Exegetical and Hermeneutical Commentary of 2 Corinthians 3:14
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.
14. But their minds were blinded ] They neither obeyed the Law when it was given, nor would cease to obey it when it was superseded. The word rendered blinded properly signifies hardened, and is so translated in Mar 6:52; Mar 8:17; Joh 12:40; and in the margin of Rom 11:7 (where the text gives the same translation as here). See also Eph 4:18. The rendering blinded is justified by the fact that many cases of what is called cataract are attributable to the hardening of the crystalline lens of the eye into a chalky substance, a process for which the Greek word here used is a proper equivalent. Our version here follows Tyndale. Wiclif has but the wittis of hem ben astonied, and the Rhemish but their senses were dulled. For the word translated minds see note on ch. 2Co 2:11. Cf. Isa 6:9-10; Mat 13:14, &c., and ch. 2Co 4:4. The word but implies that in consequence of the condition of the Israelites the Apostle’s plainness of speech was, to them at least, of no avail.
remaineth the same vail untaken away ] Most modern commentators, and some ancient ones, e.g. Chrysostom, take the words rendered untaken away with what follows, and translate the same veil remaineth at the reading of the old covenant, it not being discovered that it is done away in Christ. The reasons for this rendering are (1) that it is not the veil but the old covenant with its glories which is ‘done away in Christ,’ (2) that St Paul uses another word in the original to signify the taking away of the veil, and (3) that the hardness of the hearts of the Israelites, and not the doing away of the veil in Christ, is the reason the veil is not removed. This hardness of heart prevented them (1) from seeing that the Mosaic was a temporary covenant, and (2) that it was rendered unnecessary by the coming of Christ. See Act 6:11; Act 6:13; Act 7:57; Act 13:45; Act 14:2; Act 21:20-21, &c.; 1Th 2:14-16. The word here translated ‘untaken away’ is translated ‘open,’ i.e. ‘unveiled’ in 2Co 3:18.
in the reading of the old testament ] The words old covenant (see note on 2Co 3:6) refer, as 2Co 3:15 shews, not to the books we now include in the Old Testament, but to the books of Moses. It could hardly be said that to the prophets the abrogation of the Old Testament in Christ was a thing unknown. See Jer 31:31 above cited. For the regular reading of the books of the Law in the synagogue, see Act 13:15; Act 15:21. The prophets were also read, as we learn from the former passage (and also Act 15:27) and Luk 4:17.
Fuente: The Cambridge Bible for Schools and Colleges
But their minds were blinded – The word used here ( poroo) means rather to harden; to make hard like stone; and then to make dull or stupid. It is applied to the heart, in Mar 6:52; Mar 8:17; to persons, in Rom 11:7; and to the eyes, in Job 17:7. Paul refers here to the fact that the understandings of the Jews were stupid, dull, and insensible, so that they did not see clearly the design and end of their own institutions. He states simply the fact; he does not refer to the cause of it. The fact that the Jews were thus stupid and dull is often affirmed in the New Testament.
For until this day … – The sense of this is, that even to the time when Paul wrote, it was a characteristic of the great mass of the Jewish people, that they did not understand the true sense of their own Scriptures. They did not understand its doctrines in regard to the Messiah. A veil seems to be thrown over the Old Testament when they read it, as there was over the face of Moses, so that the glory of their own Scriptures is concealed from their view, as the glory of the face of Moses was hidden.
Of the Old Testament – Greek, of the old covenant. See this word testament, or covenant, explained in the notes on 1Co 11:25. This, I believe, is the only instance in which the Scriptures of the Jews are called the Old Testament, or covenant, in the Bible. It was, of course, not a name which they used, or would use; but it is now with Christians the common appellation. No doubt can be entertained but that Paul uses the terms in the same manner in which we now do, and refers to all the inspired writings of the Jews.
Which vail is done away in Christ – In the manifestation, or appearance of Jesus the Messiah, the veil is removed. The obscurity which rested on the prophecies and types of the former dispensation is withdrawn; and as the face of Moses could have been distinctly seen if the veil on his face had been removed, so it is in regard to the true meaning of the Old Testament by the coming of the Messiah. What was obscure is now made clear; and the prophecies are so completely fulfilled in him, that his coming has removed the covering, and shed a clear light over them all. Many of the prophecies, for example, until the Messiah actually appeared, appeared obscure, and almost contradictory. Those which spoke of him, for illustration, as man and as God; as suffering, and yet reigning; as dying, and yet as ever-living; as a mighty Prince, a conqueror, and a king, and yet as a man of sorrows; as humble, and yet glorious: all seemed difficult to be reconciled until they were seen to harmonize in Jesus of Nazareth. Then they were plain, and the veil was taken away. Christ is seen to answer all the previous descriptions of him in the Old Testament; and his coming casts a clear light on all which was before obscure.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. But their minds were blinded] By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a hardness or stupidity of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining out, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining in.
