. This is the verdict of the all-seeing Jehovah, Who cannot exaggerate or mistake. As if no hope of finding a solitary specimen of a good man among the unrenewed human family might be harbored for an instant"

Spurgeon commenting on the parallel verse (Ps 53:3) adds that the truth in this verse

"puts an end to the fictions of the innocent savage, the lone patriarch. The fallen race of man, left to its own energy, has not produced a single lover of God or doer of holiness, nor will it ever do so. Grace must interpose, or not one specimen of humanity will be found to follow after the good and true. This is God’s verdict after looking down upon the race." (Treasury of David)

"There is not up to one." Not even as far as one or to the point of one! Spurgeon commenting on Ps 14:3 writes that

"The Holy Spirit adds the crushing threefold negative none … no, not one. What say the opponents of the doctrine of natural depravity to this? Rather what do we feel concerning it? Do we not confess that we by nature are corrupt, and do we not bless the sovereign grace which has renewed us in the spirit of our minds, that sin may no more have dominion over us, but that grace may rule and reign? (Treasury of David)

THEIR THROAT IS AN OPEN GRAVE (open sepulchre, KJV): eos enos taphos aneogmenos (RPPMSN) ho larygx (throat) auton: (Jer 5:16; Mt 23:27,28)

In Romans 3:13-18 note how various parts or members of the body (which are neutral in and of themselves) are involved in sin.

Paul quotes from Psalm 5 where David writes that

"There is nothing reliable in what they say; their inward part is destruction itself. Their throat is an open grave. They flatter with their tongue." (Ps 5:9)

To man’s “hoof” problem, David exposes man’s “mouth” problem, with special application to his slick-talking enemies, describing them as flatterers, whose words of praise are really a means of serving themselves rather than the one they are praising. And because praise appeals to human nature, it also leads the flattered person into pride and false self-confidence. A flatterer therefore both uses and abuses others.

C H Spurgeon commenting on (Ps 5:9) writes

"This description of depraved man has been copied by the apostle Paul (Romans 2), together with some other quotations, as an accurate description of the whole human race, not of David’s enemies only. An open sepulcher. A sepulcher is full of loathsomeness, pestilence and death, and an open sepulcher<