Exegetical and Hermeneutical Commentary of 2 Corinthians 3:12
Seeing then that we have such hope, we use great plainness of speech:
12. Seeing then that we have such hope ] i.e. the hope that the Christian covenant is one of which the glory is permanent.
we use great plainness of speech] Trist (i.e. trust) Wiclif. Boldness, Tyndale and Cranmer. The translation boldness of speech we owe to the Geneva version. The word means originally (1) fulness or frankness of speech. Hence it comes to mean (2) openness, frankness generally, and hence (3) boldness, intrepidity. The former is the meaning here. St Paul contrasts the fulness and frankness of the Gospel on all matters relating to the future of man with the mysterious silence of the Law (i.e. the books of Moses), which hardly in the most distant manner allude to a future life. It may be remarked that even Jesus Christ himself used much reserve (Mat 8:4; Mat 9:30; Mat 12:16; Mat 13:10-13; Mat 16:20; Mat 17:9) until His work on earth was finished. Then (Mat 28:19; Mar 16:15) He decreed that this reserve should cease for ever. “We speak everywhere with freedom, keeping back nothing, concealing nothing, suspecting nothing, but speaking plainly.” Chrysostom. “A ministry whose very life is outspokenness and free fearlessness which scorns to take a via media because it is safe in the eyes of the world.” Robertson.
Fuente: The Cambridge Bible for Schools and Colleges
Seeing then that we have such hope – Hope properly is a compound emotion, made up of a desire for an object, and an expectation of obtaining it. If there is no desire for it; or if the object is not pleasant and agreeable, there is no hope, though there may be expectation – as in the expectation of the pestilence, of famine, or sickness, or death. If there is no expectation of it, but a strong desire, there is no hope, as in cases where there is a strong desire of wealth, or fame, or pleasure; or where a man is condemned for murder, and has a strong desire but no prospect of pardon; or where a man is shipwrecked, and has a strong desire, but no expectation of again seeing his family and friends. In such cases, despondency or despair are the results. It is the union of the two feelings in proper proportions which constitutes hope. There has been considerable variety of views among expositors in regard to the proper meaning of the word in this place. Mr. Locke supposes that Paul here means the honorable employment of an apostle and minister of the gospel, or the glory belonging to the ministry in the gospel; and that his calling it hope, instead of glory, which the connection would seem to demand, is the language of modesty. Rosenmuller understands it of the hope of the perpetual continuance of the gospel dispensation. Macknight renders it persuasion, and explains it as meaning the full persuasion or assurance that the gospel excels the Law in the manner of its introduction; its permanency, &c, A few remarks may, perhaps, make it clear:
(1) It refers primarily to Paul, and the other ministers of the gospel. It is not properly the Christian hope as such to which he refers, but it is that which the ministers of the gospel had.
(2) It refers to all that he had said before about the superiority of the gospel to the Law; and it is designed to express the result of all that on his mind, and on the minds of his fellow-laborers.
(3) It refers to the prospect, confidence, persuasion, anticipation which he had as the effect of what he had just said. It is the prospect of eternal life; the clear expectation of acceptance, and the anticipation of heaven, based on the fact that this was a ministry of the Spirit 2Co 3:8; that it was a ministry showing the way of justification 2Co 3:9; and that it was never to be done away, but to abide forever 2Co 3:11. On all these this strong hope was founded; and in view of these, Paul expressed himself clearly, not enigmatically; and not in types and figures, as Moses did. Everything about the gospel was clear and plain; and this led to the confident expectation and assurance of heaven. The word hope, therefore, in this place will express the effect on the mind of Paul in regard to the work of the ministry, produced by the group of considerations which he had suggested, showing that the gospel was superior to the Law; and that it was the ground of more clear and certain confidence and hope than anything which the Law could furnish.
We use – We employ; we are accustomed to. He refers to the manner in which he preached the gospel.
Great plainness of speech – Margin, boldness. We use the word plainness as applied to speech chiefly in two senses:
- To denote boldness, faithfulness, candor; in opposition to trimming, timidity, and unfaithfulness; and,
- To denote clearness, intelligibleness, and simplicity, in opposition to obscurity, mist, and highly-worked and labored forms of expression.
The connection here shows that the latter is the sense in which the phrase here is to be understood: see 2Co 3:13. It denotes openness, simplicity, freedom from the obscurity which arises from enigmatical and parabolical, and typical modes of speaking. This stands in opposition to figure, metaphor, and allegory – to an affected and labored concealment of the idea in the manner which was common among the Jewish doctors and pagan philosophers, where their meaning was carefully concealed from the common, and from all except the initiated. It stands opposed also to the necessary obscurity arising from typical institutions like those of Moses. And the doctrine of the passage is, that such is the clearness and fulness of the Christian revelation, arising from the fact, that it is the last economy, and that it does not look to the future, that its ministers may and should use clear and intelligible language. They should not use language abounding in metaphor and allegory. They should not use unusual terms. They should not draw their words and illustrations from science. They should not use mere technical language. They should not attempt to veil or cloak their meaning. They should not seek a refined and overworked style. They should use expressions which other people use; and express themselves as far as possible in the language of common life. What is preaching worth that is not understood? Why should a man talk at all unless he is intelligible? Who was ever more plain and simple in his words and illustrations than the Lord Jesus?
Fuente: Albert Barnes’ Notes on the Bible
2Co 3:12-18
Seeing then that we have such hope, we use great plainness of speech
The duty of outspokenness on religious questions
True religion is very simple and very deep.
A s simple as this statement, God is good; as deep as life and death. But it has ever been hard for men to receive religion in all its simplicity and in all its depth. They want something they can touch and handle, something to fill the imagination, something with many colours to attract the eye. And human teachers have ever been ready to adapt themselves to this craving, and have put their teaching into a shape in which they thought it most likely to be received. And yet it is sometimes the part of the Christian minister, in following the example of Christ and of St. Paul, to use great plainness of speech: to tell the people, not what they most wish or expect to hear, not what is most in accordance with their previous ideas and prejudices, but what he himself thinks and knows, what he has found in his own experience to be of lasting value, or, in Scriptural language, the truth which he believes that he has heard of God. St. Paul made the greatest effort that was ever made by any one, excepting only Christ, to bring men to receive a spiritual religion. He strove to show to the Jew that God in Christ was the Father of all men, and not of the Jew only; that righteousness meant not the mere outward performance of certain acts, but a right attitude of the heart towards God. And we read in this Epistle to the Corinthians that this teaching of St. Paul was to the Jews a stumbling-block and to the Greeks foolishness. Now, why was this? Let us try to imagine how they must have felt in listening to him. Let us imagine the Jew being told that the law of Moses was abolished and done away, that the blood of bulls and goats could not take away sin; that the Passover, the commemoration of the great deliverance that had first made the Jews a nation, was only a type and a shadow which was vanishing; that the peculiar people must no longer think that Jehovah had any special regard for them, but must learn to embrace the Gentiles, who for half their lives had been polluting themselves with abominations of idols. Was this, the Jewish objector might say–was this, indeed, to stand upon the ancient paths and to restore the desolations of many generations? Was it not rather to remove the landmarks, to tear up the foundations? Such then was the nature of the offence which the teaching of St. Paul gave to the Jew. Let us now turn and ask what impression it was likely to produce upon the Gentiles. I think I hear one of them crying, What will this babbler say? And are we not to worship the sun going forth as a giant to run his course, nor the moon walking in brightness, nor the earth, nor the glorious heaven that smiles on us with pure radiance in the daytime and gazes on us with a thousand eyes at night? The Diana of the Ephesians, the Jupiter of Lystria or of Athens, these are to be nothing to us. Those are no gods, you tell us, that are made with hands. Would you take from them the only stay, the only consolation which they have amid the miseries of their feeble life, and offer them instead an unseen God, to be comprehended only with the mind! Take heed that you are not destroying what you cannot restore. Now St. Paul was not the first nor the last who in teaching a spiritual religion, in trying to open a way between the soul of man and the Spirit of God, had won for himself amongst the people of his own time the name of a godless and irreligious man. Isaiah is heard proclaiming in the name of God, Your new moons and your appointed feasts My soul hateth, they are a trouble unto me, I am weary to bear them. Bring no more vain oblations. Cease to do evil, learn to do well: seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. And Ezekiel is heard to cry, The son shall not bear the iniquity of his father. The soul that sinneth, it shall die. But Isaiah fell a victim to the idolatrous fanaticism of his countrymen, and of Ezekiel the people said, Doth he not speak parables? And so all the Hebrew prophets, one by one, bore witness equally against the formalism and idolatry of the people, and were rejected equally. And what of Christ Himself? Was He not put to death for blasphemy: because He had said, Destroy this temple and in three days I will raise it up, and because He told the Chief Priests that The hour was coming when the Son of Man should sit on the right hand of Power? We need not fear, then, or be discouraged, if it should be found that in some matters either of doctrine or of custom and tradition there is still a veil upon the peoples heart which clouds for them the perfect vision of the righteousness and goodness, the justice and mercy, of Almighty God: nor should the Christian teacher, who thinks he sees it is so, shrink from trying to remove the veil: if he may hope thereby to bring the minds of his countrymen nearer to a pure and spiritual religion. Least of all is he to be deterred by the imputation of impiety, or of infidelity and atheism, which has been shared by all religious teachers who have had anything to tell mankind, including Christ Himself. But still the unveiling of Divine truth to human apprehensions must be a gradual process, and is not to be completed in this life, and the same St. Paul who says, That we all, beholding with open face the glory of the Lord, are transformed into the same image, from glory to glory, had already said to this same Corinthian Church, Now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as I also am known. (Prof. Lewis Campbell.)
But their minds were blinded.—
Moral insensibility of sinners
I. Its figurative representation. This moral blindness)is–
1. Criminal–the result of a sinful course.
2. Dangerous–a most alarming moral disease.
3. Temporary–the heart must one day be quickened.
II. Its universal symptoms. Want of spiritual–
1. Understanding.
2. Perception. A thick haze of sin hides the spiritual from the souls eye.
III. Its grand discovery. Mans awful moral insensibility is seen in–
1. His opposition.
2. His indifference to the gospel. But yet this will be done away in Christ. (D. Thomas, D. D.)
But even unto this day when Moses is read, the vail is upon their hearts.—
Veils
How is it that the number of those who believe the gospel is so small compared with the number of those who do not believe in it? Our nation has had the gospel in it more or less now for the space of one thousand six hundred years. Week by week the gospel has been expounded and enforced by all sorts of agencies, yet in no town is there one-half of the population found within the walls of Christian sanctuaries, and there are few congregations in which the unbelievers do not out-number the believers. How is this? We propose to look at the answer to this question as given by St. Paul. The veil is on the heart. The vision of an object may be rendered impossible in either of two ways at least. There is a mountain that rears its majestic head to the sky; you may spend weeks in its neighbourhood, and yet never see it once. It may be shrouded in mist. The veil is then on the mountain. Or, the mountain may be still unseen, for the eye may be covered with thick films. The veil is then on the eye. This latter case is the one which fitly illustrates the language of the apostle, The veil is upon the heart, not upon Moses; he is read, but he is not understood; the veil is upon the heart. Let us look at a few of the veils which are on the hearts of men now.
I. The veil of human depravity or natural corruption. No one surely will say that even the best man we know would reflect credit upon his Creator, had he been made exactly as he now is, with so many sinful tendencies in him. Nor do I see how any thoughtful man can maintain the theory which affirms that we all came into the world with a clean, pure soul, and which accounts for what we are, entirely upon the principle of the influence of circumstances and education. How any one who has had to deal with children can maintain such a theory passes my comprehension. It may sound a very plausible principle. Teach men the truth, and they will believe it; teach men the right, and they will do it. But does any one seriously believe that ignorance explains all the wickedness of the world? Ignorance of what? Ignorance that it is wickedness? Is it so, then, that man is now doing wrong with the consciousness that it is wrong? To say that men would not drink if they knew better is to trifle. They do know better. Where, then, is the veil in such a case which prevents their reformation? It is not over the consequences of their sin. It can only be upon their heart. The vice is indulged because it is loved. And what is true of this vice is true also of mans general alienation from what is good. The carnal mind is enmity against God, etc.
II. The veil of conceit or intellectual pride. This is closely connected with the one we have just considered. It is, in fact, one of its folds. There is a peril in our times arising from the almost exclusive attention which is being directed to the study of the wonders of external nature. It is obvious that the fascinations of scientific investigation may blind the mind to the claims of higher truth, which depends for its understanding on qualities of heart rather than of intellect. The mathematician may dwell so long in the region of figures and formulas that he may never dream of a world in which they play no part whatever. The chemist may so busy himself among acids, and alkalies, and crucibles, and retorts that he may deign no thought to anything which he cannot fuse or analyse. The Bible introduces the philosopher into a world which is all but entirely new. It does not require his calculus, or his crucible, or his battery, or his microscope. Its truths are different from any that can be reached by these processes of investigation. What can they tell us about sin? The Bible does not create sin, it finds it. It deals not only with sin as a fact, but guilt as a feeling. This, too, is not created by the Bible. The Bible deals with the idea of a nobler life. Even this idea it did not wholly create. It deals with death, and with death in its moral aspects, and with eternity. The Bible tells us of the incarnation, and of the Cross, and of the resurrection. Now the reason of man could tell us nothing of these things apart from the Bible. That profound mysteries are mingled up with this revelation is admitted. But it surely is not for the human intellect to proudly turn away from it on this account. How many doors of nature it has knocked at? how many subtle forces it has sought to seize, and see in their inmost essence, but in vain? Does it hear and obey the voice which nature utters, Hitherto shalt thou go, but no further? and does it resent such a limitation in the domain of the Divine Word? Then it becomes not the reason which is reverent, but the reason which is proud. It will not accept the truth on which the light shines full, because there is truth which lies in darkness. But where in this case is the veil? The veil is on the heart.
III. The veil of prejudice and tradition. There are few vices of the mind which are more common and invincible. What a fearful amount of evidence a prejudice can resist! Now prejudice often assumes the form of holding fast to a traditional faith. This was the very case with the Jews, who held fast not to the true Moses, but to the Moses as he had been represented to them by their authoritative teachers. Had they listened to the true Moses, they would have been prepared to welcome Christ. But when Moses was read in their hearing, or by themselves, he was read, not through a clear medium as when one sees objects through the pure air by the light of the sun, but he was read through a jaundiced eye and a medium which distorted him. They brought their conceptions with them, and made their own Moses in a large degree. They were like men who consult the oracle, and tell the oracle what shall be his response, or who speak in an echoing vault, and find their voice returned to them. Things are to us in great measure what we are to them. And if we bring prejudice or a traditional faith with us, a faith, I mean, which we have not ourselves tested and proved, and which does not live within us and support our life, then we need not expect to see the truth. Let us have a better reason for our faith than that we have always held it, or that our father held it. It was because the Jews had no better reason that they called Christ Beelzebub–that they crucified Him: and that even to the days of Paul, yes, and even down to our own days when Moses is read, the veil is on their eyes.
IV. The veil of lust, self-interest, or any other sin which has acquired a mastery over the heart and life. There is nothing that can so darken the eye of the soul as a sin, and hence no man who is addicted to sin can see so clearly as the man whose soul is pure whether in fact or in aspiration. Who is sanguine in his endeavours to persuade a man to relinquish a traffic, however mischievous, provided only it brings in ample gains? He sees no evil in the traffic, why should he? He compels no one to buy; and they may buy as little as they choose. Besides, if he did not sell some one else would. Thus he reasons, but those arguments did not lead him to begin the traffic, or to continue in it. They never occur to him except when he is put on his defence. The one abiding and omnipotent motive is that the trade is lucrative. This is the veil which is before his eyes, and which no amount of light will suffice to penetrate. Conclusion: Will you submit to this blinding process? Or, will you cry to the Great Healer, and say to Him, Lord, that I may receive my sight? The veil, you will remember, cannot remain for ever. The hand of death will tear it away; but the light which then will fall upon your eyes will not be the light of salvation, but that which discovers to you, when too late, the blessedness which you have bartered for the pleasures of a day. (E. Mellor, D. D.)
Truth unveiled
The apostle in the text contrasts the state of believing Christians with that of the unbelieving Jews, for the former, all with open face, behold the glory of the Lord. Now the language here employed admits of some latitude of interpretation. The word open means unveiled, and this shows that a contrast is intended. And the phrase may either be rendered with open face, alluding to the face of the beholders, or in an open face, referring to the face of Christ, as contrasted with that of Moses. For at the sixth verse of the next chapter the apostle expressly says that God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. If, then, we understand the words in the former sense, the spiritually enlightened Christian is contrasted with the carnal and prejudiced Jew. But if we understand the words in the latter sense, the objects contrasted are the Christian and Mosaic dispensations, implying that the beholders have now the advantage, externally, of a far more glorious revelation. Christ did not put a veil on His face like Moses, but openly reflected the glory of the Lord. Now, in whichever sense the words ought to be grammatically explained, we apprehend that both ideas are included in the view of the apostle. He obviously means, that however it was in former times, and however it might be still with blinded, unbelieving Jews, both the veil of Moses and the veil of the heart were now taken away in reference to the Christian believer. There was no longer an obstructing medium interposed between them and the sublime truths of redemption. The light fell at once upon the eyes of their understanding and the object of their contemplation, and nothing tended any longer either to obscure it or to intercept its progress. There was neither a diseased organ of vision in the beholder nor a concealed object.
I. In the first place, it becomes us to reflect, with unfeigned gratitude to God, on the peculiar advantages of our own external situation in regard to the means of grace. There are many heathen nations in the world who have never enjoyed the light of Divine truth in any degree. And how obscurely was it possessed even by the ancient Israelites! Yes, the way of salvation is now patent and plain. The glory of the Lord, the excellent glory of His Divine mercy and love, as seen in the whole series of His dispensations, and reflected from the word of His grace, is now placed fully in our view.
II. But it becomes us to consider the state of our own hearts in reference to the privileges we enjoy. In our day there is no veil upon the truth, but is there none upon our own minds? Do we now distinguish that glory of the Lord which emanates from the plan of redemption? Do we discern the moral beauty, and feel the blessed influence of the doctrines of grace? If so, then the internal veil has surely been removed from our hearts. But if not, let us remember that the fault is our own, and that the blindness is in ourselves, for the glory of the Lord has been openly revealed. And if we discern it not the veil must be still upon our hearts. This was the case with many among the Jews even after Christ had come, And, alas! how many among professing Christians in the present day have the same veil upon their hearts. For otherwise, how shall we account for the dimness of their perception in discerning the real nature and bearings of Divine truth? Why do they not see sin in all its native deformity and soul-ruining consequences? Why do they not see the beauty and excellency of holiness, and the pure and spiritual happiness with which holiness is connected? Why do they not recognise the claims of God upon the devoted affection? Or why do they not feel and acknowledge the unspeakable obligations under which they are laid to the infinite love and grace of the Redeemer? Why do they not see the magnitude of the gospel salvation, and the aggravated guilt and infatuation of neglecting it? And why do they form such erroneous, unworthy, and unscriptural conceptions of that salvation? Were it only a cloud of ignorance which overshadowed their understandings, it might easily be dispelled, and could not long remain with all the abundant means of instruction they enjoy. But, alas! it is a dark cloud, not of ignorance merely, but of prejudice. It is the influence of pride, stirring up the enmity of the carnal mind against the humiliating doctrines of the gospel; it is the cherished indulgence of some favourite sin; it is the inveterate love of this present evil world. But it is the peculiar privilege of the true believer to behold the glory of the Lord with open face in the mirror of the gospel. Savingly taught by the Holy Spirit, he has been delivered from his native ignorance and unbelief; he has obtained the gift of spiritual discernment, and he beholds wondrous things out of the Divine law. He sees a majesty and a glory in the Scriptures, a high importance and excellency in spiritual subjects, to which he was originally blind. (R. Brydon.)
Our study of Gods truth must be with the heart
1. In this passage the intellectual blindness of the Jews is traced up to the wrong state of their hearts. Indeed, even without this statement we could have gathered as much. The miracles of our Lord, and the close agreement of His career with prophecy, must have carried the convictions of the Jews by force, had there not been a predisposition in the heart not to believe. As soon, therefore, as this predisposition shall be removed, they shall forthwith be convinced, and the veil shall be taken away.
2. Men are well aware that the understanding is liable to be prejudiced by the heart. Love, they say, is blind. We should exclude from the trial of a mans cause both his friends and his foes, because we account strong sympathies or antipathies prejudicial to the judgment. But the proverb extends to our judgment of things. The mind of man–the faculty by which he discerns truth–may be compared to an eye placed above a fuming caldron, which can see nothing clearly, because the vapours intercept the vision. The heart is the caldron, and sends up the vapours which distort the view. Now in seeking to reform human nature, the philosophers of antiquity either did not notice this fact, or did not see how the difficulty which it presents could be surmounted. At all events, by way of persuading men to virtue, they made their appeal to the understanding, and sought to carry their point to convincing the mind. As far as the understanding went, nothing could be more effective than such a method. But what if men do not, as notoriously they do not, conclude moral questions affecting themselves, on the mere verdict of the understanding? What if they set the will on the judgment-seat? Unless you can rectify the will and its prepossessions, you only argue before a corrupted judge, and in the sentence the argument goes for nothing.
