2 Corinthians · Chapter 3

V. 1. Do we begin again to recommend ourselves-Is it needful? Have I nothing but my own word to recommend me? St. Paul chiefly here intends himself; though not excluding Timotheus, Titus, and Silvanus. Unless we need-As if he had said, Do I indeed want such recommendation?

Verse 1. Do we begin again to commend ourselves] By speaking thus of our sincerity, Divine mission, &c., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means. Or need we-epistles of commendation] Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us. Letters of commendation] Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.

Verses 1, 2. Do we begin again — While we thus speak and avow our integrity; to commend — Or recommend; ourselves — As some insinuate we do? Is it needful to do so? have we nothing but our own word to recommend us? St. Paul chiefly here intends himself, though not excluding Timothy, Titus, and Silvanus: or need we, as some others — Namely, the factious and false teachers, referred to 2 Corinthians 11:22, 23; epistles of commendation — Recommendatory letters; to you — From other churches; or recommendatory letters from you — To others? As if he had said, Do I indeed want such recommendation? Nay, ye are our epistle — Our recommendatory letter, more convincing than any bare words could be, as being a testimonial from God himself. He means that the change which had been produced in their hearts and lives, in their dispositions, words, and actions, by his ministry, and that of his fellow-labourers, a change which could not have been effected except by the power of God, was a demonstration that God had sent them, and was present with them, giving efficacy to the word of his grace, a letter written in our hearts — Deeply engraven there, so that we never can forget it; known and read of all men — Who knew what immoral persons you once were, and observe what you are now. By speaking as the apostle does in this and the preceding verse, he intimates that his apostleship did not depend on the testimony of men, and that he could go to no church where he was not known to be an apostle of Christ, and to have been instrumental in converting many to the faith, and making them new creatures in Christ.

Verse 1-3. Do we begin again to commend ourselves? A happy mode of recovery, as though he had slidden unawares into self-applause, when contrasting his ministry with that of false teachers. Or need we, as some others, epistles of commendation to you? Ye are our epistles, living epistles, written in our hearts, and carried in our bosoms wherever we may go. Your wisdom and piety, and all your moral glory as a people, record our fame. We are bold to say that the church at Corinth, manifestly declared to be the epistle of Christ, publishes our praise, written not with ink, but with the Spirit of the living God; not in tables of stone, as is the manner of men, but in fleshly tables of the heart. The Swedes published about a century ago, a large folio book full of wood-cuts, copied from stones which record the actions of their princes, and the virtues of private persons. Some of those actions have been engraved on rocks and contour cliffs, to instruct posterity.

1. It is above commendation, above Mosaicism, 2 Corinthians 3:1-4:6.

1. Again—The last verse contains a powerful self-assertion, and St. Paul is immediately reminded that among the imputations reported by Titus as made against him was his self-eulogy; especially, perhaps, in 1 Corinthians 9:15, 21. Some—His Judaic opponents. Epistles of commendation—Recommendatory letters. Such letters all affiliated associations are obliged to use to authenticate messengers, or members, from one locality to another. Such, for instance, are our “certificates of membership” at the present day. Commendatory letters were in use among the Jews also; and in the early Church, the bishops furnished certifications for clergy circulating in other dioceses. By such letters was Apollos commended from Ephesus to Corinth. Acts 18:27. So Timothy is commended to the Corinthian Church in 1 Corinthians 16:10, 11, and Titus and his comrades in this epistle, 2 Corinthians 8:18, 19. To you—The clear implication is, that his detractors came with such letters from somewhere. And the fountain head is indicated by the entire narration of Acts 15:1-33, as being at Jerusalem. See our notes on that passage. A set of ultra-Judaists came down from Jerusalem to Antioch, proclaiming that the retention of circumcision by Christians was necessary to salvation. St. Paul says, (Galatians 2:12,) that a similar set came to Antioch from James, the resident apostle at Jerusalem. And Renan, in his “St. Paul,” talks of “a counter-mission organized by James” against St. Paul, and assures us that James furnished the Judaists with credentials. All such fancies touching the conduct and position of that illustrious man are dispersed by Luke’s narration of his course towards the ultra-Judaic party at the Council of Jerusalem. Acts 15:1-33. The Judaic emissaries were a small extreme section, whom James refused to countenance. Doubtless the emissaries that now had come from Jerusalem were of the same type. In about a year from the time of writing this epistle, Paul and James met in council at Jerusalem, as described in Acts 21:18-20, where see notes; and James rejoiced in the labours and successes of our great apostle. Indeed, Luke’s narrative of the invasion of Antioch by the Judaists may be read as a fair type of their visitation at Corinth. The epistles of commendation they brought bore, doubtless, the signature, not of James, but of the ultra clique in Jerusalem.

Ver. 1. Paul now proceeds to recall plain proof (in 2 Corinthians 3:2, 3) of the dignity claimed by him in 2 Corinthians 2:14f. But he remembers that his words above may be thrown in his teeth by opponents at Corinth as mere self-commendation. This hostile reply he anticipates by the first question of 2 Corinthians 3:1; and overthrows it by a second question, which compels his opponents to admit that he has no need to commend himself. Then as an answer to the second question he gives proof of his divine mission.

Commendatory letters: containing credentials needful for those who go among strangers. Such letters Apollos brought (Acts 18:27) to Corinth. But Paul did not need them either to the Corinthians or from them to others.

As some do: probably Jewish or Judaizing teachers who came with letters from known Jewish teachers in other places. The mention of such letters reveals the infinite difference between the great Apostle who came alone to Corinth and founded the church and these unknown teachers.

V. 2. Ye are our recommendatory letter-More convincing than bare words could be.

Written on our hearts-Deeply engraven there, and plainly legible to all around us.

Verse 2. Ye are our epistle] I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart-I have the most affectionate remembrance of you. Known and read of all men] For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.

Verses 1, 2. Do we begin again — While we thus speak and avow our integrity; to commend — Or recommend; ourselves — As some insinuate we do? Is it needful to do so? have we nothing but our own word to recommend us? St. Paul chiefly here intends himself, though not excluding Timothy, Titus, and Silvanus: or need we, as some others — Namely, the factious and false teachers, referred to 2 Corinthians 11:22, 23; epistles of commendation — Recommendatory letters; to you — From other churches; or recommendatory letters from you — To others? As if he had said, Do I indeed want such recommendation? Nay, ye are our epistle — Our recommendatory letter, more convincing than any bare words could be, as being a testimonial from God himself. He means that the change which had been produced in their hearts and lives, in their dispositions, words, and actions, by his ministry, and that of his fellow-labourers, a change which could not have been effected except by the power of God, was a demonstration that God had sent them, and was present with them, giving efficacy to the word of his grace, a letter written in our hearts — Deeply engraven there, so that we never can forget it; known and read of all men — Who knew what immoral persons you once were, and observe what you are now. By speaking as the apostle does in this and the preceding verse, he intimates that his apostleship did not depend on the testimony of men, and that he could go to no church where he was not known to be an apostle of Christ, and to have been instrumental in converting many to the faith, and making them new creatures in Christ.

Verse 1-3. Do we begin again to commend ourselves? A happy mode of recovery, as though he had slidden unawares into self-applause, when contrasting his ministry with that of false teachers. Or need we, as some others, epistles of commendation to you? Ye are our epistles, living epistles, written in our hearts, and carried in our bosoms wherever we may go. Your wisdom and piety, and all your moral glory as a people, record our fame. We are bold to say that the church at Corinth, manifestly declared to be the epistle of Christ, publishes our praise, written not with ink, but with the Spirit of the living God; not in tables of stone, as is the manner of men, but in fleshly tables of the heart. The Swedes published about a century ago, a large folio book full of wood-cuts, copied from stones which record the actions of their princes, and the virtues of private persons. Some of those actions have been engraved on rocks and contour cliffs, to instruct posterity.

2. Ye are our epistle—Powerful emphasis to be placed on ye and our. Bring epistles to you? Yourselves are our epistle! A lofty turn that places him at once on the platform of their founder-apostle. And by the immediate additional term, written in our hearts, he evades the charge of arrogance with a touch of deep affection. By our epistle, he does not mean our letter to or for others, but an epistle in our behalf, certifying us to the world. But though written in his heart, the epistle is not a hidden inscription, but known and read of all men. The wide world knows Corinth, and knows it as a Pauline Christian Church.

Ver. 2.-3. Our letter: practically the same as “the seal of my apostleship,” 1 Corinthians 9:2. Both to themselves and to others, “to you” and “from you,” the Christians at Corinth were a proof that God sent Paul. “Others bring letters in their hands: but in our hearts you ever are as a plain declaration to ourselves of our divine mission.” This shut out all need for commendatory letters. These words are forerunners of “confidence” in 2 Corinthians 3:4 and “hope” in 2 Corinthians 3:12. Known and read. The Corinthian church was not only in the heart of the apostle but was also visible to all men, as a proof of Paul’s divine mission. His credentials were so conspicuous that all saw them; and so plain that all read their significance.

