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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Romans 3:9 What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.</title><link rel="canonical" href="https://biblehub.com/romans/3-9.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/12/45_Rom_03_09.jpg" /><meta property="og:title" content="Romans 3:9 - There is No One Righteous" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin." /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/romans/3-9.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/romans/3-9.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/romans/">Romans</a> > <a href="/romans/3.htm">Chapter 3</a> > Verse 9</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad9.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/romans/3-8.htm" title="Romans 3:8">◄</a> Romans 3:9 <a href="/romans/3-10.htm" title="Romans 3:10">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#audio" class="clickchap2" title="Context and Audio Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Cross </a> <a href="#study" class="clickchap2" title="Study Bible"> Study </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comm </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/romans/3.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/romans/3.htm">New International Version</a> What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. <a href="/nlt/romans/3.htm">New Living Translation</a> Well then, should we conclude that we Jews are better than others? No, not at all, for we have already shown that all people, whether Jews or Gentiles, are under the power of sin. <a href="/esv/romans/3.htm">English Standard Version</a> What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, <a href="/bsb/romans/3.htm">Berean Standard Bible</a> What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. <a href="/blb/romans/3.htm">Berean Literal Bible</a> What then? Are we better? Not at all. For we have already charged both Jews and Greeks all to be under sin. <a href="/kjv/romans/3.htm">King James Bible</a> What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; <a href="/nkjv/romans/3.htm">New King James Version</a> What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin. <a href="/nasb_/romans/3.htm">New American Standard Bible</a> What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; <a href="/nasb/romans/3.htm">NASB 1995</a> What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; <a href="/nasb77/romans/3.htm">NASB 1977 </a> What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; <a href="/lsb/romans/3.htm">Legacy Standard Bible </a> What then? Are we better? Not at all; for we have already charged that both Jews and Greeks are all under sin; <a href="/amp/romans/3.htm">Amplified Bible</a> Well then, are we [Jews] better off than they? Not at all; for we have already charged that both Jews and Greeks (Gentiles) are under the control of sin and subject to its power. <a href="/csb/romans/3.htm">Christian Standard Bible</a> What then? Are we any better off? Not at all! For we have already charged that both Jews and Greeks are all under sin, <a href="/hcsb/romans/3.htm">Holman Christian Standard Bible</a> What then? Are we any better? Not at all! For we have previously charged that both Jews and Gentiles are all under sin, <a href="/asv/romans/3.htm">American Standard Version</a> What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; <a href="/cev/romans/3.htm">Contemporary English Version</a> What does all this mean? Does it mean that we Jews are better off than the Gentiles? No, it doesn't! Jews, as well as Gentiles, are ruled by sin, just as I have said. <a href="/erv/romans/3.htm">English Revised Version</a> What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; <a href="/gwt/romans/3.htm">GOD'S WORD® Translation</a> What, then, is the situation? Do we have any advantage? Not at all. We have already accused everyone (both Jews and Greeks) of being under the power of sin, <a href="/gnt/romans/3.htm">Good News Translation</a> Well then, are we Jews in any better condition than the Gentiles? Not at all! I have already shown that Jews and Gentiles alike are all under the power of sin. <a href="/isv/romans/3.htm">International Standard Version</a> What, then, does this mean? Are we Jews any better off? Not at all! For we have already accused everyone, both Jews and Greeks, of being under the power of sin. <a href="/msb/romans/3.htm">Majority Standard Bible</a> What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin. <a href="/net/romans/3.htm">NET Bible</a> What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, <a href="/nheb/romans/3.htm">New Heart English Bible</a> What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks, that they are all under sin. <a href="/wbt/romans/3.htm">Webster's Bible Translation</a> What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; <a href="/wey/romans/3.htm">Weymouth New