3. Christianity, in seeking to reform mankind, makes its first appeal to the affections, which are the springs of the will, and through them clears and rectifies the understanding. What may be said to have been the main scope of our Lords teaching? This–God so loved the world, dee. Was not the apostolic exhortation only a prolonging of the echoes of the Saviours voice: We pray you be ye reconciled to God? Now the facts of the life and sufferings and teaching of Christ are the implements with which Christianity works. Let any one read the gospel records with thorough simplicity, and he cannot fail to be touched by them in a salutary way, especially by the concluding part of the great story.
4. But not only did Christianity commence with an appeal to the hearts of men; but this is the order which grace observes in its work on each individual soul. The Scripture says, With the heart man believeth unto righteousness. Justifying faith is not a mere intellectual conviction of the truth; but an operation of the heart, and by consequence of the will, involving a movement of the affections towards Christ in trust or love. And every forward step in Christian life must be made on the same principle as the first. It is quite as true to say, with the heart man is edified, as it is to say, with the heart man believeth. Now let us develop this truth, that edification is through the heart, and not through the mind.
I. Testimony is borne to it by the universal experience of Christians. What is that impalpable something, which if an inferior sermon has, it succeeds in doing good, but if a superior sermon lacks, it fails of doing good? We call it unction–a fervent way of throwing out Divine truth, corresponding with the fervent character of that truth. Unction would be no merit at all, but the reverse, if the gospel were to be received by the intellect rather than the affections. But men know that the gospel is designed to meet their sympathies; and if it should be presented to them in such a manner as not to do this, they feel that it is wronged and misrepresented.
II. Owing to our not perceiving this truth, religious exercises abe sometimes taken to be edifying which are not so. Shall I say that much of our ordinary reading of Holy Scripture comes under this head? that it often resolves itself into a mental exercitation, and that not of a very high order? What a misuse of terms is there in the phraseology so often applied to things got by rote, of which we say that they are learned by heart! So far from being learned by heart, such things are often not even learned by mind, for sometimes they are most deficiently understood; and the very utmost that can be said in favour of such learning is that it lodges truth in the memory, which may expand and serve a good purpose at some future time. Has our study of Scripture given any bias to the will in the path of holiness? Has it at all stimulated the affections to the love of God, or of our neighbour? Has it nerved us against temptation? supported us under trial? prompted a prayer? or stirred in us a holy ambition? By these and the like questions must its influence upon the heart be tested; and unless it has had some influence upon the heart, there has been no edification in it.
III. Let our studies turn more and more on that which is the core and centre of the Bible. The Bible is a revelation of God; and the core and centre of Gods revelation is Christ crucified. (Dean Goulburn.)
Nevertheless, when it shall turn to the Lord, the veil shall be taken away.—
The shining of Moses face
When Moses spoke of old to their fathers, the veil was upon his face; but now when he is read to them, the veil is upon their hearts. In old time it was Gods doing; the Scriptures were made obscure for a time on purpose, the types and prophecies could not be understood till their fulfilment: but it is now the Jews own doing; it is their own perverseness, refusing to see Christ in their Scriptures. Thus St. Paul speaks; thinking, most likely, as in many other places, of his own history, and of Gods dealings with him in particular. You know, in his early days, he was a sort of figure and type of the whole Jewish nation, in his great and bitter enmity to Jesus Christ. His face was not towards the Lord. When he read the law he saw only the outward sign; he knew nothing as yet of its end and hidden meaning. But our Saviour, in compassion to his well-meaning but blind zeal, called to him from heaven and touched his heart by His grace. When St. Pauls heart had thus turned to the Lord, then the scales fell from his eyes; then he saw the purpose and drift of the ceremonies and sacrifices, the temple and tabernacle, the crown on Davids head, and the anointing oil on Aarons. And here we must observe well what knowing Christ, and turning to Him, mean in such places as these. It was not simply knowing that there was such a person, attending to what they heard and saw of Him; turning to Him, means turning to His Cross, taking it up and following Him. When a person had done this sincerely, he would find quite a new light break in upon places in the Old Testament, which before he had no true knowledge of. He would learn what was meant by a lamb without spot or blemish. Again, he would understand the meaning of circumcision; how it marked men as belonging to Him. He would see why the people were fed with manna, to signify the true bread from heaven. He would understand why the tabernacle and temple had two parts, the holy place and the most holy, and why the most holy can only be entered once a year, and then not without blood. But does this saying apply to Sews only, and to the reading of the Old Testament only? or is it so, that we also, though we have been Christians many years, may have a veil upon our hearts, and -that, in the reading of the New Testament as well as the Old, of the gospel as well as of the law, of St. Paul and the epistles as well as of Moses and the prophets? Surely it may be our case too; after all that has been done for us, we may but too easily, if we will, yet go on in stumbling and in ignorance. Is it not too plain that very many of us come often to hear Gods Holy Word; we are present at the reading of chapter after chapter, and yet we make no real improvement in our knowledge of holy things? And the cure for this must be the same as in the other case. When a man turns unto the Lord, that is, unto Christ, then the veil is taken away. Then a new light and an unaccustomed glory will break out and shine round our Bibles and in our Churches, and we shall begin to feel something of what the holy patriarch felt when he cried out, Surely the Lord is in this place and I knew it not. But, as I said, to obtain this blessing, to see so much of heaven on earth, a person must turn habitually to the Lord. And what is turning to the Lord? I will answer in the words of an ancient writer. The better to know what it is to be turned to the Lord, let us first state what it is to be turned away from Him. Every person who, while the words of the law are in reading, is occupied with matters of ordinary talk, is turned away from the Lord. Every one who, whilst the Bible is reading, is indulging thoughts of worldly business, of money, of gain, he too is turned away. Every one who is pressed with cares about his possessions, who strains himself eagerly after wealth, who longs after worldly glory and the honours of this life, every such person likewise is turned away. Who follows Divine meditations with as much zeal and labour as human? and how then dare we complain of our ignorance of that which we never tried to learn? Then again he reproves them for their carelessness about what is read in Church, and says of those who talk during the service, that when the Holy Scriptures are read, not only a veil, but even a partition, if one may call it so, and a wall, is upon their hearts. The veil, he says, of the sense is the sound of the words; but not even so much as this comes to them, who either stay away from the solemn assemblies, or come there and behave inattentively. Thus you see what strict attention turning to the Lord was then supposed to require, Now merely to attend may seem to some a simple thing enough: but those who have tried know it to be no small effort. But then we must well observe what else is implied in that turning to the Lord which the apostle mentions as the condition of the veil being withdrawn. Attention by itself is not enough; children we see will sometimes attend to their lessons in order to be rewarded; or out of a sort of curiosity, just to know what is said; it must be accompanied by prayer, and must be itself of the nature of prayer. Christian obedience is a great condition of all the promises we have heard. Without this, turning to the Lord is but a mockery, and it is vain to think of the veil being taken away. And, finally, as Moses at our Lords transfiguration saw that in course of real accomplishment, which in shadow God had showed him in Mount Sinai long before–saw the skirts of the glory of God, the Incarnate Son glorified, and partook himself in His brightness; so shall it be one day with all who faithfully turn to Christ; and in the meantime His Spirit is with them to change them, unknown to themselves (for Moses wist not that the skin of his face shone), after the one image, from glory to glory. (Plain Sermons by Contributors to the Tracts for the Times.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Seeing – we have such hope] Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfilment of so many promises has already done, that God will still continue to work for us and by us;
We use great plainness of speech] . We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavour, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hope here signifieth nothing but a confident, certain expectation of something that is hereafter to come to pass. The term such referreth to something which went before: the sense is: We being in a certain confident expectation, that our ministration of the gospel shall not cease, as the ministration of the law hath done; and that the doctrine of the gospel brings in not a temporary, but an everlasting righteousness; that there shall never be any righteousness revealed, wherein any soul can stand righteous before God, but that which is revealed in the gospel to be from faith to faith; we are neither ashamed nor afraid to preach the gospel with all freedom and boldness. We do not, as Moses, cover ourselves with a veil when we preach the gospel to people, but we speak what God hath given to us in commission to speak, unconcernedly as to any terrors or affrightments from men: we know, that great is the truth which we preach, and that it shall prevail and outlive all the rage and madness of the enemies of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. such hopeof the futureglory, which shall result from the ministration of the Gospel(2Co 3:8; 2Co 3:9).
plainness of speechopenness;without reserve (2Co 2:17;2Co 4:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Seeing then that we have such hope,…. Having this confidence, and being fully persuaded that God has made us able and sufficient ministers of the Gospel, has called and qualified us for such service; and since we have such a ministry committed to us, which so much exceeds in glory the ministry of Moses, a ministry not of death and condemnation, but of the Spirit and of righteousness; not which is abolished and done away, but which does and will remain, in spite of all the opposition of hell and earth:
we use great plainness of speech; plain and intelligible words, not ambiguous ones: or “boldness”; we are not afraid of men nor devils; we are not terrified by menaces, stripes, imprisonment, and death itself: or “freedom of speech”; we speak out all our mind, which is the mind of Christ; we declare the whole counsel of God, hide and conceal nothing that may be profitable to the churches; we are not to be awed by the terror, or drawn by the flatteries of men to cover the truth; we speak it out plainly, clearly, with all evidence and perspicuity. The apostle from hence passes on to observe another difference between the law and the Gospel, namely, the obscurity of the one, and the clearness of the other.
Fuente: John Gill’s Exposition of the Entire Bible
| Superiority of the Gospel. | A. D. 57. |
12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
In these verses the apostle draws two inferences from what he had said about the Old and New Testament:–
I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.
II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (v. 14), and there was a veil upon their hearts, v. 15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, v. 16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (v. 17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God’s commandments. (2.) They have light; for with open face we behold the glory of the Lord, v. 18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (v. 18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.
Fuente: Matthew Henry’s Whole Bible Commentary
Plainness [, ] . Rev., boldness. See on openly, Joh 7:13; confidence, 1Jo 2:28; freely, Act 2:29. The contrast is with the dissembling with which his adversaries charged him.
Fuente: Vincent’s Word Studies in the New Testament
1) “Seeing then that we have such hope,” (echontes oun toiauten elpida) “Therefore having or holding such hope.” of the glorious ministration and manifestation of the Spirit, 2Co 3:8 – a manifestation of the superiority of the gospel message over the Law, Joh 1:14.
2) “We use great plainness of speech,” (polle parresia chromeiha) We use much boldness of speech;” The we refers specially to 1) Paul and his missionary helpers, and 2) to the Corinth church and other like churches in which the empowering presence and glory of the Holy Spirit abides; 2Co 7:4; Eph 6:19; Act 4:29; Heb 4:16; Act 5:29; Act 5:40-42.
Fuente: Garner-Howes Baptist Commentary
12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing — that the people of Israel had received from it the spirit of bondage unto fear. (Rom 8:15.) Here, however, he speaks rather of an abuse that was foreign and adventitious. (399) There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. (400) In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. (401) This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses’ countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled.
This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. (402) In the first place, he draws this distinction between the law and the Gospel — that the brightness of the former rather dazzled men’s eyes, than enlightened them, while in the latter, Christ’s glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable (403) — is not hid, but is manifested familiarly to all. The term παῤῥησία confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law. (404)
(399) “ D’vn abus accidental, et qui estoit venu d’ailleurs;” — “Of an abuse that was accidental, and that had come from another quarter.”
(400) “ De ce qu’ils reiettoyent Iesus Christ d’vne malice endurcie;” — “Inasmuch as they rejected Christ with a hardened malice.”
(401) “ Veu que le peuple esleu ne le recognoissoit point pour Sauueur;” — “Inasmuch as the chosen people did not acknowledge him as a Savior.”
(402) “ Ceux qui appliquent leur entendement à cognoistre Christ;” — “Those who apply their understandings to the knowledge of Christ.”
(403) “ Aimable, et attrayante;” — “Amiable, and attractive.”
(404) “We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing; and here we differ greatly from Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide everything from the vulgar. But we wish that all may hear; and we speak so that all may understand. ” — Dr. Adam Clarke. — Ed.
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Pauls Great Boldness of Speech
Scripture
2Co. 3:12-13. Having therefore such a hope, we use great boldness of speech, 13 and are not as Moses, who put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away:
Comments
such a hope.Pauls hope was based upon the abiding nature of the New Covenant. The blessings of the New Covenant were remission of sins, eternal life in Christ, and the hope of the glory of God. See Rom. 5:1-2.
great boldness of speech.This is said in justification of his claim that he was adequately fitted for the task of preaching the message of the gospel which dealt with eternal death and eternal life.
not as Moses.The fact that God spoke to Moses was symbolized by the shining brilliance on the face of Moses when he came down from the mountain, but that message was temporary. Since it was to act as a guardian over Gods people until Christ should come, the temporary nature of that message is suggested by the fact that the shining brilliance of Moses faded away. Moses had put the veil on his face to keep the children of Israel from seeing when this happened. It was in direct contrast to the great boldness of speech which characterized Pauls message under the New Covenant which is permanent.
the end of that which was passing away.Moses did not want the children of Israel to see that the glory had left his face. So long as they were under the Old Covenant, he wanted them to remember that it was Gods Word. As Moses prepared the children of Israel to go over into the promised land, he said, You shall not add to the word which I command you nor take from it that you may keep the commandments of the Lord your God which I commanded you (Deu. 4:2). No other nation had a God like the Lord God of Israel; no other nation had a law like the law God had given them. See Deu. 4:7-8. The Lord spoke to Joshua as he was preparing to lead the children of Israel in their conquest of Canaan. Be strong and very courageous being careful to do according to all that Moses my servant commanded you. Turn not from it to the right hand or to the left that you may have good success wherever you go (Jos. 1:7). Paul reminds us that the law was holy, and the commandment was holy and righteous and good. See Rom. 7:12. All this, however, cannot compare with the surpassing glory of the permanent New Covenant with its blessings of remission of sins and eternal life through Jesus Christ Our Lord.
Some have suggested that end may refer to the purpose of the Law of Moses. But certainly Moses was not interested in obscuring that purpose, for he himself had said, The Lord your God will raise up for you a prophet like unto me from among you (Deu. 18:15). Peter quoted Moses and showed that this prophecy was fulfilled in Christ. See Act. 3:20-23. Moses simply did not want Israel to see that the brilliance had left his face for it was a symbol that God had spoken to him.
Fuente: College Press Bible Study Textbook Series
Butlers Commentary
SECTION 3
It Divests People of Freedom (2Co. 3:12-17)
12 Since we have such a hope, we are very bold, 13not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor. 14But their minds were hardened; for to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. 15Yes, to this day whenever Moses is read a veil lies over their minds; 16but when a man turns to the Lord the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.
2Co. 3:12-13 Conceals: Moses put a veil over his face after he finished speaking with the Israelites (Exo. 34:33-34) and removed the veil when he went in to speak with Jehovah in the tabernacle. But Moses always put the veil on when he came into the presence of the Israelites. Paul states that Moses put the veil on his face so the Israelites would not see the end of the glory that was fading away (2Co. 3:13). Paul states the veil was because Moses did not have enough hope in the fading away revelation to be bold enough to let Israel see the fading glory. Moses certainly did not veil his face because the Israelites were not allowed to see the glow, or because it was so bright it blinded them, for Moses talked to them before putting on the veil. The apostle used the fading glory of Moses face as a symbol or type (which is prophetic) of the fading glory of the Old covenant (the law). That covenant passed away, like the glow of Moses face. Even though the Old Testament predicts in a number of places that the old covenant was to be done away (e.g. Jer. 3:15; Jer. 31:31-34; Dan. 9:24-27; Isa. 66:1-24; etc.), most Jews refused to accept that doctrine then and Jews do not accept it now! The Israelite people to whom Moses ministered were certainly not spiritually mature enough to be reminded over and over of the fading glory of Moses relationship to Godthat is why Moses covered his face. The Jews killed the prophets for predicting the fulfillment of the old dispensation with the Messianic age; they killed Christ for that; and they authored the deaths of a number of the apostles for preaching that doctrine.
Legalism veils the freedom (so did the Law of Moses) God intended to give believers in Christ. The prophets hinted at the freedom that would come to man when the Messiah came (see especially Isa. 61:1-4 as fulfilled in Luk. 4:18-19). But that freedom was concealed and obscured in the Law. Any form of legalism certainly hides the freedom which God reveals in the New Testament of Christ Jesus.
2Co. 3:14-15 Calluses: Legalism hardens the mind against grace. The veil over Moses face was also a symbol of the hardening of the minds of the Israelites in rejecting Christ. Fourteen centuries after Moses, the Jewish mind was still hardened in Pauls day whenever the Law of Moses was read in a Jewish synagoguea veil lay upon the hearts of the Jews and they became satisfied with a system of justification by legalism. Twenty centuries after Paul, that hardness is still like concrete over the Jewish mind. Paul told the brethren of Thessalonica that they had suffered the same things from their own countrymen as the Christians of Judea did from the Jews, who (the Jews) killed both the Lord Jesus and the prophets, and drove us (apostles) out, and displease God and oppose all men by hindering us (the apostles) from speaking to the Gentiles that they may be savedso as always to fill up the measure of their sins. But Gods wrath has come upon them (the Jews) to completion (Gr. eis telos, unto perfection), see 1Th. 2:14-16. That same kind of callused opposition to Christ and his church continues to go on in modern Israel and among modern Jews.
Jewish legalism is not the only legalism which opposes the gospel. All forms of legalism are set against grace! There is an inveterate legalism within the Christian Church which takes an obscurantist and obdurate stand in opposition to Christian grace and freedom in Christ. The human arrogance that is proud of its pseudo-righteousness through legalistic justification makes war on the humility which rejoices in its freedom through grace alone.
2Co. 3:16-17 Constrains: Paul says plainly that when a person turns to the Lord the veil is removed. Men are free only in the Lord. The obverse truth is that men are enslaved in Law and legalism. The apostle states it much clearer in Galatians. He specifically uses the words, consigned under and confined under . . . restraint in Gal. 3:21-25. In Gal. 4:1-7 he uses the word slave to describe those under the Law (see also Gal. 4:21-31 for the allegorical picture of those under the Law as children for slavery). Jesus told those who committed themselves to him that they were no longer slaves (Joh. 15:15). He told the Jews that if they would continue in his word, they would be his disciples and they would know the truth and the truth would make them free (see Joh. 8:31-38).
Legalism is even more enslaving than the Law, for legalism cannot do what the Law was sent to doto bring people to an acknowledgment of their sinfulness and lead them to Christ for mercy. Legalism will have none of mercy for it does not acknowledge its need for mercy.
Fuente: College Press Bible Study Textbook Series
(12) Seeing then that we have such hope.The hope is in substance the same as the confidence of 2Co. 3:4; but the intervening thoughts have carried his mind on to the future as well as the present. He has a hope for them and for himself, which is more than a trust in his own sufficiency.
We use great plainness of speech.The word so rendered expresses strictly the openness which says all, in which there is no reticence or reserve. It stands in contrast with the corrupting the word of 2Co. 2:17, and answers to the Apostles claim to have kept back nothing that was profitable in Act. 20:20. We, he practically says, need no veil.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Such hope Of a ministration of excelling and permanent glory.
Plainness of speech The glory of the cause justifies bold and unambiguous statement in its advocates. They need shrink at no opposition, nor fear the bluster of the Judaists.
Fuente: Whedon’s Commentary on the Old and New Testaments
Consideration of the Consequences of the Difference In the Two Covenants ( 2Co 3:12-18 )
‘Having therefore such a hope, we use great boldness of speech, and are not as Moses, who put a veil on his face, that the children of Israel should not look steadfastly on the end of that which was passing away, but their minds were hardened, for up to this very day at the reading of the old covenant the same veil remains, it not being revealed to them that it is done away in Christ.’
The contrast between Moses and the Gospel continues. Having such a hope, the hope of experiencing glory, results in the preacher (in context Paul and his fellow-workers) being able to speak with much boldness of speech, in comparison with Moses who was compelled to hide his face. For the Gospel is an everlasting Gospel, and its glory goes on and on, and it imparts glory, but what was on Moses’ face slowly passed away, and was largely unwelcome to those who saw it. They did not want God to get too close. The one is eternally permanent, and applies to all, the other was temporary, for it was of limited application.
‘That which was passing away.’ It is not strictly the glory that is seen as ‘that’, as what was passing away, for doxa is feminine. It is probably the idea that lay behind the glory, the significance of the glory, what God had wanted to convey through the glory, that was what was passing away.
So the veil on Moses’ face resulted in a hardening of their hearts. Because of the veil they were not made to face up to the reality of what God was. They could hide from God’s light. Thus their obedience also fell away. And, Paul adds, the same situation continues today. When men hear ‘Moses’ read there is still a veil there, just as when they heard the covenant of old. The words are there but the significance is hidden. Had their eyes been opened to see the significance of what God was offering they would have recognised that the old covenant has been done away in Christ. But they have failed to see what He is offering because like the people of old they prefer the veil to remain. They shy away from the true revelation of God.