All men: believers and unbelievers: for in their hearts even enemies knew the work Paul had done at Corinth.

Being manifested that you are etc.: since you stand before the eyes of the world as a letter written by Christ and therefore carrying His authority. Ministered (see under Romans 12:7) by us: by Paul and Timothy, who, as servants of Christ, founded the Corinthian church, which is here described as a letter written by Christ. These words correspond with “through us” in 2 Corinthians 2:14. Not “written by us”: for the writer was Christ, whose helper Paul was. The Holy Spirit dwelling in the hearts of the Christians at Corinth through the agency of Paul and Timothy was an abiding divine testimony to them, to their converts, and to others that they were sent by God. To the converts, the presence of the Spirit was known directly by the new cry Abba, Father, put into their hearts and lips, and by victory over sin given to them day by day; and to others, by “the fruit of the Spirit” in their holy lives. Cp. Romans 8:13-16; Galatians 5:22.

Living God: in contrast to lifeless ink or stone. Cp. 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; Acts 14:15; Hebrews 9:14; Deuteronomy 5:26; Joshua 3:10; Psalms 42:2Psalm 42:2, etc. It suggests the activity of God, ever blessing, protecting, or punishing. After placing in contrast to the letters written with ink brought by his opponents the gift of the Holy Spirit, Paul places this gift in further contrast to the stone tablets received by Moses on Mount Sinai. And very suitably. For these tablets of stone, preserved during long ages, were an abiding and visible and famous witness of the divine authority of Moses and of the Covenant of which he was minister. No human hand, but the Hand which made Sinai and the world, traced those venerable characters. But they were written only on lifeless stone, on material apparently the most lasting yet doomed to perish. But the divine writing of which Paul had been the pen was on living human hearts, destined to retain and show forth in endless life the handwriting of God.

Flesh: the visible and controlling embodiment of human life, and a conspicuous contrast to stone. Same contrast, and same phrase, in Ezekiel 11:19; 36:26f. Paul’s commendation was engraved on the flesh and blood walls of the inmost chamber of his readers’ being. By the second contrast of 2 Corinthians 3:3 Paul opens a way for important teaching to follow. And this second contrast increases immensely the force of the foregoing rebuke to his opponents. Amid much affliction but in words of glowing gratitude to God Paul has been speaking (2 Corinthians 2:14f) about his own ministry. To this some might object as being self-commendation. The apostle asks whether he has any need for commendation. The absurdity of this suggestion, and the infinite difference between himself and his detractors, he reveals by asking whether when he came to lay the foundation of the church at Corinth he brought commendatory letters with him, or had ever asked his readers for such. Yet he has a letter of commendation, not in his hand but in his heart. His readers themselves are a divine commendation of himself and his fellow-laborers. Others brought letters written in characters of ink. His commendation was the presence of the life-giving Spirit in his readers’ hearts. Nay more. Not only were Paul’s credentials of a kind quite different from those of his opponents, but they were infinitely superior even to the venerable credentials with which God confirmed the Covenant made amid the thunders of Sinai and confirmed the authority of the great Lawgiver of Israel. For Moses brought down from the mountain a testimony written by God on blocks of silent stone. But Paul could point to a testimony written also by God, in the hearts of living men. On Jewish opponents glorying in Moses, this argument would fall with overwhelming force.

V. 3. Manifestly declared to be the letter of Christ-Which he has formed and published to the world.

Ministered by us-Whom he has used herein as his instruments, therefore ye are our letter also.

Written not in tables of stone-Like the ten commandments. But in the tender, living tables of their hearts-God having taken away the hearts of stone and given them hearts of flesh.

Verse 3. Manifestly declared to be the epistle of Christ] Ye are in our hearts, and Christ has written you there; but yourselves are the epistle of Christ; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work.

Ministered by us] Ye are the writing, but Christ used me as the pen; Christ dictated, and I wrote; and the Divine characters are not made with ink, but by the Spirit of the living God; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost.

Not in tables of stone] Where men engrave contracts, or record events; but in fleshly tables of the heart-the work of salvation taking place in all your affections, appetites, and desires; working that change within that is so signally manifested without. See the parts of this figurative speech: 1. Jesus Christ dictates. 2. The apostle writes. 3. The hearts of the Corinthians are the substance on which the writing is made. And, 4. The Holy Spirit produces that influence by which the traces are made, and the mark becomes evident. Here is not only an allusion to making inscriptions on stones, where one dictates the matter, and another cuts the letters; (and probably there were certain cases where some colouring matter was used to make the inscription the more legible; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be seen, known, and read of all men;) but the apostle may here refer to the ten commandments, written by the finger of God upon two tables of stone; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See Schoettgen.

Verses 3, 4. Forasmuch as ye — Some of whom were once so immoral, but who are now so pious and virtuous; are manifestly declared to be the epistle of Christ — Which he has formed and published to the world; ministered by us — Whom he has used herein as his instruments; therefore ye are our letter also; written, not with ink — As epistles generally are; but with the Spirit of the living God — Influencing your hearts, and producing that variety of graces and virtues, which render many of you so conspicuous for holiness and usefulness; not in tables of stone — Like the ten commandments, which did so great an honour, and gave such authority to Moses; but in fleshly tables of the heart — To which no hand but that by which the heart was made could find access, in such a manner as to inscribe these characters there. The sense of this verse, as Mr. Locke justly observes, is plainly this; “That he needed no letters of commendation to them, but that their conversion, and the gospel written, not with ink, but with the Spirit of God in the tables of their hearts, by his ministry, was as clear an evidence and testimony to them of his mission from Christ, as the law written on tables of stone was an evidence of Moses’s mission; so that he, St. Paul, needed no other recommendation.” Such trust have we through Christ to God-ward — That is, we trust in God that this is so. This the apostle adds, and also what follows, to obviate all imputation of vanity or vain-glory, on account of what he had advanced in the two preceding verses.

Verse 1-3. Do we begin again to commend ourselves? A happy mode of recovery, as though he had slidden unawares into self-applause, when contrasting his ministry with that of false teachers. Or need we, as some others, epistles of commendation to you? Ye are our epistles, living epistles, written in our hearts, and carried in our bosoms wherever we may go. Your wisdom and piety, and all your moral glory as a people, record our fame. We are bold to say that the church at Corinth, manifestly declared to be the epistle of Christ, publishes our praise, written not with ink, but with the Spirit of the living God; not in tables of stone, as is the manner of men, but in fleshly tables of the heart. The Swedes published about a century ago, a large folio book full of wood-cuts, copied from stones which record the actions of their princes, and the virtues of private persons. Some of those actions have been engraved on rocks and contour cliffs, to instruct posterity.

3. The italic phrase interpolated by our translators, forasmuch as ye are, seems unnecessary. Manifestly declared—Rather, being manifested, referring to ye in the previous verse. They were known and read by the world as being conspicuously Christ’s commendatory letter of St. Paul, their founder, to the world. This is a beautiful enlargement of the figure of an epistle, in previous verse. Epistle of Christ—As Christ is real author of the Church, so he is real furnisher of the epistle; and thus does Christ authenticate his apostolic mission by the most powerful of credentials. Let those pseudo-Christians meet that. Ministered by us—The Church was made by Christ under the human ministry of the apostle. He flings in this phrase to remind them that Christ’s epistle inures to the honour of his ministry. This living epistle of Christ is written not, as the credentials of the emissaries from Jerusalem were, with ink. The figure, as pushed by the lively fancy of our apostle, becomes very delicately subtile. The names of members may be written on the Church register with ink; but Christ writes, with the Spirit; the Christian being himself the inscription; and he writes this live inscription on the Christian’s own heart. And St. Paul supplements the figure by adding that this living inscription is written, not, like the decalogue, in tables of stone, as the Judaizers may be figured as an inscription to be written; but, like true sons of a gospel of the heart, in fleshly tables of the heart.

Ver. 2.-3. Our letter: practically the same as “the seal of my apostleship,” 1 Corinthians 9:2. Both to themselves and to others, “to you” and “from you,” the Christians at Corinth were a proof that God sent Paul. “Others bring letters in their hands: but in our hearts you ever are as a plain declaration to ourselves of our divine mission.” This shut out all need for commendatory letters. These words are forerunners of “confidence” in 2 Corinthians 3:4 and “hope” in 2 Corinthians 3:12. Known and read. The Corinthian church was not only in the heart of the apostle but was also visible to all men, as a proof of Paul’s divine mission. His credentials were so conspicuous that all saw them; and so plain that all read their significance.

All men: believers and unbelievers: for in their hearts even enemies knew the work Paul had done at Corinth.

