Romans 3 9

Romans 3:9 kjv

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;

Romans 3:9 nkjv

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.

Romans 3:9 niv

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.

Romans 3:9 esv

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,

Romans 3:9 nlt

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.

Romans 3 verses

Romans 3 9 Meaning

Romans 3:9 decisively declares that no human group, whether Jew or Gentile, possesses an inherent spiritual advantage or superiority before God. Instead, it asserts that all humanity stands equally condemned and is entirely subjected to the power and guilt of sin. This statement functions as a pivotal summary of Paul's preceding arguments, establishing the universal need for God's gracious intervention.

Romans 3 9 Context

Romans 3:9 concludes Paul's extensive argument in Romans 1:18-3:8, which systematically proves the unrighteousness of both the Gentile and Jewish worlds. Before this verse, Paul addressed common Jewish objections and their unique privileges, such as possessing God's oracles (Rom 3:1-2). He dismissed any notion that their unfaithfulness would negate God's faithfulness or make God unrighteous. By definitively stating that "all" are "under sin," Paul sets the stage for the powerful declaration of justification by faith alone, apart from the Law, that immediately follows (Rom 3:21-26). This verse serves as the final, sweeping verdict of universal human guilt before God, thereby demonstrating the absolute necessity of God's provision for righteousness through faith in Jesus Christ, which is offered to all people equally.

Romans 3 9 Word analysis

• "What then?" (Τί οὖν; Ti oun?): This phrase acts as a transitional question, frequently employed by Paul to anticipate a potential objection or draw a logical conclusion from his preceding discussion. Here, it introduces the critical question about the standing of Jews relative to Gentiles.

• "Are we better than they?" (προεχόμεθα; proechometha): The Greek word proechometha suggests being in a superior position, excelling, or having an advantage. Paul, from a hypothetical Jewish perspective, poses this question. He asks if Jews, having been given the Law and covenants, possess an inherent moral or spiritual superiority that exempts them from God's judgment already applied to the Gentiles.

• "Not at all;" (Οὐ πάντως; Ou pantōs): This is a powerful, emphatic negative expression in Greek, translating to "by no means," "certainly not," or "absolutely not." It delivers an unequivocal refutation of any claim of Jewish advantage in standing righteous before God, completely leveling the spiritual playing field for all humanity.

• "for we have already charged" (προητιασάμεθα γάρ; proēthiasametha gar):

  • προητιασάμεθα (proēthiasametha): A perfect active indicative verb meaning "we have previously accused," "we have already brought a charge against," or "we have proven beforehand." The perfect tense signifies a completed action in the past with enduring results. This refers directly to Paul's meticulous case building in Rom 1:18-32 against Gentiles and Rom 2:1-29 against Jews.
  • γάρ (gar): This conjunction means "for" or "because," indicating that what follows is the reason for or explanation of the preceding strong denial.

• "that both Jews and Greeks" (Ἰουδαίους τε καὶ Ἕλληνας; Ioudaious te kai Hellēnas):

  • Ἰουδαίους (Ioudaious): Represents the Jewish people, those descended from Abraham, entrusted with God's Law and the covenant promises.
  • Ἕλληνας (Hellēnas): Literally "Greeks," but used by Paul to represent all Gentiles, the non-Jewish world. This binary encompasses all humanity, leaving no group excluded from the scope of universal sin.

• "are all under sin." (πάντας ὑφ’ ἁμαρτίαν εἶναι; pantas hūph' hamartian einai):

  • πάντας (pantas): Means "all," a term emphasizing the totality and inclusivity of the condition. It leaves no exception, universally condemning every individual.
  • ὑφ’ (hūph'): The Greek preposition "under," which here implies subjection, dominion, or being under the control/power of something. It conveys that sin is not merely a collection of acts but a ruling principle or tyrannical master.
  • ἁμαρτίαν (hamartian): "Sin," used here in the singular form, refers not just to individual sinful acts but to sin as a pervasive, corrupting power or principle that holds humanity in spiritual bondage. It highlights a state of being enslaved rather than just a pattern of wrongdoing.

• Words-group Analysis:

  • "Are we better than they? Not at all;": This rhetorical question and its powerful, absolute negative response (literally "not by all means") summarize Paul's conclusion: any supposed ethnic or religious advantage in gaining righteousness before God is utterly negated. It levels all humanity before God's righteous standard.
  • "for we have already charged that both Jews and Greeks are all under sin.": This climactic declaration is Paul's formal indictment. "Already charged" refers back to the comprehensive evidence presented in Rom 1:18-3:8. "Both Jews and Greeks" signifies universal inclusion across ethnic and religious lines. "Under sin" profoundly describes humanity's condition: not merely guilty of sins, but living in a state of servitude and dominion by sin, highlighting inherent corruption and spiritual impotence.

Romans 3 9 Bonus section

This verse functions as a key transition point in Romans, marking the end of Paul's indictment phase and the beginning of his exposition on God's righteousness in Christ. Paul meticulously built his legal case against all humanity, revealing sin not just as isolated acts but as a pervasive, enslaving force (a principle that rules). The powerful phrase "under sin" prepares the reader for the liberating truth that follows: God does not simply forgive sins but breaks sin's dominion by providing Christ's righteousness. It’s a pivotal verse showing why a God-given solution (the Gospel) is indispensable for every person. This systematic demolition of human self-righteousness ensures that the glory for salvation rests solely with God.

Romans 3 9 Commentary

Romans 3:9 represents the crescendo of Paul's argument concerning humanity's universal sinfulness. Having demonstrated through rigorous exposition that both the moral Gentile and the privileged Jew have fallen short of God's glory, Paul emphatically concludes that no human group possesses an inherent advantage in achieving righteousness before God. The phrase "under sin" conveys a powerful theological truth: sin is not merely a collection of wrongful acts, but an enslaving power or principle that dominates all people, regardless of background or religious observance. This declaration serves as a crucial foundation for the gospel, for it underscores that because all are equally captive to sin, salvation must come from God alone, received equally by grace through faith in Christ. It paves the way for the profound revelation of God's righteousness available to all who believe, fulfilling His impartial love and justice.