‘That the children of Israel should not look steadfastly on the end of that which was passing away.’ This could mean that it was so that they would not be able to look at the final stages of the fading (the end), or so that they would not look on the purpose (the end, the aim) of the glory, which was to reveal to them something of Himself.
Paul was not the only Jew to believe that the Jews were in darkness. The Qumran community was of the opinion that those in Jerusalem “do not know the hidden meaning of what is actually taking place, nor have they ever understood the lessons of the past” (1QMyst 2-3), while the Essenes likened the nation to “the blind and those that grope their way” (Cairo Damascus Document 2Co 1:8-9). The sad thing, however, is that their hearts too were veiled unless some did finally respond to the Gospel.
Fuente: Commentary Series on the Bible by Peter Pett
The effect of the two ministries:
v. 12. Seeing, the n, that we have such hope, we use great plainness of speech;
v. 13. and not as Moses, which put a veil over his face that the children of Israel could not steadfastly look to the end of that which is abolished.
v. 14. But their minds were blinded; for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ.
v. 15. But even unto this day, when Moses is read, the veil is upon their heart.
v. 16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away.
v. 17. Now, the Lord is that spirit; and where the spirit of the Lord is, there is liberty.
v. 18. But we all, with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord. Although the apostle did not actually describe the consummation of all Christian hope, but showed only the manner of its accomplishment, yet the final bliss was implied. And therefore he continues: Having therefore such hope, we make use of much boldness of speech. The hope which the ministers of the New Testament have extends forward to the future glorification of Christ and the believers in the mansions of heaven, when the spiritual gifts of the Gospel, righteousness and life, will be revealed before the whole world. And therefore the servants of the Word make use of great openness, much boldness of speech. Because Paul had before his mind’s eye the definite fulfillment of the certain promises of the Gospel, he could speak with all frank and unreserved confidence. There was nothing to conceal, nothing to suppress, with the utmost plainness he could preach the message of Christ and of the fullness of salvation contained in Him. Just as he did not hesitate to let the thunder of Sinai roll over the head of the unrepentant sinner, so he withheld not a syllable of the saving truth to the poor sinner, whose self-righteousness and pride had been taken away by such frank preaching.
In this respect he and the other teachers differed from Moses, who, although vested with the full official authority of a servant of God, yet placed a veil upon his face, and this for the purpose that the children of Israel should not look steadily on the end of that which was passing away. It was not only that the sight of the divine radiance on the face of Moses was withheld from the children of Israel because their previous conduct had made them unworthy of such a favor and rendered them unable to endure the splendor of such sinless reflection, but that the glory on the face of Moses, was fading away even while he was speaking with the people. Moses was aware of this transitoriness of the phenomenon; he realized that this fact symbolized the preparatory nature of the Old Testament ministry, and his action was in agreement with the will of God. A continued enjoyment of the divine reflection was denied the children of Israel on account of their refusal to accept the words of the prophet. In this way Moses was handicapped in his work and could not bring out the Gospel-news as it is now proclaimed by the ministers of the New Testament.
That the people of Israel were the guilty ones, and not Moses, appears from the next words: But blinded were their minds; their power of thinking had become callous, hardened. It was impossible for them to gain a clear knowledge of the important matters which they should have known for their salvation. The entire history of the journey through the wilderness is an account of wonderful, patient mercy on the part of God and of stubborn resistance on the part of the children of Israel. And therefore, in a way, the sentence of hardening was carried out in its beginnings even in the wilderness. And that is not all: For to the present day the same veil remains unlifted at their reading of the Old Testament, for it is only done away in Christ. The apostle says of the Jews of his time what has remained practically unchanged to this day: there is still a veil upon the hearts of the children of Israel, which prevents their seeing the evanescence of the Old Testament. They will not acknowledge that the age before Christ was one of preparation, of type and prophecy only. They will not turn to the Lord to be granted an open vision, to recognize Christ as the Savior of the world. To this very day, whenever Moses is read in their synagogues, the veil lies upon their hearts. And get it remains true, and should be remembered in all the missionary work upon the children of Abraham according to the flesh, that at whatever time Israel shall turn to the Lord, the veil mill be taken away. If they will but turn to Christ in true conversion and accept Him as the promised Messiah, then they will be given the open vision to understand the entire Old Testament in the light of the New, prophecy in the light of fulfillment. The apostle is not speaking of a single event, as if all the Jews would at one time turn to the true Lord and their Savior Jesus Christ, but of the individual instances, no matter how often they occur in the time of the, New Covenant, Rom 11:26, when God takes away the veil from the heart of some member of the Jewish race, when He takes away the pride of false understanding and of self-righteousness and brings about the right knowledge of sin, thus leading the way to Christ the Savior. “Paul teaches 2Co 3:15 f. the veil that covered the face of Moses cannot be removed except by faith in Christ, by which the Holy Ghost is received. ” Note that the writings of Moses and the entire Old Testament are here referred to as a well-known collection, as a single book.
Just what the removing of the veil signifies the apostle explains in conclusion: But the Lord, the Jehovah of Israel, Christ, the Redeemer of mankind, is the Spirit; He is the Author of the New Covenant of mercy and grace, He is the One that is given through the Gospel with all His blessings, with the fullness of salvation. But where the Spirit of the Lord is, there is liberty, there is no longer the bondage of the Law. Every person that will heed the Gospel-call is assured of free access to God, without any intervening veil, without the fear of condemnation. The argument of the apostle has been formulated by one commentator as follows: Where the Spirit of the Lord is, there is freedom: as the Lord is the Spirit, whoever turns to the Lord has that Spirit; therefore such a one must be free, and mill no more he hindered by the veil which covers and checks the action of the soul. This is the effect which is bound to be brought about in the case of the Jews and of all who, like them, have their minds blinded to the glory of the Gospel.
But as for the Christians: We all, with unveiled face, reflecting the glory of the Lord as in a mirror, to that same image are changed from one glory to another, as from the Lord the Spirit. Before the face of the believers of the New Testament the veil of Moses and of the children of Israel no longer hangs; it has been removed by the mercy of God. And not only that, but they also reflect, as in a mirror and therefore somewhat imperfectly, but none the less surely, the glory of the Lord Jesus Christ; there is evidence of its power and brightness in their whole life. And so they are transformed into His image, not at once, but by gradual stages, the process of sanctification occupying the entire life. The believers are renewed in knowledge as well as in righteousness and holiness, after the image of God and of Christ, their Savior. 1Jn 3:2; Col 3:10; Eph 4:24. Thus the work of the Spirit will continue without ceasing until the perfection of the Kingdom of Grace becomes the perfection of the Kingdom of Glory, Rom 8:29, “that the Holy Spirit enlighten, cleanse, strengthen our hearts, that he work new light and life in the hearts, and the true evangelical, Christian perfection is that we daily increase in faith, in the fear of God, in faithful diligence in our calling and office which has been entrusted to us.”
Summary
Paul states that the Corinthians are his letter of commendation, refers his sufficiency in the pastoral office to God, praises its glory, and describes its effects.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 3:12. That we have such hope, That St. Paul, by these words, means the honourable employment of an apostle and minister of the gospel, or the glory belongingto his ministryin the gospel, is evident from the whole foregoing comparison which he has made between the ministry of the law and of the gospel, and not between the law and the gospel themselves. The calling of it hope instead of glory here, where he speaks of his having it, is the language of modesty, which more particularlysuited his present purpose; for the conclusion which in this verse he draws from what went before, plainly shews his design in this discourse to be, the justifying his speaking freely of himself and others. His argument is to this effect: “Having therefore so honourable an employment, as is the ministry of the gospel, which far exceeds the ministry of the law in glory;though even that gave so great a lustre to Moses’s face, that the children of Israel could not, with fixed eyes, look upon him;I, as becomes one of such hopes, in such a post as sets me above all mean considerations and compliances, use great freedom and plainness of speech in all things which concern my ministry.”
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 3:12 . . .] , accordingly , namely, after what has just been said , sc. . Since the has its object necessarily in the future, and not yet in the present (Rom 8:24 ), cannot denote the consciousness of the abiding glory of his office , which Paul possesses (Hofmann; comp. Erasmus and others), but it must be the apostle’s great hope, a hope based on the future of the Messiah’s kingdom that the ministry of the gospel would not fail at the Parousia of its glory far surpassing the of the ministry of Moses. This will be the glorious, superabundant reward of the labour of Christ’s , as promised by their Master (Luk 22:29 ff.; Joh 14:3 ; Mat 25:14 ff., al. ). Comp. 1Co 3:14 ; 1Co 4:5 ; 2Co 1:14 ; Php 2:16 ; 1Th 2:19 f. It is the of the faithful labour in teaching, 1Co 9:25 ff.; 2Ti 4:8 ; 1Pe 5:4 . The reference to the contents of the teaching (Emmerling: “tale munus quum habeam tantorum honorum spem ostendens”), to which Rckert is also inclined, is opposed to the words used and to the context. As little are we to assume, with Neander, an equalization of the with the , 2Co 3:4 , and a linking on of the thought to 2Co 3:4 .
.] denotes the frank unreservedness and openness towards those with whom the teacher has to do: , , , , , Chrysostom. The evidentia (Beza, comp. Mosheim) or perspicuitas (Castalio) belongs to this, but does not exhaust the idea. On . ., comp. Plato, Ep. 8, p. 354 A; Phaedr. p. 240 E; . is utimur , not utamur (Erasmus).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
VII.DIFFERENT RESULTS OF THE TWO KINDS OF MINISTRY. HARDENING OF THE JEWS
2Co 3:12-18
12Seeing then that we have such hope, we use great plainness [unreservedness] of speech: 13And not as Moses, [om. which] put a veil over his16 face, that the children of Israel could [might] not steadfastly look to [upon] the end of that which is abolished: 14But their minds were blinded [hardened]: for until this day17 remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ [upon the reading of the Old Testament remains the same veil untaken away, because it is taken away (only) in Christ]. 15But even unto this day, when Moses Isaiah 16 read18, the veil is [lies, ] upon their heart. Nevertheless, when it shall turn 17[turns] to the Lord, the veil shall be [is] taken away. Now the Lord is that [the] Spirit: and where the Spirit of the Lord is [om. there]19 is liberty. 18But we all, with open [unveiled] face beholding as in a glass [mirror] the glory of the Lord, are changed into the same image from glory to glory, [om. even] as by the Spirit of the Lord [the Lord, the Spirit].
EXEGETICAL AND CRITICAL
2Co 3:12-13. Having, therefore, such hope.The (hope) has reference to the future glory of the New Testament ministry as it had been alluded to in 2Co 3:8. This glory had been called permanent in 2Co 3:11, and was to be for the glorification of Christ when he should come to judgment. Some interpreters regard 2Co 3:6 ff. as a digression, and think that we have here a resumption of the subject () there broken off, and that is here equivalent to there. This is, however, directly opposed to the peculiar and essential signification of , and to the connection. [That trust, even if we regard it as filled out into hope by the intervening vision of the glory of his work (Stanley), had reference rather to the results of his work, while this hope looked forward to something future and undeveloped]. The therefore () introduces us to the practical results which were to follow the glorious ministration of the Gospel, and (such) indicates the greatness or superiority of the hope.We use great boldness of speech.The whole tenor of the discourse shows us that cannot mean the internal confidence or joyfulness which the Apostle felt, but the frank, open and unreserved manner which characterized his outward deportment, and the plainness or perspicuity (evidentia) which distinguished his addresses. [Chrysostom: We speak out everywhere with all freedom, abating, concealing, mistrusting nothing; with confidence, as if we had no idea that we should injure your sight as Moses did that of the Israelites. The Greek word embraces the three ideas of openness, candor, and boldness. Moses address was interrupted by intervals of concealment, and was constantly reserved on account of his want of full confidence in his people. We have no reason for fears, distrust or concealment]. The connection is: The glory which is connected with the New Testament ministry, makes us unreserved in our communications with the people, and induces us to present divine truth unveiled before them. The very spirit of our religion also demands this, for Gods people could never reach the glorious privileges he has promised them without an opportunity of looking freely and without reserve upon all that our system of religion contains. (Emmerling).The phrase occurs more than once in Plato. The idea contained in (Indicative, not Subjunctive) is carried out into more detail in 2Co 3:13, though negatively by referring to an opposite kind of proceeding by Moses.And not as Moses put a veil over his face.This principal sentence is elliptical, because its predicate is to be found in the incidental remark made in connection with it. Such an ellipsis may be found in other Greek writings, but must here be supplied from the words used and the connection following. We may supply after , simply (we do), or more freely, (we put a veil over our faces). The allusion is to a veiling process, quite different from the great boldness which had just been professed. It is said that Moses put over his face a covering (veil); that the children of Israel might not gaze at (clearly see) the end of that which is passing away. By is meant either the end, the literal fading away of the splendor which was on Moses face (though such a view would not correspond with the subsequent part of the representation); the end of that splendor regarded as the symbol of the whole Old Testament ministration (office) and possibly of the Old Testament dispensation (Religion) itself; or (throwing aside the whole idea of a symbol) of the ministration or institution itself; or the end of Moses himself as the representative of that institution (in which case the masculine would not agree with the neuter . of 2Co 3:11); or the design, the purpose which that ministration or even the law itself was established to accomplish, the result to which that institution led, and for which it was prepared, viz., the divine glory to be unveiled in Christ, and of which the veiled radiance on Moses face was a symbol and reflection. (Comp. 2Co 3:14; 2Co 3:18, 2Co 4:4; 2Co 4:6). Well established usage will not permit us to take ecbatically [implying a mere consequence of a course of action, without reference to the views of the actors] in the sense of: so that, but we are obliged to understand by them the aim or purpose which the agents had in view. In every instance in which the phrase occurs in the New Testament it probably has reference to a subjective Divine purpose (comp. Meyer), and not to a merely objective result of divine arrangements. And yet we may suppose that so great a prophet as Moses, profoundly acquainted with the general scheme of the Divine administration, may have known that he was fulfilling a divine purpose, or at least that he was promoting such a result. That he was practising an intentional deception (Fritzsche), or was guilty of an improper dissimulation, the Apostle was far from implying. Even if we make the end of that which is passing away, refer to the end of Moses ministry (comp. 2Co 3:11), and suppose that Moses saw that end () typified by the disappearance of the radiance from his face, such a covert proceeding (tecte agere) must be regarded simply as a pedagogic or disciplinary course of conduct. The same may be said of an interpretation proposed by Meyer (but which need not include a reference to a Rabbinic allegory), according to which Paul recognizes in , what he afterwards brings out more fully, viz., a judicial or retributive proceeding, at least on Gods part. This implies that a sight of the Divine radiance on Moses face was withheld from the children of Israel, because their previous conduct had made them unworthy of such a favor. Such a concealment was a symbolical representation of the fact that in consequence of their sins, Moses, i. e., the law represented by him, or the Scriptures of the Old Testament read by them, would remain so veiled before them, that they could never perceive the Divine glory which rested especially upon those Scriptures and those rites which testified of Christ; and accordingly they would continue in unbelief and have no part in the salvation by Christ. Neander: The mind of the Apostle was entirely taken up with the symbolical meaning of this incident. Moses is in his eye simply a symbol of the whole legal economy, and from this point of view everything in the history is regarded. The covering which Moses used to conceal his face, represents the entire veil of symbols under which divine things were represented. As long as these divine things could be seen only in the light of the Old Testament, there was no way of distinguishing eternal truth from the temporary form in which it was represented to men (essence and symbol). The contrast here implied may therefore be carried out thus: we who make known the Gospel to men need never fear that its glory may some day come to an end. We may allow our hearers the clearest and freest inspection of its mysteries, and its radiance will only shine forth the more brightly.20
[The whole subsequent section (1418) is parenthetical. Before and after it, the ministry is the subject; in it, they to whom the ministry is directed. But it serves to show the whole spirit and condition of the two classes, and thus further to substantiate the character of openness and freedom asserted of the Christian ministry (Alford)].
2Co 3:14-16. But their minds (mental perceptions) were hardened (made callous).The words distinctly announce that this was a divine judgment. signifies not the already formed thoughts (2Co 2:11), but as in 2Co 4:4; 2Co 11:3, the spiritual sense, the power used in thinking and willing (Beck, Seelenl. p. 59), or the various activities of the (Meyer). We may furthermore conceive (retaining the signification usually given: thoughts, intellectual perceptions), that these powers become petrified or hardened, i. e., are put so completely into stocks, and made immovable, that they no longer yield to pressure, and can make no progress toward that clear knowledge on which everything depends. , (from , callus, an induration of the skin which destroys all sensibility), obdurare, to harden, to blunt (Isa 6:10; Mar 6:52; Mar 8:17), is sometimes used with respect to the heart (. Rom 11:25), and sometimes of the Jews ( ). We are left in doubt when this hardening took place, for this depends upon the relation given to . If this has reference to , and particularly to (2Co 3:13), meaning: We act in an open manner, with no such concealment as Moses practised, and yet their have become hardened, we must suppose that the hardening had but recently taken place when the Apostle wrote. But if we refer it to , (i. e., to their gazing, etc.), the hardening must have taken place in Moses time, though the subsequent remarks show that it had continued to the Apostles own time. It is in favor of the latter reference, that the veil is immediately afterwards the subject of discourse. In this case it is said directly that the minds of the people were hardened, that, they might not look upon the end (scope, object) of that which is abolished. He proves and illustrates his position, that the hardening was not abolished, by an appeal to the actual facts before their eyes, in the condition of the nation at the time he was speaking:for until this day, the same veil remains on the reading of the Old Covenant.That these facts resulted from the same causes which were in action in Moses day, he asserts by saying that the same veil ( ) remains: for as a veil was interposed between the divine radiance on Moses face and the eyes of the Israelites, so has the divine radiance of the Old Covenant been concealed from that people, down to the period in which he was writing. [It is not directly implied that this veil was over the heart, under the preaching of the Gospel. The reference is solely to the Israelitish nation under the hearing and reading of the Old Covenant. But the change of the medium of communication makes necessary a change of figure. After Moses oral communications ceasedit was a book which spoke to them. The reason any do not see the glory when they read, is not in the book which addresses them, but in the heart of the reader. The active influence which obstructed the proper understanding of the truth was in the other direction, and the veil had to be on the heart. Comp. Alford.] It is as if a veil had been thrown over the reading, for the great truths of the Old Covenant were not recognized even when they were plainly read, and the glory of God actually contained in that dispensation remained a mystery to them. [In opposition to Theodoret, who maintains that the power which hardens, was entirely from within the heart itself, Meyer endeavors to show that the passive clearly implies that the hardening was the act of another (comp. Rom 11:7). The word signifies blindness (as in our authorized English version) only by a double metaphor, i. e., by supposing that the intellect and heart lose their perceptive power. Chrysostom says the nation became , stupid and grovelling, because they prided themselves on the superior glory of Moses.] may refer either to place, i. e., over the reading, which would here correspond to the face of Moses when he spoke to the people; or (better) to time, i. e., during the reading. Comp. 2Co 3:15, , etc. We meet with the phrase (Old Covenant) nowhere else in the New Testament; and it must here designate, not the original Scriptures, the collection of books which now bear the name, but the Covenant itself; the substance of what was read in the synagogues (the writings of Moses and the Prophets), whose types and promises contained the divine glory afterwards revealed in Christ. [Such an expression shows how deep was Pauls conviction, that that ancient covenant was now becoming antiquated, and was about to be superseded.]