Being manifested that you are etc.: since you stand before the eyes of the world as a letter written by Christ and therefore carrying His authority. Ministered (see under Romans 12:7) by us: by Paul and Timothy, who, as servants of Christ, founded the Corinthian church, which is here described as a letter written by Christ. These words correspond with “through us” in 2 Corinthians 2:14. Not “written by us”: for the writer was Christ, whose helper Paul was. The Holy Spirit dwelling in the hearts of the Christians at Corinth through the agency of Paul and Timothy was an abiding divine testimony to them, to their converts, and to others that they were sent by God. To the converts, the presence of the Spirit was known directly by the new cry Abba, Father, put into their hearts and lips, and by victory over sin given to them day by day; and to others, by “the fruit of the Spirit” in their holy lives. Cp. Romans 8:13-16; Galatians 5:22.

Living God: in contrast to lifeless ink or stone. Cp. 1 Thessalonians 1:9; 1 Timothy 3:15; 4:10; Acts 14:15; Hebrews 9:14; Deuteronomy 5:26; Joshua 3:10; Psalms 42:2Psalm 42:2, etc. It suggests the activity of God, ever blessing, protecting, or punishing. After placing in contrast to the letters written with ink brought by his opponents the gift of the Holy Spirit, Paul places this gift in further contrast to the stone tablets received by Moses on Mount Sinai. And very suitably. For these tablets of stone, preserved during long ages, were an abiding and visible and famous witness of the divine authority of Moses and of the Covenant of which he was minister. No human hand, but the Hand which made Sinai and the world, traced those venerable characters. But they were written only on lifeless stone, on material apparently the most lasting yet doomed to perish. But the divine writing of which Paul had been the pen was on living human hearts, destined to retain and show forth in endless life the handwriting of God.

Flesh: the visible and controlling embodiment of human life, and a conspicuous contrast to stone. Same contrast, and same phrase, in Ezekiel 11:19; 36:26f. Paul’s commendation was engraved on the flesh and blood walls of the inmost chamber of his readers’ being. By the second contrast of 2 Corinthians 3:3 Paul opens a way for important teaching to follow. And this second contrast increases immensely the force of the foregoing rebuke to his opponents. Amid much affliction but in words of glowing gratitude to God Paul has been speaking (2 Corinthians 2:14f) about his own ministry. To this some might object as being self-commendation. The apostle asks whether he has any need for commendation. The absurdity of this suggestion, and the infinite difference between himself and his detractors, he reveals by asking whether when he came to lay the foundation of the church at Corinth he brought commendatory letters with him, or had ever asked his readers for such. Yet he has a letter of commendation, not in his hand but in his heart. His readers themselves are a divine commendation of himself and his fellow-laborers. Others brought letters written in characters of ink. His commendation was the presence of the life-giving Spirit in his readers’ hearts. Nay more. Not only were Paul’s credentials of a kind quite different from those of his opponents, but they were infinitely superior even to the venerable credentials with which God confirmed the Covenant made amid the thunders of Sinai and confirmed the authority of the great Lawgiver of Israel. For Moses brought down from the mountain a testimony written by God on blocks of silent stone. But Paul could point to a testimony written also by God, in the hearts of living men. On Jewish opponents glorying in Moses, this argument would fall with overwhelming force.

V. 4. Such trust have we in God-That is, we trust in God that this is so.

Verse 4. Such trust have we] We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry.

Verses 3, 4. Forasmuch as ye — Some of whom were once so immoral, but who are now so pious and virtuous; are manifestly declared to be the epistle of Christ — Which he has formed and published to the world; ministered by us — Whom he has used herein as his instruments; therefore ye are our letter also; written, not with ink — As epistles generally are; but with the Spirit of the living God — Influencing your hearts, and producing that variety of graces and virtues, which render many of you so conspicuous for holiness and usefulness; not in tables of stone — Like the ten commandments, which did so great an honour, and gave such authority to Moses; but in fleshly tables of the heart — To which no hand but that by which the heart was made could find access, in such a manner as to inscribe these characters there. The sense of this verse, as Mr. Locke justly observes, is plainly this; “That he needed no letters of commendation to them, but that their conversion, and the gospel written, not with ink, but with the Spirit of God in the tables of their hearts, by his ministry, was as clear an evidence and testimony to them of his mission from Christ, as the law written on tables of stone was an evidence of Moses’s mission; so that he, St. Paul, needed no other recommendation.” Such trust have we through Christ to God-ward — That is, we trust in God that this is so. This the apostle adds, and also what follows, to obviate all imputation of vanity or vain-glory, on account of what he had advanced in the two preceding verses.

4. Such trust—Rather, such confidence; namely, the bold assurance that they are his epistle. Verses 4, 5, are flung in as a softener of all apparent arrogance in his bold assurance.

Ver. 4.-6a. A comment on 2 Corinthians 3:2, 3.

Confidence: an idea recurring throughout 5, 6.

Of this kind: viz. grounded on the fact that through his agency God had written His name by the Holy Spirit in the hearts of living men. Through Christ: “through whom we received grace and apostleship,” Romans 1:5.

In reference to God; as in Romans 4:2. Paul’s confidence took hold of God and came through the work and death of Christ. For it rested on what God had wrought through Christ. To 2 Corinthians 3:4; 2 Corinthians 3:5 is a corrective: cp. 2 Corinthians 1:24. Reckon: the mental process resulting in Paul’s confidence. See under Romans 6:11.

Of ourselves: apart from influences from without or from above. (Similar words convey important truths in John 5:30; 16:13.) Paul’s confidence just expressed, is not a result of mere human reasoning. For confidence referring to God, mere mental powers are not sufficient. As from ourselves: i.e. looking to our own powers as the source of success. Had Paul’s confidence been a result of mere human calculation, it would have looked for results from his own unaided powers. Our sufficiency: our ability to make the reckoning which results in the confidence of 2 Corinthians 3:4. Of this confidence God is the source. And He has also given us spiritual powers fitting us to be ministers of a new covenant. These last words take up again, in order to develop it fully, the contrast introduced for a moment in 2 Corinthians 3:3. A New Covenant; implies a complete difference between the gospel dispensation and the older one: for it implies a new engagement of God with men. These words confirm Luke 22:20, (which, supported by all the oldest Greek MSS., I cannot doubt to be genuine,) where, as in 1 Corinthians 11:25, similar teaching is attributed to Christ; teaching from which Paul’s words here were doubtless derived. Cp. also Hebrews 8:6ff; 9:16. Christ, and, taught by Him, Paul, thus proclaimed that in the Gospel the prophecy of Jeremiah 31:31 was fulfilled. Ministers of a New Covenant: whose work it is to make known and carry out a new agreement of God with men. So “ministers of righteousness,” 2 Corinthians 11:15; “of the Gospel,” Ephesians 3:7; Colossians 1:23, 25; Galatians 2:17.

Not of letter etc.: in apposition to new covenant, and describing its nature. As minister of the New Covenant it was Paul’s work to convey to his hearers an indwelling Spirit; not a written letter, like that given to Israel through Moses and engraved on tablets of stone or written on the pages of a book. Similar contrast, in the lips of the Baptist: John 1:17. This contrast Paul expounds in 2 Corinthians 3:6b-11; and shows in 2 Corinthians 3:12-4:6 that his conduct corresponds with it. REVIEW. After speaking about his former letter and the man whom in that letter he excommunicated, Paul speaks in (4 of his movements after writing the letter. He came to Troas to preach the Gospel. But, drawn by intense anxiety about the Corinthian church, he abandoned the favorable opportunity there presented and came at once to Europe. At this point, without assigning any cause, he bursts into a song of praise to God. The state of mind which made this outburst of praise easy was doubtless prompted, though Paul does not say so, by his joyful meeting with Titus. But the matter of his praise is his entire apostolic work. His sad and weary journeys are a triumphal procession revealing the greatness of God his conqueror, a procession which makes Christ known everywhere, as by the silent perfume of incense. A perfume to God is Paul’s whole life, both among those who receive and those who reject his word. The responsibilities of his work well-nigh appall him. For to him the preaching of the Gospel is no cloak for self-seeking; but is intense reality. This is not self-commendation. For such is needless. While others bring letters of commendation he merely points to God’s evident work in the hearts of his readers, an evidence treasured in Paul’s own heart. The presence in them of God’s Spirit is a nobler testimony than the letters brought by his adversaries, or even than the tablets of stone brought by Moses from Sinai. The confidence in God which moves him to speak thus is no mere human interference, but a gift of that God who has also given him ability to do gospel work, and has made him a minister of a Covenant nobler than that established through the medium of Moses.

Notice that Paul’s appeal in support of his apostolic authority is a courteous recognition of the genuineness of the religion of his readers. They cannot deny the one without denying the other.

