Romans 3:23 - Righteousness through Faith

for all have sinned
This phrase emphasizes the universality of sin, indicating that every human being, regardless of background or status, is guilty of sin. This concept is rooted in the biblical narrative of the fall of man in Genesis 3, where Adam and Eve's disobedience introduced sin into the world. The idea of universal sinfulness is echoed in other scriptures, such as Psalm 14:3 and Ecclesiastes 7:20, which affirm that no one is righteous. Theologically, this underscores the need for a savior, as humanity cannot achieve righteousness on its own.

and fall short
The phrase "fall short" conveys the idea of missing the mark, akin to an archer failing to hit the target. In the original Greek, the term used is "hystereō," which implies a deficiency or lack. This highlights the inability of humans to meet God's perfect standards through their own efforts. The concept is further illustrated in the Old Testament sacrificial system, which pointed to the need for atonement and foreshadowed the ultimate sacrifice of Christ.

of the glory of God,
The "glory of God" refers to His perfect holiness and righteousness. In the context of Romans, it signifies the standard of moral and spiritual perfection that God embodies. Humans, due to their sinful nature, cannot attain this glory on their own. This phrase connects to the broader biblical theme of God's glory being revealed through Jesus Christ, as seen in John 1:14, where Christ is described as the embodiment of God's glory. The ultimate restoration of humanity to God's glory is a key aspect of Christian eschatology, as believers are promised to share in this glory through Christ (Romans 8:17).

Persons / Places / Events

1. Paul the Apostle
The author of the Book of Romans, Paul was a key figure in the early Christian church, known for his missionary journeys and theological teachings.

2. The Church in Rome
The recipients of the letter, this early Christian community was diverse, consisting of both Jewish and Gentile believers.

3. Sin
A central theme in this verse, sin refers to the moral failing and disobedience against God's laws.

4. The Glory of God
Represents God's perfect holiness and righteousness, which humanity falls short of due to sin.

5. The Fall of Man
An event alluded to in this verse, referring to the original sin of Adam and Eve, which introduced sin into the human experience.

Teaching Points

The Universality of Sin
Every person, regardless of background or status, is affected by sin. This truth should foster humility and a recognition of our need for God's grace.

Understanding God's Glory
God's glory is the standard of holiness and righteousness. Recognizing our shortfall should lead us to seek His righteousness through faith in Christ.

The Need for Redemption
Since all have sinned, everyone needs redemption. This verse sets the stage for understanding the necessity of Christ's sacrifice.

The Role of the Law
The Law reveals our sinfulness and inability to achieve God's glory on our own, pointing us to the need for a Savior.

Living in Grace
Acknowledging our sinfulness should lead us to live in gratitude for God's grace, striving to reflect His glory in our lives.

Lists and Questions

Top 10 Lessons from Romans 3Are all our past, present, and future sins forgiven?So, if you are Christian, does that mean you have no sin and you are holy?Are we already condemned?What are the benefits of becoming a Christian?

(23) All have sinned and come short.--Strictly, all sinned; the Apostle looking back upon an act done in past time under the old legal dispensation, without immediate reference to the present: he then goes on to say that the result of that act (as distinct from the act itself) continues on into the present. The result is that mankind, in a body, as he now sees them, and before they come within the range of the new Christian system, fall short of, miss, or fail to obtain, the glory of God.

Glory of God.--What is this glory? Probably not here, as in Romans 8:18; Romans 8:21, the glory which will be inaugurated for the saints at the Parusia, or Second Coming of the Messiah--for that is something future--but, rather, something which is capable of being conferred in the present, viz., the glory which comes from the favour and approval of God. This favour and approval Jew and Gentile alike had hitherto failed to obtain, but it was now thrown open to all who became members of the Messianic kingdom. (Comp. for the sense, Romans 2:29, and for the use of the word, as well as the sense, John 12:43, "they loved the praise [glory] of men more than the praise [glory] of God.")