In the remaining part of 2Co 3:14, may be construed as if the participle were to be taken absolutelyit not being unveiled (or discovered to them) that it (the Old Covenant) is done away in Christ.Or, inasmuch as it remained concealed from the Jews that the Old Covenant was to be abrogated in consequence of the appearance and work of Christ (Rom 10:4; Col 2:14). Such an expression would be a particular determination of what had been meant by saying that the same veil remains, etc. These words may, however, be joined with the previous words so as to say: the same veil in the reading of the Old Covenant remains not taken away, and then gives us the reason: because it is taken away in Christ. That this would actually take place only in Christ was a self-evident thing to the Apostle and his readers; and that this only is sufficiently indicated by the emphasis which must be laid upon , cannot be doubted. It is very natural, however, from the example of 2Co 3:13, to refer to the Old Covenant, and an entirely different word () is used with respect to the removal of the veil. On the other hand the structure of the sentence makes it natural to connect with ; and even if we have a right to use the participle in this case absolutely (since it is not common for any verbs to be used in this way except , , and such like), it is hard to justify the use of in this absolute manner, inasmuch as everywhere else it has with it an accusative of the object. The attempt which Rckert has made to combine the two constructions together, and to make the Apostle say: and will not be taken away, that they (the people) might see that it (the Old Covenant) has its end in Christ, has no claim to our acceptance. The reading , which Luther [and our Eng. translators] followed, and which makes the nature of the covering itself the reason for its not being removed (=quippe quod, Meyer) has opposed to it all the old versions, whose testimony on such a point should have especial importance. The positive contrast to the negative . is given in 2Co 3:15But even until this day when Moses is read, a veil lies upon their heart.This means, according to the previous construction, either, it will not be disclosed that, etc., but until this day the veil is upon their hearts; or and will not be discovered, because it will be taken away in Christ, but until this day a covering lies, etc. The latter interpretation would not seem to have required the repetition of . The want of the article may be accounted for on both interpretations on the ground that the veil is transposed from the object looked upon to the persons looking. This change may have been in the Apostles mind when he wrote 2Co 3:14, if (.) be taken with respect to time, and then the present clause is only a more complete definition of that idea. In no case (even if has the sense of on or over) could the Apostle have spoken of two coverings in order to imply a high degree of incapacity. This would have required an additional before . . This is the only time is found in the New Testament, but in the Sept. it occurs frequently, and in this very passage in Exo 34:34 it is used in the sense of a space of time =when. The name signifies here the writings of Moses. The covering said to be extended [ with the accusative21 pregnans: involving the being laid on and remaining thereAlford] over the hearts of the people, signifies not an obstruction to their moral powers i. e., of the will, but a defect in the intellectual faculties of understanding.But when it turns unto the Lord the veil is taken away (2Co 3:16).Here the veil in fact is said to be removed in consequence of an act of the will. The heart (), which is the subject of (for as or have not yet been mentioned, they cannot be made such a subject), seems to be regarded here in two aspects: first as the seat of intelligence, and then as the seat of the will or of self-determination. The , is the turning of ones self to Christ, and this is a conversion just as far as it had been preceded by a turning away. In the rejection of the Lord the heart of the children of Israel was regarded as completely apostate, and hence its conversion to Christ would be looked upon as a return to the Lord. This conversion is supposed to have taken place before the veil is taken away, inasmuch as the latter is said to be the consequence of the former ( ). Luthers translation: Wenn es sich bekehrte, so wrde, etc., (if it shall turn, the veil will, etc.), is incorrect, and would not perhaps have been made had the author of it not been influenced, probably unconsciously, by the idea that such a conversion before the removal of the veil was impossible. But the same assertion is found manifestly in Rom 11:25 ff. The Apostle is not speaking of those individual conversions which take place in every age. But when this general conversion shall be brought about, when that aversion to Christ which springs from a carnal mind and proud self-righteousness shall be overcome, and when, consequently, they shall confidingly and with sincere acknowledgements of their guilty error and unbelief, turn to Him, they will clearly discover as they read the Old Testament that it everywhere bears testimony for Christ. The Divine glory really contained in its types and prophecies, and now more fully revealed in Christ himself, will shine so clearly that they will be able to look upon it with a steadfast gaze. The expression reminds us of Exo 34:34. In the mind of the Apostle the removal of the covering from Moses face when he went again into the Divine presence seemed a type of the future removal of Israels blindness. contains an intimation that the veil was completely around the heart. [As this is the verb used in the Sept. of Exo 34:34, and as there and almost uniformly throughout that version can be taken only in an active sense, Stanley contends that the word here () should have an active and not a passive sense (strips offnot, is stript off). He also thinks that the only nominative which both and can have is (and in this Calvin and Estius agree with him), since is too remote, and is not sufficiently prominent. He thinks that then each clause beginning with will correspond, and that the parallel with Exo 34:34 will be preserved. He takes Moses as the representative of not only the Old Covenant but of the nation, and makes the sense to be: when Moses, in the person of his people, turns again to Him who is our Lord now as he went of old time to Him who was their Lord in Sinai, then he strips off the veil from his face and from their hearts, and then the perishable nature of the law will be made manifest in the full blaze of the Divine glory. But is quite as natural a subject for , and as likely to be prominent in the Apostles mind as , and the idea of is certainly that of a thorough conversion, and not a mere change of opinion about the law. The careful adoption by the Apostle of the words of the Sept., some of which were strange to him, shows that he was closely copying the imagery of the history; and he here intends to say, that as Moses had on a veil when his face was turned away from God, and took it off when he went in to God, so the heart of the people when turned from the Lord was veiled, and when it turned to him had the veil removed. Both and . should be rendered as an indefinite present and not in the future as in the authorized version. The turning and removing of the veil was in process of completion. The process was continually going on by the turning of individuals in every age, though the general conversion was in the distant future.]
2Co 3:17-18.Now the Lord is the Spirit, and where the Spirit of the Lord is, is liberty(2Co 3:17). This sentence is connected with 2Co 3:16, and explains or gives the reason for what is said there. We have in fact a syllogism, though its several members are not given in their regular order. The major premise is: Where the Spirit of the Lord is, is freedom; the minor is: as the Lord is the Spirit, whoever turns to the Lord has that Spirit; and the conclusion is: therefore such a one must be free, and will no more be enveloped by the covering which veils and checks the action of the soul (Meyer). It is evident from 2Co 3:18 that the liberty connected with the removal of the covering which obstructed the peoples open insight into the divine glory, is not a new subject of discourse foreign to what had been discussed, as e. g., a freedom from the yoke of the law (though this must be virtually communicated during such an insight). is intimately connected with 2Co 3:16 : But the Lord, to whom their heart thus turns, is the Spirit. Many artificial explanations have been given of this verse. Without noticing those attempts which have been in direct contradiction to the meaning of the words and the scope of the context, (one of which went so far as to conjecture that the reading must have been ) we find here such an identification of Christ and the Holy Spirit, that the Lord, to whom the heart turns, is in no practical respect different from the Holy Spirit received in conversion. The fellowship of Christ into which it entered, when it turned to the Lord, was in truth the fellowship of the Holy Spirit. Christ is virtually the Spirit, inasmuch as He communicates Himself in conversion, and at other times by means of the Spirit; the Holy Spirit is His spirit: the animating principle of the Lords indwelling and influence in the hearts of believers is this Holy Spirit (comp. Rom 8:9 ff.; Gal 2:20; Gal 4:6; Php 1:19; Act 10:28 comp. with Eph 4:11; Joh 14:18 et. al.). In favor of this explanation is the immediately following phrase: (where the Spirit of the Lord is), in which we may notice also, that the article before indicates that every thing which is certainly the work of the Spirit, must be exclusively from Christ (Neander). But such a virtual identification of Christ and the Spirit, can have reference only to Christ in His state of exaltation (comp. 1Co 15:45); for it is only in that state that He is the independent source of all divine light and power to the bodies and souls of believers. He is then no longer dependent upon any source beyond Himself, for the divine light and power which he possesses or dispenses: and the Son of man is no longer the Son of God in a state of self-renunciation, dependent upon the influences of the Spirit, but a perfect centre of divine fulness. Hence, we may say of Him: he is the Spirit, (not merely quasi) because he is glorified in the spiritual world. From this it moreover follows (for the idea is essential to that of the Spirit of God), that the new birth, (in which what is here called liberty, i. e., the free action of the mind, a free intuition of the divine glory, and a release from the impediments of a fleshly nature, is included) must have its source in Him. He it is who makes like Himself those who turn to Him, and from Him proceeds the pure free light of life (the truth which makes us free). Hence no sooner is it said that the Lord is the Spirit than He is called the Spirit of the Lord. [Paul had been speaking of a spirituality in the ancient dispensation, which had been entirely missed by the ancient Jews. This abstract spirituality he wished to connect with a concrete reality, and hence he here says that the Lord (to whom the heart of the people must turn) is that Spirit. Even this Lord, he also wishes to identify (not in his essential nature, but in his activity in this special department) with the Holy Spirit (who, the next verse shows, is here meant). Comp. Alford. The ancient fathers (especially Chrysostom and Augustine, see Wordsworth) were led by their extreme dogmatic zeal to press this verse into a proof of the Holy Spirits divinity. They almost universally construed as the subject, and as the predicate of the sentence. Grammatically this is allowed to be perhaps possible, (Alford, Meyer). but it is evidently forced, and the sentiment so expressed would be entirely foreign to the course of the Apostles argument. It is only inferentially from the identity of our Lords and the Spirits operations, that such a doctrine here enters]. In 2Co 3:18 he refers still further to the way in which this freedom, which has its source in the Lord and his Spirit, is produced among those who believe in Christ. In illustrating this he now recurs to the figure of the glory and the free looking upon it.But we all with open face.The object of is, not to put what was now to be said in contrast with what had been said of the Israelites or of Moses, (as if his idea was: this is true not only of one, but of all,) but simply to indicate a continuance of the discourse. (we) includes not merely the Apostle and his fellow-laborers, or the Apostle and all who preach the Gospel (Catholics appeal to 2Co 4:1, and contrast (all) with the single individual Moses), but all believers, who, the connection shows, must be included in the . (Chap 2Co 4:3; 2Co 4:6). In correspondence with the removal of the veil and the liberty of which he had been speaking, he now speaks of an open or unveiled face ( ). This implies that the covering which had been extended over the heart of the people might be taken off, and that the spiritual face might thus be freed from the veil which prevented its vision of the glory. In consistency with this, must be our explanation of the next clause:beholding in a glass). This word, which is not found at all in the Septuagint, and occurs in the New Testament only in this place, has the sense in the active voice of: to show in a mirror, or, as in a mirror, to reflect; and in the middle: to reflect ones self, to see ones self in a glass [Winer, 39, 3; Jeff., 362 ff.]. With reference to the example of Moses, we may interpret the words thus: we show to ourselves in a mirror the glory of the Lord; and in doing so we are not veiled as Moses, but we have uncovered faces. We are compelled, however, by both the preceding and the succeeding context, to think of a looking of believers, 1, in contrast with the Israelites, who were kept from looking upon the Divine glory by a covering upon their hearts; and 2, with reference to the being changed () connected with this looking (comp. 1Jn 3:2). has therefore the meaning in this place of: to perceive as in a mirror (we meet with the word in this sense in Philo.; see Meyer). There is no imperfection, of vision necessarily implied here, as in 1Co 13:12. The glass is not the internal spirit, i. e., the heart of the believer (for the eye which looks is supposed to be there), but the Gospel.The glory of the Lord (i. e., of Christ, not of God) is the representation which is given of Christs life, greatness, power, loveliness, etc. (Beck, Christl. Lehrwiss. I., p. 67), or of His grace and truth (Joh 1:14), His holiness and Divine fulness (Col 2:9), as these were manifested among men. These are exhibited to us in the Gospel as in a mirror. And as we look into this by faith, freely and unobstructed by any covering of a fleshly mind (such as impeded the vision of the Jews)we are changed into the same image.The image here is the image of the Lord, and that with which it is said to be identical (), is not the (as if he would thus say that all were made alike), but that which they had been said to look upon, viz., the very same image which we all behold, for we all behold the glory of the Lord as in a mirror. While thus looking we shall be changed: we shall be like Him, for we shall see Him as He is (1Jn 3:2; comp. Rom 8:29). Neander: We have here a beautiful contrast: the Jews who looked with covered faces upon the glory in Moses face, did not really look into it, and so remained as they were before, unchanged. But when Christians look with unveiled faces upon the image of God in Christ, this very looking implies that they are already in communion with Christ, and necessarily reacts upon their internal and spiritual life. The more they penetrate by such a believing contemplation the Divine glory, the more will their hearts be pervaded by what they behold. There is no direct reference therefore to the final transformation which believers will experience when Christ shall come in the Parousia, but only to the gradual assimilation to Christ which takes place in them during the present life: the becoming partakers of the Divine nature (2Pe 1:4) and the putting on, of Christ, and of the new man (Rom 13:14; Eph 4:24). The accusative does not require that any word like or should be understood; nor need the whole phrase be taken in an adverbial sense analogous to (in this wise); for in the very idea it is implied that the development or change is according to a particular form (Meyer). In the phrase: from glory to glory the words from glory ( ) may designate the causal source from which the influence proceeds, i. e.. the glory of the Lord; and to glory ( ) the glory which is produced in us, that to which it brings us (comp. 2Co 2:16); or the whole phrase may signify the continuous development as it advances step by step. The former explanation receives support from the sentence which immediately follows:as by the Lord the Spirit (). And yet the other explanation harmonizes very well with , and on etymological grounds may readily be conceded, inasmuch as would be quite as allowable a form of speech as (Psa 84:8). The . . may also be made to harmonize very well with this explanation: we shall be changed from one degree of glory to another just as might be expected from the Lord (or according to the nature of what comes from the Lord). The has a more forcible signification than , and denotes the agreement of the effect with the cause (like in 2Co 2:17). We may inquire whether in the phrase is dependent upon and upon [by the Spirit of the Lord], comp. 2Co 3:17, ; or whether is governed by [by the Lord of the Spirit], in which case we may also inquire whether the words . and . are in the relation of dependence (by the Spirit which is from the Lord), or in that of apposition (by the Spirit who is the Lord). To govern directly by is not allowable evidently on account of the position of the words. We must certainly concede also that the relation of apposition is not as natural as that which is commonly given to the genitive. The relation of dependence which has commonly been acquiesced in for our passage gives us likewise a very good sense: very much as we might expect from one who is the Lord of the Spirit (comp. in 1Co 2:8). (Lord) furthermore implies that the Lord not only has or possesses the Spirit, but that He has complete power in this matter to direct in the dispensation and communication of the Spirit according to His pleasure in ever growing fulness. If we so construe it as to make this Spirit the same as the Holy Spirit, even that Divine agent is His Spirit (Rom 8:9 f.; Gal 4:6), for the Spirit is shed forth or sent, by and through Him (Tit 3:6; Act 2:33; Joh 15:26); so that the Spirits agency among men is dependent upon Him. If, however, the words are taken in a qualitative sense: by one who is the Lord of the Spirit, i. e., of the Divine light of life, this Divine light of life is no other than the which He communicates from the infinite fulness of His own Divine life. The want of the article before. both and makes this qualitative signification most probable. [As Meyer well remarks, however, this qualitative meaning is entirely inadmissible here, since throughout our passage the word must mean the Holy Spirit (the Divine Spirit) in His personal subsistence]. Both interpretations, however, terminate in the same general sense. Neander: Paul has before his mind in this passage the whole course of the Christians progress, commencing here on earth and attaining its perfection in the heavenly world.
[Each prominent word in this passage has been made the object of special attention and difficulty. 1. The object beheld, was the glory of the Lord. Paul had shown this to be Christ (2Co 3:17), but He is here contemplated as an image () in a mirror (not a glass, but ). An image is usually an imperfect likeness (1Co 13:12), and the Gospel must imperfectly represent Him. It is not the objective and glorified Christ Himself that we see. 2. The act of beholding, is here (not , as with Moses, but) . The rays are reflected and not directly received (see Chrysostoms beautiful comparisons in the Hom. notes). The ancient expositors usually interpreted this word in the sense of: reflecting as in a mirror, meaning that believers reflect the glory of the Lord, and they are followed by Luther, Olshausen, Billroth and Stanley. But most modern commentators have felt compelled to disregard their authority, high as it is on such a question, and to take the word in the sense of beholding as in a mirror. Though they have been able to appeal to but one well established quotation (Philo) to sustain them in such a usage, one instance especially in Alexandrian Greek is sufficient, with the obvious necessities of the context, to warrant us in adopting such a meaning. Certainly no instance has been found in which the word has the meaning: to reflect, and we can see no connection between reflecting the Divine image and being changed into the same. 3. The persons beholding, are many, all ( in contrast with one Moses), with open face. Both Christ and the heart are . 4. The effect of the beholding is, we are metamorphosed into the same image (accusative without a preposition to show the immediateness of the transition, and the present indic, to show the beginning but not the completion of the change, Webster, Syn., pp. 81 ff.). All become like their Lord, and of course like one another. 5. The reason for the change, as by the Lord the Spirit. Suitably, as might be expected from the Lord (), and efficiently () from Him as the source of influence. We cannot but sympathize with Alford when he says of the rendering: the Lord of the Spirit, that it seems to convey very little meaning, besides being altogether unprecedented. We add that Paul had been preparing us for the expression: the Lord the Spirit (apposition, the Lord who is the Spirit) by expressly showing that Christ was both the Lord and the Spirit of the Old Covenant (2Co 3:16-18). Such an expression seems as grammatical and suitable as from God the Father ( ) in Rom 1:7; Eph 1:2; Php 1:2, et alic. comp. 2Co 1:2].
DOCTRINAL AND ETHICAL
1. Even in the understanding of revealed truth, there is a clear distinction between legal bondage and evangelical freedom. Until the mind gets extricated from that bondage it is concerned only with a multiplicity of special details; the living unity formed by the general truths, in which all these concentrate, is covered by a veiland no proper conception of the divine system as a whole, is possible. The glory of Christ which constitutes the true aim of every part of Gods word can never be appreciated or discovered by a heart thus confined and lowered, for such occupations will be like a veil over the internal eye. But no sooner does one attain the position of evangelical freedom than his eye is opened upon the general system and principles of truth. And such a position is gained when the heart is turned toward Christ, in whom the fulness of the Godhead substantially dwells, all particular rays of truth concentrate, and each truth acquires a self-evidencing power. The moment we thus recognize and surrender our hearts to Christ, we renounce all idea of satisfaction in ourselves or our doings, and we lay hold on Christ as the only source of peace or life. The veil immediately drops from our spiritual face, the divine glory in the Scriptures acquires a wonderful lustre, our souls become thoroughly enamored of God in Christ, and we begin to grow into the image of holy love as it beams from the Gospel. A living likeness of Christ is formed within, old things pass away, and all things are created anew. A quickening light brightens up within us, from glory to glory unto the perfect day of the celestial life.
2. This legal position may be illustrated in all those who turn from the more perfect revelation God has given us in the Gospel, but especially in the Jewish people still clinging to a dispensation which was intended to be only provisional and shadowy. In religious matters, their intellectual faculties have always been torpid and inflexible; and they seem unable to leave the schoolmaster, whose only business was to direct them to Christ himself (Gal 3:24). They know only the law as given by Moses, and nothing of grace and truth by Jesus Christ (Joh 1:17). By minute acts of obedience to many particular precepts they hope to merit the divine favor, and they fail of recognizing that righteousness of faith which renounces all merit and trusts to mere grace, though it was often illustrated in the lives of their own saints, and in all the dealings of God under the ancient covenant. In like manner when they contemplated their prophetic Scriptures, their minds were occupied only with such particular expressions as best accorded with their carnal notions, and they failed to comprehend that general kingdom in which all such specifications find their right position and unity. But a time is coming when not only a few individuals, as in past and present times, but the whole nation shall become tired of such things, and with humble hearts and broken spirits shall turn to Him who was promised and offered first, and who still offers Himself, to them as their Messiah. In His own time He will so present Himself to them, that they will confess with shame, that He, and He alone, is their Messiah; with a free and clear insight they will read that Word which has so long been a sealed book (Isa 29:10 ff); the covering shall be taken away from their hearts; and they will look with unveiled faces upon that Christ who is not only their true Lord, but the Spirit, and communicates the Spirit and spiritual liberty to all who turn to Him.
[3. The Old Testament should be studied under the New Testament light. Not only should we throw ourselves back among the persons and scenes there portrayed, so as to understand what was real and necessary for them, but as much as possible look on them in their relation to the whole future of Gods kingdom. As a part of a preparatory system, directed by a Ruler who sees the end from the beginning, all persons and events have quite as much significance with reference to something in the future, as with reference to the age and circumstances in which they were. A Grotius therefore, who found a Christ nowhere in the Old Testament, fails of reaching its true significance, quite as much as a Cocceius, who found Him in everything.
4. The Lord Jesus was as fundamental a reality under the Old Covenant as under the New. He was that Spirit which was truly under the letter, and the Lord from whom the people then turned. The Incarnation was not the first and abrupt entrance of a divine Person into our humanity. Christ was not only the body to every shadow (Col 2:17) but the agent in every event and institution of the ancient covenant. Every redeemed sinner of every age must owe not only his redemption to the blood of the cross, but his recovery and conduct unto actual salvation, to him as the Captain of the Lords host. He is the only Mediator between God and man; and whatever falsehood we discover under the Rabbinic fables of the Angel Jehovah, we must recognize the Lord the Spirit under the Jehovah of the ancient covenant.
5. And yet there is an essential distinction between the Old and the New Dispensation. If we refuse to go with many who would totally divorce Christianity from Judaism, we equally shrink from those who look upon it simply as a developed Judaism. Though every dispensation of the true religion must be built upon the same fundamental principles, their outward forms may be radically different. The patriarchal and Mosaic ministrations were predominantly and characteristically legal. The latter especially, was a system of minute rules, and but few principles. Little was left to discretion or free affection. Pardon was shadowed forth as well as human guilt under the sacrifices, but these were a veil which concealed a mystery not to be trusted to mens weakness. An esoteric reserve was in every rite and symbol. The New Covenant abolishes all this. Gods people are entrusted with the highest mysteries. The disciplina of Hellenism, of Rabbinism, and of Sacerdotalism generally, is entirely abjured. All idea of a pedagogic system, preparatory to something hereafter, is renounced. Gods people are no longer in pupilage, but in their full majority. Christianity is an everlasting Gospel, and the last of all conceivable dispensations of the true religion among men. See a Sermon of Dr. Emmons, on The Mosaic Dispensation abolished by the Christian Dispensation. Works, Vol. VI. Ser. 13.
6. Congeniality of mind is indispensable to a perception of the truth. No one is prepared to study theological truth until he has turned to the Lord. When he yearns after the Lord and salvation, then the veil which confined the view to what is selfish and individual, drops off from the heart, and a full system of truth and an everlasting kingdom beams upon an open face. Joh 7:17.