V. 5. Not that we are sufficient of ourselves-So much as to think one good thought; much less, to convert sinners.

Verse 5. Not that we are sufficient of ourselves] We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfil these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God’s workmanship and it is only by God’s sufficiency that we have been able to do any thing. This I believe to be the apostle’s meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words logisasqai ti, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds.

Verses 5, 6. Not that we are sufficient of ourselves — For this great work of converting sinners, and creating them anew; or so much as to think any thing as of ourselves — To form even right views of the gospel and divine things, much less to communicate such views to others, and less still to render them effectual to men’s salvation. But our sufficiency is of God — To whom we do and must ascribe whatever qualifications we have for our office, and whatever success we have in it; who also hath made us — His apostles and others whom he hath sent into the work; able ministers — Greek, ov ikanwsen hmav diakonouv, literally, who hath made us fit, or sufficient; ministers of the new testament — Or covenant, rather, as diaqhkh is generally rendered. See the Introduction to the New Testament, p. 3. That is, 1st, Of the covenant of grace, made with man after the fall; a covenant which makes provision for pardoning his guilt, renewing his depraved nature, and strengthening his weakness; purposes for which the former covenant, that of justice, established before the fall, made no provision; man, while in innocence, not needing it: 2d, And more especially, the new covenant here means the last and best dispensation of the covenant of grace, that made through the Messiah come in the flesh, in opposition to the two former dispensations of the covenant of grace, the Patriarchal and Mosaic. Not of the letter — Not of the law, fitly called the letter, from God’s writing the best part of it on the two tables; but of the spirit — Of the gospel dispensation, written on the tables of our hearts by the Spirit. Or rather, the apostle means that the true ministers of Christ are not merely ministers of the letter even of the gospel covenant; they not only bear testimony to, and enforce the literal knowledge of it, or that which is in mere theory, but the spiritual or experimental knowledge of it: that is, they not only endeavour to communicate to their hearers just, clear, and full views of the gospel in all its parts, but to bring them to have a lively and operative faith in its doctrines, producing in them a change of nature; to possess its graces, enjoy its privileges, and practise its duties. For the letter killeth — The law, the Mosaic dispensation, seals in death those who still cleave to it; but the spirit — The gospel, instrumental in conveying the Spirit of God to those who receive it with a true and lively faith; giveth life — Both spiritual and eternal. Yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction, as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death. Nor is this all that the apostle means: but if we rest in the literal and merely notional knowledge of the new covenant itself, it not only will not justify and save us, but will condemn us to a greater death than that to which we were exposed by the sin of Adam: our condemnation will be aggravated, and our future misery increased through our misuse, or abuse rather, of so gracious a dispensation, a remedy provided in great mercy and love for the healing of our spiritual disorders and the saving of our souls. In other words, if we content ourselves with having right views of the gospel, of its truths and duties, privileges and blessings, and do not receive them in true repentance, living faith, sincere love, and new obedience; if we be satisfied with understanding the nature of the graces of God’s Spirit, and of justification, regeneration, and sanctification, and remain without the real possession and enjoyment of these blessings, the light we have, and our correct ideas of these things, will only render us the more inexcusable before God, and expose us to greater wrath than could have come upon us, if we had not been favoured with that knowledge and these advantages. On the other hand, the spiritual and experimental knowledge of the new covenant in all its branches, the knowledge communicated by the Holy Spirit, giveth life. It quickens the soul, before dead to God and divine things, dead in a state of guilt, depravity, and weakness; it justifies the ungodly, sanctifies the unholy, unites to God those who had been alienated from his life, stamps them with his image, communicates to them his nature, and renders them spiritually minded, which is life and peace. And while it imparts the life of grace, it gives a title to, a meetness for, and a foretaste of, the life of glory. To spread this spiritual, experimental, and practical knowledge of the new covenant, therefore, is the chief concern, and endeavour of every true minister of Christ; and for this work every such a one is qualified by being savingly made acquainted with its nature, excellence, and glory, in consequence of which he can and will not only speak justly and clearly concerning it, but with zeal, fervency, and deep concern, that his message may be properly received and obeyed by all who hear him. Understanding the doctrines, possessing the graces, practising the duties, and enjoying the privileges of this new dispensation himself, he speaks with sincerity and pathos; speaks what he knows, and testifies what he has seen, or experienced; and his words, proceeding from the heart, and uttered with feeling, seldom fail to reach the heart: while in the mean time, his spirit and conduct, his holy tempers, words, and actions, strongly recommend his doctrine, and powerfully enforce all his exhortations, the Lord Jesus, according to his promise, being with him in all his ministrations, and giving efficacy to the word of his grace.

Ver. 5. Not that we are sufficient of ourselves to think any thing as of ourselves. These words are laconic; more is understood than said. Logisasqai ti, to reason out, to collect such a system as the glorious gospel of the blessed God. We are not able to illuminate and convert the multitudes who have renounced idolatry, and turned to the Lord, both in Asia and in Greece. Our sufficiency is of God.

5. Sufficient—Same word as in 2:16. To think—To think out, or excogitate the truths of the gospel. Paul here entirely ignores the imputation that the gospel as by him preached is by him invented. No, it originates with God, from whom comes all his sufficiency even to preach it.

Ver. 4.-6a. A comment on 2 Corinthians 3:2, 3.

Confidence: an idea recurring throughout 5, 6.

Of this kind: viz. grounded on the fact that through his agency God had written His name by the Holy Spirit in the hearts of living men. Through Christ: “through whom we received grace and apostleship,” Romans 1:5.

In reference to God; as in Romans 4:2. Paul’s confidence took hold of God and came through the work and death of Christ. For it rested on what God had wrought through Christ. To 2 Corinthians 3:4; 2 Corinthians 3:5 is a corrective: cp. 2 Corinthians 1:24. Reckon: the mental process resulting in Paul’s confidence. See under Romans 6:11.

Of ourselves: apart from influences from without or from above. (Similar words convey important truths in John 5:30; 16:13.) Paul’s confidence just expressed, is not a result of mere human reasoning. For confidence referring to God, mere mental powers are not sufficient. As from ourselves: i.e. looking to our own powers as the source of success. Had Paul’s confidence been a result of mere human calculation, it would have looked for results from his own unaided powers. Our sufficiency: our ability to make the reckoning which results in the confidence of 2 Corinthians 3:4. Of this confidence God is the source. And He has also given us spiritual powers fitting us to be ministers of a new covenant. These last words take up again, in order to develop it fully, the contrast introduced for a moment in 2 Corinthians 3:3. A New Covenant; implies a complete difference between the gospel dispensation and the older one: for it implies a new engagement of God with men. These words confirm Luke 22:20, (which, supported by all the oldest Greek MSS., I cannot doubt to be genuine,) where, as in 1 Corinthians 11:25, similar teaching is attributed to Christ; teaching from which Paul’s words here were doubtless derived. Cp. also Hebrews 8:6ff; 9:16. Christ, and, taught by Him, Paul, thus proclaimed that in the Gospel the prophecy of Jeremiah 31:31 was fulfilled. Ministers of a New Covenant: whose work it is to make known and carry out a new agreement of God with men. So “ministers of righteousness,” 2 Corinthians 11:15; “of the Gospel,” Ephesians 3:7; Colossians 1:23, 25; Galatians 2:17.

Not of letter etc.: in apposition to new covenant, and describing its nature. As minister of the New Covenant it was Paul’s work to convey to his hearers an indwelling Spirit; not a written letter, like that given to Israel through Moses and engraved on tablets of stone or written on the pages of a book. Similar contrast, in the lips of the Baptist: John 1:17. This contrast Paul expounds in 2 Corinthians 3:6b-11; and shows in 2 Corinthians 3:12-4:6 that his conduct corresponds with it. REVIEW. After speaking about his former letter and the man whom in that letter he excommunicated, Paul speaks in (4 of his movements after writing the letter. He came to Troas to preach the Gospel. But, drawn by intense anxiety about the Corinthian church, he abandoned the favorable opportunity there presented and came at once to Europe. At this point, without assigning any cause, he bursts into a song of praise to God. The state of mind which made this outburst of praise easy was doubtless prompted, though Paul does not say so, by his joyful meeting with Titus. But the matter of his praise is his entire apostolic work. His sad and weary journeys are a triumphal procession revealing the greatness of God his conqueror, a procession which makes Christ known everywhere, as by the silent perfume of incense. A perfume to God is Paul’s whole life, both among those who receive and those who reject his word. The responsibilities of his work well-nigh appall him. For to him the preaching of the Gospel is no cloak for self-seeking; but is intense reality. This is not self-commendation. For such is needless. While others bring letters of commendation he merely points to God’s evident work in the hearts of his readers, an evidence treasured in Paul’s own heart. The presence in them of God’s Spirit is a nobler testimony than the letters brought by his adversaries, or even than the tablets of stone brought by Moses from Sinai. The confidence in God which moves him to speak thus is no mere human interference, but a gift of that God who has also given him ability to do gospel work, and has made him a minister of a Covenant nobler than that established through the medium of Moses.

