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;

KJV (with Strong's)

What {G5101} then {G3767}? are we better {G4284} than they? No {G3756}, in no wise {G3843}: for {G1063} we have before proved {G4256} both {G5037} Jews {G2453} and {G2532} Gentiles {G1672}, that they are {G1511} all {G3956} under {G5259} sin {G266};

Complete Jewish Bible

So are we Jews better off? Not entirely; for I have already made the charge that all people, Jews and Gentiles alike, are controlled by sin.

Berean Standard Bible

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.

American Standard Version

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;

Commentary

### SUMMARY
Romans 3:9 stands as a pivotal declaration within Paul's letter, serving as the conclusive summary of his preceding argument regarding humanity's universal sinfulness. After meticulously demonstrating the moral culpability of both Gentiles (who suppress truth) and Jews (who fail to uphold the Law despite having it), Paul poses a rhetorical question concerning any perceived advantage for the Jews. His emphatic answer leaves no room for doubt: neither group holds a superior position before God, for both have been definitively proven to be entirely subjected to the dominion and guilt of sin. This verse thus establishes the foundational premise for the subsequent revelation of God's righteous solution through faith in Christ.

### CONTEXT
* **Literary Context:** Romans 3:9 marks a critical transition point in Paul's theological argument. Chapters 1 and 2 systematically lay out the indictment against all humanity. [Romans 1:18-32](/romans/1-18-32 "Romans 1:18-32 - God's Wrath Against Ungodliness") details the sin of the Gentiles, who, despite natural revelation, suppress the truth and engage in idolatry and immorality. [Romans 2:1-29](/romans/2-1-29 "Romans 2:1-29 - God's Impartial Judgment") then turns to the Jews, demonstrating that their possession of the Law and the covenant does not exempt them from God's righteous judgment, as they too have failed to live up to its demands. Paul highlights their hypocrisy and spiritual circumcision's true meaning. [Romans 3:1-8](/romans/3-1-8 "Romans 3:1-8 - God's Faithfulness Despite Human Unfaithfulness") addresses potential Jewish objections regarding the value of their heritage, asserting God's faithfulness despite Israel's unfaithfulness. Verse 9 then serves as the culminating summary of this entire section, definitively leveling the playing field and setting the stage for Paul's exposition of justification by faith in [Romans 3:21-31](/romans/3-21-31 "Romans 3:21-31 - Righteousness Through Faith").
* **Historical & Cultural Context:** Within the first-century Roman world, there was a significant distinction between Jews and Gentiles. Jews, as the covenant people of God, often held a sense of spiritual superiority due to their unique possession of the Law, the prophets, and the promises of God ([Romans 9:4-5](/romans/9-4-5 "Romans 9:4-5 - Israel's Privileges")). They saw themselves as distinct and righteous in contrast to the idolatrous and immoral Gentile world. This cultural self-perception is precisely what Paul challenges. Gentiles, lacking the Mosaic Law, were often viewed by Jews as "sinners" by default, outside the sphere of God's special favor. Paul's argument in Romans 3:9 deliberately dismantles these long-held social and religious hierarchies, asserting that before God's holy standard, the moral and spiritual condition of both groups is equally dire. The question "are we better [than they]?" directly reflects this prevailing Jewish sentiment of privilege and distinction.
* **Key Themes:** Romans 3:9 powerfully reinforces several key theological themes central to Paul's epistle. Firstly, it underscores the theme of **Universal Sinfulness**, declaring unequivocally that all humanity, regardless of religious background or ethnic identity, is enslaved to sin. This is not merely about committing individual acts of sin, but about being under the pervasive power and dominion of sin itself, a state of spiritual bondage. Secondly, the verse establishes **Equality in Condemnation**, dismantling any notion of inherent advantage for the Jew due to their covenant status or the Law. Paul levels the playing field, asserting that both Jews and Gentiles stand equally guilty and helpless before a holy God. This equality in sin is crucial for understanding the subsequent theme: the **Necessity of God's Righteousness**. By proving universal human inability to achieve righteousness, Paul creates a profound need for an external, divine solution, paving the way for the glorious revelation of God's righteousness through faith in Jesus Christ, which is the heart of the gospel message presented in [Romans 3:21-26](/romans/3-21-26 "Romans 3:21-26 - Righteousness Through Faith in Christ").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **better (Greek, _proéchomai'_):** From G4284. This word means "to hold oneself before others," or figuratively, "to excel." In this context, it refers to a perceived advantage or superiority. Paul's rhetorical question directly challenges the Jewish assumption that their covenantal status or possession of the Law made them inherently "better" or more righteous in God's eyes than the Gentiles. His emphatic "No, in no wise" shatters this illusion.
* **proved (Greek, _proaitiáomai'_):** From G4256. This term means "to accuse already" or "to previously charge." Paul uses it to refer to the extensive evidence he has already presented in [Romans 1](/romans/1 "Romans 1 - God's Wrath and Human Sin") and [Romans 2](/romans/2 "Romans 2 - God's Righteous Judgment"), where he systematically laid out the case against both Gentiles and Jews. The verb implies a definitive and conclusive demonstration of their guilt and moral failure.
* **sin (Greek, _hamartía'_):** From G266. This word denotes "a sin" (properly abstract), referring not just to individual acts of transgression but to the state or power of sin itself. Coupled with the preposition "under" (Greek, _hypó'_ G5259), it signifies being under the dominion, authority, or enslavement of sin. It implies a condition of spiritual bondage from which humanity cannot free itself, a pervasive force that governs human nature and actions.