7. The Jewish people are yet to be converted to Christ. It is a wonderful prophecy which the ancient Prophets and Apostles have given us, that amid the wreck of all ancient nations, the Jewish, the most unlikely to do so of them all, should survive; and that the heart (the collective national heart) would turn to Christ. This is a separate matter from the assertion, that as the Covenant people, they are to have special privileges and honors among other nations in the kingdom of Christ.]
HOMILETICAL AND PRACTICAL
Chrysostom:
2Co 3:18. As soon as we are baptized, our souls being cleansed by the Spirit are illuminated so as to shine brighter than the sun; we not only look into the divine glory, but we receive a degree of lustre from it, as a piece of pure silver receives the rays of the sun when it is placed within its beams and reflects themnot merely because of its own nature, but because of the suns luminousness. In like manner the soul which has been purified and made brighter than silver, receives a beam of the Spirits glory, and reflects it. [Theodoret:As clear water presents an image of those who look upon it, of the sun itself and of the vaulted sky, so the pure heart is converted into a kind of copy and mirror of the divine glory.]
Starke:
2Co 3:12. Whoever would cheerfully speak of divine truth, must first receive Christ freely and joyfully to his own heart, and believe that salvation is freely offered to all men (1Ti 2:4). Hedinger:
2Co 3:13. Israels blindness was more than common; they had much preaching and but slight impression; Moses face shone brightly upon them, and why could they not behold him? A brutish habit, a dull intellect, inveterate wickedness, and an irreconcilable antipathy to God and His Word, had formed a thick covering around their hearts (2Co 4:3). 2Co 3:14 :Hedinger. Israels blindness was not a mere natural effect, but a judgment of God that they might henceforth be ever reading but learning nothing. What multitudes seem in haste to harden their hearts by their abuse of hearing and reading! Why do they read at all, if they have no desire to be healed (Mar 4:25)? If we would derive any profit from reading the Old Testament, or get rid of Moses covering, we must become acquainted with Jesus Christ and seek for Him there. Then shall we perceive that the law was never given us to justify us, and that the only justification which will avail before God, is not in ourselves, but in Christ by faith.
2Co 3:15. It is a terrible thing to be blind, but to be blind with no desire to see in the midst of clear light, is far worse (Joh 9:39; Rev 3:17).
2Co 3:16. We can never have a true practical knowledge of God except by turning to the Lord. 2Co 3:17. To have Jesus alone, is to have the Gospel comfort and the sweetest pleasure. The surest refreshment is found in the way of godly sorrow. Glorious triumph of faith! The curse is abolished, Satan is vanquished, and sin is taken away; every cord is cut, and we are free!
2Co 3:18 : A knowledge of Gods love, holiness and goodness as they are presented in the Gospel, is like a clear reflection of the sun, it produces a copy of those divine perfections in the soul, which receives the impression as naturally as the eye does an image from the mirror. The more we receive of such knowledge, the more perfectly are those attributes reproduced in our faith and life.Hedinger: Imprint, O Jesus, thine image on our souls, and make us more entirely like thyself!
Berlenb. Bible, 2Co 3:12 :A spiritual mind knows in whom it has believed, and the Spirit of the Son will lead it directly to the Father, that it may know and make known to others, both the Father and the Son. This is the perpetual well-spring of an ingenuous spirit.
2Co 3:13. Why should any now be kept back by a slavish, timid and hesitating spirit, when they have a right to claim all the blessings of divine grace?
2Co 3:14. They have eyes, and yet they see not. It is all the same as if they could not read. This is a righteous judgment upon them for shutting themselves from the light, and refusing to be drawn by the Father. Ye search the Scriptures, and ye do well; but ye will not come to me(Joh 5:39-40). Thus it is among many at the present day; indeed a double covering is now in their way, for it rests not only upon the Old, but upon the New Testament. They have never been anointed with the Spirit; they will not humbly bow before the Lord, and their own righteousness always stands before them as an idolatrous pillar. 2Co 3:15. Let us by all means get out of that old Judaism which receives nothing but what pleases usfor it is under the influence of such a spirit that the hearts of many are hardened, and hypocritically indulge in a thousand prejudices against the truth and its proper spirit. Are we not Lutherans, they exclaim, have we not been baptized, etc. Those who resist the truth, tell us much of certain intellectual powers with which man is endowed (reason). We would not despise these, but we dare not appeal to them as the final arbitrators and sources of religious truth. And yet this is what has bewitched multitudes of our learned men.
2Co 3:16. Let men cease to prescribe barren rules and institutions for the Lord, and let them turn to Him prayerfully and with all their hearts, and they will soon find that their light will brighten, a host of prejudices will vanish, and darkness and error will be cleared away(Isa 25:7). Though the covering may have wrapped itself completely around our spirits, if wo will but turn to the light and seek wisdom from God in sincere faith, it will be torn away. (Eph 5:14; Act 9:11; Act 9:18).Oftentimes when an intelligent man imagines that he has attained a permanent and lively conception of sacred mysteries, he receives the Divine anointing, and finds that a number of coverings had been formed upon his heart; he is surprised to gain entirely new views of Gods word, and as the salve of Gods Spirit gradually extends over his mental eye, one film of legal and figurative forms after another falls off.
2Co 3:17. The Lord the Spirit who gives us spiritual life, and delivers us from all constraint of external authority, all unwillingness, indolence and feebleness, etc., in the performance of our duties. (Joh 8:36). The glory of the Lord then sheds its beams upon an open face.Whoever truly looks into the ministry and law of liberty, can never be out of harmony with the Divine will, for the Spirit directs him and supplies him with all he needs. He can have no fellowship with any thing which is impure, for the Spirit is always directing his mind to those higher and better things which satisfy him. Such is the spiritual freedom which withdraws us from the slavery of sense, and not only subjects the body to the spirit but the spirit itself to Gods Spirit.The way by which we reach it is very likely by a painful experience of what a legal bondage is. Under such sorrows faith in Christ puts forth its power and finds deliverance in Him. Then the humbled heart knows how to appreciate the freedom of a pure service, and yields a cheerful obedience. Without making a sinful conscience of any thing, it will indulge in no sin, and will rather renounce its own freedom on account of anothers weakness.What before seemed a severe discipline and torment, is now a light which drives away all darkness. The soul is in the light and walks in the light.Where the Lord is, He has a sanctuary in which He and His Spirit dwells; a glorious ministration of the Spirit is carried on; God is worshipped in the beauty of holiness; and a new life, and a new freedom, and a blessedness never known before, is enjoyed.
2Co 3:18. As sunbeams produce an image of the sun, so the beams of Divine glory produce a Divine likeness.If we will but stand before the mirror of our crucified Lord, His lovely image will so impress itself upon our hearts that we shall partake of His peculiar Spirit. Loving Him with all our hearts we must become like Him. We shall thus in our measure see God as we walk, and possess a more than ordinary enjoyment of God and of His glory.And yet such a transformation must not be expected at once, but gradually, from one degree of glory and Divine blessedness to another (comp. 2Co 4:16); and always in a way which makes us feel our dependence upon grace (as by the Spirit of the Lord). The moment we take our eyes from Him we shall fall back into stiff and legal forms.All true Christians, in proportion to their susceptibility, must even in this life have a part in Christs glory. Obstinate sinners, on the other hand, will be overshadowed by the image of Satan, from one degree of darkness to another as by the Spirit of the pit.
Rieger, 2Co 3:12 :We must often think of the permanent results of our preaching in another world. (1Th 2:19). If we make it our constant and all absorbing aim to please the Lord Jesus and to stand approved at His coming, we cannot but be more earnest in our work and more untiring in our diligence and patience. If I would not lose my own soul and be rejected as an unprofitable servant, I must be sure of finding some souls who have been benefited by my ministrations. The Lord grant it for Christs sake. (Seitz)!A sincere and honest preacher will not hesitate to speak boldly from the fulness of his heart whatever he thinks may be useful to his fellow men.
2Co 3:13-16. It is not uncommon for those to become hardened in heart (and this is nothing but one kind of blindness, or at least of unsusceptibilty) who are ignorantly familiar with Gods Word, but are obstinately set upon their own way and make use of that word only for a pretext.
2Co 3:17-18. Turning to the Lord is turning to Him who gives the Spirit. He secures to us the righteousness which the law demands, and enables us to serve God under a free dispensation of the Spirit. This is spiritual freedom, seeing every thing without a covering, and coming boldly to a throne of grace. We look with an uncovered face upon the glory of the Lord in the Gospel as in a mirror, and we convey the image which thus falls upon our hearts to our fellow men, that their eyes also may be opened, and their hearts may be won for Him.The lustre of Moses face was liable to fade away and cease forever, but our glory advances from one degree to another, until that shall appear which we shall be, when we see our Lord as He is.
Heubner, 2Co 3:15 : A perusal of the Scriptures without intellectual energy or susceptible hearts can do no one any good. And yet even many nominal Christians may unhappily fancy that they are models of virtue; and from that moment the true Christ, who is our only available righteousness, is under a veil. The very law which should teach them their poverty and drive them to Christ and His righteousness, serves only to make them fancy themselves rich and able to get along without Christ.
2Co 3:16 : Believe in Christ, and then the soul and the whole Bible will be full of light.
2Co 3:17 : The same Christ, in whom the Spirit dwells, must bestow that Spirit, upon men. There can be no Spirit without Him. He alone can free us from the fetters of error and delusion, and then we shall know what a free faith, a free will and a free enjoyment and love are. True freedom is wherever a man is not hampered by selfishness, i. e., by his own opinions and purposes, and when Christ has the supreme control of his whole being.
2Co 3:18 : Has thy soul the features of Christ: truth, love, meekness, fidelity (Mat 11:29)? The looking upon Christ has this power, because the image which the Gospel presents of Him is spiritual and quickening. The Spirit comes from Christ.
W. F. Besser, 2Co 3:12 : The evangelical ministers joy is the dawn of an eternal day begun in time. It is the joy of our Lord, the faithful Witness from the bosom of the Father, showing us plainly of the Father (Joh 16:25).
2Co 3:14 : God often gives up (Rom 9:18) those who are obstinate and disobedient to be hardened and blinded by the preaching of the same word whose softening and enlightening influence they had resisted. The law will be a school-master to bring those to Christ (Gal 3:24) who commit themselves to its discipline, and never think of blunting the point of its deadly letter by their self-righteous performances; but it will only harden those whose perverted and carnal minds fancy that they are righteous before God, because they externally keep His commandments and go through certain forms of worship. It depends not so much upon the kind of Scripture which we read, as upon the manner in which we read it, whether it shall be unmeaning and sealed to us.
2Co 3:15 : Even to the present hour God is punishing the sins of the wicked children of wicked ancestors with the veil which Moses put upon his face. The hearts covering is woven out of those delusions into which the natural man so often falls with respect to the merit of free will and the goodness of merely outward works.
2Co 3:16 : It is only in Thy light that we see light (Psa 36:10); for the glory of Moses and the prophets has not been uncovered even by the appearance of the true Light Himself. It is not in the light of common sense nor the light of philosophical schools, says Hamann, that we see light, but only in the light of the Lord who is the Spirit.
2Co 3:17 : The Lord is wherever the Spirit converts, enlightens and quickens the hearts of men. This is in the Church of the New Testament, where He Himself dwells by His word and Spirit, and where He has declared that He is to be found, And yet where the Spirit of the Lord is, is freedom (Joh 8:36; Rom 8:15) from every legal letter which kills and condemns, or obliges and compels any one.
2Co 3:18 : We look upon the Lords glory with uncovered faces: the covering upon our hearts has been removed, for we see ourselves, sinful and condemned as we are in the flesh; and then the covering has been removed from before the Divine heart, for we now see Him, our gracious God and merciful Father, as He is in Christ. However many of us there may be who with uncovered faces behold the glory of the Lord, we shall all be changed into the single image of our common Lord, although its manifold glories are shed forth in separate features from the various members of His general Church; and its collected radiance, like the seven-fold colors of the rainbow, are given forth, not from any single Christian, but from the whole collected body of Christ.
[Whitby has given us six particulars in which the Apostle presents the superiority of the Gospel to the law (in substance) as follows: 1. Sinais glory only made the people afraid, the Gospels gives confidence and joy; 2. Moses gave only a letter which killed, the Gospel gives spirit and life; 3. Moses glory diminished and finally vanished forever, but the glory of the Gospel increases and has no end; 4. The law sought reserves under many shadows and ceremonies, the Gospel has but few fixed forms and seeks only a complete display of its truths and spirit; 5. The law could not remove the veil from mens hearts, the Gospel gives us all open faces; 6. Israel looked only upon Moses radiance, Christians look directly upon a glorified God-Man, whose lustres transform them into His own likeness. Stanleys beautiful summary of the Apostles imagery in this chapter, though slightly affected by his peculiar interpretation of 2Co 3:16, is yet worth transcribing (much abridged). We have: 1. The commendatory epistle, written on the Apostles heart; and, 2. the same written on the hearts of the Corinthians. 3. The contrast between this Epistle of the Spirit on the heart, and the lifeless engraving upon the Sinaitic stones. 4. The grand figure of Moses with his face irradiated by Divine glories. 5. The same, but veiled, to hide its fading splendors, and surrounded by a multitude of veiled figures with eyes turned upon him. 6. The same, but unveiled, and entering the Divine presence with more than rekindled radiance; and 7. The same figure multiplied in the Apostle and his brethren, with unveiled faces turned toward Christ, whose light transfigures them into glorious images of Himself.]
Footnotes:
[16]2Co 3:13.Rec. has ; but the best authorities have . [Since our author wrote, the authority of Sin. has been added to that of D. K., and Chrysost., and Theodt., (Osiander, Bloomf.), in favor of . A. B. C. F. L., 4 cursives, one MS. of Chrys., Damasc., Theophyl. and Oecum., (Lachm., Tisch., Alf., Meyer, Words.), are for . D. (1st Cor.) and F. omit before .]
[17]2Co 3:14.The best authorities insert . [Omitted as superfluous, comp. 2Co 3:15. D. E. F. G. Chrys. (Ital. Vulg. etc. have in) instead of have . in Stephens and Griesb. is written , and it is translated in the old Ital. and Vulg. quoniam; Wyclif.: for it is avoided in Christ; Rheims (in parenth.): because in Christ it is made voide.]
[18]2Co 3:15.Lachm. [Alford] following excellent authorities [A. B. C. Sin. et al.] has . But some [D. E.] have the subjunctive without ; and others have the Indicative with the . The first syllable of . was probably written first by mistake twice; then the verb was made to agree with it in the subjunctive, and sometimes it remained so when the was erased, it being looked upon as governed still by the (Meyer).
[19]2Co 3:17.Rec. has before contrary to the oldest and best MSS. [A. B. C. D. (1st Cor.), Sinait, (1 Cor.), the Copt, version, and Cyril and Nyssa. Lachm., Tisch. and Alford reject it, but Griesb. inserted it on the authority of D. (2d and 3d Cor.) E. F. G. K. L. Sinait. (3d Cor.) Goth and Syr. versions and most of the Greek Fathers]. It was inserted according to the analogy of Mat 18:20; Mat 24:28; Jam 3:16, et al. But Paul does not commonly use it after , Comp. Rom 4:15; Rom 5:20.
[20][Without resorting to the explanation that Paul was here allegorizing to such an extent as to be inconsistent with the literal account in Exo 34:29-35, we have only to give a correct translation of the original Hebrew of that account to get clear of all difficulties. Such a correct translation was given by the Septuagint, which was evidently used by Paul, for he has in every corresponding place of our passage, used the very words of that version (comp. Wordsworth). According to the history in Exodus, Moses came down from the mountain with his face irradiated; and when the people shrunk from him, he put over his face a veil (either the Kcnaa, which covered the whole head and was in subsequent times worn by persons of eminence, as by Mahomet, Mokanna and others, or the Letham, which concealed only the face, comp. Rosenmueller), at first, to relieve their fears, but afterwards, in his ordinary intercourse with them (Exo 34:34-35) to conceal from them the termination () of the radiance, or its cessation until he went again into the Divine presence. Our English version translates the three first Hebrew words of Exo 34:33 thus: And till Moses had done speaking; and other Protestant versions render the verb in the last part of the verse in a Pluperfect sense, and translate: he had put on a veil. This makes the historian say that Moses did not put on the veil until he had ceased speaking to the people, and that he resumed it when he rentered the Divine presence, which is in direct contradiction to Paul view. The true rendering of the Hebrew and the Sept. is: and when he had made an end (Piel) of speaking with them, he put a veil on his face. The Vulgate is correct in its rendering of this verse (impletisque sermonibus, posuit velamen super facicm suam), but a confusion is thrown upon the whole by its strange mistake in translating (a denominative verb, signifying to emit rays, from a horn) as if it signified, to have horns (ignorabat quod cornuta esset facies sua). Pauls use of this incident as an illustration (not an allegory) of the peoples, inability to endure the full glory of Divine truth and the consequent veiling of that truth under the types and shadows of the Old Dispensation, is perfectly natural. But as Clemens Alex. remarks, this veil was simply against the reading of the Old Testament while the heart remained rude and unsusceptible, and not , i. e., not against those who were inclined to see Christ in the Gospel, and to return to that Lord who was concealed behind that veil. Stanley in Comm. and in his Lectt. on the Jewish Church 1st series, p.72, and in his article on Moses in Smiths Dict. Also Hodge on Corr. and Rosenmueller on Exo 34:29-35].
[21][Of the three explanations given of . that of Luther and our Eng. version is now universally given up by all critical scholars for want of authority for its reading. That of our author (the veil remains untaken away because it (the veil) is removed (only) by Christ) is adopted by most of the ancient expositors, de Wette, Neander, Wordsworth and Hodge, but is weakened by the awkwardness of saying that the is , by this transitive participle having no object, by c. being used three times (2Co 3:7; 2Co 3:11; 2Co 3:13) with reference to the Old Covenant, and by the fact that it is not the veil but the dispensation which the Apostle is saying was abolished by Christ. On the other hand the third explanation (the veil remains not taken away in the reading of the Old Covenant, it not being unveiled to them that it (the Old Covenant) is, done away in Christ) is adopted by Chrysostom, Meyer, Bloomfield, Osiander, Conybeare. Alford and Stanley, makes a natural use of . since the end of the O. T. was the very thing which was under a veil; makes good sense; and has only the difficulty of the absolute participle, but is quite consistent with the symbolism of the entire section. Comp. especially Stanley and Hodge.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
12 Seeing then that we have such hope, we use great plainness of speech:
Ver. 12. Plainness of speech ] Or, much evidence, as Joh 10:24 ; Joh 11:14 ; Joh 16:29 ; with much perspicuity and authority we deliver ourselves; we speak with open face, not fearing colours.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12, 13 .] From a consciousness of this superior glory of his ministration, the Apostle uses great plainness of speech, and does not, as Moses, use a vail .
Fuente: Henry Alford’s Greek Testament
12. ] viz. that expressed by , 2Co 3:8 ; the hope of the ultimate manifestation of exceeding glory as belonging to his ministration.
] , , ; , , , , , , , , Chrys. p. 482.
Fuente: Henry Alford’s Greek Testament
2Co 3:12-18 . THE MINISTRY OF THE NEW COVENANT IS ( b ) OPEN, NOT VEILED, AS WAS THAT OF THE OLD. The illustration from the O.T. which is used in these verses has been obscured for English readers by the faulty rendering of the A.V. in Exo 34:33 . It would appear from that rendering, viz. , “ till Moses had done speaking with them he put a veil on his face,” that the object of the veil was to conceal from the people the Divine glory reflected in his face. But this is to misrepresent the original Hebrew, and is not the rendering given either by the LXX or by modern scholars. The R.V substitutes when for till in the verse just quoted, thus bringing out the point that the veil was used to conceal not the glory on the face of Moses, but its evanescence ; it was fading even while he spoke, and this by his use of the veil he prevented the people from perceiving. When he “went in unto the Lord” again he took the veil off. The Apostle applies all this to the Israel of his day. Still a veil is between them and the Divine glory a veil “upon their hearts” which prevents them from seeing the transitoriness of the Old Covenant; yet, as it was of old, if they turn to the Lord, the veil is removed, and an open vision is granted. St. Paul is fond of such allegorisings of the history of the Exodus; cf., e.g. , 1Co 10:2 , Gal 4:25 .
Fuente: The Expositors Greek Testament by Robertson
2Co 3:12 . . . .: having therefore such a hope ( sc. , of the glorious Ministration of the Spirit, 2Co 3:8 ; cf. 2Co 3:4 ) we use great boldness of speech . The verses which follow are parenthetical down to 2Co 3:18 , where the subject is again we, i.e. , all Christian believers, as contrasted with Jews.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 2Co 3:12-18
12Therefore having such a hope, we use great boldness in our speech, 13and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away. 14But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 15But to this day whenever Moses is read, a veil lies over their heart; 16but whenever a person turns to the Lord, the veil is taken away. 17Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 18But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
2Co 3:12 “Therefore having such a hope” This seems to relate to eschatological glory (cf. 2Co 3:11). See SPECIAL TOPIC: HOPE at 1Co 13:13.
“we use great boldness in our speech” See Special Topic below.
