Are we any better?
The Greek phrase "προεχόμεθα;" (proechometha) can be translated as "are we better?" or "do we have an advantage?" Paul is addressing both Jews and Gentiles, emphasizing that neither group holds a moral superiority over the other. This reflects the early church's struggle with Jewish and Gentile relations, where Jewish Christians might have felt a sense of superiority due to their heritage and the Law. Paul dismantles this notion, asserting that all are equal before God in terms of sinfulness.

Not at all
The Greek "οὐ πάντως;" (ou pantōs) is a strong negation, emphasizing the universality of sin. Paul categorically denies any notion of inherent human righteousness apart from Christ. This aligns with the conservative Christian perspective that emphasizes the fallen nature of humanity and the need for divine grace.

We have already made the charge
The phrase "προῃτιασάμεθα" (proētiāsametha) indicates a previous accusation or charge. Paul refers back to his earlier arguments in Romans, where he systematically demonstrated that both Jews and Gentiles are under sin. This reflects the legalistic language Paul often uses, portraying sin as a charge against humanity in the divine court of justice.

that Jews and Greeks alike
Here, "Ἰουδαίους τε καὶ Ἕλληνας" (Ioudaious te kai Hellēnas) encompasses all of humanity, as "Jews" represent those under the Law and "Greeks" symbolize the Gentiles. This dichotomy was prevalent in the ancient world, and Paul uses it to stress that no ethnic or religious background exempts one from the reality of sin. This universality is a cornerstone of Paul's theology, emphasizing the need for a Savior for all people.

are all under sin
The Greek "πάντας ὑφ’ ἁμαρτίαν" (pantas hyph’ hamartian) conveys the idea of being under the power or dominion of sin. This phrase underscores the pervasive nature of sin, affecting every individual regardless of their background. In a conservative Christian context, this highlights the doctrine of original sin, where humanity's inherent sinful nature necessitates redemption through Christ. Paul's assertion here sets the stage for the subsequent discussion of justification by faith, a central tenet of Christian doctrine.

(9) Are we better than they?--"Can we claim a preference?" The form of the Greek verb is peculiar. It seems upon the whole best to take it as middle for active, which would be apparently unexampled, but is tenable as a question of language, and seems to be compelled by the context. There is no real opposition between the "by no means" of the reply and the "much every way" of Romans 3:2. There the reference was to external advantages, here it is to real and essential worth in the sight of God; as much as to say, "For all our advantages are we really better?"

Proved.--Adopt rather the marginal rendering, For we before charged both Jews and Gentiles with being all under sin.

The verses are a striking instance of the way in which the Apostle weaves together passages taken from different sources. It also affords an example of the corruptions in the text of the Old Testament to which this practice gave rise. The whole passage as it stands here is found in some manuscripts of the LXX. as part of Psalms 14, whence it has been copied not only into the Vulgate but also our own Prayer Book, which will be seen to differ from the Bible version.

The quotations have different degrees of appositeness, so far as they may be considered in the modern sense as probative rather than illustrative. The first, from Psalms 14, is couched in such general terms as to be directly in point; the second and third, from Psalms 5, 140, are aimed specially against the oppressors of the Psalmist; and so, too, the fourth, from Psalms 10, but in a more general and abstract form; that from Isaiah indicates the moral degradation among the prophet's contemporaries that had led to the Captivity; while the last, from Psalms 36, is an expression applied, not to all men, but particularly to the wicked.

(1) Τί οῦν seems to be rightly separated (as in Authorized Version) from προεχόμεθα because of the form of the answer to the question, οὐ πάντως: after τί προεχόμεθα; we should expect οὐδέν.

(2) The Jews, with whom St. Paul identifies himself, must be supposed to put the question; not the Gentiles, as some have supposed. For there is nothing in the context to suggest the Gentiles as the speakers, nor does what follow suit the supposition.

(3) The main question is as to the sense of προεχόμεθα, which occurs here only in the New Testament, and has, therefore, to be interpreted from consideration of the sense of which the verb is capable, and the probable drift of the argument. Some have taken it as a passive verb, with the meaning, "Are we surpassed?" i.e. are we Jews in worse case than the Gentiles on account of our greater privileges? The active verb, προέχειν, in the sense of "to excel," being both transitive and intransitive, its passive may be used in the same sense. An instance quoted in commentaries is καπ οὐδὲν εχομένοις ὑπὸ τοῦ Διός (Plut., 'Mor.,'), "cum Jove minores non sint." So the recent Revisers, though dissented from by the American Committee. The strong objection to this interpretation is that there has been nothing so far even to suggest any superiority of the Gentile to the Jew, and that what follows does not bear upon any such idea. Thus to interpret would be to sacrifice the sense to supposed grammatical exigence, which, after all, is uncertain. Taking, then, προεχόμεθα as the middle voice, we have two interpretations before us; either, with Meyer, to render, Do we put forward (anything) in our defence? - which he maintains (though not conclusively) to be the only proper sense of the middle verb - or (as in the Authorized Version), Are we better (i.e. in better ease) than they? This rendering, though it gives essentially the same sense as if προέχομεν (intransitive) had been written, is commended by its suitableness to the course of argument, and the middle voice may, perhaps, he accounted for as denoting the Jews' supposed claim of superiority for themselves. Thus the connection of thought is plain. The conclusion of ch. 2. had left the Jews on the same footing with the Gentiles before God in respect of sinfulness. But then objections had been raised on the ground of the acknowledged privileges of the chosen people; and such objections have been met. The apostle now sums up the result: What, then, is the state of the case? Have we any advantage to allege? No, not at all in the sense intended; the previous argument stands; and he proceeds to confine his position from the testimony of the Old Testament itself.

Parallel Commentaries ...