Does Romans 3:23 Apply to Mary?

The New Testament presents a profound theological portrait of humanity's fallen state, emphasizing that redemption comes solely through Jesus Christ. As Romans 3:10–18 declares, drawing from the Psalms: "None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one." This echoes the broader biblical theme of universal sinfulness, culminating in Romans 3:23: "for all have sinned and fall short of the glory of God." The text deliberately showcases its main human characters as flawed, imperfect, and in need of grace—reinforcing that no one (except Jesus) is righteous on their own merits. This portrayal highlights God's mercy and the transformative power of Christ's atonement.

Throughout the Gospels and Acts, the apostles and other key figures are depicted with striking honesty about their weaknesses and sins. Peter, the rock upon whom Jesus builds his church (Matthew 16:18), famously denies knowing Jesus three times during the passion narrative (Mark 14:66–72; Luke 22:54–62). Overcome with remorse, he weeps bitterly, yet this failure becomes part of his journey toward restoration and leadership. The disciples as a group argue over who is the greatest (Mark 9:33–37; Luke 22:24–27), fall asleep in Gethsemane despite Jesus' plea to watch and pray (Mark 14:32–42), and flee in fear at his arrest (Mark 14:50). These moments underscore human frailty even among those closest to Christ.

Judas Iscariot, one of the Twelve, betrays Jesus for thirty pieces of silver (Matthew 26:14–16), fulfilling prophecy but sealing his tragic end in despair and suicide (Matthew 27:3–5; Acts 1:18–19). His story serves as a stark warning of greed and unrepented sin.

Paul (formerly Saul), the great apostle to the Gentiles, openly confesses his past as a violent persecutor of the church (Acts 8:1–3; 9:1–2; Galatians 1:13). He calls himself the foremost of sinners (1 Timothy 1:15): "The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost." In Romans 7:15–25, he describes an ongoing inner struggle: "For I do not do the good I want, but the evil I do not want is what I keep on doing... Wretched man that I am! Who will deliver me from this body of death?" Paul's transparency about his sinfulness magnifies the grace that transformed him.

Other figures, such as tax collectors like Zacchaeus (Luke 19:1–10) and the sinful woman who anoints Jesus' feet (Luke 7:36–50), are explicitly labeled sinners before encountering Christ. Jesus dines with "tax collectors and sinners" (Mark 2:15–17), declaring that he came not for the righteous but for sinners. This pattern reinforces the New Testament's core message: humanity's fallenness is universal, and salvation is a gift of grace, not earned merit.

Amid this consistent depiction of flawed heroes redeemed by Christ, one figure stands apart in notable silence regarding personal flaws or sin: Mary, the mother of Jesus. The New Testament never records Mary committing sin, expressing remorse for wrongdoing, or needing correction for moral failure. Unlike Peter, Paul, or the disciples, no episode shows her doubting, denying, or faltering in faith. She is not rebuked like the apostles; instead, her responses exemplify perfect obedience and trust.

In Luke 1:28, the angel Gabriel greets her: "Hail, full of grace [kecharitomene], the Lord is with you!" This unique address—using a perfect passive participle implying a completed state with ongoing effects—highlights her as specially graced by God. In Luke 1:42, Elizabeth proclaims her "blessed among women," and Mary herself magnifies the Lord in the Magnificat (Luke 1:46–55), rejoicing in "God my Savior." While Protestants interpret this as implying need for salvation from sin, reality notes that it aligns with prevenient grace preserving her from sin's stain.

Critically, the New Testament does not apply phrases like "she sinned" or "she fell short" to Mary. No denial, betrayal, or inner turmoil is attributed to her. She appears at key moments—annunciation, visitation, nativity, presentation, finding Jesus in the temple, wedding at Cana (John 2:1–11), crucifixion (John 19:25–27)—always faithful and present. At Cana, her intercession prompts Jesus' first miracle, showing trust in her son's mission.

This absence of recorded sin contrasts sharply with the explicit flaws of other characters. The text deliberately portrays human heroes as imperfect to emphasize grace's universality—yet Mary's portrayal lacks such flaws. This silence is significant in a document that candidly exposes apostolic failings. Protestant traditions often argue Romans 3:23 includes Mary under "all," viewing her as needing a Savior like everyone else. Catholic theology, however, sees her preservation from sin (Immaculate Conception) as a singular grace through Christ's merits, making her the first and fullest recipient of redemption—preventive rather than curative.

The doctrine holds that Mary was preserved from original sin at conception and remained free from personal sin, fitting her role as Theotokos (God-bearer). She provides sinless human nature to Jesus, the spotless Lamb (1 Peter 1:19). Typologically, as the New Eve (paralleling Genesis 3:15's enmity between the woman and serpent), her obedience undoes Eve's disobedience, assuming a state of original innocence.

The New Testament consistently portrays its human heroes as imperfect, fallen people redeemed by Christ—reinforcing that no one (except Jesus) is righteous on their own (Romans 3:10–18). Apart from Jesus (and possibly debates around Mary depending on tradition), the New Testament deliberately shows its main human characters as flawed, sinful, or fallen to highlight God's grace and the universality of sin among humanity.

Yet Mary's unique depiction—no flaws mentioned, no sins recorded—invites reflection. In a narrative that spares no one else, her purity stands out, pointing to exceptional divine favor. This does not diminish Christ's sole sinlessness (Hebrews 4:15; 2 Corinthians 5:21) but illustrates grace's depths: God can preserve whom He wills. The "all have sinned" principle applies broadly to humanity's need, but exceptions like Jesus (explicitly affirmed) and Mary's silence allow theological development in traditions viewing her as preserved by grace. Scripture gives us the clues.  Mary had no sin.  We also do not read of any flaws or failures in regards to Joseph, but we see some human weakness hinted.  Suspicion of infidelity — Some early Church Fathers (e.g., St. Ambrose, St. Augustine in certain readings, St. John Chrysostom) suggested Joseph suspected unfaithfulness but, out of mercy as a just man, chose not to expose her to public shame or punishment under Mosaic Law.   In light of this, we know Joseph was indeed a sinner and had weaknesses, but not Mary nor Jesus.  

Ultimately, the New Testament's honesty about sin magnifies Christ's redemption. Most figures are shown fallen to exalt the Savior; Mary's unflawed portrayal exalts the Savior's first and greatest work of grace in his mother.