SPECIAL TOPIC: BOLDNESS (PARRHSIA)
2Co 3:13 This verse refers to 2Co 3:7, which is an allusion to Exo 34:29-35. In the OT the reason for Moses wearing a veil is the fear of what his glowing face might cause to the Israelites (cf. Exo 34:30). Paul interprets the reason so as to accentuate his depreciation of the Old Covenant. As Moses’ face fades, so too, Moses covenant!
Paul makes several comparisons between Moses’ covenant and Jesus’ covenant.
1. the Lord of Exodus = the Spirit of Jesus
2. only Moses could approach God intimately versus all believers in Christ can approach God
3. Moses’ glory faded versus Jesus’ glory never fades
4. Moses’ followers cannot see Christ in the OT versus Jesus’ followers through the Spirit can correctly interpret the OT in light of Christ
5. Moses brought the bondage of performance versus Christ brings the freedom of grace
6. the letter of the Mosaic Law brings death versus the Spirit of the New Covenant brings life, life eternal, life abundant
7. Moses’ covenant was unable to produce a righteous people versus Jesus’ covenant does produce righteous people (both objectively in justification and subjectively in sanctification)
2Co 3:14 “But their minds were hardened” This is an aorist passive indicative. This Greek term comes from the idea of “thick skinned” or “calloused” (cf. Mar 6:52; Mar 8:17; Rom 11:7; Rom 11:25). Spiritual blindness has both a spiritual origin (i.e., [1] God by the use of the passive voice, cf. Isa 6:9-10; Isa 29:10; Joh 12:40; Rom 9:18 and [2] Satan, cf. 2Co 4:4) and human origin (cf. Joh 3:19-20). For a good discussion of the theological mystery of Israel’s hardening read Romans 9-11 and Hard Sayings of the Bible from Inter Varsity Press, pp. 619-621.
The verb “lies” in 2Co 3:15 can be either present passive (i.e., #1) or present middle (i.e., #2).
See SPECIAL TOPIC: SCHEMES at 2Co 2:11.
“the same veil remains unlifted” Moses used a literal veil; this term is now used to describe the inner blindness of contemporary Judaism. Jews were/are walking in the judgment of Isa 6:9-10; Isa 29:10. This also relates to the Jews of our day who refuse to accept Jesus as the Messiah (cf. 2Co 3:15).
“because it is removed in Christ” Only the grace of God can remove the blindness of tradition, self-righteousness, and sin. Religious people are as prone to spiritual blindness as non-religious people. Fallen mankind’s only hope is
1. the unchanging mercy of the Father
2. the full and finished atonement of the Son
3. the universal wooing/work of the Spirit
Salvation is a spiritual gift and not a matter of family, tradition, intellect, performance, or preference!
What Paul may be asserting in this context is the believer’s ability through the Spirit to see the life, teachings, and work of Jesus in the OT. Jesus Himself opened the minds of the two on the road to Emmaus (cf. Luk 24:13-35, especially 2 Cor. 3:25-27).
NASB, TEV”is removed”
NKJV”taken away”
NRSV”set aside”
NJB”done away”
See Special Topic: Katarge at 1Co 1:28.
2Co 3:15 “heart” See SPECIAL TOPIC: THE HEART at 1Co 14:25.
2Co 3:16 “but whenever a person turns to the Lord, the veil is taken away” This could be a quote from Exo 34:34. If so it relates to Moses’ actions when approaching God. It also seems to be a universal appeal and invitation for anyone and everyone to turn to the Lord. The term “turn” in Hebrew (shub) refers to repentance. The term, “the Lord,” here could refer contextually either to YHWH or to Jesus. The ambiguity is probably purposeful. Notice the combined emphasis on human volitional choice and divine action (i.e., covenant).
2Co 3:17 “Now the Lord is the Spirit” The ministry of Jesus and the Spirit are inseparably linked (cf. 2Co 3:17-18). The ministry of the Spirit is to magnify Jesus (cf. Joh 16:8-14).
In context it is possible that Paul is not commenting on the connection between Jesus and the Spirit, but defining the word “Lord” (kurios)in 2Co 3:16, which in the context of Exo 34:34, refers to YHWH (see Special Topic at 2Co 1:1), but Paul is using it in the sense of the REB translation, “Now the Lord of whom this passage speaks is the Spirit.” If this is accurate then the entire section is not referring to Jesus by the term “Lord,” but to the Spirit (cf. Gen 1:2 also note Gordon D. Fee, To What End Exegesis, pp. 218-239). This then would be the only place where Paul uses Kurios for the Spirit. It is a contrast between the OT law code and the then unwritten gospel (i.e., written versus living).
SPECIAL TOPIC: JESUS AND THE SPIRIT
“there is liberty” This refers to freedom from spiritual blindness, self-righteousness, and legalism caused by a personal faith relationship with Jesus Christ (cf. Joh 8:32; Joh 8:36; Romans 14 : 1 Corinthians 8; 1Co 10:23 ff; Gal 5:1; Gal 5:13).
One of my favorite commentators, F. F. Bruce, in his book, Paul: Apostle of the Heart Set Free, says
“Paul certainly knew the love of Christ to be the all-compelling power in life. Where love is the compelling power, there is no sense of strain or conflict or bondage in doing what is right: the man or woman who is compelled by Jesus’ love and empowered by his Spirit does the will of God from the heart. For (as Paul could say from experience) ‘where the Spirit of the Lord is, there the heart is free'” (p. 21).
2Co 3:18 “with unveiled face” This is a perfect passive participle implying a permanent unveiling. Also note the inclusive “we all” referring to the believers in the confused and factious Corinthian church.
“beholding as in a mirror the glory of the Lord” The gospel has fully revealed both YHWH and Jesus of Nazareth (cf. 2Co 4:6). As we respond in repentance and faith the revelation changes us into His image. This same metaphor is found in 2Co 4:4. These Corinthian Christians had clearly seen God in Christ through the gospel.
The term “beholding” is a rare term. The Greek-English Lexicon of the New Testament and Other Early Christian Literature by Bauer, Arndt, Gingrich and Danker lists the possible uses based on the voice (p. 424).
1. Active, produce a reflection
2. Passive, what is seen in a mirror
3. Middle, look at oneself in a mirror
“are being transformed” This is a present passive indicative. All of the verbals in this context are passive voice, implying God’s activity on our behalf, transforming believers into Christ’s likeness (cf. Rom 12:2). This same verb is used of the Transfiguration (cf. Mat 17:2; Mar 9:2). We get the English word metamorphosis from this Greek term.
“into the same image” Jesus is the image of God (cf. 2Co 4:4; Joh 1:14-18; Joh 14:9; Col 1:15; Heb 1:3). Humans were created in the image of God (cf. Gen 1:26-27). Believers are in the image of Christ (cf. Rom 8:29-30). Christlikeness is God’s primary goal for all believers (cf. Gal 4:19; Eph 1:4).
“from glory to glory” There are stages in God’s plan of restoration and renewal. Believers are in a process (see Special Topic at 1Co 3:15) that leads to Christlikeness (cf. 1Jn 3:2). See Special Topic: Glory at 1Co 2:7.
“the Lord, the Spirit” Some possible translations:
1. King James, “even as by the Spirit of the Lord”
2. Vulgate, “even as from the Lord (who is) the Spirit”
3. Westcott and Hort, “even as from the sovereign Spirit”
4. from the context of 2Co 3:16-17, “even as from the Lord who is Spirit” (cf. TEV, NJB, and NIV)
It is hard in some contexts to know if pneuma (i.e., spirit) should be
1. little “s,” referring to the human spirit (cf. KJV of 2Co 3:6; 2Co 3:8; Rom 7:6; 1Co 15:45)
2. capital “S,” referring to the Holy Spirit, the third person of the eternal Trinity (cf. 2Co 3:3; Rom 8:9; Gal 4:6; 1Pe 1:11)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Seeing . . . have = Having then.
use. Greek chraomai. See Act 27:3,
great = much.
plainness of speech = outspokenness. Greek. parrhesia. Often translated boldly, or freely.
Fuente: Companion Bible Notes, Appendices and Graphics
12, 13.] From a consciousness of this superior glory of his ministration, the Apostle uses great plainness of speech, and does not, as Moses, use a vail.
Fuente: The Greek Testament
2Co 3:12. , hope) He spoke of trust, 2Co 3:4; he now speaks of hope, as he glances at that which remaineth, 2Co 3:11.-) a plain and open manner of dealing.
Fuente: Gnomon of the New Testament
2Co 3:12
2Co 3:12
Having therefore such a hope,-[This is a comparison and a contrast. His hope is nothing uncertain, but a constant expectation that the splendor of the ministration of the new covenant is an abiding glory.] The law of Moses made nothing perfect, but the bringing of a better hope did. (Heb 7:19). The hope of the freedom from sin in this world, and of an everlasting inheritance in the world to come, was the better hope brought in by Jesus Christ.
we use great boldness of speech,-[This stands opposed to all concealment, whether from timidity or from a desire to deceive; and also to all fear of consequences. It is a frank, open, courageous manner of speech.] In Pauls case it was a firm conviction of his divine mission and of the truth and glory of the gospel which he proclaimed fully, intelligibly, and without regard to consequences, that the people might see the purpose and end of the law.
Fuente: Old and New Testaments Restoration Commentary
we use: 2Co 4:2, 2Co 4:3, 2Co 4:13, Joh 10:24, Joh 16:25, Joh 16:29, 1Co 14:19, Col 4:4
plainness: or, boldness, 2Co 7:4, 2Co 10:1, Act 4:13, Act 4:29-31, Act 9:27, Act 9:29, Act 14:3, Eph 6:19, Eph 6:20, Phi 1:20, 1Th 2:2, 1Ti 3:13
Reciprocal: Deu 27:8 – very plainly Psa 49:4 – dark Hab 2:2 – make Mat 10:27 – I tell Act 4:11 – you Phm 1:8 – bold
Fuente: The Treasury of Scripture Knowledge
2Co 3:12. Plainness is correctly rendered “boldness” in the margin of some Bibles. This boldness was caused by Paul’s abiding confidence in the perpetuity of the law of Christ. The law of Moses as a religious standard was ended by that of Christ (Rom 10:4), and His law of the Spirit took its place.
Fuente: Combined Bible Commentary
2Co 3:12. Having therefore such a hopein the exercise of such a ministry,we use great boldness (or openness) of speech. It is the same word as is used in Mar 8:32, where the reference is to our Lords naked announcement of His death, which up to that time he had only darkly hinted. In like manner, the great truths now openly proclaimed in the Gospel lay concealed under the figures of the legal economy. But now that the substance has come, the wonders of grace in Christ Jesus may with all openness and boldness of speech be proclaimed.
Fuente: A Popular Commentary on the New Testament
Here the apostle draws an inference from the foregoing discourse; that seeing himself and the other apostles had such hope, that their ministry was thus glorious, such confidence and assurance of the perfection and perpetuity of their ministry, they did use great plainness, freedom, and boldness of speech, in preaching and publishing the gospel; and did not imitate Moses, the minister of the law, who put a veil over his face; which was a sign of the obscurity of the legal dispensation, and of the blindness of the Jews, who could not see the end and accomplishment of that ceremonial and typical administration, which was to be abolished by Christ and his gospel: but their minds were then, and still are, blinded by prejudice and unbelief, and the same veil remaineth to this day spread over Moses’s writings, and not taken away in the reading of the Old Testament; which veil is now done away by the doctrine of Christ contained in the New Testament: nevertheless, when the hearts of the Jews shall be turned unto the Lord, and they own and acknowledge Jesus Christ, then the veil shall be taken away from the Jews, and they shall then clearly understand and see what is now concealed and hidden from their eyes.
Learn hence, 1. That there is a natural veil of blindness and ignorance upon the minds of men, which hinders their discerning and understanding gospel mysteries.
Learn, 2. That there is upon the understandings of the Jews a veil of unbelief and rooted prejudice against Christ and his holy religion; they wilfully shut their eyes, and said, “they would not see,” and God has judiciously closed their eyes, and said, “they shall not see.”
Learn, 3. That by reason of this veil upon their hearts, they cannot look to the end of that which was abolished; that is, to Jesus Christ, who was the end and scope at which the whole ceremonial law did aim and tend.
Learn, 4. That when the Jews shall be called home, and converted to Christianity, the veil shall be removed from their hearts, and they shall then understand the tendency and meaning of the whole ceremonial law, and observe its fulfilling and accomplishment in our Lord Jesus Christ: When they shall turn to the Lord, the veil shall be taken away.
Fuente: Expository Notes with Practical Observations on the New Testament
2Co 3:12-16. Seeing then Upon these grounds spoken of from 2Co 3:5-11; that we have such hope Such confidence of the excellence of our ministry, or such an assurance that the gospel excels the law in its nature and tendency, in its glory and duration; we use great plainness of speech In discoursing concerning it. Or, as may be rendered, we use great liberty of address. And not as Moses We do not act as he did; who put a veil over his face Which is to be understood with regard to his writings also; so that Israel could not look steadfastly to the end of that dispensation; which is now abolished The end of this was Christ. The whole Mosaic dispensation tended to, and terminated in, him. But the Israelites had only a dim wavering sight of him, of whom Moses spake in an obscure, covert manner. Macknight explains this more at large thus: Here the apostle intimates that Moses put a veil on his face while he delivered the law, to show the darkness of the types and figures of the law, of which he was the minister. And as he veiled his face, that the children of Israel might not see the vanishing of the glory from his face, it signified that the abrogation of the law, typified by the vanishing of the glory, would be hidden from them. So the apostle hath interpreted these emblems, 2Co 3:14. Further, to show that the gospel is a clear dispensation, and that it is never to be abolished, and that the ministers of the covenant of the Spirit were able at all times to speak plainly concerning it, they did not, while ministering that covenant, veil their faces like Moses. But their minds were blinded Besides the obscurity of that dispensation, there was evidently blindness on their minds. They rested in the outward letter, and did not understand or apprehend the spiritual sense of the law. For until this day Notwithstanding the many extraordinary miracles that have been wrought, and the wonderful events which have taken place; remaineth the same veil on their understanding untaken away , literally, not folded back, namely, so as to admit a little glimmering light; in or during, the reading of the old testament Which contains such distinct prophecies of Christ, and such lively descriptions of him, that one would think it to be impossible that he should not be immediately acknowledged and adored by all that profess to believe its authority. That is, in other words, The thing typified by the veil on Mosess face, hath taken place from that time to this day. For when the Israelites read Mosess account of the old covenant of the law, a veil lieth on that covenant; its types, and figures, and prophecies, are as dark to them as ever; it not being discovered to them that they are fulfilled in Christ, and consequently that the old covenant itself is abolished by him. Further, as the apostle observes in 2Co 3:15, a veil lieth also on the hearts of the Jews when they read Moses. Besides the natural obscurity of the old covenant, there is a second veil formed by their own prejudices and lusts, which blind them to such a degree, that they cannot discern the intimations which God in the law itself hath given of his intention to abrogate it by Christ. Which veil Of obscurity upon the old testament, and of prejudice and blindness on their own minds; is done away in Christ By the knowledge of him, and the illumination of his Spirit, with respect to all that truly believe in him. Nevertheless, when it Their heart; shall turn to the Lord To Christ by living faith; the veil shall be taken away Or rather, is taken away, and that from around their heart, as , signifies; or is taken away entirely, and the genuine sense of the sacred oracles breaks in upon their minds with irresistible light, and they see with the utmost clearness how all the types and prophecies of the law are fully accomplished in him. And this, we may observe, not only will happen at the general conversion of the Jews, but actually does happen as often as any one of that nation is converted. In the expression, when it shall turn to the Lord, &c., there is a manifest allusion to Mosess taking the veil off from his face, when he turned from the people to go into the tabernacle before the Lord, where by he received a new irradiation from the glory of the Lord. See Exo 34:34.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Having therefore such a hope, we use great boldness of speech,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
SECTION 6. THAT, IN SPITE OF PAULS UNRESERVED PROCLAMATION OF THE GOSPEL, SOME MEN REJECT IT, DOES NOT DISPROVE ITS SUPERIORITY CH. 3:12-4:6
Having then such a hope we use great openness of speech. And not as Moses used to put a veil upon his face, that the sons of Israel might not gaze at the end of that which was coming to nought. But their thoughts have been hardened. For until this day the same veil remains upon the reading of the Old Covenant: it not being revealed that in Christ it is coming to nought. But until today whenever Moses is read a veil lies upon their heart. But whenever it may turn to the Lord the veil is taken away. Moreover, the Lord is the Spirit. And where the Spirit of the Lord is, is freedom. But we all with unveiled face beholding reflected in a mirror the glory of the Lord are being transformed to the same image, from glory to glory, as from the Lord of the Spirit.
Because of this, having this ministry as we have received mercy, we do not fail. But we have renounced the hidden things of shame, not walking in craftiness, nor using with guile the word of God, but by the manifestation of the Truth commending ourselves to every conscience of men before God. And our Gospel, if indeed it is veiled, among those that are perishing it is veiled; in whom the god of this world has blinded the thoughts of the unbelievers, that there may not shine forth the light-giving of the Gospel of the glory of Christ, who is the image of God. For not ourselves do we proclaim, but Christ Jesus as Lord, and ourselves your servants because of Jesus. Because God, who said, Out of darkness light shall shine, it is who has shined in our hearts, to bring to light the knowledge of the glory of God in the face of Christ.
After proving in 5 the superiority of the New Covenant, Paul shows in 6, keeping before us and making use of the idea of glory introduced in 5, that his conduct corresponds with this superiority; and explains the rejection by the Jews and others of so great a blessing. In 2Co 3:12-18 he speaks of the rejection of the Gospel by Jews; in 2Co 4:1-6, of its rejection by unbelievers generally.
2Co 3:12. Sums up 5, and shows its bearing on Pauls conduct.
Such a hope: viz. that glory awaits the New Covenant and its ministers, a hope based on the glory of the Old Covenant and the superiority and permanence of the New. In 2Co 3:4 Paul expressed confidence that by Gods grace he was a minister of God. This confidence the argument of 5 has developed into a hope of glory. This hope prompts him to proclaim without reserve the Gospel on which it rests.
Openness-of-speech; 2Co 7:4, Eph 6:19; Php 1:20; Act 2:29; Act 4:13; Act 4:29; Act 4:31 : literally saying-everything, without fear, or, as here, without concealment.
2Co 3:13. Paul does not act as Moses did. See Exo 34:29-35. This contrast, suggested by the contrast developed in 5, both puts Pauls conduct in a very clear light and prepares the way for an exposition of the conduct of some who rejected his plainly spoken words.
Used-to-put a veil; agrees with Exo 34:34, which seems to imply that Moses habitually wore a veil.
That which was coming-to-nought: probably the fading brightness (2Co 3:7) of Moses face, which was the immediate object hidden from the gaze of Israel. But this fading brightness reminds us that the covenant it certified was itself transitory. The radiance on Moses face as he came down from the mountain testified that he had been with God, and revealed the grandeur of the work given him to do. He spoke to Aaron, to the elders, to the people. And when he had finished speaking he put a veil over his face until he went again into the presence of God. [The word till in Exo 34:33 (A.V.) should be when.] And this he seems to have done constantly. Moses purpose in putting on the veil is not stated in Exodus. But we are here taught that it was that the Israelites might not see the end of the splendor upon his face, that their peering eyes might not find out that the glory was passing away. And these words suggest that had they seen this they might have inferred that the Mosaic Covenant was itself only temporary. This explanation of Moses motive, though not even suggested by the story of Exodus, yet agrees with it remarkably well. For we cannot doubt that the glory was not permanent but passing. And it may be that a half consciousness of this moved Moses to hide his waning glory. Certainly, both the fading of the brightness and its concealment were in harmony with the temporary nature and the partial revelation of the Old Covenant. We need not discuss the source of Pauls explanation of Moses motive. For it is given not as argument but only to illustrate by contrast his conduct in preaching the Gospel and to explain Israels rejection of the word so plainly preached. Since the New Covenant is abiding (2Co 3:11) Paul has no need to do as Moses did.
2Co 3:14. But etc.: i.e. in spite of Pauls openness of speech, so different from the conduct of Moses.
Hardened: become insensible to divine influences. See Rom 11:7; Eph 4:18. This hardening is the work both (2Co 4:4) of Satan and (see under Rom 9:18; Rom 11:8) of God.
Their thoughts: 2Co 4:4 : nearly but not quite the same as minds. It denotes the mind active, i.e. producing thoughts, purposes, etc., but such as could not receive divine impressions. [The Greek aorist leaves quite indefinite whether Paul refers to the hardening of ancient Israel or of the Jews in Pauls day. It combines the sense of have been hardened and were hardened. Since the story of Moses is introduced merely to illustrate the rejection of the Gospel it is best to refer these words to the Jews who rejected Christ. I have therefore chosen the former rendering. So R.V. in 2Co 4:2; 2Co 4:4. See The Expositor, First Series vol. xi. pp. 299, 380. This is one of the many passages in which the difference of the Greek and English tenses compels the translator to become also an expositor.]
This hardening of the Jews, 2Co 3:14 b accounts for in a way which links their state in Pauls day with the story of Moses veil.