Testament</a> What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin. <a href="/web/romans/3.htm">World English Bible</a> What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin. <div class="vheading2">Literal Translations</div><a href="/lsv/romans/3.htm">Literal Standard Version</a> What, then? Are we better? Not at all! For we charged before both Jews and Greeks with being all under sin, <a href="/blb/romans/3.htm">Berean Literal Bible</a> What then? Are we better? Not at all. For we have already charged both Jews and Greeks all to be under sin. <a href="/ylt/romans/3.htm">Young's Literal Translation</a> What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin, <a href="/slt/romans/3.htm">Smith's Literal Translation</a> What advantage therefore have we? Not in any way: for we before accused both Jews and Greeks, all to be under sin.<div class="vheading2">Catholic Translations</div><a href="/drb/romans/3.htm">Douay-Rheims Bible</a> What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin. <a href="/cpdv/romans/3.htm">Catholic Public Domain Version</a> What is next? Should we try to excel ahead of them? By no means! For we have accused all Jews and Greeks to be under sin, <a href="/nabre/romans/3.htm">New American Bible</a> Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin, <a href="/nrsvce/romans/3.htm">New Revised Standard Version</a> What then? Are we any better off? No, not at all; for we have already charged that all, both Jews and Greeks, are under the power of sin,<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/romans/3.htm">Lamsa Bible</a> What then do we uphold that is superior? We have already decided concerning both Jews and Syrians, for they are all under sin. <a href="/aramaic-plain-english/romans/3.htm">Aramaic Bible in Plain English</a> What, then? Are we held to be greater because we have precedence? We have determined about the Jews and about the Aramaeans that they are all under sin,<div class="vheading2">NT Translations</div><a href="/anderson/romans/3.htm">Anderson New Testament</a> What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin, <a href="/godbey/romans/3.htm">Godbey New Testament</a> Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin; <a href="/haweis/romans/3.htm">Haweis New Testament</a> What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin; <a href="/mace/romans/3.htm">Mace New Testament</a> "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin. <a href="/wey/romans/3.htm">Weymouth New Testament</a> What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin. <a href="/worrell/romans/3.htm">Worrell New Testament</a> What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin; <a href="/worsley/romans/3.htm">Worsley New Testament</a> "What then are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all under sin: as it is written, <a href="/parallel/romans/3-9.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/KIZs4GUMn-g?start=655" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/romans/3.htm">There is No One Righteous</a> 8Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved! 9<a href="/greek/5101.htm" title="5101: Ti (IPro-ANS) -- Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.">What</a> <a href="/greek/3767.htm" title="3767: oun (Conj) -- Therefore, then. Apparently a primary word; certainly, or accordingly.">then?</a> <a href="/greek/4284.htm" title="4284: proechometha (V-PIM/P-1P) -- Trans: To hold before; mid: To excuse myself; intrans: To project, excel, surpass, have preeminence. ">Are we any better?</a> <a href="/greek/3756.htm" title="3756: ou (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.">Not</a> <a href="/greek/3843.htm" title="3843: pantōs (Adv) -- Wholly, entirely, in every way, by all means, certainly. Adverb from pas; entirely; specially, at all events, in no event.">at all.</a> <a href="/greek/1063.htm" title="1063: gar (Conj) -- For. A primary particle; properly, assigning a reason.">For</a> <a href="/greek/4256.htm" title="4256: proētiasametha (V-AIM-1P) -- To make a prior accusation. From pro and a derivative of aitia; to accuse already, i.e. Previously charge.">we have already made the charge</a> <a href="/greek/2453.htm" title="2453: Ioudaious (Adj-AMP) -- Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.">that Jews</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/1672.htm" title="1672: Hellēnas (N-AMP) -- From Hellas; a Hellen or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew.">Greeks</a> <a href="/greek/5037.htm" title="5037: te (Conj) -- And, both. A primary particle of connection or addition; both or also.">alike</a> <a href="/greek/1510.htm" title="1510: einai (V-PNA) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">are</a> <a href="/greek/3956.htm" title="3956: pantas (Adj-AMP) -- All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.">all</a> <a href="/greek/5259.htm" title="5259: hyph’ (Prep) -- A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).">under</a> <a href="/greek/266.htm" title="266: hamartian (N-AFS) -- From hamartano; a sin.">sin.