middle voice from πρό and ἔχω; to hold oneself before others, i.e. (figuratively) to excel:--be better.
Transliteration:proéchomai
Pronunciation:pro-ekh-om-ahee
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### Core Meaning & Semantic Range
The Greek verb προέχομαι (proéchomai, `{{G4284}}`) is a compound word formed from the preposition πρό (pro, `{{G4253}}`), meaning "before" or "in front of," and the verb ἔχω (echō, `{{G2192}}`), meaning "to have" or "to hold." The form προέχομαι is in the middle voice, which intensifies the reflexive sense, indicating "to hold oneself before" or "to have oneself in front." Figuratively, and as it is used in the New Testament, this translates to "to excel," "to be superior," "to have an advantage," or "to be better off." The semantic range thus centers on a comparative superiority or privilege, often in a moral or positional sense. It implies a claim or a state of having a preeminent standing over others.
### Biblical Occurrences & Contextual Analysis
The term προέχομαι occurs only once in the New Testament, specifically in [[Romans 3:9]]. In this pivotal verse, Paul poses a rhetorical question: "What then? Are we [Jews] better off?" (Τί οὖν; προεχόμεθα;). This question arises in the context of Paul's sustained argument in Romans 1-3 concerning the universal sinfulness of humanity. Having established that both Gentiles ([[Romans 1:18-32]]) and Jews ([[Romans 2:1-29]]) are under the dominion of sin, Paul anticipates a Jewish objection: Does their possession of the Law and the covenants give them an inherent advantage or superior standing before God?
Paul's resounding answer immediately follows: "Not at all!" (Οὐ πάντως). He then elaborates, "for we have already charged that both Jews and Greeks are all under sin." The use of προέχομαι here is crucial. It directly addresses the notion of an ethnic or covenantal privilege that might exempt one group from God's judgment or give them a higher moral ground. Paul emphatically denies that the Jews are "better off" or "have an advantage" in terms of their righteousness before God. Their unique revelation and covenantal relationship did not make them inherently superior in their ability to meet God's righteous demands or escape the pervasive power of sin. This sets the stage for Paul's subsequent declaration of justification by faith for all who believe, Jew and Gentile alike.
### Related Words & Concepts
The concept expressed by προέχομαι is often contrasted with ideas of equality in sin or the lack of distinction before God. Related Greek terms and theological concepts include:
* διαστολή (diastolē, `{{G1293}}`): "distinction" or "difference." Paul uses this term in [[Romans 10:12]] to assert that "there is no distinction between Jew and Greek" in salvation. The question in [[Romans 3:9]] asks if there *is* a προεχόμεθα (advantage/distinction), and the answer is that there is none.
* πάντες (pantes, `{{G3956}}`): "all." Paul repeatedly emphasizes that "all" are under sin ([[Romans 3:9]]), "all have sinned and fall short of the glory of God" ([[Romans 3:23]]). This universality directly negates any claim of προεχόμεθα.
* ὑπερέχω (hyperéchō, `{{G5242}}`): "to excel, surpass, be superior." While προέχομαι focuses on "having an advantage" or "being better off" in a comparative sense, ὑπερέχω more broadly denotes superiority or preeminence, often in a positive sense (e.g., [[Philippians 2:3]], [[Philippians 4:7]]). In [[Romans 3:9]], the context of προέχομαι is specifically about moral standing before God.
* The broader theological concept of "impartiality of God" (e.g., [[Romans 2:11]]) which states that God shows no favoritism, directly undercuts any notion of one group having a προεχόμεθα over another in terms of salvation.
### Theological Significance
The singular occurrence of προέχομαι in [[Romans 3:9]] carries profound theological weight. It serves as a linchpin in Paul's argument for the doctrine of universal sinfulness and the necessity of justification by grace through faith. By asking and immediately answering the question "Are we better off?", Paul systematically dismantles any human claim to inherent moral superiority or spiritual advantage before God, whether based on ethnicity, religious observance, or covenantal status.
This denial of προεχόμεθα establishes a level playing field for humanity before a holy God. If no one is "better off," then all stand equally condemned by their sin and equally in need of divine intervention. This truth paves the way for the glorious declaration of God's righteousness revealed in the gospel, which is "for all who believe" ([[Romans 3:21-22]]). The word underscores that human works, lineage, or privileged access to divine revelation cannot provide a basis for boasting or a means of self-justification. It highlights God's absolute sovereignty and impartiality in salvation, where all are saved by grace through faith alone, apart from works of the Law.
### Summary
προέχομαι (proéchomai, `{{G4284}}`) is a Greek verb meaning "to hold oneself before," "to excel," "to be superior," or "to have an advantage." Its sole New Testament occurrence in [[Romans 3:9]] is critically important for Paul's theological argument. In this verse, Paul rhetorically asks if the Jews have any inherent advantage or are "better off" in their standing before God concerning sin. His emphatic "Not at all!" signifies that no human group, including the covenant people of Israel, possesses a moral or spiritual superiority that exempts them from the universal reach of sin. This powerful assertion levels the ground before God, demonstrating that both Jews and Gentiles are "all under sin," thereby establishing the universal need for God's grace and the impartial nature of justification by faith in Christ.
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