they? do we excel? Are we better than they? This is incrimination of all people. “How are we to understand this situation?”. "Commentary on Romans 3:9". Salem Media Group. This is the view given by Theophylact, who says, δείκνυσι μηδὲν αὐτούς ἔχειν περισσόν, ὃσον ἐκ τῶν οἰκείων πραετξ.εων; and which is adopted by Calvin, Beza, Grotius and the modern commentators, Tholuck, Rückert (2nd edition), Reiche, and De Wette. Perfectly similar is also the Homeric οὐ πά΄παν, decidedly not; see Nägelsbach on the Iliad, p. 146, ed. Wetstein, Michaelis, Cramer, Storr, and recently Matthias, take προεχ. To be under sin, then, can only signify to be guilty, since he here repeats in summary all that he had before advanced. The Rev. California - Do Not Sell My Personal Information. in Matthaï, Pelag., Vulg., Erasm., Luther, Calv., Beza, Grot., Bengel, Tholuck, Köllner, Schrader, De Wette, al.) which would require the succeeding verses to show that the Gentiles are not better than the Jews; whereas they show that the Jews are not better than the Gentiles. Compare Theognis, 305, Bekker: οἱ κακοὶ οὐ πάντως (by no means) κακοὶ ἐκ γαστρὸς γεγόνασιν. and inf.,—that Jews and Gentiles are under sin,—but ἰουδ.… πάντας is acc. What then?—Are we better than they?— The Apostle having given the Jew leave to put in his objections, in reference to what would disgust him most,—the rejection of the Jews; and having given such answers as he thought proper at present,—now returns to the main point, namely, to prove that the Gentiles have as good a right to the privileges and blessings of God's covenant as the Jews; which he introduces very properly by putting this question into the Jew's mouth; What then? And he has proved that this advantage, perfectly real though it be, cannot hinder the rejection and judgment of this people. Copyright � Broadman Press 1932,33, Renewal 1960. Greek. Apostle. Schott) is plain from the answer, which is not οὐδὲν πάντως. Are we better than they? But the first meaning is evidently too weak after the preceding argument, and in consequence of that which follows. https:https://www.studylight.org/commentaries/ges/romans-3.html. https:https://www.studylight.org/commentaries/egt/romans-3.html. we, the Jews, better than the Gentiles. The section 3:9-12 is the final discourse in a series of diatribes that began at 2:1 dealing with God’s impartiality. As to the construction, πάντας may either be joined as an adjective to ἰουδ. To be under sin, then, signifies to be guilty in the eye of justice. Indeed, instead of in no wise. ); see Field, ad loc[103] He shows [1] that there is no example of the mid. https:https://www.studylight.org/commentaries/vnt/romans-3.html. Are we still surpassed by the Gentiles?” Compare Xen. Are we in the position to apply a defence for ourselves? Homo est inversus decalogus. Some people think that they are inherently better than other others because of their philanthropy and religiosity. "Commentary on Romans 3:9". 1870. Callim. Rev., are we in worse case than they? Gr. https:https://www.studylight.org/commentaries/acc/romans-3.html. The testimony of the Old Testament to human sinfulness. he asks, "are we (Jews) better than they (Gentiles)? "both Jews and Gentiles, that they are all under sin;". https:https://www.studylight.org/commentaries/wen/romans-3.html. His eyes great thoroughfares of lust, pride, vanity, &c. His life a long chain of sinful actions, a web of wickedness spun out and made up by the hands of the devil and the flesh, an evil spinner, and a worse weaver. Romans 3:9-20 No One is Righteous but God “What then? All the MSS. are we Jews better off than the Gentiles? 61. ; [3] that προέχεσθαι = pass. That is, the Jews have no preference or advantage over the Gentiles in regard to the subject of justification before God. Now mark the holy contrivance (sanctum artificium ) which he adopts; for when he ascribes pre-eminency to them, he speaks in the third person; but when he strips them of all things, he puts himself among them, that he might avoid giving offense. ( δ) Koppe and Wahl render, taking it as the middle voice, ‘What can we then allege (as an excuse)?’ but this will not suit οὐ πάντως. These passages speak of men in general as depraved, Romans 3:10-12; and then of the special manifestations of that depravity in sins of the tongue, Romans 3:13, Romans 3:14; and in sins of violence, Romans 3:15-18. ( β) Œcum. Compare οὐδὲν πάντως, Herod. both Jews and Gentiles, conjunctly and together; that notwithstanding the Jews boasted of their law, and the Gentiles of their philosophy, yet as to the evangelical faith and righteousness, they were both in the same case. What then? 1832. Although this is what they believed, Paul informed them they were not any better (i.e. 8, 14; Herodian, vi. No, in no wise. (Witham). which would require the succeeding verses to show that the Gentiles are not better than the Jews; whereas they show that the Jews are not better than the Gentiles. αἰτιᾶσθαι is properly, to accuse, here as in other cases followed by an accusative and infinitive. "In no wise," such is his answer. Please enter your email address associated with your Salem All-Pass account, then click Continue. BibliographyBengel, Johann Albrecht. Jew are credited with righteousness in the same way that Gentiles are declared righteousness - by God's grace, through faith in His word. John 1:21; infra, Romans 6:15, Romans 11:7 only. It is in this sense of universality that what he has hitherto said, both of Jews and Gentiles, must be taken. (2.) He has put to himself the objection: But what in this case becomes of the Jew"s advantage? Jews and Gentiles are alike by natural corruption; alike under sin by actual transgression, and so stand in need both alike of justification by faith; and the gospel righteousness is no less necessary for the one, than for the other. Comp Hofmann and Morison. https:https://www.studylight.org/commentaries/bul/romans-3.html. 2, 19; Plut. προῃτ.… εἶναι] we have before proved (chs. BibliographyDunagan, Mark. 1. it is observed on those words, Genesis 1:24, "the living creature", or "the soul of the living creature", by R. Aba: "these are the Israelites, for they are the children of the holy blessed God, and their holy souls come from him; the souls of the rest of the people, from what place are they? But as soon as the voice of this judge shall be heard, the case will be determined, and the sentence pronounced. The vigorous dramatic form of expression is due to the depth of feeling with which S. Paul sympathises with his brethren after the flesh. BibliographyJamieson, Robert, D.D. This horror-struck question of the Jews, then, rises immediately out of the preceding verses, and the answer completes the statement of their case in comparison with Gentiles. Commentators have made labored attempts to show the logical connection of the several parts with each other, and with the general subject of discussion; but the results are not very satisfactory. It is the simple fact that salvation is a personal and not an ecclesiastical matter so far as churchism or non-churchism is concerned; it has nothing to do with salvation and never did, but simply leaves its votaries all under condemnation, indiscriminately in the hands of the devil, “the god of this world” (2 Corinthians 4:4).
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