</a> 10As it is written: “There is no one righteous, not even one.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/romans/3-23.htm">Romans 3:23</a> for all have sinned and fall short of the glory of God, <a href="/romans/1-18.htm">Romans 1:18-32</a> The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness. / For what may be known about God is plain to them, because God has made it plain to them. / For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse. ... <a href="/romans/2-1.htm">Romans 2:1-3</a> You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things. / And we know that God’s judgment against those who do such things is based on truth. / So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment? <a href="/romans/11-32.htm">Romans 11:32</a> For God has consigned everyone to disobedience so that He may have mercy on everyone. <a href="/galatians/3-22.htm">Galatians 3:22</a> But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe. <a href="/psalms/14-1.htm">Psalm 14:1-3</a> For the choirmaster. Of David. The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. / The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one. <a href="/psalms/53-1.htm">Psalm 53:1-3</a> For the choirmaster. According to Mahalath. A Maskil of David. The fool says in his heart, “There is no God.” They are corrupt; their ways are vile. There is no one who does good. / God looks down from heaven upon the sons of men to see if any understand, if any seek God. / All have turned away, they have together become corrupt; there is no one who does good, not even one. <a href="/ecclesiastes/7-20.htm">Ecclesiastes 7:20</a> Surely there is no righteous man on earth who does good and never sins. <a href="/isaiah/53-6.htm">Isaiah 53:6</a> We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. <a href="/isaiah/64-6.htm">Isaiah 64:6</a> Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind. <a href="/jeremiah/17-9.htm">Jeremiah 17:9</a> The heart is deceitful above all things and beyond cure. Who can understand it? <a href="/job/15-14.htm">Job 15:14-16</a> What is man, that he should be pure, or one born of woman, that he should be righteous? / If God puts no trust in His holy ones, if even the heavens are not pure in His eyes, / how much less man, who is vile and corrupt, who drinks injustice like water? <a href="/1_kings/8-46.htm">1 Kings 8:46</a> When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near, <a href="/2_chronicles/6-36.htm">2 Chronicles 6:36</a> When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near, <a href="/matthew/15-19.htm">Matthew 15:19</a> For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, and slander.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;what then.<a href="/romans/3-5.htm">Romans 3:5</a> But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)<a href="/romans/6-15.htm">Romans 6:15</a> What then? shall we sin, because we are not under the law, but under grace? God forbid.<a href="/romans/11-7.htm">Romans 11:7</a> What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blindedare we.<a href="/romans/3-22.htm">Romans 3:22,23</a> Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: … <a href="/isaiah/65-5.htm">Isaiah 65:5</a> Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day.<a href="/luke/7-39.htm">Luke 7:39</a> Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.proved.<a href="/romans/1-28.htm">Romans 1:28</a> And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;<a href="/romans/2-1.htm">Romans 2:1</a> Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.that they.<a href="/galatians/3-10.htm">Galatians 3:10,22</a> For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them… <div class="vheading">Jump to Previous</div><a href="/romans/1-14.htm">Alike</a> <a href="/romans/1-14.htm">Already</a> <a href="/romans/3-1.htm">Better</a> <a href="/romans/3-8.htm">Charge</a> <a href="/romans/3-8.htm">Charged</a> <a href="/romans/1-20.htm">Clear</a> <a href="/romans/3-28.htm">Conclude</a> <a href="/1_corinthians/11-31.htm">Estimated</a> <a href="/romans/2-24.htm">Gentiles</a> <a href="/romans/1-14.htm">Greeks</a> <a href="/acts/22-12.htm">Highly</a> <a href="/romans/3-3.htm">Jews</a> <a href="/acts/8-10.htm">Least</a> <a href="/romans/1-20.htm">Power</a> <a href="/acts/21-29.htm">Previously</a> <a href="/romans/3-4.htm">Proved</a> <a href="/romans/2-12.htm">Sin</a> <a href="/romans/8-21.htm">Thraldom</a> <a href="/acts/27-9.htm">Warned</a> <a href="/romans/3-6.htm">Way</a> <a href="/romans/1-22.htm">Wise</a> <a href="/john/5-14.htm">Worse</a><div class="vheading2">Jump to Next</div><a href="/romans/3-23.htm">Alike</a> <a href="/romans/4-19.htm">Already</a> <a href="/romans/14-5.htm">Better</a> <a href="/romans/4-8.htm">Charge</a> <a href="/romans/5-13.htm">Charged</a> <a href="/romans/3-25.htm">Clear</a> <a href="/romans/3-28.htm">Conclude</a> <a href="/1_corinthians/11-31.htm">Estimated</a> <a href="/romans/3-29.htm">Gentiles</a> <a