Romans 3:23
Verse (Click for Chapter)
New International Version
for all have sinned and fall short of the glory of God,

New Living Translation
For everyone has sinned; we all fall short of God's glorious standard.

English Standard Version
for all have sinned and fall short of the glory of God,

Berean Study Bible
for all have sinned and fall short of the glory of God,

Berean Literal Bible
for all have sinned and fall short of the glory of God,

New American Standard Bible
for all have sinned and fall short of the glory of God,

King James Bible
For all have sinned, and come short of the glory of God;

Christian Standard Bible
For all have sinned and fall short of the glory of God.

Contemporary English Version
All of us have sinned and fallen short of God's glory.

Good News Translation
everyone has sinned and is far away from God's saving presence.

Holman Christian Standard Bible
For all have sinned and fall short of the glory of God.

International Standard Version
since all have sinned and continue to fall short of God's glory.

NET Bible
for all have sinned and fall short of the glory of God.

New Heart English Bible
for all have sinned, and fall short of the glory of God;

Aramaic Bible in Plain English
Because all of them have sinned and are deprived of the glory of God,

GOD'S WORD® Translation
Because all people have sinned, they have fallen short of God's glory.

New American Standard 1977
for all have sinned and fall short of the glory of God,

Jubilee Bible 2000
for all have sinned and are made destitute of the glory of God,

King James 2000 Bible
For all have sinned, and come short of the glory of God;

American King James Version
For all have sinned, and come short of the glory of God;

American Standard Version
for all have sinned, and fall short of the glory of God;

Douay-Rheims Bible
For all have sinned, and do need the glory of God.

Darby Bible Translation
for all have sinned, and come short of the glory of God;

English Revised Version
for all have sinned, and fall short of the glory of God;

Webster's Bible Translation
For all have sinned, and come short of the glory of God;

Weymouth New Testament
for all alike have sinned, and all consciously come short of the glory of God,

World English Bible
for all have sinned, and fall short of the glory of God;

Young's Literal Translation
for all did sin, and are come short of the glory of God --
Study Bible
Righteousness through Faith
22And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction, 23for all have sinned and fall short of the glory of God, 24and are justified freely by His grace through the redemption that is in Christ Jesus.…
Cross References
Genesis 8:21
When the LORD smelled the pleasing aroma, He said in His heart, "Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done.

1 Kings 8:46
When they sin against You--for there is no one who does not sin--and You become angry with them and deliver them to an enemy who takes them as captives to his own land, whether far or near,

Ecclesiastes 7:20
Surely there is no righteous man on earth who does good and never sins.

Romans 3:9
What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.

Treasury of Scripture

For all have sinned, and come short of the glory of God;

all have.

Romans 3:9,19 What then? are we better than they? No, in no wise: for we have before …

Romans 1:28-32 And even as they did not like to retain God in their knowledge, God …

Romans 2:1 Therefore you are inexcusable, O man, whoever you are that judge: …

Romans 11:32 For God has concluded them all in unbelief, that he might have mercy on all.

Ecclesiastes 7:20 For there is not a just man on earth, that does good, and sins not.

Galatians 3:22 But the scripture has concluded all under sin, that the promise by …

1 John 1:8-10 If we say that we have no sin, we deceive ourselves, and the truth …


Hebrews 4:1 Let us therefore fear, lest, a promise being left us of entering …


Romans 5:2 By whom also we have access by faith into this grace wherein we stand, …

1 Thessalonians 2:12 That you would walk worthy of God, who has called you to his kingdom and glory.

2 Thessalonians 2:14 Whereunto he called you by our gospel, to the obtaining of the glory …

1 Peter 4:13 But rejoice, inasmuch as you are partakers of Christ's sufferings; …

1 Peter 5:1,10 The elders which are among you I exhort, who am also an elder, and …

(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. For all have sinned,.... This is the general character of all mankind; all have sinned in Adam, are guilty by his sin, polluted with it, and condemned for it; all are sinners in themselves, and by their own actual transgressions; this is the case of the whole world, and of all the men in it; not only of the Gentiles, but of the Jews, and the more righteous among them: hence there is no difference in the state and condition of men by nature; nor is there any reason from and in themselves, why God saves one and not another; nor any room to despair of the grace and righteousness of Christ, on account of persons being, in their own view, the worst of sinners:

and hence it is, that they are all

come short of the glory of God; either of glorifying of God; man was made for this purpose, and was capable of it, though now through sin incapable; and it is only by the grace of God that he is enabled to do it: or of glorying: before him; sin has made him infamous, and is his shame; by it he has forfeited all external favours, and has nothing of his own to glory in; his moral righteousness is no foundation for boasting, especially before God: or of having glory from God; the most pure and perfect creature does not of itself deserve any glory and praise from God; good men, in a way of grace, will have praise of God; but sinners can never expect any on their own account: or of the glorious grace of God, as sanctifying and pardoning grace, and particularly the grace of a justifying righteousness; man has no righteousness, nor can he work out one; nor will his own avail, he wants a better than that: or of eternal glory; which may be called the glory of God, because it is of his preparing, what he calls persons to by his grace, and which of his own free grace he bestows upon them, and will chiefly lie in the enjoyment of him; now this is represented sometimes as a prize, which is run for, and pressed after; but men, through sinning, come short of it, and must of themselves do so for ever: or rather of the image of God in man, who is called "the image and glory of God", 1 Corinthians 11:7, which consisted externally in government over the creatures; internally, in righteousness and holiness, in wisdom and knowledge, in the bias of his mind to that which is good, and in power to perform it; of all which he is come short, or deprived by sinning. 23. for all have sinned—Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.

and come short of the glory—or "praise"

of God—that is, "have failed to earn His approbation" (compare Joh 12:43, Greek). So the best interpreters.3:21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction.
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NT Letters: Romans 3:23 For all have sinned and fall short (Rom. Ro) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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