John Calvin Commentary Romans 3:9

"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;" — Romans 3:9 (ASV)

What then? He returns from his digression to his subject. For so that the Jews should not object that they were deprived of their right, as he had mentioned those distinctions of honor for which they thought themselves superior to the Gentiles, he now at last replies to the question—in what respect they excelled the Gentiles.

And though his answer seems in appearance to contradict what he had said before (for he now strips those of all dignity to whom he had attributed so much), yet there is no contradiction. For those privileges in which he allowed them to be distinguished were separate from themselves, dependent on God’s goodness, and not on their own merit. But here he inquires about their own worthiness, whether they could glory in any respect in themselves.

Therefore, the two answers he gives so agree together that the one follows from the other. For while he extols their privileges by including them among the free benefits of God, he shows that they had nothing of their own.

Thus, what he now answers might have been easily inferred. For since their chief superiority was that God’s oracles were entrusted to them, and they did not have this through their own merit, there was nothing left for them for which they could glory before God.

Now mark the sacred artifice (sanctum artificium) which he adopts: for when he ascribes preeminence to them, he speaks in the third person; but when he strips them of all things, he puts himself among them, so that he might avoid causing offense.

For we have before brought a charge, etc. The Greek verb which Paul adopts, αἰτιάσθαι, is properly a forensic term. I have therefore preferred to translate it as “We have brought a charge.” For an accuser in an action is said to charge a crime, which he is prepared to substantiate with testimonies and other proofs.

Now, the Apostle had summoned all mankind universally before the tribunal of God, so that he might include all under the same condemnation. And it is futile for anyone to object and say that the Apostle here not only brings a charge but especially proves it, for a charge is not true unless it depends on solid and strong evidence. This is according to what Cicero says, who, in a certain place, distinguishes between a charge and a slander.

We must add that to be “under sin” means that we are justly condemned as sinners before God, or that we are held under the curse that is due to sin. For as righteousness brings with it absolution, so sin is followed by condemnation.