Until this day remaineth the same veil] They are still ignorant of the spiritual meaning and intention of their own law, called here , the old covenant. See the word explained in the preface to St. Matthew.
In the reading of the Old Testament] Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the tallith, veil, from talal, to cover; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties.
Which veil is done away in Christ.] It is only by acknowledging Christ that the darkness is removed, and the end and spiritual meaning of the law discerned.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here the apostle expoundeth what he meant before by the mystical veil, viz. the blinding of the eyes of the Jews; of which we read often in the New Testament, Mat 13:14; Mar 4:12; Luk 8:10; Joh 12:40; Act 28:26; Rom 11:8; see the notes upon all those texts. And (saith the apostle) to this day the veil remaineth not taken away; that veil, which was signified by the veil with which Moses covered his face.
In the reading of the Old Testament, is, when the Old Testament is read: some part of which was wont to be read in the synagogues every sabbath day. But we shall meet with this in the next verse more fully. But (saith he) this
veil is done away in Christ. It is really taken away upon the coming of Christ; that is, the veil, that covered the face of Christ, is now truly, taken away upon his coming; the types are this filled in nim, as their complement and antitype; the prophecies are fulfilled in him, as he whom they concerned, and of whom the prophets spake. But the veil, that is drawn over mens hearts, is not taken away, till they come to receive Jesus Christ as the end of the law for righteousness, to close with him, and to believe in him. God hath taken the veil off from Christ, by sending him personally to fulfil all righteousness; but Christ profiteth nothing particular souls, until they come to believe in him, then it is taken away from their souls, and not before. Which was the reason that it remained still upon the Jews, among whom he came, as among his own, but they received him not.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-18. Parenthetical: OfChristians in general. He resumes the subject of the ministry,2Co 4:1.
mindsGreek,“mental perceptions”; “understandings.”
blindedrather,”hardened.” The opposite to “looking steadfastly atthe end” of the law (2Co3:13). The veil on Moses’ face is further typical of theveil that is on their hearts.
untaken away . . . which veilrather, “the same veil . . . remaineth untaken away[literally, not unveiled], so that they do not see THATit (not the veil as English Version, but ‘THEOLD TESTAMENT,’or covenant of legal ordinances) is done away (2Co 3:7;2Co 3:11; 2Co 3:13)in Christ” or, as BENGEL,”Because it is done away in Christ,” that is, it is notdone away save in Christ: the veil therefore remains untakenaway from them, because they will not come to Christ, who doesaway, with the law as a mere letter. If they once saw that the law isdone away in Him, the veil would be no longer on their hearts inreading it publicly in their synagogues (so “reading”means, Ac 15:21). I prefer theformer.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But their minds were blinded,…. This confirms the sense given of the foregoing verse, and shows, that not the Israelites only in Moses’s time, but the Jews in the times of the Gospel, had their minds so blinded, that they could not behold the glory of the Gospel, nor Christ the end of the law; see Ro 11:7.
For until this day, to this very time,
remaineth the same veil untaken away; not the selfsame veil that was on Moses’s face, but the veil of blindness, darkness, and ignorance, upon the hearts of the Jews:
in the reading of the Old Testament; the books of the Old Testament, which were used to be read in their synagogues every sabbath day; the true spiritual meaning of which, as they respect Christ and the Gospel dispensation, they understood not; of which darkness, the veil on the face of Moses was a type and emblem:
which veil is done away in Christ; can only be removed by Christ, by his Spirit and grace, and through the light of the Gospel of Christ, shining into the heart; and so dispel that blindness and ignorance which is in the understanding; whereby the books of the Old Testament are understood, and appear to agree exactly with the Gospel of Christ, in the books of the New Testament.
Fuente: John Gill’s Exposition of the Entire Bible
But their minds were hardened ( ). Their thoughts () literally. (first aorist passive indicative here) is late verb from , hard skin, to cover with thick skin (callus), to petrify. See on Mark 6:52; Mark 8:17.
Of the old covenant ( ). The Old Testament. (ancient) in contrast to (fresh, verse 6). See Mt 13:52.
The same veil ( ). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism.
Unlifted ( ). Present passive participle of , old verb, to draw back the veil, to unveil.
Is done away (). Same verb as in verses 2Cor 3:7; 2Cor 3:11.
Fuente: Robertson’s Word Pictures in the New Testament
Minds [] . Originally, things which proceed out of the mind. Compare hearts and minds, Phi 4:7, and devices, 2Co 2:11. Hence, derivatively, the minds themselves. The word occurs but once outside of this epistle, Phi 4:7. Some render here thoughts. So Rev., in margin.
Were blinded [] . See on the kindred noun pwrwsiv hardening, Mr 3:5. Rev., correctly, were hardened.
The same veil [ ] . The expression their minds were hardened is carried out figuratively. There is a veil over their minds when the law is read, as there was over Moses ‘ face. They cannot yet recognize the end of the Mosaic ministry.
