Romans 3:9

Romans 3:9. What then. The Apostle now returns to his main argument, after the digression, which, however, is referred to in this question.

Are we better than they? That ‘we' refers to the Jews appears, from the whole argument, as well as from Paul's usage. But the exact meaning of the verb used (the only Greek word occurring in the question) has been much discussed. In the active voice it means, to hold before, then to surpass, to excel; in the middle, to hold before one's self, hence to put forward something as a defence, or excuse; in the passive, to be surpassed or preferred. The form here may be either middle or passive, but the former is uncommon in the New Testament. (1.) The usual explanation takes it as middle, with the meaning; ‘have we any advantage' = ‘are we better than they?' This suits the context admirably; in Romans 3:2, the advantage of the Jew was spoken of, but the digression (Romans 3:3; Romans 3:8) may well be followed by the assertion that the Jew is no better. This explanation gives an active sense, but middle verbs frequently pass over into an active sense. (2.) Strictly middle: ‘Do we put forward anything in our defence?' But this would require an object after the verb. (3.) Passive, (a.) ‘Are we surpassed (by the Gentiles)?' A Jew would hardly ask such a question, which is moreover out of keeping with the context. (b.) ‘ Are we preferred (by God)?' But this also is opposed by the context, which treats of man's sin, not of God's power.

No, in no wise. This is the correct sense of a phrase which stands literally, ‘not altogether.' There is no contradiction between ‘much every way' (Romans 3:2) and this denial. The former refers to historical and external advantages, the latter to the moral result

For we before charged; not, ‘proved.' The word suggests a formal indictment. The charge was made in the previous part of the Epistle (chaps. Romans 1:18 to Romans 2:29).

Both Jews and Gentiles. The charge had been made first against the Gentiles (chap. 1), then against the Jews (chap. 2), but the order is here reversed, since the argument is directed against the Jews.

That they are all under sin. While unregenerate, they are all under the power of sin (the notion of guilt is implied, but not expressed). ‘All' is emphatic.