href="/1_corinthians/1-22.htm">Greeks</a> <a href="/romans/12-3.htm">Highly</a> <a href="/romans/3-29.htm">Jews</a> <a href="/1_corinthians/9-2.htm">Least</a> <a href="/romans/4-14.htm">Power</a> <a href="/romans/3-25.htm">Previously</a> <a href="/romans/7-10.htm">Proved</a> <a href="/romans/3-20.htm">Sin</a> <a href="/romans/6-17.htm">Thraldom</a> <a href="/2_corinthians/13-2.htm">Warned</a> <a href="/romans/3-12.htm">Way</a> <a href="/romans/3-11.htm">Wise</a> <a href="/romans/5-20.htm">Worse</a><div class="vheading2">Romans 3</div>1. <a href="/romans/3-1.htm">The Jews prerogative;</a> 3. <a href="/romans/3-3.htm">which they have not lost;</a> 9. <a href="/romans/3-9.htm">howbeit the law convinces them also of sin;</a> 20. <a href="/romans/3-20.htm">therefore no one is justified by the law;</a> 28. <a href="/romans/3-28.htm">but all, without difference, by faith, only;</a> 31. <a href="/romans/3-31.htm">and yet the law is not abolished.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/romans/3.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/romans/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/romans/3.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>What then? This phrase serves as a rhetorical question, prompting the reader to consider the implications of the preceding arguments. In the context of Romans, Paul has been discussing the universal nature of sin and the inability of both Jews and Gentiles to achieve righteousness through their own efforts. This question invites reflection on the human condition and the need for divine intervention.Are we any better? Paul addresses the potential misconception that Jews might have a moral or spiritual advantage over Gentiles due to their possession of the Law. This question challenges any sense of superiority, emphasizing that all humanity is equally in need of salvation. It reflects the biblical theme of humility and the recognition that no group is inherently more righteous than another.Not at all. This emphatic denial underscores the universality of sin. Paul is clear that neither Jews nor Gentiles have an inherent advantage when it comes to righteousness. This statement aligns with the biblical teaching that all have sinned and fall short of the glory of God (<a href="/romans/3-23.htm">Romans 3:23</a>). It reinforces the idea that salvation is not based on ethnic or cultural identity but on faith in Jesus Christ.For we have already made the charge Paul refers to his previous arguments in the letter, where he systematically demonstrated that both Jews and Gentiles are guilty before God. This charge is a legal term, indicating a formal accusation. It highlights the apostolic authority with which Paul speaks and the seriousness of the indictment against humanity.that Jews and Greeks alike This phrase encompasses all of humanity, as "Jews" represent those under the Law and "Greeks" symbolize the Gentile world. In the cultural context of the time, these two groups covered the known world, emphasizing the comprehensive nature of Paul's message. It reflects the biblical theme of unity in diversity, where all people are equal before God.are all under sin. This final phrase captures the essence of Paul's argument: sin is a universal condition affecting every individual. The concept of being "under sin" suggests bondage and the inability to free oneself through personal effort. This aligns with the biblical narrative of the fall in Genesis and the need for a Savior. It points to the redemptive work of Jesus Christ, who offers liberation from sin's power.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/p/paul_the_apostle.htm">Paul the Apostle</a> The author of the Book of Romans, addressing both Jewish and Gentile believers in Rome. 2. <a href="/topical/j/jews.htm">Jews</a> The ethnic and religious group who received the Law and the Prophets, often seen as God's chosen people. 3. <a href="/topical/g/greeks.htm">Greeks (Gentiles)</a> Non-Jewish people, representing the broader pagan world in the context of the New Testament. 4. <a href="/topical/r/rome.htm">Rome</a> The city where the recipients of the letter resided, a diverse and influential center of the ancient world. 5. <a href="/topical/s/sin.htm">Sin</a> The universal condition of humanity's rebellion against God, which Paul argues affects both Jews and Gentiles.<div class="vheading2">Teaching Points</div><a href="/topical/u/universal_sinfulness.htm">Universal Sinfulness</a> Paul emphasizes that both Jews and Gentiles are equally under sin. This levels the playing field, showing that no one is inherently better or more righteous than another. <a href="/topical/n/need_for_a_savior.htm">Need for a Savior</a> The universality of sin highlights the need for salvation through Jesus Christ. Both Jews and Gentiles need redemption, which is available only through faith in Christ. <a href="/topical/h/humility_and_equality.htm">Humility and Equality</a> Recognizing that all are under sin should foster humility and a sense of equality among believers. No one can boast of their righteousness apart from Christ. <a href="/topical/u/unity_in_the_church.htm">Unity in the Church</a> Understanding that all are equally sinful and in need of grace can promote unity within the church, breaking down barriers between different ethnic and cultural groups. <a href="/topical/d/dependence_on_grace.htm">Dependence on Grace</a> This passage reminds believers of their continual need for God's grace, encouraging a life of repentance and faith.