Untaken away [ ] . Rev., admirably – giving the force of ajna up – unlifted. But both A. V. and Rev. construe unlifted with veil : the same veil remaineth untaken away (unlifted). This is objectionable, because katargeitai is done away is used throughout the chapter of the glory of the Mosaic ministry, while another word is employed in ver. 16 of the taking away of the veil. Further, the reading of the best texts is oti that or because, and not o ti which. Because is not true to the fact, since the veil remains unlifted, not because it is done away in Christ, but because of the hardness of their hearts. It is better, therefore, to take mh ajnakaluptomenon unlifted, as a nominative absolute, and to render, it not being revealed that it (the veil) is being done away in Christ. This falls in naturally with the drift of the whole passage. The veil remains on their hearts, since it is not revealed to them that the Mosaic economy is done away in Christ.
Fuente: Vincent’s Word Studies in the New Testament
1) “But their minds were blinded.” (alla eporothe ta noemata auton) “But their thoughts or minds were hardened (blinded);” uncomprehending and obstinate, petrified, insensible, Isa 6:10; Mat 13:11; Act 28:25-31.
2) “For until this day,” (achri gar tes semeron hemeros) “For even to this present day;” the time of Paul’s writing, in particular, about 60 A.D. and in general, even now, as the Gentile age nears it’s end.
3) “Remaineth the same vail.” (to auto k ‘ alumma menei) “The same veil remains-or lingers;” the veil of spiritual blindness, lack of comprehension of Divine Truth, 1Co 2:14; Rom 11:25.
4) “Untaken away in the reading of the old testament” (me anakaluptomenon epi te anagnosei tes palaias diathekes) “not being unveiled at the reading of the old covenant;” Tho they yet meet and mourn in temples of worship in all parts of the world and at the western (wailing) wall of the Jerusalem Temple, yet they reject Jesus Christ as their personal Savior and Messiah.
5) “Which vail is done away in Christ,” (hoti en Christo katargeitai) “That veil which in Christ is being done away,” or “is having been done away, abolished, or fulfilled.” Jesus Christ is the true light, the true glory of God, of which the law was only typical. The law-veil is taken away and the true light now shines to all who accept Jesus Christ as Savior and Lord, Joh 1:9; Joh 8:12.
Fuente: Garner-Howes Baptist Commentary
14. Their understandings were blinded. He lays the whole blame upon them, inasmuch as it was owing to their blindness, that they did not make any proficiency in the doctrine of the law. He afterwards adds, That veil remaineth even until this day. By this he means, that that dulness of vision was not for a single hour merely, but prefigured what the condition of the nation would be in time to come. “That veil with which Moses covered his face, when publishing the law, was the emblem of a stupidity, that would come upon that people, and would continue upon them for a long period. Thus at this day, when the law is preached to them, in
hearing they hear not, and in seeing they see not. (Mat 13:13.)
There is no reason, however, why we should be troubled,
as though some new thing had happened. (1Pe 4:12.)
God has shown long ago under the type of the veil, that it would be so. Lest, however, any blame should attach to the law, he again repeats it, that their hearts were covered with a veil
And it is not removed, because it is done away through Christ. He assigns a reason, why they are so long in blindness in the midst of light. For the law is in itself bright, but it is only when Christ. appears to us in it, that we enjoy its splendor. The Jews turn away their eyes as much as they can from Christ. It is not therefore to be wondered, if they see nothing, refusing as they do to behold the sun. This blindness on the part of the chosen people, especially as it is so long continued, admonishes us not to be lifted up with pride, relying on the benefits that God has conferred upon us. This point is treated of in Rom 11:20. Let, however, the reason of this blindness deter us from contempt of Christ, which God so grievously punishes. In the mean time, let us learn, that without Christ, the Sun of righteousness, (Mal 4:2,) there is no light even in the law, or in the whole word of God.
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Hardened Minds
Scripture
2Co. 3:14-15. But their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. 15 But unto this day, whensoever Moses is read, a veil lieth upon their heart.
Comments
minds were hardened.This hardness was a subject of the prophecy of Isaiah which was quoted by Jesus in connection with the failure of some to understand the parable of the sower. By hearing ye shall hear and shall in no wise understand; and seeing ye shall see and shall in no wise perceive. This peoples heart is waxed gross and their ears are dull of hearing, their eyes they have closed lest haply they should perceive with their eyes and hear with their ears and understand with their heart and should turn again and I should hear them (Mat. 13:14-15). Paul warned his Jewish hearers about the same thing when he spoke to them in Antioch of Pisidia. He said, Beware therefore lest there come upon you which is spoken in the prophets: Behold ye despisers and wonder, and perish; for I work a work in your days which ye shall in no wise believe, if one declare it unto you (Act. 13:40-41). He also quoted Isaiahs prophecy to the Jews who met with him in Rome. See Act. 28:26-28.