Notice that Paul’s appeal in support of his apostolic authority is a courteous recognition of the genuineness of the religion of his readers. They cannot deny the one without denying the other.

V. 6. Who also hath made us able ministers of the new covenant-Of the new, evangelical dispensation. Not of the law, fitly called the letter, from God's literally writing it on the two tables.

But of the Spirit-Of the gospel dispensation, which is written on the tables of our hearts by the Spirit.

For the letter-The law, the Mosaic dispensation.

Killeth-Seals in death those who still cleave to it.

But the Spirit-The gospel, conveying the Spirit to those who receive it. Giveth life-Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.

Verse 6. Who hath made us able ministers] This is a more formal answer to the question, Who is sufficient for these things? prov tauta tiv ikanov; 1 Corinthians 2:16. God, says the apostle, has made us able ministers; ikanwsen hmav diakonouv, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words kainh diaqhkh, new covenant, see the PREFACE to the gospel of St. Matthew.

Not of the letter, but of the Spirit] The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavour to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life. Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the LETTER, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord’s Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, &c., to the city, temple, villages, seacoast, mountains, &c., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the SPIRIT, viz. receive my doctrine, believe my sayings, look by faith for the fulfilment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.

Verses 5, 6. Not that we are sufficient of ourselves — For this great work of converting sinners, and creating them anew; or so much as to think any thing as of ourselves — To form even right views of the gospel and divine things, much less to communicate such views to others, and less still to render them effectual to men’s salvation. But our sufficiency is of God — To whom we do and must ascribe whatever qualifications we have for our office, and whatever success we have in it; who also hath made us — His apostles and others whom he hath sent into the work; able ministers — Greek, ov ikanwsen hmav diakonouv, literally, who hath made us fit, or sufficient; ministers of the new testament — Or covenant, rather, as diaqhkh is generally rendered. See the Introduction to the New Testament, p. 3. That is, 1st, Of the covenant of grace, made with man after the fall; a covenant which makes provision for pardoning his guilt, renewing his depraved nature, and strengthening his weakness; purposes for which the former covenant, that of justice, established before the fall, made no provision; man, while in innocence, not needing it: 2d, And more especially, the new covenant here means the last and best dispensation of the covenant of grace, that made through the Messiah come in the flesh, in opposition to the two former dispensations of the covenant of grace, the Patriarchal and Mosaic. Not of the letter — Not of the law, fitly called the letter, from God’s writing the best part of it on the two tables; but of the spirit — Of the gospel dispensation, written on the tables of our hearts by the Spirit. Or rather, the apostle means that the true ministers of Christ are not merely ministers of the letter even of the gospel covenant; they not only bear testimony to, and enforce the literal knowledge of it, or that which is in mere theory, but the spiritual or experimental knowledge of it: that is, they not only endeavour to communicate to their hearers just, clear, and full views of the gospel in all its parts, but to bring them to have a lively and operative faith in its doctrines, producing in them a change of nature; to possess its graces, enjoy its privileges, and practise its duties. For the letter killeth — The law, the Mosaic dispensation, seals in death those who still cleave to it; but the spirit — The gospel, instrumental in conveying the Spirit of God to those who receive it with a true and lively faith; giveth life — Both spiritual and eternal. Yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction, as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death. Nor is this all that the apostle means: but if we rest in the literal and merely notional knowledge of the new covenant itself, it not only will not justify and save us, but will condemn us to a greater death than that to which we were exposed by the sin of Adam: our condemnation will be aggravated, and our future misery increased through our misuse, or abuse rather, of so gracious a dispensation, a remedy provided in great mercy and love for the healing of our spiritual disorders and the saving of our souls. In other words, if we content ourselves with having right views of the gospel, of its truths and duties, privileges and blessings, and do not receive them in true repentance, living faith, sincere love, and new obedience; if we be satisfied with understanding the nature of the graces of God’s Spirit, and of justification, regeneration, and sanctification, and remain without the real possession and enjoyment of these blessings, the light we have, and our correct ideas of these things, will only render us the more inexcusable before God, and expose us to greater wrath than could have come upon us, if we had not been favoured with that knowledge and these advantages. On the other hand, the spiritual and experimental knowledge of the new covenant in all its branches, the knowledge communicated by the Holy Spirit, giveth life. It quickens the soul, before dead to God and divine things, dead in a state of guilt, depravity, and weakness; it justifies the ungodly, sanctifies the unholy, unites to God those who had been alienated from his life, stamps them with his image, communicates to them his nature, and renders them spiritually minded, which is life and peace. And while it imparts the life of grace, it gives a title to, a meetness for, and a foretaste of, the life of glory. To spread this spiritual, experimental, and practical knowledge of the new covenant, therefore, is the chief concern, and endeavour of every true minister of Christ; and for this work every such a one is qualified by being savingly made acquainted with its nature, excellence, and glory, in consequence of which he can and will not only speak justly and clearly concerning it, but with zeal, fervency, and deep concern, that his message may be properly received and obeyed by all who hear him. Understanding the doctrines, possessing the graces, practising the duties, and enjoying the privileges of this new dispensation himself, he speaks with sincerity and pathos; speaks what he knows, and testifies what he has seen, or experienced; and his words, proceeding from the heart, and uttered with feeling, seldom fail to reach the heart: while in the mean time, his spirit and conduct, his holy tempers, words, and actions, strongly recommend his doctrine, and powerfully enforce all his exhortations, the Lord Jesus, according to his promise, being with him in all his ministrations, and giving efficacy to the word of his grace.

Ver. 6. Who also hath made us able ministers of the new testament. The Greek is, “new covenant,” as in Jeremiah 31., which is the proper word, for the covenant regards all nations, as in Isaiah 42:6. 49:8. A testament, on the contrary, chiefly regards an individual. The grace conferred on Paul makes him bold. He says more than either Moses or the prophets could say, yet his ministry says more than his words. As the glory of the gospel surpasses the glory of the law, so the ministry of the new covenant, in every view, surpasses that of the old.

Not of the letter, the moral law, but of the spirit, that is, the gospel in all its quickening and reviving influences. For the letter killeth, but the spirit giveth life. Yet when the gospel is called “spirit and life,” it is understood also of the Holy Spirit’s giving power and energy to the gospel, convincing the world of sin, and making the word quick and powerful, like a two- edged sword. It is preached with the Holy Ghost sent down from heaven. We must be careful not to concede too much to that philosophy ever hostile to revelation.

6. Able—Same word as sufficient, verse 5. The new testament—Rather, of a new covenant. To the popular reader the phrase the new testament suggests the idea of a book. But the meaning is, that whereas under Moses there was what is now an old covenant or compact between God and the Jewish people, so now, in the place of that, is substituted a new covenant or compact, by which God, in consideration of Christ’s mediation, engages to pardon and save all who place obedient faith in Christ. Note on Luke 22:20. Thus has God made us, the apostles and preachers in the Christian Church, efficient ministers of a new covenant. Not of the letter— Prescribing a complex ritual, as recorded in the Pentateuch, to be obeyed with a mechanical precision. But of the Spirit—Which Spirit, accepted by our faith, breathes into our hearts, and creates in us a spirit of love, emancipated from rituals, and running into the path of a free and joyous obedience. This letter, however once effective to salvation, now pertinaciously adhered to, as by these Judaists, killeth. That circumcision prescribed by this letter, which they claim as necessary for our future Christianity, cramps its true free life, and killeth it. And claimed as necessary to the salvation of the soul, it crowds out Christ, and killeth the soul. It is emancipation from their letter into the freedom of the spirit that alone giveth life.

This superiority of the new over the old covenant, St. Paul now (7-18) illustrates with rich Old Testament imagery, and with much power, against the factious advocates of the old.

II CORINTHIANS

SECTION 5. — THE MORE GLORIOUS

COVENANT CH. 3:6-11.

Ministers of a New Covenant, not of Letter but of Spirit. For the Letter kills: but the Spirit gives life. Moreover, if the ministry of death, engraven on stones, in letters, became glorious, so that the sons of Israel were not able to gaze at the face of Moses because of the glory of his face, the glory which was coming to nought, how shall not the ministry of the Spirit be the more in glory. For indeed the glorified is not glorified in this matter, because of the surpassing glory. For if that which comes to nought was with glory, much more that which remains is in glory.

While giving proof that he is a minister of God Paul has incidentally given proof of the exceeding greatness of the ministry commended to him. For he has said that his credentials are written, not like those of Moses on tablets of stone, but on human hearts; and that as minister of the New Covenant he imparts, not a written word, but a living Spirit. This contrast of the Old and New Covenants he will now develop.