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_romans_3.htm">Top 10 Lessons from Romans 3</a> <a href="/q/(romans_3_9)_are_jews_and_gentiles_equally_sinful.htm">(Romans 3:9) Is it fair to place Jews and Gentiles on equal footing in sin when the Old Testament sets Israel apart as God’s chosen people?</a> <a href="/q/what_are_the_bible's_esoteric_keys.htm">What are the Bible's esoteric keys?</a> <a href="/q/how_does_psalm_53_align_with_altruism.htm">How can Psalm 53’s claim “there is no one who does good” align with scientific or sociological studies showing genuine altruism? </a> <a href="/q/are_jews_granted_salvation.htm">Are Jews granted salvation?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/romans/3.htm">Ellicott's Commentary for English Readers</a></div>(9-20) Once more the argument returns to the main track, and at last the Apostle asserts distinctly and categorically what he had already proved indirectly, that the Jew is every whit as bad as the Gentile.(9) Are we better than they?--"Can we claim a preference?" The form of the Greek verb is peculiar. It seems upon the whole best to take it as middle for active, which would be apparently unexampled, but is tenable as a question of language, and seems to be compelled by the context. There is no real opposition between the "by no means" of the reply and the "much every way" of <a href="/romans/3-2.htm" title="Much every way: chiefly, because that to them were committed the oracles of God.">Romans 3:2</a>. There the reference was to external advantages, here it is to real and essential worth in the sight of God; as much as to say, "For all our advantages are we really better?"Proved.--Adopt rather the marginal rendering, For we before charged both Jews and Gentiles with being all under sin.The verses are a striking instance of the way in which the Apostle weaves together passages taken from different sources. It also affords an example of the corruptions in the text of the Old Testament to which this practice gave rise. The whole passage as it stands here is found in some manuscripts of the LXX. as part of Psalms 14, whence it has been copied not only into the Vulgate but also our own Prayer Book, which will be seen to differ from the Bible version.The quotations have different degrees of appositeness, so far as they may be considered in the modern sense as probative rather than illustrative. The first, from Psalms 14, is couched in such general terms as to be directly in point; the second and third, from Psalms 5, 140, are aimed specially against the oppressors of the Psalmist; and so, too, the fourth, from Psalms 10, but in a more general and abstract form; that from Isaiah indicates the moral degradation among the prophet's contemporaries that had led to the Captivity; while the last, from Psalms 36, is an expression applied, not to all men, but particularly to the wicked.<div class="vheading2"><a href="/commentaries/pulpit/romans/3.htm">Pulpit Commentary</a></div>Verses 9-20. - (3) The testimony of the Old Testament to human sinfulness. Objections having been thus raised and met, the apostle now confirms his position, that all mankind, Jew as well as Gentile, are under sin, by adducing the Scriptures of the Jews themselves. Verse 9. - What then? are we better than they? No, in no wise: for we have before proved (or, charged, as in the Vulgate, causati sumus) both Jews and Gentiles, that they are all under sin. The meaning of the first part of this verse has been much discussed. We may observe: (1) Τί οῦν seems to be rightly separated (as in Authorized Version) from προεχόμεθα because of the form of the answer to the question, οὐ πάντως: after τί προεχόμεθα; we should expect οὐδέν. (2) The Jews, with whom St. Paul identifies himself, must be supposed to put the question; not the Gentiles, as some have supposed. For there is nothing in the context to suggest the Gentiles as the speakers, nor does what follow suit the supposition. (3) The main question is as to the sense of προεχόμεθα, which occurs here only in the New Testament, and has, therefore, to be interpreted from consideration of the sense of which the verb is capable, and the probable drift of the argument. Some have taken it as a passive verb, with the meaning, "Are we surpassed?" i.e. are we Jews in worse case than the Gentiles on account of our greater privileges? The active verb, προέχειν, in the sense of "to excel," being both transitive and intransitive, its passive may