"Falling Short — and Finding Hope: What Romans 3:23 Really Means"

Introduction

            Romans 3:23 is one of the Bible’s most memorized—and most sobering—verses, displaying the depth of sin in humanity. But is that all there is to Romans 3:23—just bad news? Or is there a glimpse of hope buried deep in it? Romans 3:23 encapsulates Paul’s discourse from 1:18-3:20<1>; Paul writes in Romans 3:23, “for all have sinned and fall short of the glory of God”. Paul uses this verse to capture the point that all people, both Jews and Gentiles, are unrighteous and will be judged by God. But it doesn’t end there. Paul also hints to the salvation that is available for everyone.

Division In Rome

            In the commentaries on Romans, scholars have long debated Paul's main purpose for writing the letter. F.C. Baur contends that the major issue is the claims of the Jewish believers in the Roman church. Modern scholars, however, argue that Paul's purpose is confronting the Jewish believers who attempted to bring the old covenant into Christianity.

Moo argues that Paul’s purpose is to bring unity to the Roman church between the Jewish and Gentile believers.<2> To accomplish this, Moo believes that Paul wants to both change the Gentile believer’s perspective towards the Jewish Christians, and to correct the Jewish Christians trying to enforce the Law.<3> But in striving toward this goal of unity, Paul must also overcome the false reputation that he needlessly attacks the law and is antagonistic toward the Jews. For this reason, and due to the Jewish Christians enforcing the Law, Paul tackles the issues of the Law and his Jewish opponents immediately.<4>

God’s Impartiality and Circumcision 2:1-29

            Though we are focused on Romans 3:23, chapter 2 begins the discussion that leads up to our main verse. Paul heavily focuses on the division between the Jewish and Gentile believers in chapter two. Paul’s main argument in chapter 2 is that, unlike what the Jews thought<5>, God is impartial in his judgment.<6> Paul goes through a couple of scenarios, where he contrasts the Gentiles with the Jews. Paul points out that the Gentiles, who are uncircumcised, follow the law, but the Jews, who are circumcised, do not follow the law.

Paul is calling out these Jews as being mere “hearers of the law” and not “doers”.<7> He insists it is not the outward circumcision and listening to the law that matters,<8> but an “inner, heartfelt commitment to God”.<9> Paul appears to be arguing against a Jewish idea where corporate election, with the intention to follow the written law, gave them salvation. Paul argues instead that salvation comes only through a “human response to God’s grace”.<10> A powerful reminder that neither rituals nor good intentions can save us. Only a heart that is transformed by a response in faith to God’s grace can lead us to true salvation.

Is God Just? 3:1-8

In 3:1-8, Paul anticipates an objection with a rhetorical question, “Then what advantage has the Jew? Or what is the value of circumcision?” It is important to note that Paul is not degrading circumcision or his Jewish roots; he is simply enforcing the idea that God is impartial in judgment.<11> That is, God does not favor any person over another.

Paul’s opponent then raises the objection that God is being unjust and unfaithful if He judges them for the sins that reveal God’s righteousness.<12> However, Paul pushes back, saying that God remains faithful by judging the disobedience of the Jews, just as He promised.<13> Longenecker also argues that Paul’s remarks in verses 6 and 8 imply to some degree that those who argue that God is unjust do not know God and his character.<14>

None is Righteous 3:9-20

            Though Paul appears at first glance to be contradicting himself in verse 9, saying the Jews have no advantage, he is not, for his point is that they do not have an advantage in God’s judgement. Though the Jews do have an advantage through the Prophets and the Law, nonetheless, they will be judged like the Gentiles. For both Jews and Gentiles are sinful.<15> Paul is referencing his entire previous argument that God is impartial in verse 9.<16> Paul then quotes several Old Testament scriptures to show that all have sinned, writing “None is righteous, no, not one…no one does good”. (Rom 3:10,12)<17>

Then, in verse 19, Paul shifts his focus to specifically those under the law. Moo argues that the Greek word nomos, which means law, is specifically the written law the Jews were given, in this context.<18> Longenecker agrees, making those under the law the Jews.<19> Moo also points out that Paul is using a specific style of argument, where one argues “from the greater to the lesser”. Meaning, that if the Jews are under the power of sin and thus held accountable to God, despite their advantage with the Prophets and the Law, then so should the Gentiles be held accountable.<20>

Paul’s main point is not to remind the Gentiles of their unrighteousness, but to remind the Jews that they too are unrighteous and in need of God’s righteousness.<21> Having established the sinfulness of both Jews and Gentiles, Paul goes on in verse 20 to summarize his main point from 1:18-3:19.<22> Paul plainly states, “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.” Paul is arguing that no one can be justified by the works of the law or gain God’s favor.

