Romans 3:9
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.
What then?
This phrase serves as a rhetorical question, prompting the reader to consider the implications of the preceding arguments. In the context of Romans, Paul has been discussing the universal nature of sin and the inability of both Jews and Gentiles to achieve righteousness through their own efforts. This question invites reflection on the human condition and the need for divine intervention.

Are we any better?
Paul addresses the potential misconception that Jews might have a moral or spiritual advantage over Gentiles due to their possession of the Law. This question challenges any sense of superiority, emphasizing that all humanity is equally in need of salvation. It reflects the biblical theme of humility and the recognition that no group is inherently more righteous than another.

Not at all.
This emphatic denial underscores the universality of sin. Paul is clear that neither Jews nor Gentiles have an inherent advantage when it comes to righteousness. This statement aligns with the biblical teaching that all have sinned and fall short of the glory of God (Romans 3:23). It reinforces the idea that salvation is not based on ethnic or cultural identity but on faith in Jesus Christ.

For we have already made the charge
Paul refers to his previous arguments in the letter, where he systematically demonstrated that both Jews and Gentiles are guilty before God. This charge is a legal term, indicating a formal accusation. It highlights the apostolic authority with which Paul speaks and the seriousness of the indictment against humanity.

that Jews and Greeks alike
This phrase encompasses all of humanity, as "Jews" represent those under the Law and "Greeks" symbolize the Gentile world. In the cultural context of the time, these two groups covered the known world, emphasizing the comprehensive nature of Paul's message. It reflects the biblical theme of unity in diversity, where all people are equal before God.

are all under sin.
This final phrase captures the essence of Paul's argument: sin is a universal condition affecting every individual. The concept of being "under sin" suggests bondage and the inability to free oneself through personal effort. This aligns with the biblical narrative of the fall in Genesis and the need for a Savior. It points to the redemptive work of Jesus Christ, who offers liberation from sin's power.

Persons / Places / Events
1. Paul the Apostle
The author of the Book of Romans, addressing both Jewish and Gentile believers in Rome.

2. Jews
The ethnic and religious group who received the Law and the Prophets, often seen as God's chosen people.

3. Greeks (Gentiles)
Non-Jewish people, representing the broader pagan world in the context of the New Testament.

4. Rome
The city where the recipients of the letter resided, a diverse and influential center of the ancient world.

5. Sin
The universal condition of humanity's rebellion against God, which Paul argues affects both Jews and Gentiles.
Teaching Points
Universal Sinfulness
Paul emphasizes that both Jews and Gentiles are equally under sin. This levels the playing field, showing that no one is inherently better or more righteous than another.

Need for a Savior
The universality of sin highlights the need for salvation through Jesus Christ. Both Jews and Gentiles need redemption, which is available only through faith in Christ.

Humility and Equality
Recognizing that all are under sin should foster humility and a sense of equality among believers. No one can boast of their righteousness apart from Christ.

Unity in the Church
Understanding that all are equally sinful and in need of grace can promote unity within the church, breaking down barriers between different ethnic and cultural groups.

Dependence on Grace
This passage reminds believers of their continual need for God's grace, encouraging a life of repentance and faith.
Bible Study Questions
1. How does understanding that both Jews and Gentiles are under sin affect our view of salvation?

2. In what ways can recognizing our own sinfulness lead to greater humility in our relationships with others?

3. How does the universality of sin underscore the importance of sharing the gospel with all people?

4. What are some practical ways we can promote unity in the church, knowing that all believers are equally in need of grace?

5. How can we apply the truth of Romans 3:9 to our daily lives, particularly in how we view and treat others who are different from us?
Connections to Other Scriptures
Romans 1:18-32
Paul discusses the sinfulness of the Gentiles, highlighting their idolatry and immorality.

Romans 2:1-29
Paul turns to the Jews, emphasizing that they too are guilty of sin despite having the Law.

Psalm 14:1-3
This Old Testament passage is echoed in Romans 3, underscoring the universality of sin.

Galatians 3:22
Paul reiterates that Scripture has confined all under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