#### Verse Breakdown
* **"What then? are we better [than they]?"**: Paul opens with a rhetorical question, anticipating a likely objection or a natural follow-up question from his Jewish audience or an imagined interlocutor. The "we" here refers to the Jews, and "they" refers to the Gentiles. The question directly addresses the core issue of Jewish privilege and whether their heritage or Law-keeping offered them a superior standing before God compared to the uncircumcised Gentiles.
* **"No, in no wise:"**: Paul delivers an immediate and absolute negative response, leaving no ambiguity. The Greek phrase "ou pantōs" (G3756 G3843) is a strong double negative, emphasizing the complete absence of any advantage. It emphatically rejects any notion of Jewish superiority in the realm of righteousness before God.
* **"for we have before proved both Jews and Gentiles,"**: This clause provides the justification for Paul's emphatic "no." He refers back to the extensive arguments and evidence presented in the preceding chapters ([Romans 1](/romans/1 "Romans 1 - God's Wrath and Human Sin") and [Romans 2](/romans/2 "Romans 2 - God's Righteous Judgment")), where he meticulously demonstrated the sinfulness of both segments of humanity. The "proved" (proaitiáomai) signifies a prior, conclusive accusation or charge.
* **"that they are all under sin;"**: This is the damning conclusion of Paul's argument. The phrase "under sin" (hypo hamartian) powerfully conveys a state of subjugation or enslavement to sin's power and guilt. It means humanity is not merely committing sins but is fundamentally controlled by sin, unable to escape its pervasive influence. The word "all" (pas) is crucial, emphasizing the universal scope of this condition, leaving no one exempt.

#### Literary Devices
Paul masterfully employs several literary devices in Romans 3:9 to deliver his profound theological truth. The verse begins with a **Rhetorical Question** ("What then? are we better [than they]?"), which is a common Pauline technique to engage the reader or an imagined interlocutor, anticipating and addressing potential objections or logical next steps in his argument. This device draws the audience into the theological discussion. Paul then immediately follows with a forceful **Assertion** or **Declaration** ("No, in no wise:"), providing an unequivocal and emphatic answer that leaves no room for doubt or further debate on the matter of Jewish superiority. Finally, the phrase "under sin" functions as a powerful **Metaphor** or **Idiom**, portraying sin not merely as a series of actions but as a tyrannical ruler or a state of bondage. This vivid imagery helps the reader grasp the pervasive and controlling nature of humanity's fallen condition, setting the stage for the liberating power of the gospel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 3:9 is a cornerstone of Pauline theology, asserting the universal depravity of humanity and the leveling effect of sin before a holy God. By declaring that both Jews and Gentiles are "under sin," Paul strips away all human pretensions of self-righteousness or inherent spiritual advantage. This universal indictment is not meant to condemn without hope, but rather to highlight the desperate need for a divine solution. It establishes the critical theological premise that no one can achieve righteousness through their own efforts, religious heritage, or adherence to law. This profound truth prepares the reader for the glorious revelation of God's righteousness, which is freely given through faith in Jesus Christ, demonstrating that salvation is entirely a work of God's grace, accessible to all who believe, precisely because all are equally lost without it.