Until today the same veil remains; makes very conspicuous the continuity of their spiritual position. In the Book of the Covenant, Exo 24:7, the Old Covenant itself was read. By a strong figure Paul says that, just as a veil covered Moses face, hiding from Israel the face that its glory was fading, so the open page of the Old Covenant, even while being read, was veiled.
Inasmuch as it is not revealed etc.; justifies the assertion that the same veil remains.
Revealed: made known, as only God can make it known, to the consciousness of those who hear the Old Covenant read. See under Rom 1:17. The Jews did not know that the Old Covenant was only preliminary, that in Christ it comes to nought, i.e. its validity passes away. As a guide of conduct, the Law was not annulled but established (Mat 5:17) by Christ. For, in Christ, whatever the Law bids we do. But as a covenant between God and man, and as a basis of approach to and intercourse with God, the Old Covenant, Do this and live, has utterly passed away. So Gal 3:19; Gal 3:25; Rom 8:4; Rom 10:4. Now, just as the brightness of Moses face was actually waning, but Israel could not see this because though present among them his face was veiled, so the transitory nature of the Old Covenant was written plainly upon the pages of the Book of the Covenant (cp. Jer 31:31 ff), but the Jews did not know it though the book lay open before them. In other words, the book was veiled.
2Co 3:15. But until today etc.: in contrast to revealed that in Christ it comes to nought; expounding still further and from another point of view the hindrance which prevents Israel from knowing the true nature of the Old Covenant.
Until today: graphic repetition, fixing attention upon the still unchanged state of Israel.
Moses is read: more forceful than the reading of the Old Covenant. Cp. Act 15:21. In the Book the veiled Lawgiver was still present.
A veil: not the same veil: for the metaphor is changed, to show that the real hindrance is not in the book but in their heart. The book is veiled, inasmuch as only God can reveal its mysteries. The veil was upon their heart, inasmuch as in themselves was the reason why the mysteries were not revealed to them.
Heart: the seat of the intelligence and the source of action. See under Rom 1:21.
Such is Pauls explanation of the rejection of the Gospel by the Jews. Just as their fathers could not see that the brightness of Moses face was fading and that the Covenant of which he was mediator was itself destined to pass away, because his face was hidden from sight by a veil, so even now, after the lapse of many centuries, the Book of Moses, which would tell them if they understood it that the Mosaic dispensation was destined to pass away, is not understood, although read to them every Sabbath. Like its author at Sinai, the book is veiled. Or, rather, on the readers hearts a veil lies. For the hindrance is in themselves.
2Co 3:16. Paul cannot leave his people in their darkness without expressing a hope that they will some day come to the light. The form of his words was suggested apparently by Exo 34:34, LXX.: whenever Moses went in before the Lord the veil was taken away.
To the Lord: to Christ, from whom Israel now turns away.
It may turn: viz. the heart of Israel. The word it suggests a general conversion: cp. Rom 11:26. But 2Co 3:16 is true of each individual who turns to Christ.
Is taken away: a fixed unchangeable principle of the kingdom of God. So surely as one turns to Christ, the veil is removed. It also expresses confidence of Israels salvation. Cp. Mat 3:10. That by God the veil is removed, Paul leaves his readers to infer.
2Co 3:17. Two truths, which taken together prove and explain 2Co 3:16.
Is: practical identity, as in 1Co 10:16; Rom 1:16. To turn to the Lord, i.e. to receive Jesus as Master, is to receive the Holy Spirit as the animating principle of our life. By receiving the one we receive the other. Hence the coming and the presence of the Spirit are spoken of as the coming and presence of Christ: Joh 14:18; Rom 8:9 f; Gal 2:20. This intimate and essential relation between the Son and the Spirit, amounting to practical identity of these Two Divine Persons, Paul asserts by the strong words the Lord is the Spirit. (Similarly, in Joh 10:30 Christ says, I and my Father are one in proof that none can pluck His sheep from His hands because to do so would be to pluck them from the Fathers hand.) In virtue of this essential relation of the Son and the Spirit, the Holy Spirit, sent by Christ (Joh 15:26) and the bearer of Christs presence, is called the Spirit of the Lord, and Christ is, in 2Co 3:18, the Lord of the Spirit.
Freedom: in the widest sense possible. The Holy Spirit is absolutely free, i.e. unrestrained by any will or force external to Himself. For the entire universe is under His control. And this freedom He gives to those in whom He dwells. Nothing can hinder them; not even the necessary limitations of life. For, taught by the Spirit, they look upon these limitations as affording opportunities of working out their most deeply cherished desires. They are in harmony with the all-controlling Spirit and are therefore free indeed. Cp. Joh 8:36; 1Co 7:22. Now the veil of 2Co 3:14-16 is a restraint hindering spiritual vision. By it Israels heart is bound. It will therefore be removed when Israel turns to the Lord. For, to receive the Lord is to receive the Spirit. And such a hindrance to spiritual vision the Spirit cannot tolerate: for where the Spirit is is freedom.
2Co 3:18. But we: emphatic contrast. From the general principles of 2Co 3:17 Paul turns to himself and his readers as exemplifications of it; and places them in express contrast to those whose hearts are still veiled.
All; marks a blessing common to all believers: for (Rom 8:9; Gal 4:6) all have the Spirit.
With unveiled face: from which a veil has been taken away: put forward in conspicuous contrast to the veiled heart (2Co 3:15) of Israel.
Face: not heart as in 2Co 3:15. For Paul pictures them not as comprehending but as looking.
The glory of the Lord; denotes in Exo 16:10; Exo 24:17; Num 14:10; Luk 2:9; Joh 12:41; Act 7:55; Act 22:11, a visible and supernatural brightness revealing the presence and grandeur of God: it is here the outshining, through His works and words, of the moral grandeur of Christ; an outshining far more wonderful than any visible brightness. Cp. Joh 1:14; Joh 2:11; Joh 11:40; Rom 6:4.
Beholding reflected in a mirror: i.e. in the Gospel, where the words and works of Christ are recorded. So 1Co 13:12, where the Gospel mirror is contrasted unfavorably with direct vision in the world to come. And in this glass we behold, not mere abstract moral grandeur, but moral grandeur combined into an image, into a picture of a living man, even Jesus. The early disciples saw Him face to face, and as they heard His words and watched His works they (Joh 1:14) beheld His glory. But we can do so only by pondering the Gospel. We thus see His image and behold His glory.
Behold: very appropriate for the continued contemplation of Christ as portrayed in the Gospel.
Are being transformed: gradually, day by day, as we continue gazing: wonderful result of our contemplation of Christ. Same word in Rom 12:2; Mat 17:2; Mar 9:2 : cognate word in Rom 8:29; Php 3:21. The image reflected in the Gospel mirror reproduces itself in those who gaze upon it. This agrees with Rom 6:10 f; 1Jn 4:17, which teach that what Christ is we are to be. This effect of our vision is similar to, but infinitely more glorious than, that (2Co 3:7) of Moses. Notice here a gradual development of the Christian life and character; one practically the same as that in Rom 12:2. This change is inward and spiritual resulting from inward and spiritual vision of Christ. Soon we shall see Him face to face: and so wonderful will be the effect of that vision that even our bodies (Php 3:21 : cp. 1Jn 3:2) will be changed and made glorious like His.
From glory to glory: the change proceeds from the moral splendor reflected in the Gospel, and results in splendor imparted to us. Cp. Rom 1:17.
The Lord of the Spirit: the divine Master at whose bidding (Joh 16:7) goes forth the Holy Spirit, who is therefore the Spirit of the Lord, and (Rom 8:9) of Christ.
As from the Lord of the Spirit: the result produced by the image of Christ in those who contemplate it corresponds with the dignity of Christ as the Master who sends forth the Spirit. Earthly beauty, however skilfully portrayed, cannot reproduce itself in the beholder. But from Christ, and therefore from the image of Christ reflected in the Gospel, go forth life-giving spiritual influences which stamp His moral image in and on those who behold it. Similarly, in photography the silent and mysterious power of the light stamps on the prepared plate an image of the object. Thus the glory received comes from the glory reflected in the mirror, from the Lord of the Spirit, and is such as we might expect from Him who sends forth the Spirit.
This verse reveals the infinite value of persevering Christian contemplation. As we continue looking into the gospel mirror there rises before us with increasing clearness an image in which are combined every element of moral grandeur in its highest degree, the image of the God-Man. As we contemplate it we feel its power: (for it is a living and life-giving image of the Lord of the Spirit:) and ourselves are changed, in a manner corresponding with Christs gift of the Spirit, into a likeness of Him at whom we gaze.
The word I have rendered beholding-reflected-in-a-mirror is derived from the common Greek word for mirror; and is found in the active voice in Plutarch, Morals p. 894d, meaning to show reflected in a mirror. The middle voice, in the sense of seeing oneself in a mirror is found in a few places. It is also found, in the sense of seeing an object in a mirror, in Philo, Allegories bk. iii. 33: Let me not see Thy form mirrored in anything else except in Thyself, even in God. This passage, like that before us, refers to Moses talking with God at Sinai. A cognate and equivalent verb is found in Clements epistle, ch. 36 (see Appendix A,) in the same sense. In all these cases the middle voice denotes, as frequently, the effect of the vision on him who beholds it. [This is confirmed by Philo, Migration of Abraham ch. 17, where to denote seeing oneself in a mirror the middle voice is followed by . Cp. also Plutarch, Morals pp. 696a, 141a.]
Chrysostom, followed by Theodoret, and by the Revised Version (text,) expounds the word to reflect like a mirror. But this sense was probably suggested to Chrysostom only by this verse. It is not found in any Greek writer. The word is never predicated in the middle voice of the reflecting mirror, but always of him who sees reflected in a mirror either himself or some object beneficial to himself. Moreover, if the unveiled ones already reflect the glory of Christ, it is needless and meaningless to say that they are being transformed into the same image: for the change would be already effected, especially as an image is outward form, not inward essence. The exposition adopted above gives the cause of the change, viz. contemplation of the reflected glory; and thus supplies the connection between the unveiled face and the progressive change into the same image. It also keeps up the contrast, suggested by we all, of the unveiled Christians and the veiled Jews; while the word transformed reminds us of Moses returning unveiled into the presence of God and thus rekindling his fading brightness.
The last words of 2Co 3:18 refer certainly to 2Co 3:17. But Pauls reference is, I think, sufficiently conveyed by the rendering the Lord of the Spirit; the genitive simply implying, as always, a relation between the governed and governing nouns leaving the nouns themselves and the context to determine exactly what the relation is. That Paul wished to put the Lord and the Spirit in apposition, (as the R.V. does,) is the less likely because the identity asserted in 2Co 3:17 is administrative, and not personal. In virtue of this identity both is Christ Lord of the Spirit and the Holy Spirit is the Spirit of the Lord. See further in The Expositor, 2nd series vol. iii. p. 384.
2Co 4:1-2. Parallel to 2Co 3:12-13; as are 2Co 4:1-6 to 2Co 3:12-18.
Because of this: viz. the wonderful change in 2Co 3:18.
This ministry: that of 2Co 3:6 ff. As in 2Co 3:12, Paul now shows the bearing of his foregoing teaching upon his own conduct.
According as we have received mercy: stronger than 1Co 15:10. It is a humble acknowledgment of helplessness, unable to do any good to himself or others, and of the pity shown to him by God in making him a minister of the more glorious covenant. Whatever position we hold in the church is by the compassion of God. Cp. Exo 33:19.
Fail: turn out badly in something, to lose heart and give up through weariness or fear.
Hidden things of shame: the many and various things which shame compels us to hide, especially all unworthy motives and means. To these we shall turn if we become weary or timid in our work. But Paul, brave and persevering, had renounced them. He did so because he remembered the wonderful effect of the image reflected in the gospel glass, which in his ministry he held before men. Pauls actual conduct, in accord with we have renounced etc., is portrayed in the rest of 2Co 4:2.
Walk: as in 1Co 3:3; Rom 6:4.
Craftiness: 2Co 11:3; 1Co 3:9 : literally, doing anything to gain our ends. So Plato, Menexenus p. 247a: All knowledge apart from righteousness and other virtue is craftiness, not wisdom.
Using with guile the word of God: cp. huckstering the word of God, 2Co 2:17 : using the Gospel as a means of working out our own secret and unworthy purposes. To do this, is to walk in craftiness.
Manifestation of the truth: exact opposite of the foregoing.
Manifestation: see under Rom 1:19; Col 4:4. The truth is made manifest to all, but not revealed to all.
The truth: including (Psa 119:142; Psa 119:151) the Law and (Col 1:5) the Gospel; as being words which correspond with reality. See note, Rom 1:18.
Conscience: see notes, 1Co 8:7; Rom 2:15.
Every conscience of men: more forceful than every mans conscience. Cp. Rom 2:9. Each individual conscience is to Paul a definite object of thought. The truth appeals to every conscience, however wicked and ignorant. For it sets forth, and agrees with, the spiritual realities of every mans own heart, and proclaims that which every mans heart knows to be true. For the written Law accords with the law written in the heart; and the Gospel accords with mans need of salvation. Otherwise there would be no hope for the unsaved. And, by its appeal to each mans conscience, the truth claims respect for those who announce it. Indeed, the preachers words will come with authority in proportion as they agree with the facts of his hearers inner life. And this will be in proportion as he makes manifest the whole truth. He who does this has therein sufficient commendation, and has no need for craft and guile. While speaking to men Paul stood before God: cp. 2Co 2:17; 2Co 5:11. And in His presence guile can find no place. This verse expounds, and accounts for, the much openness of speech in 2Co 3:12.
2Co 4:3-4. Parallel to 2Co 3:14-15. Paul cannot forget that, although by manifesting the truth he recommends himself to every conscience, yet many reject his words.
My gospel: as in 1Co 15:1; Rom 2:16.
In (or among) them that are perishing; recalls 2Co 2:15. They are pictured as standing round the Gospel, but unable, because it is veiled, to see the glory therein reflected. That the Gospel, like the Law, is veiled, Paul must admit. But it is so only among those in the way to destruction. The veiled Gospel is therefore a proof of their deadly peril.
In whom etc.; says that the hindrance is in themselves, in a form which proves the assertion of 2Co 4:3.
In whom: graphic picture of the locality of the blinding, viz. that inmost chamber whence come their thoughts.
This age: as in Rom 12:2.
God of this age: the most tremendous title of Satan, as a supreme controlling power using for his own ends the men and things belonging to the present life. Him the men of this age (1Co 2:6 ff) worship and serve. Cp. Joh 12:31; Joh 14:30; Eph 2:2; Eph 6:12; also Php 3:19.
Blinded: Joh 12:40; 1Jn 2:11.
Blinded the thoughts: cp. 2Co 3:14. Their thoughts have no intelligence, and cannot see the gospel light.
Of the unbelievers: not needful to complete the sense, but added to point out the cause of their surrender to the cruelty of Satan. Paul refers only to those who heard and refused the Gospel. For this blinding was a punishment for rejecting the light. And rejection of the light of nature (Rom 1:21) would not make them unbelievers. Because they turned away from the glory reflected in the gospel mirror, God permitted Satan to destroy, in whole or in part their capacity for spiritual vision.
That there may not shine etc.; cruel purpose (and inevitable result) of this blinding. It reveals the loss sustained by the blinded ones. It is as though, in the wilderness, that he might not look at the brazen serpent and live, one put out the eyes of a bitten man.
The glory of Christ: same as glory of the Lord in 2Co 3:18.
The Gospel of etc.: the gospel mirror in which the glory is reflected.
The light-giving: lest the Gospel shine upon them and give them light.
Image of God: 1Co 11:7; Col 1:15; Heb 1:3. Cp. Wis 7:26 : An outshining is (wisdom) of everlasting light, a spotless mirror of the energy of God, an image of His goodness. And Philo (On Monarchy bk. ii. 5, On Dreams bk. i. 41, etc.) speaks often of the Word [] as an image of God. See Lightfoots valuable note on Col 1:15. These words set forth an important relation of the Son to the Father. Of the invisible Father the Son is a visible manifestation and outshining, visible once on earth, though veiled in human flesh, and visible now to those who surround His throne. We know, in part, what God is because we have seen Christ reflected in the gospel mirror. That Christ is the image of God, reveals the greatness of His glory and of the light which proceeds from the Gospel in which His glory is reflected, and the infinite loss of those whose blinded thoughts cannot see this glorious light.
Many of those to whom Paul preached had evidently never seen the image of Christ portrayed in the Gospel. For they were unmoved by it. To them, therefore, the Gospel was veiled. And, since the truth was set plainly before them, the hindrance to sight was not in the Word but in the hearts of those who did not believe it. By not seeing the image set before them they proved themselves incapable of seeing it. And their blindness was so unnatural that it must have been inflicted. And it could be a work only of the enemy of the race. Since the blinded ones were wholly occupied with things of the present life and were thus prevented from beholding the Gospel light, Paul says that they were blinded by the God of this age. And, since the inevitable result of their blindness was that they were unable to see the light which shines forth from Him who reveals to men the face of God, he properly speaks of this as the dire purpose of the blindness inflicted by their foe.
This blindness was wrought, not only by Satan, but by God: as is taught expressly in 2Th 2:9 ff; Rom 11:8; Joh 12:40. In just punishment God surrenders to the cruelty of Satan those who reject the Gospel, that He may destroy their capacity for receiving it. This dual source of spiritual insensibility is illustrated in 2Sa 24:1 and 1Ch 21:1. The blindness is also attributed to the word, and to those who preach it: Isa 6:10; Mar 4:11 f. For, by Gods ordinance, the Gospel hardens those whom it fails to soften.
This blindness, though terrible, is not necessarily final; any more than is the death described in Rom 7:9 ff. For Christ, who raises the dead, gives sight (Luk 4:18) to the blind. But the blindness and death are such as no earthly power can save from. Yet in our deepest darkness we know the direction of the light. And, as we turn towards it, the light of life by its creative power gives eyes to the blind.
Notice that, as in 1Co 3:23; 1Co 8:6; 1Co 11:3, the Father is called God even in distinction from the Son.
2Co 4:5-6. These verses justify by contrasted denial, the foregoing description of the Gospel preached by Paul. Its grandeur moves him to rebut a possible or actual insinuation against himself.
Proclaim: as heralds, Rom 2:21.
Ourselves: i.e. our own authority, skill, power, etc.
As Lord: as claiming the homage and obedience of all, and claiming to be the aim of their life and effort.
Servants: see under Rom 1:1.
Ourselves your servants, or slaves: strange proclamation. Cp. 1Co 9:19; 2Co 1:24. As a servant or slave toils not for his own profit, except indirectly, but for his masters, so Paul puts forth all his powers, forgetful of himself, to advance the highest interests of his readers.
Because of Jesus: constrained (2Co 4:14) by His love to men. This proclamation reveals the glory of Christ who has gained over Paul a victory so complete.
Because God etc.: a fact which moved Paul and his companions to become servants because of Jesus. Cp. because of this in 2Co 4:1.
Who said etc.: the first word of creation, Gen 1:3. Out of the bosom of darkness, light sprang at the bidding of God: graphic picture.
Who has shined: has irradiated by His own light, i.e. by a display of Himself. The creative power which at the first changed darkness into light by a word is at work again in the word of the Gospel. Thus the grandeur of the Old Creation reveals that of the New.
To-bring-to-light etc.: great purpose of the shining forth of this divine light in the heart.
Bring to light: same word as light-giving in 2Co 4:4.
The knowledge of the glory of God: to make known the grandeur of God, as the shining forth of light makes an object known.
In the face of Christ: from which shines forth the light which reveals the glory of God. While we gaze upon that face as reflected in the gospel mirror, i.e. while we contemplate His character as portrayed in the Gospel, we behold in the face of Christ the greatness of God. That the light which filled Pauls heart was an outshining of God in creative power, and that it had shone forth in him that men might know and wonder at the grandeur of God, moved him to devote himself to the service of men by proclaiming this glorious Gospel.
Notice the three steps of 2Co 4:1-6; viz. 1, 2: 3, 4: 5, 6; each culminating in a description of the Gospel. In the 1st and 3rd Paul explains his own conduct; in the 2nd, that of the unbelievers. Also the close connection of 2Co 3:12-18 with 2Co 4:1-6. Each begins with the practical effect on Paul with the grandeur of the Gospel; then passes on to treat of its rejection by some; and concludes with a still nobler description of its purpose and efficacy. And they are introduced by similar words. Prompted by the reference to Moses in (5, 2Co 3:12-18 deals with the Jews: 2Co 4:1-6, with unbelievers generally. A link binding the whole together is the conspicuous word veil.
Fuente: Beet’s Commentary on Selected Books of the New Testament
3:12 {3} Seeing then that we have such hope, we use great plainness of speech:
(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.