Ecclesiastes 7:20
This verse supports the idea that there is no one on earth who is righteous, reinforcing the universality of sin.
Total Depravity of Human NatureC.H. Irwin Romans 3:9-18
Dignity of Human Nature Shown from its RuinsH. Bushnell, D. D.Romans 3:9-20
Every Mouth StolidT.F. Lockyer Romans 3:9-20
Haman Depravity: its UniversalityC. H. Spurgeon.Romans 3:9-20
Human DepravityJ. Lyth, D. D.Romans 3:9-20
Human DepravityJ. Lyth, D. D.Romans 3:9-20
Human DepravityRomans 3:9-20
Human DepravityC. H. Spurgeon.Romans 3:9-20
Human Ignorance and PerversityJ. W. Burn.Romans 3:9-20
Immoral Authors and Their Poisonous EffectsLouis Figuier.Romans 3:9-20
Impenitent Men Destitute of HolinessD. A. Clark.Romans 3:9-20
Knowledge of Sin Through the LawR.M. Edgar Romans 3:9-20
Man Under SinJ. Harding, M. A.Romans 3:9-20
Nominal Christians Compared with HeathenJ. Lyth, D. D.Romans 3:9-20
None RighteousT. Robinson, D. D.Romans 3:9-20
Poisonous SpeechT. Robinson, D. D.Romans 3:9-20
Practical ErrorJ. Lyth, D. D.Romans 3:9-20
Progress in Sin InevitableRomans 3:9-20
Sin as Revealed by Conscience and ScriptureT. Chalmers, D. D.Romans 3:9-20
Sin: Revealed by ConscienceRomans 3:9-20
Sin: Revealed by GraceC. H. Spurgeon.Romans 3:9-20
Superior SinnersH. Varley.Romans 3:9-20
The Importance of Civil Government to SocietyT. Chalmers, D. D.Romans 3:9-20
The Poison of the TongueH. W. Beecher.Romans 3:9-20
The Reign of SinJ. Lyth, D. D.Romans 3:9-20
The Sin and Folly of Ignoring GodJ. Foster.Romans 3:9-20
The Throat of an Ungodly Man Compared to an Opened SepulchreJohn Tucker, B. D.Romans 3:9-20
Wickedness in Word and DeedProf. Godet.Romans 3:9-20
People
Paul, Romans
Places
Rome
Topics
Alike, Already, Better, Charge, Charged, Clear, Estimated, Gentiles, Greeks, Highly, Jews, Laid, Least, Power, Previously, Proved, Sin, Thraldom, Warned, Wise, Worse
Dictionary of Bible Themes
Romans 3:9

     6653   forgiveness, divine

Romans 3:1-20

     7505   Jews, the

Romans 3:9-12

     5004   human race, and sin

Romans 3:9-18

     8442   good works

Romans 3:9-19

     6023   sin, universality
     6040   sinners

Romans 3:9-20

     6156   fall, of humanity

Library
No Difference
'There is no difference.'--ROMANS iii. 22. The things in which all men are alike are far more important than those in which they differ. The diversities are superficial, the identities are deep as life. Physical processes and wants are the same for everybody. All men, be they kings or beggars, civilised or savage, rich or poor, wise or foolish, cultured or illiterate, breathe the same breath, hunger and thirst, eat and drink, sleep, are smitten by the same diseases, and die at last the same death.
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Law Established through Faith
Discourse I "Do we then make void the law through faith? God forbid: Yea, we establish the law." Romans 3:31. 1. St. Paul, having the beginning of this Epistle laid down his general proposition, namely, that "the gospel of Christ is the power of God unto salvation to every one that believeth;" -- the powerful means, whereby God makes every believer a partaker of present and eternal salvation; -- goes on to show, that there is no other way under heaven whereby men can be saved. He speaks particularly
John Wesley—Sermons on Several Occasions

God Justified, Though Man Believes Not
"For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, and every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."--Romans 3:3,4. The seed of Israel had great privileges even before the coming of Christ. God had promised by covenant that they should have those privileges; and they did enjoy them. They had a revelation and a light divine, while all the world
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

Justice Satisfied
WHEN THE SOUL is seriously impressed with the conviction of its guilt, when terror and alarm get hold upon it concerning the inevitable consequences of its sin, the soul is afraid of God. It dreads at that time every attribute of divinity. But most of all the sinner is afraid of God's justice. "Ah," saith he to himself, "God is a just God; and if so, how can he pardon my sins? for my iniquities cry aloud for punishment, and my transgressions demand that his right hand should smite me low. How can
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

"That the Righteousness of the Law Might be Fulfilled in Us. "
Rom. viii. 4.--"That the righteousness of the law might be fulfilled in us." God having a great design to declare unto the world both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spoken of in the third verse,--to send his own Son to bear the punishment of sin, that the righteousness of the law might be freely and graciously fulfilled in sinners. And, indeed, it was not imaginable by us, how he could declare both in the salvation
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Necessity of Other Preparatory Acts Besides Faith
1. HERETICAL ERRORS AND THE TEACHING OF THE CHURCH.--Martin Luther, to quiet his conscience, evolved the notion that faith alone justifies and that the Catholic doctrine of the necessity of good works is pharisaical and derogatory to the merits of Jesus Christ. This teaching was incorporated into the symbolic books of the Lutherans(811) and adopted by Calvin.(812) It has been called one of the two basic errors of Protestantism. The Tridentine Council solemnly condemns it as follows: "If anyone saith
Joseph Pohle—Grace, Actual and Habitual