at the reading of the old covenant.Tragically many of the Jews failed to anticipate the coming of Christ and the New Covenant although these matters had been clearly set forth in their Scriptures. They became satisfied that they were the chosen people of God. Their religion had become largely a matter of external conformity to ritual and form. They were interested in the ceremonies and the keeping of feasts and sabbaths. But Jesus asked them on one occasion, Why do you also transgress the commandment of God because of your traditions (Mat. 15:3)? Now Paul charges them with spiritual blindness and stubbornness, for even in his day they still clung to the Old Covenant as if it were a permanent thing. They refused to admit that although God had spoken to the fathers in the prophets, that in the end of those days of revelation He had spoken with finality, completeness and authority in the exalted One who bears the name Son. See Heb. 1:1-2.
it is done away in Christ.Moses removed the veil when he went back into the mountain to talk with God but the veil remained on the hearts of those who heard the reading of the Law of Moses for they were not aware that it is removed in Christ. What God said in the completed revelation of His will in the New Covenant is like speaking to Him face to face. See 1Co. 13:12. The examination of the facts concerning the life, death, and resurrection of Christ should convince one that Gods approval rested upon Him. See Act. 2:22-36. The apostle Peter, recalling his experience in the holy mountain when God said this is my Son in whom I am well pleased, said, We have the word of prophecy made more sure where unto you do well that ye take heed as unto a lamp shining in a dark place until the day dawn and the day star arise in your hearts, knowing this first that no prophecy of scripture is of private interpretation for no prophecy ever came by the will of man but men spake from God being moved by the Holy Spirit (2Pe. 1:19-21). Paul indicates that Gods gospel, which concerns His Son and the pardon that was made possible through His shed blood, is in accord with the testimony of the law and the prophets. See Rom. 1:1-4; Rom. 3:21-26.
whenever Moses is read.Paul had had many experiences with the stubbornness of the Jews who steadfastly refused to accept Jesus as the Messiah. Disobedient Jews had rejected his message of Christ at Antioch. They led persecutions against him in Iconium and Lystra. They stirred up trouble for him in Thessalonica. Their hatred for him finally led to his arrest in the city of Jerusalem. Throughout his long imprisonment they pressed their charges with the hope of having him put to death. Only his appeal to Caesar prevented his falling into their murderous hands. Their stubborn hearts were veiled so that the light of the glory of the gospel of Christ did not penetrate that veil.
Fuente: College Press Bible Study Textbook Series
(14) But their minds were blinded.The Greek verb expresses strictly the callousness of a nerve that has become insensible, as in Mar. 6:52; Mar. 8:17; Rom. 11:7. Here, as applied to the faculties of perception, blinded is, perhaps, a legitimate rendering.
Remaineth the same vail untaken away in the reading of the old testament . . .The words are better translated: the same veil remaineth in the reading of the old covenant; the fact not being revealed (i.e., by the removal of the veil) that it (the old covenant) is being done away in Christ The figure is passing through a kind of dissolving change. There is still a veil between the hearers of the Law and its true meaning; but the veil is no longer on the face of the law-giver, but on their hearts; and the reason of this is that, the veil not being withdrawn, they do not see that the glory of the older covenant is done away by the brightness of the new. It is doing violence to the context to refer to the veil the words is done away, which through the whole passage is applied to the Law itself; and in 2Co. 3:16 a new and appropriate word is used for the withdrawal of the veil. It is, the Apostle says, because the veil of prejudice and tradition hinders them from seeing the truth that the Jews of his own time still think of the Law as permanent, instead of looking on it as passing through a process of extinction. The Old Testament is clearly used, not, as in the modern sense, for the whole volume of the LawProphets and Psalmsbut specially for the law which was the basis of the covenant. The other, but less adequate, rendering would be, the veil remaineth . . . unwithdrawn, for it (the veil) is abolished in Christ. If there was any authority for giving an active force to the middle form of the verb, we might translate with a perfectly satisfactory meaning, the same veil remaineth . . . not revealing the fact that it is being done away in Christ; but unfortunately there is no such authority. The English, which veil is done away, fails to give, in any case, the true force of the Greek.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. But their minds were blinded Rather, their perceptive faculties were calloused. As if the retina of their mind’s eye was glazed, so as to blind their spiritual perceptions. What they could not see was, that the glory of the old covenant was as certainly transient as the glory on its founder’s face, being preparatory for a higher glory in a second founder, Christ. St. Paul does not, however, mean that it was a blindness in them not to see that the fading on Moses’s face was a showing of the transitory nature of the old covenant. He does not mean to affirm that the evanescence of the facial glory was a divinely intended type of fading Mosaicism. He uses it simply as a vivid illustration furnished by himself. The mind of the Jew in Moses’s day was blinded so as not to see that the Mosaic dispensation, in its whole structure and nature, was a preparation and a type to merge into its future antitype.
Remaineth the same vail The same nonperception of the fading of the old covenant imaged by the same vail that concealed the evanescence of the facial radiance, remaineth. The same vail has passed from Moses’s face to overspread the Jewish heart in the reading of the old testament at this day.
