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Romans 3:5
But if our unrighteousness commend the righteousness of God, what shall we say?Is God unrighteous who taketh vengeance? (I speak as a man)

Romans 6:15
What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 11:7
What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded

are we.

Romans 3:22,23
Even the righteousness of Godwhich is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: …

Isaiah 65:5
Which say, Stand by thyself, come not near to me; for I am holier than thou. Theseare a smoke in my nose, a fire that burneth all the day.

Luke 7:39
Now when the Pharisee which had bidden him sawit, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of womanthis is that toucheth him: for she is a sinner.

proved.

Romans 1:28
And even as they did not like to retain God intheir knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

Romans 2:1
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.

Galatians 3:10,22
For as many as are of the works of the law are under the curse: for it is written, Cursedis every one that continueth not in all things which are written in the book of the law to do them…

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 (Romans 3:23). 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.

“What then?” (Romans 3:9a) signals Paul’s conclusion to the argument he has built fromRomans 1:18 onward. He has exposed the unrighteousness of pagans (1:18–32), moralists (2:1–16), and Jews who rely on heritage rather than obedience (2:17–29).

• This short question invites us to pause and ask, “Given everything just said, where do we stand?”

• Similar pivot questions appear inRomans 6:15 andRomans 11:7, guiding readers to reflect on previous points before moving forward.

Paul’s consistent pattern shows that personal reflection must precede any claim to righteousness (cf.2 Corinthians 13:5).

“Are we any better?” (Romans 3:9b) addresses those who might presume superiority because of religious background.

• Paul, a Jew, uses “we” to include himself and fellow Jews who might feel privileged (cf.Romans 3:1–2).

• Scripture consistently warns against spiritual pride:Luke 18:11–12 shows the Pharisee boasting;Romans 2:17–23 exposes reliance on the Law without true obedience.

•Galatians 3:22 reminds us that “Scripture imprisoned all under sin,” underscoring equality in need.

The question dismantles any hierarchy of sinfulness and redirects focus to God’s standard.

“Not at all.” (Romans 3:9c) is Paul’s emphatic answer.

• No group—religious or irreligious—escapes guilt (cf.Romans 2:1; 3:23).

•Psalm 14:1–3, cited in the next verses (3:10–12), testifies that “there is no one who does good.”

• The denial of superiority prepares hearts to receive grace; without recognizing universal guilt, the gospel appears optional rather than essential.

“For we have already made the charge that Jews and Greeks alike are all under sin.” (Romans 3:9d) summarizes Paul’s case.

• “Jews and Greeks” is shorthand for all humanity (cf.Romans 10:12;1 Corinthians 12:13).

• “Under sin” pictures sin as a tyrannical power enslaving everyone (Romans 5:12; 6:6;Ephesians 2:3).

•Romans 11:32 reiterates: “God has bound everyone over to disobedience so that He may have mercy on everyone.”

Only Christ can liberate from this domination (Romans 7:24–25;Galatians 5:1).

Romans 3:9 sweeps away every claim to moral advantage. Paul’s rhetorical questions draw all people—Jew and Gentile—into the same courtroom, where the verdict is universal guilt. No pedigree, ritual, or moral effort secures a better standing; everyone is “under sin.” This sobering truth sets the stage for the glorious declaration of justification by faith alone in Christ (Romans 3:21–26).

(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" ofRomans 3:2. 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.

(1)Τί οῦν seems to be rightly separated (as in Authorized Version) fromπροεχόμεθα because of the form of the answer to the question,οὐ πάντως: afterτίπροεχόμεθα; we should expectοὐδέν.

(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 ofπροεχόμεθα, 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 inworse 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 isκαπ οὐδὲνεχομένοις 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 anysuperiority 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 ifπροέχομεν (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.

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