Romans 3:9
What then? Do we excel them? No, not so. For we have charged both Jews, and Greeks, that they are all under sin.
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- Vulgate (Clementine)
- Quid ergo ? præcellimus eos ? Nequaquam. Causati enim sumus Judæos et Græcos omnes sub peccato esse,
- Greek New Testament (SBLGNT)
- Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι,
Haydock's commentary
What then do we Jews excel the Gentiles? He again turns his discourse against the Jews, by shewing that they have been sinners, as well as the Gentiles, notwithstanding the particular favours God had done to them, and not to the Gentiles: this he proves out of the psalms; and (ver. 19.) he shews, that these things were spoken of them, who were under the law. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily VIII on Rom. iv. 1, 2
He had said (5 mss. εἶπεν ), that the world had become guilty before God, and that all had sinned, and that boasting was excluded, and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but “righteousness. Therein” (he says) “is the righteousness of God revealed.” ( Rom. i. 17 .) For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not “righteousness” only, but also the setting forth of the righteousness of God. …