Done away The spiritual ignorance being removed in Christ.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 3:14. Untaken awaywhich vail is done away in Christ. Not discovered that in Christ it is done away. Castalio. Not uncovered, because in Christ [only] it is done away. Piscator, Bengelius, and Heylin.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 3:14 . . . .] This does not refer to the thought implied in the previous . . ., that the Jews did not contemplate the end of the Mosaic ministry, for this was made impossible to them, in fact, by Moses himself and according to his own intention. What Billroth imports into is therefore also unsuitable: “ but instead there were hardened ,” etc. Flatt, Rckert, de Wette, Hofmann (comp. also Olshausen) take the connection rightly, that over against the utterance treating of the holders of the apostolic office , 2Co 3:12 f., stands that which speaks of Israel . Accordingly is at, nevertheless .
] Paul does not here say by whom this certainly passive (in opposition to Theodoret) hardness of heart [170] has been caused. It may be conceived as produced by God (Romans 11 ff., comp. Joh 12:39 f.; Act 28:26 ) just as well as by the devil (2Co 4:4 , comp. Mat 13:19 ), these two ways of regarding it not being contradictory to each other. The aorist denotes the hardness of heart which set in later after their intercourse with Moses, but in connection with the insight then rendered impossible to them. would have meant something else. On , thoughts , the products of the , of the exercise of the theoretic and practical reason, which, through the hardness of heart, become inaccessible to, and insusceptible of, the perception of the divine, comp. on Phi 4:7 .
. . . ] A proof, in accordance with experience, for what was just said . . .
. . . ] The same veil is, of course, to be understood, not of material identity, but symbolically of the likeness of the spiritual hindrance. Without figure the meaning is: the same incapacity for recognising the end of the Mosaic ministry, which was produced among them then by the veil of Moses, remains with them to this day when the Old Covenant is read .
] Paul conceives the public reading of the O. T. every Sabbath (Act 15:21 ) as overlaid with the veil hindering knowledge; still we need not assume, with Wolf, Michaelis, Semler, and others, a reference to the (see Lakemacher, Obss. III. p. 209 ff.) with which the Jews veiled themselves at the reading of the law and at prayer, because otherwise Paul must have made the veil fall on the countenances of the Jews, and not on the public reading. But he has conceived to himself the matter so, that the public reading takes place under the veil enwrapping this act, so that in this reading the Jews remain shut out from insight into the new covenant. 2Co 3:13 ; 2Co 3:15 preclude us from abandoning the local signification of , on . The explanation, “ when there is public reading ” (Hofmann), confuses the meaning with the sensuous, but in relation to the context appropriate, form of presenting it .
. ] For when the law of Moses is publicly read, there is read the old covenant (comp. on 2Co 3:6 ) therein set forth. This is the contents of the public reading. Comp. 2Co 3:15 : . . . does not mean the books of the O. T. , as is here usually suppose.
, . ] These words in themselves admit of two explanations; the first refers the participle and to , and takes in the sense of because , as specifying the ground of the . (so most of the older expositors, and recently Fritzsche, Billroth, Schrader, Olshausen, de Wette, Neander, Hofmann, comp. Ewald): without being uncovered, because it is annihilated in Christ (the veil), but Christ is not preached to them. On , to uncover a veil , comp. LXX. Deu 22:29 : . But against this view ( a ) seems decisive, which, according to the context (see 2Co 3:11 ; 2Co 3:13 ), cannot apply to the taking away of the veil, but only to the abolition of the Mosaic ministry, or according to the connection of 2Co 3:14 , to the abolition of the old covenant, which is the object of the Mosaic ministry (comp. also Rom 3:31 ; Eph 2:15 ); and hence Paul, 2Co 3:16 , does not use of the removal of the veil, but , which signifies the same thing as . ( b ) If were to refer to , then in the contrast introduced by in 2Co 3:15 would necessarily be the same veil, of which . would be here said, and Paul must therefore at 2Co 3:15 have written with the article. Hence the second method of explanation [171] is to be preferred, according to which the participle is taken absolutely , and as that , while is referred to the . , thus: while it is not disclosed ( unveiled ), [172] it remains hidden from the Jews, that in Christ the old covenant is done away , that in Christ in His appearance and in His work the abolition of the Old Covenant takes place (Rom 10:4 ; Col 2:14 ). The whole is thus a more precise practical definition of the previous . This absolute appositional use of the neuter participle (to be regarded as accusative , though viewed by Hermann and others as nominative ) is a current Greek idiom in impersonal phrases. See Hermann, ad Viger. p. 769; Bernhardy, p. 471; Krger, Lev 9:5 ; Maetzner, ad Antiph. p. 176. Hence Rckert is without reason in referring . to , and yet understanding as that and of the Old Covenant, whereby the unwarranted importation of a thought becomes necessary, namely, to this effect: “the same veil rests on the reading of the O. T. and is not uplifted, so that it (the people) might perceive that it (the O. T.) has its end in Christ.” Luther’s translation (comp. Erasmus, Beza, and Heumann) follows the reading , (Elzevir), which Scholz also has again taken up. This , would have to be explained as quippe quod (velamen), and would give from the nature of the veil (Khner, ad Xen. Mem. ii. 1. 30) the information why it remains unlifted, an interpretation, however, which would only be compatible with the first view given above, and even with that would be unnecessar.
