have sinned
The phrase "have sinned" comes from the Greek word "ἥμαρτον" (hēmarton), which is the aorist tense of "hamartano," meaning "to miss the mark" or "to err." This term was often used in ancient Greek to describe an archer missing the target. In the biblical context, it signifies falling short of God's standards and moral law. The aorist tense indicates a completed action, suggesting that sin is a definitive aspect of human history and experience. This concept is deeply rooted in the narrative of the Fall in Genesis, where humanity first deviated from God's command.

and fall short
The phrase "and fall short" is translated from the Greek word "ὑστεροῦνται" (hysterountai), which means "to lack" or "to come short of." This verb is in the present tense, indicating an ongoing state or condition. It suggests that not only have all sinned in the past, but they continue to fall short in the present. This ongoing shortcoming highlights the persistent nature of human imperfection and the need for divine grace. Theologically, it points to the continuous need for redemption and sanctification in the life of a believer.

of the glory of God
The phrase "of the glory of God" refers to the divine standard of holiness and perfection. The Greek word for "glory" is "δόξα" (doxa), which can mean "splendor," "brightness," or "honor." In the biblical context, it often refers to the manifest presence and holiness of God. Historically, the glory of God was associated with His presence in the tabernacle and the temple, symbolizing His holiness and majesty. In this verse, it underscores the vast chasm between human sinfulness and God's perfect holiness. Theologically, it serves as a reminder of the ultimate goal of salvation: to restore humanity to a state where they can reflect and partake in God's glory.

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.")

(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 ...