Verse 23. - For all have sinned, and come short of the glory of God. The "glory of God," of which all men are here said to come short (ὑσεροῦνται), has been taken to mean

(1) honour or praise from God. "Dei favore et approbatione carent" (Sehleusner). So decidedly Meyer, Tholuek, Alford, and others. In this case Θεοῦ would be the gen. auctoris, which Meyer argues is probable from its being so in Θεοῦ δικαιοσύνη. This argument (which is not worth much in any case) tells the other way if, as we hold, it is not so in the latter phrase. For the New Testament use of δόξα in the sense of "praise" or "honour," 1 Thessalonians 2:6 is adduced (Οὔτε ζητοῦντες ἐν ἀνθρώποις δόξαν); also John 5:44 (Δόξαν παρὰ ἀλλήλων λαμβάνοντες καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητεῖτε); and especially John 12:43, where δόξα is, as here, followed by the genitive Θεοῦ without any connecting preposition: Ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ Θεοῦ ("the praise of God," Authorized Version). But, even apart from the different, and in itself more obvious, meaning of the phrase, δόξα τοῦ Θεου, where it occurs elsewhere, it is at least a question whether in the last cited passage it can be taken to mean praise or honour from God. It comes immediately after the quotation from Isaiah 6:9, etc., followed by "These things said Esaias, when he saw his glory (τὴν δόξα αὐτοῦ), and spoke of him." Hence the meaning of John 12:43 may probably be that the persons spoken of loved mundane glory (cf. Matthew 4:8; Matthew 6:29) rather than the Divine glory, seen in the vision of faith, manifested to the world in Christ (cf. John 1:14, "We beheld his glory," etc.), and "loved" by those who have not the eyes blinded and the heart hardened. So, even in the previous passage of St. John's Gospel (John 5:41, 44), ἡ δόξα ἡ παρὰ τοῦ Θεοῦ may denote man's participation in the Divine glory, rather than praise or honour, while δόξα παρὰ ἀλλήλων may mean the mundane glory conferred by men on each other. These considerations commend, in the passage before us, the interpretation

(2) "Significatur ipsius Dei viventis gloria, vitam tribuens (cf. Romans 6:4); ad quam homini, si non peccasset, patuit aditus: sod peccator ab illo fine sue excidit, neque jam eum assequitur, neque gloriam illam, quae in illo effulsisset, ullo mode tolerare potest: Hebrews 12:20, et seq.; Psalm 68:2; quo fit ut morti sit obnoxius: nam gloria et immortalitas suut synonyma, et sic mors et corruptio. Absunt a gloria Dei, i.e. a summo fine homiuis aberrarunt. At justificati recuporant spom illius glorise. Vid. omnino c. 5:2, 11, 17; 8:30, etc." (Bengel). Further, the sense which the same expression seems evidently to bear in Romans 5:2 of this Epistle is of importance for our determination of its meaning here. We are not justified in understanding, with some interpreters, any specific reference to the "image of God" (cf. 1 Corinthians 11:7, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων) in which man was created, and which has been lost by the Fall, there being nothing to suggest it, or, with others, exclusively to the future glory, since the present ὑστεροῦνται seems to denote a present deficiency. The general conception appears sufficiently plain in Bengel's exposition above given, according to which "the glory of God" means the glory of the Divine righteousness ("sempiterna ejus virtus et divinitas" Bengel on Hebrews 1:8), which man, through sin, falls short of. Parallel Commentaries ...

Greek

for
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

all
πάντες (pantes)
Adjective - Nominative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

have sinned
ἥμαρτον (hēmarton)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 264: Perhaps from a and the base of meros; properly, to miss the mark, i.e. to err, especially to sin.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

fall short
ὑστεροῦνται (hysterountai)
Verb - Present Indicative Middle or Passive - 3rd Person Plural
Strong's 5302: From husteros; to be later, i.e. to be inferior; generally, to fall short.

of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

glory
δόξης (doxēs)
Noun - Genitive Feminine Singular
Strong's 1391: From the base of dokeo; glory, in a wide application.

of God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

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Romans 3:23 Catholic BibleNT Letters: Romans 3:23 For all have sinned and fall short (Rom. Ro)