] present ; for the fact, that in Christ the Old Covenant is abolished, is laid down in theoretical form as an article of faith , as a truth which remains veiled from the Jews so long as they are not converted to Christ (2Co 3:16 ).
[170] means to be made hard (from the substantive ), not to be blinded , as Schleusner ( Thes . IV. p. 541) and others, following the Fathers, and also Hofmann would take it, since there is no trace at all of the use among the Greeks of an adjective , blind , which the Etymol. Gud. and Suidas quote. The Greeks have , blindness , and , blind , but not . And if the LXX. translate , Job 7:7 , by , and Zec 11:17 by (to which Hofmann makes appeal), this proves nothing in favour of that explanation of , since the LXX. very often, with exegetical freedom, render the same word differently according to the context. We may add that Hofmann irrelevantly compares Lucian, Amor. 46, where does not mean blind at all, but has its fundamental meaning maimed. The passage in Lucian means: “To whom are the glances of the eyes so blind ( ), and the thoughts of the understanding so lame ( )?” Here is a figurative expression for weakness.
[171] So among the older commentators Castalio, and recently Kypke, Flatt, Osiander, Maier; comp. also Krummel, who, however, mentally supplies “ by all teachers of the law .”
[172] Very naturally and suitably Paul chose the word ., not . (in opposition to de Wette’s objection), since he has to do with the conception of a that remains. The veil remains, since it is not unveiled that, etc. In this way the explanatory expression is quite in keeping with the figure itself. Besides, was common enough in the sense of to make manifest, to make known ( Tob 12:7 ; Tob 12:11 ; Polyb. iv. 85. 6).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2Co 3:14-18 . Sad contrast which the procedure of the preachers of the gospel indicated in 2Co 3:12-13 so wholly different from the procedure of Moses meets with in the hardening of Israel. How far off are they to this day from divine freedom! how altogether different, however (2Co 3:18 ), it is with us Christians!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 14. But their minds ] Unless God give sight as well as light, and enlighten both organ and object, we can see nothing.
Which vail is done away ] See Isa 25:7 . Faith freeth from blindness; we no sooner taste of that stately feast by faith, but the vail of ignorance, which naturally covereth all flesh, is torn and rent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 18 .] The contrast is now made between the CHILDREN OF ISRAEL, on whose heart this vail still is in the reading of the O. T., and US ALL (Christians), who with uncovered face behold the glory of the Lord . This section is parenthetical. Before and after it, the ministry is the subject: in it, they to whom the ministry is directed . But it serves to shew 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.
Fuente: Henry Alford’s Greek Testament
14. ] But (also) their understandings were hardened (on this, the necessary sense of , see note, Eph 4:18 ). These words evidently refer, as well as what follows, not to the which they did not see , but to that which they did see : to that which answers to the present , viz. the word of God imparted by the ministration of Moses . And by these words the transition is made from the form of similitude just used, to that new one which is about to be used; q. d. ‘ not only was there a vail on Moses’s face, to prevent more being known, but also their understandings were darkened: there was, besides, a vail on their hearts .’ So that = but also , or moreover .
To refer this . to , to the present hard-heartedness of the Jews under the freedom of speech of the Gospel, as Olsh., De W., al., is, in my view, to miss the whole sense of the passage. No reference whatever is made to the state of the Jews under the preaching of the gospel , but only as the objects of the O. T. ministration, then , under the oral teaching of Moses, now , in the reading of the O. T.
In order to understand what follows, the change of similitude must be carefully borne in mind.
] ‘the vail once on Moses’s face,’ is now regarded as laid on their hearts . It denoted the ceasing, the covering up, of his oral teaching; for it was put on when he had done speaking to the people. Now , his oral teaching has altogether ceased, and the is carried on by a book . But as when we listen , the speaker is the agent , and the hearers are passive , so on the other hand, when we read, we are the agents and the book is passive . The book is the same to all: the difference between those who understand and those who do not understand is now a subjective difference the vail is no longer on the face of the speaker, but on the heart of the reader . So that of necessity the form of the similitude is changed. For (answering to an understood clause, ‘and remain hardened’) to the present day the same vail (which was once on the face of Moses) remains at the reading of the Old Testament ( . . here, as we now popularly use the words, the book comprising the ancient Covenant ), the discovery not being made (by the removal of the vail) that it (the O. T.) is done away in Christ (that the Old Covenant has passed away, being superseded by Christ). This I believe to be the only admissible sense of the words, consistently with the symbolism of the passage . The renderings, ‘ remains not taken away for it (i.e. the vail) is done away in Christ ,’ and (as E. V.) ‘ remaineth untaken away which vail ( ) is done away in Christ ,’ are inadmissible: (1) because they make , which throughout the passage belongs to the glory of the ministry , to apply to the vail : and (2) because they give no satisfactory sense. It is not because the vail can only be done away in Christ, that it now remains untaken away on their hearts, but because their hearts are hardened . Besides, the Apostle would not have expressed it thus, but . The word has been probably chosen, as is often the practice of the Apostle, on account of its relation to , it not being unvailed to them that.