Justification.
"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The Heidelberg Catechism teaches that true conversion consists of these two parts: the dying of the old man, and the rising again of the new. This last should be noticed. The Catechism says not that the new life originates in conversion, but that it arises in conversion. That which arises must exist before. Else how could it arise? This agrees with our statement that regeneration precedes conversion,
Abraham Kuyper—The Work of the Holy Spirit

Certainty of Our Justification.
"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The foregoing illustrations shed unexpected light upon the fact that God justifies the ungodly, and not him who is actually just in himself; and upon the word of Christ: "Now are ye clean through the word which I have spoken unto you." (John xv. 3) They illustrate the significant fact that God does not determine our status according to what we are, but by the status to which He assigns us He determines
Abraham Kuyper—The Work of the Holy Spirit

Justification
'Being justified freely by his grace.' Rom 3:34. Q-xxxiii: WHAT IS JUSTIFICATION? A: It is an act of God's free grace, whereby he pardons all our sins, and accepts us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone. Justification is the very hinge and pillar of Christianity. An error about justification is dangerous, like a defect in a foundation. Justification by Christ is a spring of the water of life. To have the poison of corrupt doctrine
Thomas Watson—A Body of Divinity

A Great Deal for Me to Read Hast Thou Sent...
1. A great deal for me to read hast thou sent, my dearest brother Consentius: a great deal for me to read: to the which while I am preparing an answer, and am drawn off first by one, then by another, more urgent occupation, the year has measured out its course, and has thrust me into such straits, that I must answer in what sort I may, lest the time for sailing being now favorable, and the bearer desirous to return, I should too long detain him. Having therefore unrolled and read through all that
St. Augustine—Against Lying

Nuremberg Sept. 15, 1530. To the Honorable and Worthy N. , My Favorite Lord and Friend.
Grace and peace in Christ, honorable, worthy and dear Lord and friend. I received your writing with the two questions or queries requesting my response. In the first place, you ask why I, in the 3rd chapter of Romans, translated the words of St. Paul: "Arbitramur hominem iustificari ex fide absque operibus" as "We hold that the human will be justified without the works of the law but only by faith." You also tell me that the Papists are causing a great fuss because St. Paul's text does not contain
Dr. Martin Luther—An Open Letter on Translating

This Conflict None Experience in Themselves, Save Such as War on the Side Of...
7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, ("For through
St. Augustine—On Continence

Sanctification.
V. The conditions of this attainment. 1. A state of entire sanctification can never be attained by an indifferent waiting of God's time. 2. Nor by any works of law, or works of any kind, performed in your own strength, irrespective of the grace of God. By this I do not mean, that, were you disposed to exert your natural powers aright, you could not at once obey the law in the exercise of your natural strength, and continue to do so. But I do mean, that as you are wholly indisposed to use your natural
Charles Grandison Finney—Systematic Theology

Justification.
Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may
Charles Grandison Finney—Systematic Theology

Atonement.
We come now to the consideration of a very important feature of the moral government of God; namely, the atonement. In discussing this subject, I will-- I. Call attention to several well-established principles of government. 1. We have already seen that moral law is not founded in the mere arbitrary will of God or of any other being, but that it has its foundation in the nature and relations of moral agents, that it is that rule of action or of willing which is imposed on them by the law of their
Charles Grandison Finney—Systematic Theology

Its Evidence
In Romans 3:28 the Apostle Paul declared "that a man is justified by faith without the deeds of the law," and then produces the case of Abraham to prove his assertion. But the Apostle James, from the case of the same Abraham, draws quite another conclusion, saying, "Ye see then how that by works a man is justified, and not by faith only" (James 2:24). This is one of the "contradictions in the Bible" to which infidels appeal in support of their unbelief. But the Christian, however difficult he finds
Arthur W. Pink—The Doctrine of Justification

The Impossibility of Failure.
"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak: for God is not unrighteous to forget your work and the love which ye showed toward His name, in that ye ministered unto the saints, and still do minister. And we desire that each one of you may show the same diligence unto the fulness of hope even to the end: that ye be not sluggish, but imitators of them who through faith and patience inherit the promises. For when God made promise to
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Faith
What does God require of us, that we may escape his wrath and curse due to us for our sin? Faith in Jesus Christ, repentance unto life, with the diligent use of all the outward means, whereby Christ communicateth to us the benefits of redemption. I begin with the first, faith in Jesus Christ. Whom God has set forth to be a propitiation through faith in his blood.' Rom 3: 25. The great privilege in the text is, to have Christ for a propitiation; which is not only to free us from God's wrath, but to
Thomas Watson—The Ten Commandments

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very
John Bunyan—The Works of John Bunyan Volumes 1-3

The Gospel the Power of God
'I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth.'--ROMANS i. 16. To preach the Gospel in Rome had long been the goal of Paul's hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character
Charles Kingsley—The Good News of God

The Pharisee and the Publican
Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself; God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.-- Luke, xviii. 10-13. In the beginning
John Bunyan—The Pharisee And Publican

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