Justification Through Faith 3:21-23

            Here Paul pivots the focus from man’s unrighteousness to the righteousness of God. Moo defines the righteousness of God as “God’s ‘experienced attribute’ of faithful commitment to his nature and promises.”<23> Within the phrase “the righteousness of God” there are two parts, God’s action and the human result. God acts to “vindicate and deliver his people”<24> and the human is then exonerated and made just.<25>

 Paul then states that it is “apart from the law” that God’s righteousness is “manifested”. The law referred to here is likely the Mosaic Covenant, because the coming of Christ has ushered in the New Covenant—superseding the Mosaic Covenant.<26> However, that does not mean Mosaic Covenant, or the Law, is useless as Paul claims both the Prophets and the Law “bear witness” to the righteousness of God.<27>

Paul finally explains that it is only through Christ that the righteousness of God can be attained and experienced. The major point of this verse is faith as the correct response to God’s action<28>. That makes faith the path through which we attain God’s righteousness. However, it is important that God’s righteousness is available for all who believe, with an emphasis on the universality of the statement. Paul reemphasizes that point by stating “For there is no distinction,” (Rom 3:22) which is more universal language.<29>

In our main verse, Paul makes another universal statement, “all have sinned”. (Rom 3:23) This could be understood as a simplified version of Paul’s argument from 1:18-3:20.<30> For both Jews and Gentiles have sinned and fallen short,<31> despite the Jews having the law and prophets. Notably, the verb being used is in the present tense and the middle voice, which indicates that this falling is ongoing, it is presently happening.<32> Making another universal statement. It is not just all types of people but every person since Adam has sinned and those currently alive are sinning. There is a heavy focus on “all” in this verse.

Though the verse is about mankind’s sinfulness, there is hope buried in the verse. The universality of sin implies a universality of grace and the ability to receive the righteousness of God.<33> The surrounding verses support this, as Paul writes “for all who believe”. (Rom 3:22) Hope is also revealed in the phrase “the glory of God” (Rom 3:23).

Though the result of sinning is falling short of God’s glory<34>, the phrase references the hopeful future for God’s people. The glory is both God’s presence, which his people will experience in the future, but it also calls forward to eternity in which his people would “take part of that ‘glory.”<35> That is the future restoration of “the glory of God” in God’s people and all of creation.

Conclusion

Throughout these chapters, Paul’s main point has been the impartiality of God. He has argued for the unity of the Gentiles and the Jews, while showing the Jews have no reason to boast over the Gentiles. For despite circumcision, the Prophets, and the Law, the Jews have no advantage over the Gentiles when they face God in the final judgment. Paul wrote, “for all have sinned and fall short of the glory of God”, for no works of the law can lead to righteousness. But just as all have sinned, all can be justified and made righteous through believing in Christ who sacrificed himself for us. This offer remains open to all—to you, today.

Notes

Longenecker, Richard N. The Epistle to the Romans. Grand Rapids: Wm B. Eerdmans Publishing Co., 2005.

Moo, Douglas J. The Letter to the Romans. Grand Rapids: Wm B. Eerdmans Publishing Co., 2018.

<1>           Douglas J. Moo. The Letter to the Romans. (Grand Rapids: Wm B. Eerdmans Publishing Co., 2018), 246.

<2>           Ibid, 17.

<3>           Ibid, 18.

<4>           Ibid, 19; Richard N. Longenecker. The Epistle to the Romans. (Grand Rapids: Wm B. Eerdmans Publishing Co., 2005), 56.

<5>           There was a belief among Jews that their sins would be treated differently than the Gentiles’. Moo, Letter, 136

<6>           Longenecker, Epistle, 255.

<7>           Rom 2:13

<8>           Ibid, 318-319.

<9>           Moo, Letter, 136.

<10>         Ibid, 137.

<11>         Longenecker, Epistle, 344.

<12>         Rom 3:1-8

<13>         Moo, Letter, 189; Longenecker, Epistle, 349.

<14>         Longenecker, Epistle, 352.

<15>         Moo, Letter, 207-209.

<16>         Longenecker, Epistle, 354.

<17>         Moo, Letter, 207.

<18>         Ibid, 214.

<19>         Longenecker, Epistle, 358.

<20>         Moo, Letter, 214.

<21>         Ibid; Longenecker, Epistle, 358.

<22>         Longenecker, Epistle, 359.

<23>         Moo, Letter, 241.

<24>         Ibid.

<25>         Ibid; Longenecker, Epistle, 399.

<26>         Moo, Letter, 242-243; Longenecker, Epistle, 395-397.

<27>         Moo, Letter, 243; Longenecker, Epistle, 401.

<28>         Ibid, 407.

<29>         Ibid; Moo, Letter, 246.

<30>         Moo, Letter, 246.

<31>         Ibid; Longenecker, Epistle, 408.

<32>         Longenecker, Epistle, 409.

<33>         Ibid, 408.

<34>         Moo, Letter, 247.

<35>         Ibid.