2Co 3:14 . : but their minds were blinded, sc. , in reference to what they saw ( cf. Rom 11:25 ); they took the brightness for an abiding glory ( cf. Deu 29:4 ). , which primarily means a kind of marble, came to mean, in medical writers, a hardening of the tissues; and hence we have , (1) to petrify , (2) to become insensible or obtuse , and so (3) it comes to be used of insensibility of the organs of vision, to blind . (See J. A. Robinson in Journal of Theological Studies , Oct., 1901, and cf. reff. above.) . f1 . .: for until this very day at the reading of the Old Covenant the same veil remaineth unlifted ( for it is only done away in Christ ). (1) Some commentators take as a nominative absolute, and translate “the same veil remaineth, it not being revealed that it ( sc. , either the veil or the Old Covenant) is done away in Christ”. But the order of the words seems to force us to take the present participle with it having a merely explanatory force and being almost redundant. (2) Again both A.V. and R.V. (text), while translating the first part of the clause as we have done, render . “which veil is done away in Christ”. But it seems indefensible thus to take as equivalent to . (3) Field arrives at yet another rendering by taking per synecdochem for the thing veiled , which is here declared to be the fact that the Old Covenant is done away in Christ. He renders “the same mystery remaineth unrevealed, namely , that it is done away in Christ”. But it is a grave objection to this that has to be taken in a sense different from that which it has all through the rest of the passage. (4) We prefer, therefore (with Schmiedel and Schnedermann), to read as , for , and to regard the phrase . . as parenthetical: “until this day the veil remains unlifted (for it is only in Christ that it is done away)”; i.e. , the Jews do not recognise the vanishing away of the glory of the Law, which yet is going on before their eyes. How completely Judaism was dissociated in St. Paul’s mind from Christianity is plain from the striking phrase (here only found; but cf. 2Co 3:6 ), by which he describes the religious system of his own early manhood, which had only been superseded by thirty years before he wrote this letter. is (see reff.) the public reading of the Law in the synagogues; it seems, however, unnecessarily ingenious to see here, with Schmiedel, an allusion in to the covers in which the Synagogue Rolls were preserved.
minds = thoughts. Greek. noema. See 2Co 2:11.
blinded = hardened. Greek. poroo. Sea Rom 11:7, Rom 11:26 (poroeis).
this day = to-day. Greek. semeron.
untaken away = not (Greek. me. App-105) unveiled, or revealed (Greek. anakalupto, unveil, only here and 2Co 3:18). This should follow “old testament”. It means, “it being not revealed that it is done away” (Revised Version m.)
in. Greek. epi. App-104.
reading. Greek. anagnosis. See Act 13:15.
old testament = old covenant. The only place where the term is used. The usual designation is “the law”, or “Moses” (2Co 3:15).
which vail = that (Greek. hoti) it.
14-18.] The contrast is now made between the CHILDREN OF ISRAEL, on whose heart this vail still is in the reading of the O. T., and US ALL (Christians), who with uncovered face behold the glory of the Lord. This section is parenthetical. Before and after it, the ministry is the subject: in it, they to whom the ministry is directed. But it serves to shew 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.
2Co 3:14. , but were hardened) but is opposed to the phrase to look stedfastly.- ) the same, as in the time of Moses.-, upon) i.e. when they read, and although they read.-, reading) public, frequent, perpetual. Paul makes a limitation. The veil is not now on the face of Moses, or on his writings; but on the reading, while they read Moses, and that too in such a way as not to admit Christ; it is also upon their heart, 2Co 3:15.-, ) remains lying upon them, so that it is not indeed taken away [so that the veil is not even lifted off].-, because it is not done away, save in Christ. [But Engl. Ver. which veil is done away in Christ.]-This is a statement introductory to the things which follow.-, is abolished [done away]) the Old Testament; comp. 2Co 3:7; 2Co 3:11; 2Co 3:13. He does not say, has been abolished, but is being abolished in respect of those, that are about to turn to the Lord.