Verse 6b. Reason why God has made Paul a minister of Spirit not of Letter, a reason revealing the essential and infinite superiority of the New Covenant.

The letter: the written word which Moses, as minister, and mediator, of the Old Covenant, gave to Israel and to the world. Cp. John 1:17. The letter kills: exactly parallel to Romans 7:10ff. Had there been no commandment, sin would (Romans 4:15) have been impossible: and had there been no sin, death, its punishment, would never have been. Thus death was an inevitable consequence of the Law. For man born in sin could not obey it; and therefore could not escape the condemnation it pronounced and the penalty it threatened. Moreover, to bring men under condemnation to death was a specific and immediate aim of the Law: Romans 3:19; 5:20; 7:9ff. In this sense the Letter of the Law kills. The written command causes first sin, then (Romans 6:16, 23; 7:5, 9) death. And of this condemnatory and destroying letter Moses was the minister. For through his agency it was given. This does not imply that there was no disobedience before Moses. For the Law was written from the beginning in every man’s heart. And by this inward law they who have not heard of Moses will be judged: Romans 2:12. But at Sinai this universal law took visible and historic form. Consequently, what is true of the Law as a universal principle may be said of its historic form. For the historic form was in harmony with the inward reality of the Law. Moses gave to Israel a written embodiment of a command which, instead of saving, could of itself only destroy. Paul was an agent through whom his readers received the Spirit, i.e. the Holy Spirit, whose presence in the heart gives life, and his a pledge of life eternal.

Life: the normal state of intelligent creatures, viz. union with God, an immediate outworking of the Spirit in the heart developing into eternal life; in absolute contrast to that separation from God which is an immediate result of sin, and which, unless arrested by Him who raises the dead, will develop into eternal death. See under Romans 7:9. Notice carefully the infinite superiority which Paul claims for the New Covenant. It brings life; whereas the Old Covenant brought death. This contrast is not obscured by the truth that the death brought by the Law is designed by God to be the way to life. See under Romans 7:14. For, had not the Law been followed by the Gospel, it could not, even indirectly, have led to life. And that the Old Covenant was preparatory to, and receives its entire value from, the New which gives life at once to all who accept it, proves the infinite superiority of the latter. Verse 6a would be utterly meaningless to us if we had not the Epistle to the Romans. It is therefore a mark that the two epistles came from the same pen, and that Paul had spoken at Corinth the truths afterwards embodied in his letter from Corinth to Rome.

V. 7. And if the ministration of death-That is, the Mosaic dispensation, which proves such to those who prefer it to the gospel, the most considerable part of which was engraven on those two stones, was attended with so great glory.

Verse 7. The ministration of death] Here the apostle evidently intends the law. It was a ministration, diakonia or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, &c.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.

Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious-was full of splendour; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away-to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendour of the sun. See the notes on the 7th chapter of Romans; and see those on Exodus 19, 20, and Exodus 34:29, &c., where this subject is treated in all its details.

Verses 7, 8. But — The apostle having signified that he and the other true servants of Christ were intrusted with the ministry of the new covenant, in opposition to the old, proceeds now to show the great superiority of their dispensation to that which had preceded it. This he does in three important particulars. If the ministration of death, written and engraven in stones — That is, the Mosaic dispensation, the most important part of which was engraven on two tables of stone, and which proved a ministration of death to those who preferred it to the gospel, and which still subjects such to death, pronouncing an awful curse upon all that in any respect violate it; was glorious — Was attended with a signal and undeniable glory, a glory even reflected on the face of its minister, in such a degree that the Israelites could not bear steadfastly to behold the splendour of his countenance; how shall not the ministration of the Spirit — The Christian dispensation, under which the Holy Spirit, in his gifts and graces, is much more largely communicated than it was under the law; be rather glorious — Since the operations and graces of the Spirit of God in the heart of a rational being are so much more important than any dead characters which could be engraven on insensible stones. To be a little more particular: — The law, even the best part of it, that engraven on stones, is here properly termed the ministration of death — Because, 1st, It condemned wilful transgressors in certain cases, (as sabbath-breakers, adulteresses, and those disobedient to parents,) to temporal death; so that they died without mercy under two or three witnesses attesting their guilt, Hebrews 10:28. 2d, Finding all dead, or doomed to die, temporally, it had no resurrection to announce or promise. 3d, Spiritual, as well as temporal death, having entered into the world by the first great transgression, and all being involved therein, namely, destitute of the favour of God, (which is life, Psalms 30:5Psalm 30:5,) of union with him, and a spiritual mind, (Romans 8:6,) it could not quicken them, or make them alive to God. Its sacrifices could not procure men God’s forfeited favour, much less assure them of it. Its precepts, through men’s inability to keep them, could not introduce them to union with him, and its carnal ordinances and worldly promises could not render them spiritually minded. Thus the letter, that external, emblematical, and shadowy dispensation, killed such as adhered to it, and rejected the gospel; but the Spirit giveth life. As the Spirit of God is the grand promise of the new covenant, (see Isaiah 44:3; 59:21; Joel 2:28; John 7:37, 38,) so by this the gospel doctrines, precepts, and promises, are made spirit and life to us; repentance unto life and living faith are begotten in us, the favour of God is manifested, and union with God imparted, productive of a spiritual mind, which is life and peace.

Ver. 7, 8. If the ministration of death — was glorious; the sublime and terrific grandeur of God on Sinai at the promulgation of the law. This law discovers the moral glory of God, is unchangeable as the divine nature, and requires pure and perfect love to God. It also discovers the concupiscence of the heart, as in a sunbeam; it pronounces the awful sentence without respect of persons, “The soul that sinneth, it shall die.” — But the same glory in Christ, the mediator of the new covenant, founded on better promises than those of corn and wine, on ascending the throne of the mercy-seat, displays the healing beams of grace. It is his prerogative to confer pardon, adoption, righteousness, and eternal glory, the crown that fadeth not away.

7. Ministration of death—The law, so far as it designates the old testament, or the old testament system, revealed not only wrath, but mercy; yet it waited for the new testament to reveal clearly the true source of that mercy in the mediation of Christ. But law here signifies the decalogue, as is shown by the words engraven in stones. The decalogue revealed not mercy; and to all sinners its ministration was an administration of death. Yet though engraven on stones, and of death, it had its glory. Was glorious—Literally, was in glory. So that—Proves the glory by the fact to be stated. Face of Moses—When Moses came down from Mount Sinai, from communion with God, his face shone so resplendently with the divine glory that the people could not gaze upon it. Exodus 34:29-35. Moses, therefore, vailed his face to the people and unvailed it before God. Using this beautiful image as a type of the glory of the dispensation of the law, Paul draws a comparison to show how much more truly glorious is the (apostolic) ministration of the gospel. And it is to be specially noted that it is from one of the most brilliant points of the Mosaic history that the genius of Paul infers the evanescence of the Mosaic dispensation. The glory of the law dispensation was not only of death, but, as symbolized by the radiance upon Moses’s face, was transient—was visible to the eye, was varied, and has left a vail on Israel’s heart. The gospel ministration is of the spirit, of justification, permanent, open, freedom, unfolding in evolutions of glory. To the Gentile Corinthians, anxious for freedom from the Jewish ritual, as well as to the Jews who sympathized with the progressive spirit of Paul, this comparison must have been very welcome. To the Judaists it must have appeared very powerful and very unacceptable. To be done away—As figured by its evanescence upon Moses’s face.

Ver. 7.-8. Argument based on the foregoing contrast.

The ministry of death: that of Moses who gave to Israel the death-bringing Law. It is explained by “ministry of condemnation,” 2 Corinthians 3:9.

Engraven on stones with letters: a full and graphic delineation of the ministry of Moses. The whole Law was but an amplification of the words brought down from the mountain. Consequently, in the letters engraven on the stones the whole work of Moses found visible and conspicuous embodiment.

Became glorious: literally, in glory. In the course of its development it became surrounded with glory.

So that… could not etc.: proof and measure of the glory. This is implied clearly in Exodus 34:30. [The distinction between wste with infinitive and with indicative is rightly given by Canon Evans in the Expositor, and series vol. iii. p. 3; but cannot here be reproduced in English. The infinite presents the inability to behold, not as simple fact, but as giving to the reader a measure of the greatness of the glory. Cp. 1 Corinthians 1:7; 5:1; 13:2; 2 Corinthians 1:8; 2:7; 7:7.]

Glory of his face: its supernatural brightness. This illustrates the central idea of the word glory. See under Romans 1:21. The word “shone” in Exodus 34:29, 30, 35, the LXX. render “glorified,” the exact word and tense used here in 2 Corinthians 3:10. This may have suggested the words before us.