* [Psalm 14:1-3](/psalms/14-1-3 "Psalm 14:1-3 - The Fool Says There Is No God")
* [Galatians 3:22](/galatians/3-22 "Galatians 3:22 - Scripture Imprisons All Under Sin")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")

### REFLECTION AND APPLICATION
Romans 3:9 serves as a profound and humbling mirror, reflecting the true spiritual condition of humanity. It shatters any illusion of self-righteousness or superiority based on our background, achievements, or religious affiliations. Whether we identify with a particular heritage, moral code, or spiritual tradition, this verse reminds us that before God, we are all equally in need of His grace. Understanding that we are "under sin" compels us to abandon any attempts to earn God's favor through our own efforts and instead to embrace our utter dependence on His mercy. This truth is not meant to foster despair, but to cultivate humility and to magnify the astonishing magnitude of God's love and the sufficiency of Christ's work. It calls us to recognize our shared humanity in brokenness, fostering empathy and dismantling pride, thereby opening our hearts to receive the universal salvation offered in the gospel.

#### Questions for Reflection
* **In what areas of my life might I subtly believe I am "better" or more righteous than others, whether consciously or unconsciously?**
* **How does the truth that "all are under sin" challenge my understanding of human nature and the need for divine intervention?**
* **What implications does this verse have for how I view and interact with people from different backgrounds or belief systems?**
* **How does recognizing my own state of being "under sin" deepen my appreciation for the grace and mercy of God in Christ?**

### FAQ
**What does it mean to be "under sin"?**

Answer: To be "under sin" (Greek: _hypo hamartian_) means to be under the power, dominion, and authority of sin. It's not merely about having committed individual sinful acts, but about being in a state of spiritual bondage where sin is the reigning master. This condition affects one's nature, desires, and actions, leading to a pervasive inability to perfectly obey God or achieve righteousness on one's own. Paul emphasizes that this is a universal human condition, affecting both Jews and Gentiles, highlighting humanity's utter helplessness apart from divine intervention. This concept is further elaborated in passages like [Romans 6:14](/romans/6-14 "Romans 6:14 - Freedom from Sin's Dominion"), where Paul speaks of believers no longer being "under law, but under grace," implying a shift from one dominion to another.

### CHRIST-CENTERED FULFILLMENT
Romans 3:9, by definitively establishing the universal problem of humanity being "under sin," sets the indispensable stage for the glorious revelation of Jesus Christ as the unique and perfect solution. If all, without exception, are enslaved to sin and incapable of self-salvation, then a divine deliverer is absolutely necessary. Jesus Christ fulfills this need by stepping into humanity's condemned state, perfectly living out God's righteousness, and then, crucially, becoming sin for us on the cross, as [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Righteousness") declares, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." His atoning death breaks the dominion of sin, offering freedom to all who believe, regardless of their former status as Jew or Gentile. The "all under sin" of [Romans 3:9](/romans/3-9 "Romans 3:9 - All Are Under Sin") is met by the "all who believe" of [Romans 3:22](/romans/3-22 "Romans 3:22 - Righteousness Through Faith for All Who Believe"), demonstrating that Christ's work provides a universal righteousness that perfectly addresses the universal problem, bringing all who trust in Him from under the condemnation of sin to the glorious freedom and imputed righteousness found only in Him ([Romans 8:1-2](/romans/8-1-2 "Romans 8:1-2 - No Condemnation in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Galatians 3:22

But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

Isaiah 65:5

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.

Romans 6:15

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

Romans 11:32

For God hath concluded them all in unbelief, that he might have mercy upon all.

Romans 3:22

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:

Romans 3:23

For all have sinned, and come short of the glory of God;

Romans 3:19

¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.