2Co 3:14
2Co 3:14
but their minds were hardened:-Their minds were blinded or veiled, so that they could not see the full truth concerning the object of the law.
for until this very day at the reading of the old covenant the same veil remaineth,-The same veil that hindered their fathers looking to the end is not taken out of the way.
it not being revealed to them that it is done away in Christ.-The veil is taken away in Christ. He opens up the vision so that they can see the end. As they reject Christ, the veil remains.
vail
Omit the word italicized “vail”.
their: 2Co 4:3, 2Co 4:4, Psa 69:23, Isa 6:10, Isa 26:10-12, Isa 42:18-20, Isa 44:18, Isa 56:10, Isa 59:10, Jer 5:21, Eze 12:2, Mat 6:23, Mat 13:11, Mat 13:13-15, Joh 9:39-41, Joh 12:40, Act 28:26, Act 28:27, Rom 11:7-10, Rom 11:25
which veil: 2Co 4:6, Isa 25:7, Mat 16:17, Luk 18:31-34, Luk 24:25-27, Luk 24:44-46, Joh 8:12, Joh 12:46, Act 16:14, Act 26:18, Eph 1:17-20
Reciprocal: Psa 119:18 – Open Isa 10:21 – return Isa 29:18 – the deaf Isa 42:19 – Who is blind Mat 11:25 – because Mat 13:14 – the prophecy Mat 23:39 – Blessed Mar 3:5 – hardness Luk 9:45 – General Luk 19:42 – but Luk 24:45 – General Joh 12:35 – lest Joh 12:38 – revealed Joh 16:14 – for Act 3:17 – through Act 9:18 – immediately Act 13:27 – because Rom 11:8 – unto this day 1Co 2:8 – for 1Co 11:25 – the new 2Co 3:6 – the new 2Co 3:7 – which 1Jo 2:11 – because Rev 11:19 – the ark
OLD TESTAMENT SCRIPTURES
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.
2Co 3:14
The Bible is best and most reasonably regarded, according to the express statement of the English Church, as containing the Word of God; in other words, that it is a record of the inspired people of God. Priceless as the Old Testament is, as a witness to the ancient history of the world, to us it is rather available in three great and principal lights:
I. It is the authentic history of the Covenant between God and the race to whom He had revealed Himself.
II. It is the picture of the dealings of God with men, when they were under His direct government, and personal consecration to His service.
III. It is the presentation of the expectation of the Redeemer of the world.First, a King after the manner of David, ruling over a chosen people, ideally united under Him. Then, born in Davids city, combining the peaceful qualities of Solomon with the triumphant victories of his father. And at last there is a climax of delineation. He becomes the pure, Divine, virgin Lord, Who founds a reign of righteousness for the whole world, for Gentiles as well as Jews; and Who, though He triumphs, triumphs in the last and spiritual sense through suffering and humiliation.
Wonderfully accurate as the Old Testament is shown to be by comparison with the monuments, histories, and writings of the different nations contemporary with its various epochs, it is not of secular history that we desire to learn from it, nor geology, nor astronomy, nor botany, nor physiology, nor political economy, nor of other sciences nor branches of knowledge whatever, which merely concern this earth and our present creation. To it we look for the dealings of God with men; for instruction and warning in conduct; for the intercourse of devout minds with God; for the progressive development of the moral and religious ideas; for the gradual unfolding of the attributes and nature of the Almighty Being Who created the heavens and the earth, yet Who dwelleth with him that is of humble and contrite spirit.
Archdeacon William Sinclair.
Illustration
The temper which most befits Old Testament workers is that of explorers conscious of obscurities all around them which they have not penetrated, and of mysteries which they have not yet fathomed; unwilling to press even what they may think the balance of opinion at any particular moment, knowing as they must that at the very most it iseven without taking account of the medium through which it passesit still is only a balance of opinion which fluctuates from day to day. If the balance had been struck with the New Testament thirty or forty years ago, how many positions would it have included which are now known to be impossible?
2Co 3:14. Paul continues his figurative use of the vail, and likens it to the unbelief of the Jews concerning the temporary use of the old covenant, and the permanent use of the new under Christ. As a result, even down to the days of the apostle, when the children of Israel read the Old Testament, that vail of unbelief prevented them from realizing that the glory of that covenant was to be ended under Christ.
2Co 3:14. but their minds (Gr. thoughts) were hardenedthey were of blunted spiritual perception,for (i.e. in proof of this) until this very day at the reading of the old covenant (their own Scriptures) the same veil remaineth unlifted; which veil is done away in ChristHe being the end of the law, the key to all its enigmas, the substance of all its shadows.
but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ.
Verse 14
Which veil is done away; which mystery is solved.
Paul said inability to perceive God’s revealed glory persists to the present day among the Jews (cf. Rom 11:7).
"The Israelites’ inability to see the glory shining from Moses’ face, fading though that glory was, is treated as a parable of their descendants’ present inability to realize the transitory character of the Mosaic order and to recognize the unfading glory of the gospel dispensation." [Note: Bruce, p. 192.]
"This is always the result of refusing and suppressing the revelation of divine truth. A veil of intellectual darkness hides the glory which has been deliberately rejected." [Note: Hughes, p. 111.]
The "Old Covenant" (2Co 3:14) probably refers to the Mosaic Law, and "Moses" (2Co 3:15) probably refers to the whole legal system that Moses gave. This use of "Moses" is a common figure of speech called metonymy in which the name of one thing is used for that of another associated with or suggested by it, as in "the White House has decided" instead of "the President has decided."
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)