Coming-to-nought or passing-away; (see 1 Corinthians 1:28;) suggests in anticipation the argument of 2 Corinthians 3:11 and of 2 Corinthians 3:13-18. Without doubt the brightness on Moses’ face did not continue, but gradually and totally vanished. This is very suggestive. Though the brightness was more than Israel could bear, it was nevertheless a fading glory.

How shall not etc.: same form of argument as Romans 8:32. The ministry of the Spirit: the ministry of the Gospel, which conveys the Spirit to those who believe. Cp. Galatians 3:4: “he that supplies to you the Spirit.”

Shall be in glory: inference from the splendor of the ministry of Moses. From the supernatural brightness which encompassed Moses as he gave to Israel the death-bringing letters, Paul infers that a still greater splendor awaits those through whom is imparted the life-giving Spirit. And, since no such splendor surrounds them now, he speaks of it as something which shall be. He refers (cp. “hope” in 2 Corinthians 3:12) to the brightness in the world to come of those who (Daniel 12:3) now “turn many to righteousness.”

V. 8. The ministration of the Spirit-That is, the Christian dispensation.

Verse 8. The ministration of the Spirit] The Gospel dispensation, which gives the true spiritual sense of the law.

Be rather glorious?] Forasmuch as the thing signified is of infinitely more consequence than that by which it is signified. The THING bread will preserve a man alive; the WORD bread can give life to nothing.

Verses 7, 8. But — The apostle having signified that he and the other true servants of Christ were intrusted with the ministry of the new covenant, in opposition to the old, proceeds now to show the great superiority of their dispensation to that which had preceded it. This he does in three important particulars. If the ministration of death, written and engraven in stones — That is, the Mosaic dispensation, the most important part of which was engraven on two tables of stone, and which proved a ministration of death to those who preferred it to the gospel, and which still subjects such to death, pronouncing an awful curse upon all that in any respect violate it; was glorious — Was attended with a signal and undeniable glory, a glory even reflected on the face of its minister, in such a degree that the Israelites could not bear steadfastly to behold the splendour of his countenance; how shall not the ministration of the Spirit — The Christian dispensation, under which the Holy Spirit, in his gifts and graces, is much more largely communicated than it was under the law; be rather glorious — Since the operations and graces of the Spirit of God in the heart of a rational being are so much more important than any dead characters which could be engraven on insensible stones. To be a little more particular: — The law, even the best part of it, that engraven on stones, is here properly termed the ministration of death — Because, 1st, It condemned wilful transgressors in certain cases, (as sabbath-breakers, adulteresses, and those disobedient to parents,) to temporal death; so that they died without mercy under two or three witnesses attesting their guilt, Hebrews 10:28. 2d, Finding all dead, or doomed to die, temporally, it had no resurrection to announce or promise. 3d, Spiritual, as well as temporal death, having entered into the world by the first great transgression, and all being involved therein, namely, destitute of the favour of God, (which is life, Psalms 30:5Psalm 30:5,) of union with him, and a spiritual mind, (Romans 8:6,) it could not quicken them, or make them alive to God. Its sacrifices could not procure men God’s forfeited favour, much less assure them of it. Its precepts, through men’s inability to keep them, could not introduce them to union with him, and its carnal ordinances and worldly promises could not render them spiritually minded. Thus the letter, that external, emblematical, and shadowy dispensation, killed such as adhered to it, and rejected the gospel; but the Spirit giveth life. As the Spirit of God is the grand promise of the new covenant, (see Isaiah 44:3; 59:21; Joel 2:28; John 7:37, 38,) so by this the gospel doctrines, precepts, and promises, are made spirit and life to us; repentance unto life and living faith are begotten in us, the favour of God is manifested, and union with God imparted, productive of a spiritual mind, which is life and peace.

Ver. 7, 8. If the ministration of death — was glorious; the sublime and terrific grandeur of God on Sinai at the promulgation of the law. This law discovers the moral glory of God, is unchangeable as the divine nature, and requires pure and perfect love to God. It also discovers the concupiscence of the heart, as in a sunbeam; it pronounces the awful sentence without respect of persons, “The soul that sinneth, it shall die.” — But the same glory in Christ, the mediator of the new covenant, founded on better promises than those of corn and wine, on ascending the throne of the mercy-seat, displays the healing beams of grace. It is his prerogative to confer pardon, adoption, righteousness, and eternal glory, the crown that fadeth not away.

Ver. 7.-8. Argument based on the foregoing contrast.

The ministry of death: that of Moses who gave to Israel the death-bringing Law. It is explained by “ministry of condemnation,” 2 Corinthians 3:9.

Engraven on stones with letters: a full and graphic delineation of the ministry of Moses. The whole Law was but an amplification of the words brought down from the mountain. Consequently, in the letters engraven on the stones the whole work of Moses found visible and conspicuous embodiment.

Became glorious: literally, in glory. In the course of its development it became surrounded with glory.

So that… could not etc.: proof and measure of the glory. This is implied clearly in Exodus 34:30. [The distinction between wste with infinitive and with indicative is rightly given by Canon Evans in the Expositor, and series vol. iii. p. 3; but cannot here be reproduced in English. The infinite presents the inability to behold, not as simple fact, but as giving to the reader a measure of the greatness of the glory. Cp. 1 Corinthians 1:7; 5:1; 13:2; 2 Corinthians 1:8; 2:7; 7:7.]

Glory of his face: its supernatural brightness. This illustrates the central idea of the word glory. See under Romans 1:21. The word “shone” in Exodus 34:29, 30, 35, the LXX. render “glorified,” the exact word and tense used here in 2 Corinthians 3:10. This may have suggested the words before us.

Coming-to-nought or passing-away; (see 1 Corinthians 1:28;) suggests in anticipation the argument of 2 Corinthians 3:11 and of 2 Corinthians 3:13-18. Without doubt the brightness on Moses’ face did not continue, but gradually and totally vanished. This is very suggestive. Though the brightness was more than Israel could bear, it was nevertheless a fading glory.

How shall not etc.: same form of argument as Romans 8:32. The ministry of the Spirit: the ministry of the Gospel, which conveys the Spirit to those who believe. Cp. Galatians 3:4: “he that supplies to you the Spirit.”

Shall be in glory: inference from the splendor of the ministry of Moses. From the supernatural brightness which encompassed Moses as he gave to Israel the death-bringing letters, Paul infers that a still greater splendor awaits those through whom is imparted the life-giving Spirit. And, since no such splendor surrounds them now, he speaks of it as something which shall be. He refers (cp. “hope” in 2 Corinthians 3:12) to the brightness in the world to come of those who (Daniel 12:3) now “turn many to righteousness.”

V. 9. The ministration of condemnation-Such the Mosaic dispensation proved to all the Jews who rejected the gospel whereas through the gospel (hence called the ministration of righteousness) God both imputed and imparted righteousness to all believers. But how can the moral law (which alone was engraven on stone) be the ministration of condemnation, if it requires no more than a sincere obedience, such as is proportioned to our infirm state? If this is sufficient to justify us, then the law ceases to be a ministration of condemnation. It becomes (flatly contrary to the apostle's doctrine) the ministration of righteousness.

Verse 9. The ministration of condemnation] The law, which ascertained sin, and condemned it to just punishment.

The ministration of righteousness] The Gospel, the grand business of which was to proclaim the doctrine dikaiosunhv, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus.

Exceed in glory.] For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonour to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.

Verse 9. If, &c. — The apostle now proceeds to the second particular; the ministration of condemnation be glorious — Attended with such great glory. The law, whether moral or ceremonial, however glorious, was, to sinful and guilty, weak and depraved man, in his fallen state, no more than a ministration of condemnation. Even the moral part of it, though holy, just, and good, yet, being spiritual and extensive in its demands, condemned all for having violated it in time past, for falling short of its demands at present, and as being unable to fulfil it in future. Here we see how much they are mistaken who suppose that the moral law, of which the apostle chiefly speaks, (it alone being engraven on stones,) requires no more than a sincere obedience, such as is proportioned to our infirm state. For if this were sufficient to justify us, then the law would cease to be a ministration of condemnation. It would become (flatly contrary to the apostle’s doctrine) the ministration of righteousness. This, however, even a ministration of righteousness, is the gospel or new covenant: for, 1st, It reveals the essential righteousness of God, (Romans 1:16,) illustrating his perfections, and showing how holy and just he is, Romans 3:21-26. 2d, It exhibits the meritorious righteousness of Christ, or his obedience unto death, the procuring cause of our justification. See on Romans 10:4. 3d, It lays a foundation for, and is the seed of, the instrumental righteousness of faith, described Romans 4. and Philippians 3:9. 4th, It imputes righteousness to us in our justification, Romans 4:3; implants it in us in our regeneration and sanctification, Titus 3:5; Ephesians 4:23, 24; and provides for our practising it in love and obedience, shedding abroad the love of God in our hearts, the great source of all piety and virtue, and creating us anew to all good works, Ephesians 2:10. Thus grace reigns through righteousness unto eternal life, Romans 5:21. On this account also the gospel far exceeds the law in glory: for,

9. Righteousness—The same word as is in Romans translated justification; meaning the pardon of sin and the being construed, through Christ, as righteous.