be used in the same sense. An instance quoted in commentaries is καπ οὐδὲν εχομένοις ὑπὸ τοῦ Διός (Plut., 'Mor.,'), "cum Jove minores non sint." So the recent Revisers, though dissented from by the American Committee. The strong objection to this interpretation is that there has been nothing so far even to suggest any superiority of the Gentile to the Jew, and that what follows does not bear upon any such idea. Thus to interpret would be to sacrifice the sense to supposed grammatical exigence, which, after all, is uncertain. Taking, then, προεχόμεθα as the middle voice, we have two interpretations before us; either, with Meyer, to render, Do we put forward (anything) in our defence? - which he maintains (though not conclusively) to be the only proper sense of the middle verb - or (as in the Authorized Version), Are we better (i.e. in better ease) than they? This rendering, though it gives essentially the same sense as if προέχομεν (intransitive) had been written, is commended by its suitableness to the course of argument, and the middle voice may, perhaps, he accounted for as denoting the Jews' supposed claim of superiority for themselves. Thus the connection of thought is plain. The conclusion of ch. 2. had left the Jews on the same footing with the Gentiles before God in respect of sinfulness. But then objections had been raised on the ground of the acknowledged privileges of the chosen people; and such objections have been met. The apostle now sums up the result: What, then, is the state of the case? Have we any advantage to allege? No, not at all in the sense intended; the previous argument stands; and he proceeds to confine his position from the testimony of the Old Testament itself. <a href="/commentaries/romans/3-9.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>What Τί (Ti) Interrogative / Indefinite Pronoun - Accusative Neuter Singular <a href="/greek/strongs_5101.htm">Strong's 5101: </a> Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what. then? οὖν (oun) Conjunction <a href="/greek/strongs_3767.htm">Strong's 3767: </a> Therefore, then. Apparently a primary word; certainly, or accordingly. Are we any better? προεχόμεθα (proechometha) Verb - Present Indicative Middle or Passive - 1st Person Plural <a href="/greek/strongs_4284.htm">Strong's 4284: </a> Trans: To hold before; mid: To excuse myself; intrans: To project, excel, surpass, have preeminence. Not οὐ (ou) Adverb <a href="/greek/strongs_3756.htm">Strong's 3756: </a> No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not. at all. πάντως (pantōs) Adverb <a href="/greek/strongs_3843.htm">Strong's 3843: </a> Wholly, entirely, in every way, by all means, certainly. Adverb from pas; entirely; specially, at all events, in no event. For γὰρ (gar) Conjunction <a href="/greek/strongs_1063.htm">Strong's 1063: </a> For. A primary particle; properly, assigning a reason. we have already made the charge προῃτιασάμεθα (proētiasametha) Verb - Aorist Indicative Middle - 1st Person Plural <a href="/greek/strongs_4256.htm">Strong's 4256: </a> To make a prior accusation. From pro and a derivative of aitia; to accuse already, i.e. Previously charge. [that] Jews Ἰουδαίους (Ioudaious) Adjective - Accusative Masculine Plural <a href="/greek/strongs_2453.htm">Strong's 2453: </a> Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. Greeks Ἕλληνας (Hellēnas) Noun - Accusative Masculine Plural <a href="/greek/strongs_1672.htm">Strong's 1672: </a> From Hellas; a Hellen or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew. alike τε (te) Conjunction <a href="/greek/strongs_5037.htm">Strong's 5037: </a> And, both. A primary particle of connection or addition; both or also. are εἶναι (einai) Verb - Present Infinitive Active <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. all πάντας (pantas) Adjective - Accusative Masculine Plural <a href="/greek/strongs_3956.htm">Strong's 3956: </a> All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole. under ὑφ’ (hyph’) Preposition <a href="/greek/strongs_5259.htm">Strong's 5259: </a> A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when). sin. ἁμαρτίαν (hamartian) Noun - Accusative Feminine Singular <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. <div class="vheading">Links</div><a href="/niv/romans/3-9.htm">Romans 3:9 NIV</a> <a href="/nlt/romans/3-9.htm">Romans 3:9 NLT</a> <a href="/esv/romans/3-9.htm">Romans 3:9 ESV</a> <a href="/nasb/romans/3-9.htm">Romans 3:9 NASB</a> <a href="/kjv/romans/3-9.htm">Romans 3:9 KJV</a> <a href="//bibleapps.com/romans/3-9.htm">Romans 3:9 BibleApps.com</a> <a href="//bibliaparalela.com/romans/3-9.htm">Romans 3:9 Biblia Paralela</a> <a href="//holybible.com.cn/romans/3-9.htm">Romans 3:9 Chinese Bible</a> <a href="//saintebible.com/romans/3-9.htm">Romans 3:9 French Bible</a> <a href="/catholic/romans/3-9.htm">Romans 3:9 Catholic Bible</a> <a href="/romans/3-9.htm">NT Letters: Romans 3:9 What then? Are we better than they? (Rom. 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