Fuente: Geneva Bible Notes
The openness of Christian ministry 3:12-18
"If the keyword in 2Co 3:7-11 is ’glory,’ the keyword for 2Co 3:12-18, of which 2Co 3:12-15 form the first part, is ’veil’; ’veil’-related words occur six times in these verses." [Note: Barnett, p. 188.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The hope to which Paul referred was the confidence that he and the other apostles and Christians served God under a covenant that God would not supersede. [Note: Plummer, p. 95; Hughes, p. 107; et al.] Another view is that Paul resumed his thought from 2Co 3:4 and that this hope is the same as the confidence that he spoke of there. [Note: E.g., Hodge, p. 64.] The "boldness" (Gr. parrhesia) to which Paul referred is plainness of speech that has within it our concept of fearlessness (2Co 7:4; cf. Rom 1:16). This word originally meant fearless candor in speech but came to mean confidence or openness in action as well as in word. [Note: Harris, p. 339. See also W. C. van Unnik, "The Christian’s Freedom of Speech in the New Testament," Bulletin of the John Rylands Library of the University of Manchester 44:2 (1962):466-88; and idem, "’With Unveiled Face,’ and Exegesis of 2 Corinthians iii 12-18," Novum Testamentum 6:2-3 (1963):153-69.] We can be confident and certain in our mission as well as in our message, though here Paul was speaking specifically of his speech.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
2. The great boldness of the new ministers 3:12-4:6
The superiority of Christian ministry should produce great openness and encouragement within Christ’s ministers. Paul developed these qualities in this section to enable his readers to understand his behavior and to respond in like manner in their own ministries.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 10
THE TRANSFIGURING SPIRIT
2Co 3:12-18 (R.V)
THE “hope” which here explains the Apostles freedom of speech is to all intents and purposes the same as the “confidence” in 2Co 3:4. It is much easier to suppose that the word is thus used with a certain latitude, as it might be in English, than to force upon it a reference to the glory to be revealed when Christ comes again, and to give the same future reference to “glory” all through this passage. The new covenant is present, and present in its glory; and though it has a future, with which the Apostles hope is bound up, it is not in view of its future only, it is because of what it is even now, that he is so grandly confident, and uses such boldness of speech. It is quite fair to infer from 2Co 4:3 -“if our Gospel is veiled, it is veiled in those that are perishing”-that Pauls opponents at Corinth had charged him with behavior of another kind. They had accused him of making a mystery of his Gospel-preaching it in such a fashion that no one could really see it, or understand what he meant. If there is any charge which the true preacher will feel keenly, and resent vehemently, it is this. It is his first duty to deliver his message with a plainness that defies misunderstanding. He is sent to all men on an errand of life or death; and to leave any man wondering, after the message has been delivered, what it is about, is the worst sort of treachery. It belies the Gospel, and God who is its author. It may be due to pride, or to a misguided intention to commend the Gospel to the wisdom or the prejudices of men; but it is never anything else than a fatal mistake.
Paul not only resents the charge; he feels it so acutely that he finds an ingenious way of retorting it. “We,” he says, “the ministers of the new covenant, we who preach life, righteousness, and everlasting glory, have nothing to hide; we wish every one to know everything about the dispensation which we serve. It is the representatives of the old who are really open to the charge of using concealment; the first and the greatest of them all, Moses himself, put a veil on his face, that the children of Israel should not look steadfastly on the end of that which was passing away. The glory on his face was a fading glory, because it was the glory of a temporary dispensation; but he did not wish the Israelites to see clearly that it was destined to disappear; so he veiled his face, and left them to think the law a permanent divine institution.”
Perhaps the best thing to do with this singular interpretation is not to take it too seriously. Even sober expositors like Chrysostom and Calvin have thought it necessary to argue gravely that the Apostle is not accusing the law, or saying anything insulting of Moses; while Schmiedel, on the other hand, insists that a grave moral charge is made against Moses, and that Paul most unjustly uses the Old Testament, in its own despite, to prove its own transitoriness. I believe it would be far truer to say that the character of Moses never crossed Pauls mind in the whole passage, for better or worse; he only remembered, as he smarted under the accusation of veiling his Gospel of the new covenant, a certain transaction under the old covenant in which a veil did figure-a transaction which a Rabbinical interpretation, whimsical indeed to us, but provoking if not convincing to his adversaries, enabled him to turn against them. As for proving the transitoriness of the Old Testament by a forced and illegitimate argument, that transitoriness was abundantly established to Paul, as it is to us, on real grounds; nothing whatever depends on what is here said of Moses and the veil. It is not necessary, if we take this view, to go into the historical interpretation of the passage in Exo 34:29-35. The comparison of the Apostle with the Old Testament writer has been made more difficult for the English reader by the serious error in the Authorized Version of Exo 34:33. Instead of “till Moses had done speaking with them,” we ought to read, as in the Revised Version, “when Moses had done speaking.” This exactly reverses the meaning. Moses spoke to the people with face bare and radiant; the glory was to be visible at least in his official intercourse with them, or whenever he spoke for God. At other times he wore the veil, putting it off, however, when he went into the tabernacle-that is, whenever he spoke with God. In all divine relations, then, we should naturally infer, there was to be the open and shining face; in other words, so far as he acted as mediator of the old covenant, Moses really acted in the spirit of Paul. It would therefore have been unjust in the Apostle to charge him with hiding anything, if the charge had really meant more than this-that Paul saw in his use of the veil a symbol of the fact that the children of Israel did not see that the old covenant was-transitory, and that its glory was to be lost in that of the new. No one can deny that this was the fact, and no one therefore need be exercised if Paul pictured it in the manner of his own time and race, and not in the manner of ours. To suppose that he means to charge Moses with a deliberate act of dishonesty is to suppose what no sensible person will ever credit; and we may return, without more ado, to the painful situation which he contemplates.
Their minds were hardened. This is stated historically, and seems to refer in the first instance to those who watched Moses put on the veil, and became insensible, as he did so, to the nature of the old covenant. But it is applicable to the Jewish race at all periods of their history; they never discovered the secret which Moses hid from their forefathers beneath the veil. The only result that followed the labors even of great prophets like Isaiah had been tile deepening of the darkness: having eyes the people saw not, having ears they heard not; their heart was fat and heavy, so that they did not apprehend the ways of God nor turn to Him. All around him the Apostle saw the melancholy evidence that there had been no change for the better. Until this day the same veil remains, when the Old Testament is read, not taken away; for it is only undone in Christ, and of Christ they will know nothing. He repeats the sad statement, varying it slightly to indicate that the responsibility for a condition so blind and dreary rests not with the old covenant itself, but with those who live under it. “Until this day, I say, whensoever Moses is read, a veil lies upon their heart.”
This witness, we must acknowledge, is almost as true in the nineteenth century as in the first. The Jews still exist as a race and a sect, acknowledging the Old Testament as a revelation from God, basing their religion upon it, keeping their ancient law so far as circumstances enable them to keep it, not convinced that as a religious constitution it has been superseded by a new one. Many of them, indeed, have abandoned it without becoming Christians. But in so doing they have become secularists; they have not appreciated the old covenant to the full, and then outgrown it; they have been led for various reasons to deny that there ever was anything divine in it, and have renounced together its discipline and its hopes. Only where the knowledge of the Christ has been received is the veil which lies upon their hearts taken away; they can then appreciate both all the virtues of the ancient dispensation and all its defects; they can glorify God for what it was and for what it shut them up to; they can see that in all its parts it had a reference to something lying beyond itself-to a “new thing” that God would do for His people; and in welcoming the new covenant, and its Mediator Jesus Christ, they can feel that they are not making void, but establishing, the law.
This is their hope, and to this the Apostle looks in 2Co 3:16 : “But whensoever it shall turn to the Lord, the veil is taken away.” The Greek expression of this passage is so closely modelled on that of Exo 34:34, that Westcott and Hort print it as a quotation. Moses evidently is still in the Apostles mind. The veiling of his face symbolized the nations blindness; the nations hope is to be seen in that action in which Moses was unveiled. He uncovered his face when he turned from the people to speak to God. “Even so,” says the Apostle, “when they turn to the Lord, the veil of which we have been speaking is taken away, and they see clearly.” One can hardly avoid feeling in this a reminiscence of the Apostles own conversion. He is thinking not only of the unveiling of Moses, but of the scales which fell from his own eyes when he was baptized in the name of Jesus, and was filled with the Holy Ghost, and saw the old covenant and its glory lost and fulfilled in the new. He knew how stupendous was the change involved here; it meant a revolution in the whole constitution of the Jews spiritual world as vast as that which was wrought in the natural world when the sun supplanted the earth as the center of our system. But the gain was corresponding. The soul was delivered from an impasse. Under the old covenant, as bitter experience had shown him, the religious life had come to a dead-lock; the conscience was confronted with a torturing, and in its very nature insoluble, problem: man, burdened and enslaved by sin, was required to attain to a righteousness which should please God. The contradictions of this position were solved, its mystery was abolished, when the soul turned to the Lord, and appropriated by faith the righteousness and life of God in him. The old covenant found its place, an intelligible and worthy though subordinate place, in the grand program of redemption; the strife between the soul and God, between the soul and the conditions of existence, ceased; life opened out again; there was a large room to move in, an inspiring power within; in one word, there was spiritual life and liberty, and Christ was the author of it all.
This is the force of the seventeenth verse: “Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.” The Lord, of course, is Christ, and the Spirit is that of which Paul has already spoken in the sixth verse. It is the Holy Spirit, the Lord and Giver of life under the new covenant. He who turns to Christ receives this Spirit; it is through it that Christ dwells in His people; what are called “fruits of the Spirit” are traits of Christs own character which the Spirit produces in the saints; practically, therefore, the two may be identified, and hence the expression “the Lord is the Spirit,” though startling at first sight, is not improper, and ought not to mislead. It is a mistake to connect it with such passages as Rom 1:4, and to draw inferences from it as to Pauls conception of the person of Christ. He does not say “the Lord is spirit,” but “the Lord is the Spirit”; what is in view is not the person of Christ so much as His power. To identify the Lord and the Spirit without qualification, in the face of the benediction in 2Co 13:14, is out of the question. The truth of the passage is the same as that of Rom 8:9 ff.: “If any man have not the spirit of Christ, he is none of His. And if Christ is in you”; etc. Here, so far as the practical experience of Christians goes, no distinction is made between the Spirit of Christ and Christ Himself; Christ dwells in Christians through His Spirit. The very same truth, as is well known, pervades the chapters in the Fourth Gospel in which Christ consoles His disciples for his departure from this world; He will not leave them orphans-He will come to them, and remain with them in the other Comforter. To turn to Christ, the Apostle wishes to assert with the utmost emphasis, is not to do a thing which has no virtue and no consequences; it is to turn to one who has received of the Father the gift of the Holy Ghost, and who immediately sets up the new spiritual life, which is nothing less than His own life, by that Spirit, in the believing soul. And summing up in one word the grand characteristic and distinction of the new covenant, as realized by this indwelling of Christ through His Spirit, he concludes: “And where the Spirit of the Lord is, there is liberty.”
In the interpretation of the last word, we must have respect to the context; liberty has its meaning in contrast with that state to which the old covenant had reduced those who adhered to it. It means freedom from the law; freedom, fundamentally, from its condemnation, thanks to the gift of righteousness in Christ; freedom, also, from its letter, as something simply without us and over against us. No written word, as such, can ever be pleaded against the voice of the Spirit within. Even the words we call in an eminent sense “inspired,” words of the Spirit, are subject to this law: they do not put a limit to the liberty of the spiritual man. He can overrule the letter of them when the literal interpretation or application would contravene the spirit which is common both to them and him. This principle is capable of being abused, no doubt, and by bad men and fanatics has been abused; but its worst abuses can hardly have done more harm than the pedantic word-worship which has often lost the soul even of the New Testament, and read the words of the Lord and His Apostles with a veil upon its face through which nothing could be seen. There is such a thing as an unspiritual scrupulosity in dealing with the New Testament, now that we have it in documentary form, just as there used to be in dealing with the Old; and we ought to remind ourselves continually that the documentary form is an accident, not an essential, of the new covenant. That covenant existed, and men lived under it and enjoyed its blessings, before it had any written documents at all; and we shall not appreciate its characteristics, and especially this one of its spiritual freedom, unless we put ourselves occasionally, in imagination, in their place. It is far easier to make Paul mean too little than too much; and the liberty of the Spirit in which he exults here covers, we may be sure, not only liberty from condemnation, and liberty from the unspiritual yoke of the ritual law, but liberty from all that is in its nature statutory, liberty to organize the new life, and to legislate for it, from within.
The bearing of this passage on the religious blindness of the Jews ought not to hide from us its permanent application. The religious insensibility of his countrymen will cease, Paul says; their religious perplexities will be solved, when they turn to Christ. This is the beginning of all intelligence, of all freedom, of all hope, in things spiritual. Much of the religious doubt and confusion of our own times is due to the preoccupation of mens minds with religion at points from which Christ is invisible. But it is He who is the key to all human experiences as well as to the Old Testament; it is He who answers the questions of the world as well as the questions of the Jews; it is He who takes our feet out of the net, opens the gate of righteousness before us, and gives us spiritual freedom. It is like finding a pearl of great price when the soul discovers this, and to point it out to others is to do them a priceless service. Disregard everything else in the meantime, if you are bewildered, baffled, in bonds which you cannot break; turn to Jesus Christ, as Moses turned to God, with face uncovered; put down prejudice, preconceptions, pride, the disposition to make demands; only look steadfastly till you see what He is, and all that perplexes you will pass away, or appear in a new light, and serve a new and spiritual purpose.
Something like this larger application of his words passed, we may suppose, before the Apostles mind when he wrote the eighteenth verse. In the grandeur of the truth which rises upon him he forgets his controversy and becomes a poet. We breathe the ampler ether, the diviner air, as we read: “But we all, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.” I have kept here for the rendering of the Authorized Version, which in the Revised has been relegated to the margin, and replaced by “reflecting as a mirror.” There do not seem to be sufficient grounds for the change, and the old translation is defended in Grimms Lexicon, in Winers Grammar, and by Meyer, Heinrici, and Beet. The active voice of the verb means “to exhibit in a mirror”; and the middle, “to mirror oneself”-i.e., “to look at oneself in a mirror.” This, at least, is the sense of most of the examples of the middle which are found in Greek writers; but as it is quite inapplicable here, the question of interpretation becomes rather difficult. It is, however, in accordance with analogy to say that if the active means “to show in a mirror,” the middle means “to get shown to one in a mirror,” or, as the Authorized Version puts it, “to behold in a mirror.” I cannot make out that any analogy favors the new rendering, “reflecting as a mirror”; and the authority of Chrysostom, which would otherwise be considerable on this side, is lessened by the fact that he seems never to have raised the question, and in point of fact combines both renderings. His illustration of the polished silver lying in the sunshine, and sending back the rays which strike it, is in favor of the change; but when he writes, “We not only look upon the glory of God, but also catch thence a kind of radiance,” he may fairly be claimed for the other side. There are two reasons also which seem to me to have great weight in favor of the old rendering: first, the expression with unveiled face, which, as Meyer remarks, is naturally of a piece with “beholding”; and, second, an unequivocal example of the middle voice of in the sense of “seeing,” while no unequivocal example can be produced for “reflecting.” This example is found in Philo 1:107 (“Leg. Alleg.,” 3:33), where Moses prays to God: “Show not Thyself to me through heaven or earth, or water or air, or anything at all that comes into being; nor let me see Thy form mirrored in any other thing than in Thee, even in God.” ( ) This seems to me decisive, and there is the less reason to reject it on other than linguistic grounds, when we consider that the idea of “reflecting,” if it is given up in is conserved in . The transformation has the reflection of Christs glory for its effect, not for its cause; but the reflection, eventually, is there.
Assuming, then, that “beholding as in a glass” is the right interpretation of this hard word, let us go on to what the Apostle says. “We all” probably means “all Christians,” and not only “all Christian teachers.” If there is a comparison implied, it is between the two dispensations, and the experiences open to those who lived under them, not between the mediator of the old and the heralds of the new. Under the old covenant one only saw the glory; now the beatific vision is open to all. We all behold it “with unveiled face.” There is nothing on Christs part that leads to disguise, and nothing on ours that comes between us and Him. The darkness is past, the true light already shines, and Christian souls cannot look on it too fixedly, or drink it in to excess. But what is meant by “the glory of the Lord” on which we gaze with face unveiled?
It will not be questioned, by those who are at home in St. Pauls thoughts, that “the Lord” means the exalted Savior, and that the glory must be something which belongs to Him. Indeed, if we remember that in the First Epistle, 1Co 2:8, He is characteristically described by the Apostle as “the Lord of glory,” we shall not feel it too much to say that the glory is everything which belongs to Him. There is not any aspect of the exalted Christ, there is not any representation of Him in the Gospel, there is not any function which He exercises, that does not come under this head. “In His temple everything saith Glory!” There is a glory even in the mode of His existence: St. Pauls conception of Him is dominated always by that appearance on the way to Damascus, when he saw the Christ through a light above the brightness of the sun. It is His glory that He shares the Fathers throne, that He is head of the Church, possessor and bestower of all the fullness of divine grace, the coming Judge of the world, conqueror of every hostile power, intercessor for His own, and, in short, bearer of all the majesty which belongs to His kingly office, The essential thing in all this-essential to the understanding of the Apostle, and to the existence of the apostolic “Gospel of the glory of Christ” {2Co 4:4} -is that the glory in question is the glory of a Living Person. When Paul thinks of it, he does not look back, he looks up; he does not remember, he beholds in a glass; the glory of the Lord has no meaning for him apart from the present exaltation of the Risen Christ. “The Lord reigneth; He is appareled with majesty”-that is the anthem of His praise.
I have insisted on this, because, in a certain reaction from what was perhaps an exaggerated Paulinism, there is a tendency to misapply even the most characteristic and vital passages in St. Pauls Gospel, and preeminently to misapply passages like this. Nothing could be more misleading than to substitute here for the glory of the exalted Christ as mirrored in the apostolic Gospel that moral beauty which was seen in Jesus of Nazareth. Of course I do not mean to deny that the moral loveliness of Jesus is glorious; nor do I question that in the contemplation of it in the pages of our Gospels-subject to one grand condition-a transforming power is exercised through it; but I do deny that any such thing was in the mind of St. Paul. The subject of the Apostles Gospel was not Jesus the carpenter of Nazareth, but Christ the Lord of glory; men, as he understood the matter, were saved, not by dwelling on the wonderful words and deeds of One who had lived some time ago, and reviving these in their imagination, but by receiving the almighty, emancipating, quickening Spirit of One who lived and reigned for evermore. The transformation here spoken of is not the work of a powerful imagination, which can make the figure in the pages of the Gospels live again, and suffuse the soul with feeling as it gazes upon it; preach this as gospel who will, it was never preached by an apostle of Jesus Christ. It is the work of the Spirit, and the Spirit is given, not to the memory or imagination which can vivify the past, but to the faith which sees Christ upon His throne. And it is subject to the condition of faith in the living Christ that contemplation of Jesus in the Gospels changes us into the same image. There can be no doubt that at the present time many are falling back upon this contemplation in a despairing rather than a believing mood; what they seek and find in it is rather a poetic consolation than religious inspiration; their faith in the living Christ is gone, or is so uncertain as to be practically of no saving power, and they have recourse to the memory of what Jesus was as at least something to cling to. “We thought that it had been He which should have delivered Israel.” But surely it is as clear as day that in religion-in the matter of redemption-we must deal, not with the dead, but with the living. Paul may have known less or more of the contents of our first three Gospels; he may have valued them more or less adequately; but just because he had been saved by Christ, and was preaching Christ as a Savior, the center of his thoughts and affections was not Galilee, but “the heavenlies.” There the Lord of glory reigned; and from that world He sent the Spirit which changed His people into His image. And so it must always be, if Christianity is to be a living religion. Leave out this, and not only is the Pauline Gospel lost, but everything is lost which could be called Gospel in the New Testament.
The Lord of glory, Paul teaches here, is the pattern and prophecy of a glory to be revealed in us; and as we contemplate Him in the mirror of the Gospel, we are gradually transformed into the same image, even as by the Lord the Spirit. The transformation, these last words again teach, is not accomplished by beholding, but while we behold; it does not depend on the vividness with which we can imagine the past, but on the present power of Christ working in us. The result is such as befits the operation of such a power. We are changed into the image of Him from whom it proceeds. We are made like Himself. It may seem far more natural to say that the believer is made like Jesus of Nazareth, than that he is made like the Lord of glory; but that does not entitle us to shift the center of gravity in the Apostles teaching, and it only tempts us to ignore one of the most prominent and enviable characteristics of the New Testament religious life. Christ is on His throne, and His people are exalted and victorious in Him. When we forget Christs exaltation in our study of His earthly life-when we are so pre-occupied, it may even be so fascinated, with what He was, that. we forget what He is-when, in other words, a pious historical imagination takes the place of a living religious faith – that victorious consciousness is lost, and in a most essential point the image of the Lord is not reproduced in the believer. This is why the Pauline point of view-if indeed it is to be called Pauline, and not simply Christian-is essential. Christianity is a religion, not merely a history, though it should be the history told by Matthew, Mark, and Luke; and the chance of having the history itself appreciated for religion is that He who is its subject shall be contemplated, not in the dim distance of the past, but in the glory of His heavenly reign, and that He shall be recognized, not merely as one who lived a perfect life in His own generation, but as the Giver of life eternal by His Spirit to all who turn to Him. The Church will always be justified, while recognizing that Christianity is a historical religion, in giving prominence, not to its historicity, but to what makes it a religion at all-namely, the present exaltation of Christ. This involves everything, and determines, as St. Paul tells us here, the very form and spirit of her own life.