Romans 3:9
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Romans 3:9
9 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;
Chapter Context
Romans 3 is a theological epistle chapter in the New Testament that explores themes of righteousness, truth, faith. Written during Paul's third missionary journey (c. 57 CE), this chapter should be understood within its historical context: Christians in Rome navigated tensions between Jewish and Gentile believers under imperial watch.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-31: Conclusion and application
This chapter is significant because it establishes important theological principles that resonate throughout Scripture. When studying this passage, it's important to consider both its immediate context within Romans and its broader place in the scriptural canon.
Verse Study
Romans 3:9
9 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;
Analysis
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. Paul pivots from objections to his thesis. Ti oun (Τί οὖν, "What then?") introduces his conclusion. Are Jews proechometha (προεχόμεθα, "better/superior")? Ou pantōs (Οὐ πάντως, "not at all/by no means")—despite the advantages of verses 1-2, Jews have no moral superiority.
The verb proētiasametha (προῃτιασάμεθα, "we have before proved/charged") references Paul's arguments in 1:18-3:8. Both Jews and Greeks are hyph' hamartian (ὑφ' ἁμαρτίαν, "under sin")—depicting sin as a slave master or occupying power. This is not mere moral failure but cosmic bondage. Paul's egalitarianism is devastating: all human ethnic, religious, and moral distinctions are irrelevant before the bar of divine justice.
Historical Context
First-century Judaism sharply distinguished between the righteous (themselves) and sinners (Gentiles). Palestinian Judaism even debated whether Gentiles had any share in the world to come. Paul's assertion of universal guilt would have been scandalous to Jewish pride, though echoes appear in some rabbinic literature acknowledging the evil impulse's power.
Reflection
- What forms of spiritual pride or ethnic superiority must you renounce in light of universal human guilt?
- How does the phrase "under sin" deepen your understanding of humanity's plight beyond mere moral failure?
- Why is recognizing your equality in condemnation with all humanity essential to receiving grace?
Word Studies
- Sin: ἁμαρτία (Hamartia) G266 - Sin, missing the mark
Cross-References
- Sin: Romans 6:15, Galatians 3:22
- Parallel theme: Romans 3:19, 11:32, Isaiah 65:5