Ver. 9. Develops and thus supports the argument of 2 Corinthians 3:7, 8.

Condemnation: the link connecting “letter” with “Kills” in 2 Corinthians 3:6. The Law pronounces the condemnation

(Deuteronomy 27:26) of all who disobey it; and therefore of all men. For none can obey it. Consequently, the only immediate effect of the Law is that just so far as we know it we are condemned by it. For “through law comes understanding of sin”: Romans 3:20. By conveying to men such a law Moses was a minister of condemnation. Cp. “minister of sin,” Galatians 2:17.

Of righteousness: manifested in the Gospel by faith for all who believe, Romans 1:17; 3:21f. As minister of the Gospel Paul was a means of imparting to men this righteousness. It is the link connecting the Gospel preached by Paul and the Holy Spirit received by those who believe it. The immediate effect of the Law is to bring men under God’s frown: the immediate effect of the Gospel is that they rejoice in the smile of God. And Paul argues that if, as recorded in Exodus 34:29, glory pertains to the former then more abundant glory pertains to the latter.

V. 10. It hath no glory in this respect, because of the glory that excelleth-That is, none in comparison of this more excellent glory. The greater light swallows up the less.

Verse 10. For even that which was made glorious] The law, which was exhibited for a time in great glory and splendour, partly when it was given, and partly by the splendour of God in the tabernacle and first temple; but all this ceased and was done away; was intended to give place to the Gospel; and has actually given place to that system; so that now, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel.

The glory that excelleth.] The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God.

Verses 10, 11. Even that which was made glorious — The law, especially at its first dispensation; had no glory in this respect, &c. — That is, none in comparison of the gospel, which has such a transcendent glory in it. The greater light swallows up the less. For if that which is done away — The law, and the whole Mosaic dispensation, which, being only typical and shadowy, of course ceased when the antitype and substance came. Hence its priesthood is changed, Hebrews 7:11, 12; its covenant, Hebrews 8:6; its sanctuary and whole service, Hebrews 9:1-9; with all its privileges and blessings, they being generally of a worldly and carnal nature; much more that which remaineth — The gospel, which is to continue without any alteration to the end of time; is glorious — Its high- priest is consecrated for ever, and has an unchangeable priesthood, Hebrews 6:20; 7:24, 28. Its law, or covenant, remains the same through all ages: its sanctuary, the visible church, is built on a rock, and the gates of hell shall not prevail against it: its spiritual worship and service are of perpetual obligation; and its privileges and blessings, being all of a spiritual and heavenly nature, though possessed in their first-fruits in time, shall be reaped in their full harvest in eternity. Such are the three particulars in which the glory of the new covenant far exceeds that of the old.

Ver. 10. That which was made glorious had no glory, compared with the new covenant, because the law of righteousness and life superseded the law of sin and death. All the glory of the gospel, clothed with everlasting righteousness, remains in the fullest splendour. The moon of the tabernacle wanes, while the sun of the true tabernacle shines with everlasting light.

10. The very fact that the old ministration was destined to be surpassed, was a respect or point in which it was not glorious. Even that—Old ministration. In this respect—Or point; namely, by reason of a more excelling glory to come to the new. Its glory is shaded in anticipation of its future eclipse.

Ver. 10. Supports 2 Corinthians 3:9 by a statement which goes beyond it, and which we are compelled to admit.

In this matter: in the comparison of the two Covenants.

The glorified: general term including any glorious object. The Old Covenant belongs to the category of objects glorious in themselves which lose their glory by the surpassing splendor of some brighter object. Just so the moon is as bright after sunrise as before: but, practically, its brightness is completely set aside by that of the sun. It is so in the matter of the Old Covenant. In it is illustrated the general principle, the glorified is not glorified because of the surpassing glory. The brightness of Moses’ face revealed the splendor of his ministry. And while we look at his ministry alone, amid the darkness of surrounding night, it is in our eyes covered with glory. But when we compare it with the ministry which proclaims righteousness for men whom the Law condemned, and which imparts, not letters graven on stones, but the abiding presence of the life-giving Spirit, the glory of the former covenant fades utterly; and we think only of the greater splendor of the ministry of the New Covenant. This strengthens immensely the argument of 2 Corinthians 3:7, 8. If a supernatural brightness attested the grandeur of the Old Covenant, and if the Old Covenant now sinks into insignificance in presence of the New, surely an infinite splendor belongs to, and therefore awaits, the ministry of the New Covenant. For nothing less than infinite splendor can throw into the shade the splendor of the Old Covenant.

V. 11. That which remaineth-That dispensation which remains to the end of the world; that spirit and life which remain for ever.

Verse 11. For if that which is done away, &c.] Here is another striking difference between the law and the Gospel. The former is termed to katargoumenon, that which is counterworked and abolished; the latter to menon, that which continues, which is not for a particular time, place, and people, as the law was; but for ALL times, all places, and all people. As a great, universal, and permanent GOOD vastly excels a good that is small, partial, and transitory; so does the Gospel dispensation, that of the law.

Verses 10, 11. Even that which was made glorious — The law, especially at its first dispensation; had no glory in this respect, &c. — That is, none in comparison of the gospel, which has such a transcendent glory in it. The greater light swallows up the less. For if that which is done away — The law, and the whole Mosaic dispensation, which, being only typical and shadowy, of course ceased when the antitype and substance came. Hence its priesthood is changed, Hebrews 7:11, 12; its covenant, Hebrews 8:6; its sanctuary and whole service, Hebrews 9:1-9; with all its privileges and blessings, they being generally of a worldly and carnal nature; much more that which remaineth — The gospel, which is to continue without any alteration to the end of time; is glorious — Its high- priest is consecrated for ever, and has an unchangeable priesthood, Hebrews 6:20; 7:24, 28. Its law, or covenant, remains the same through all ages: its sanctuary, the visible church, is built on a rock, and the gates of hell shall not prevail against it: its spiritual worship and service are of perpetual obligation; and its privileges and blessings, being all of a spiritual and heavenly nature, though possessed in their first-fruits in time, shall be reaped in their full harvest in eternity. Such are the three particulars in which the glory of the new covenant far exceeds that of the old.

11. Remaineth—And never will be done away, or give place to another ministration. The permanent is much more glorious than is the transient. St. Paul here seems to predict the historic permanence of the Christian dispensation as a fixture for centuries. The Mosaic dispensation, though it had lasted more than a thousand years, was transitory in comparison with the Christian ages. This view stands in apparent contradiction of any assumption that the second advent of Christ was at hand.

Ver. 11. A reason of this greater splendor, suggested at the end of 2 Corinthians 3:7, and supporting the argument of 2 Corinthians 3:7f. It also prepares the way for (6.

That which is coming to nought: the ministry of the Law, which is valid only till (Galatians 3:22ff; Romans 10:4; 6:14) the Gospel comes. That which remains: i.e. the Gospel. In the history of the world, as in the experience of each individual God speaks first in the form of Law, “Do this or die.” When we hear the good news, “He that believes shall not die,” the voice of condemnation loses its dread power, and comes to nought. But the good news of life will remain sounding in our ears for ever. Paul argues, “If the temporary dispensation was accompanied by splendour, of which splendour the brightness on Moses’ face was a conspicuous example, surely the abiding voice of the Gospel is or will be surrounded by still greater splendour.” [Notice the appropriate use of dia and en, as in Romans 1:2, for the temporary and the permanent.] With the passing nature of the Covenant of which he was Mediator, the passing brightness of Moses’ face was in beautiful though incidental agreement. Even the little outward details of the two Covenants were in harmony with their inward essence.

SECTION 5 proves how infinitely superior is the New Covenant to the Old; thus increasing Paul’s claim, as a minister of this Greater Covenant, to his readers’ respect. At the end of (4 he asserted the contrast of the Covenants in the contrasted words “letter” and “spirit,” which he gave as their characteristics. This contrast he develops forcibly by stating the reason of it, viz. that the letter works death, the Spirit works life. In other words, God has made him minister of a New Covenant because the Old one could not attain His purposes of mercy. Whereas the Old Covenant consisted only in letters graven in stones, and in words of condemnation, words producing death, (for none can obey them, and death is the penalty of disobedience,) the New Covenant conveys righteousness, and the Holy Spirit, and life. The Old Covenant set up a relation between God and man destined to be only for a time: the New Covenant sets up a relation destined to continue for ever. When placed in contrast, the grandeur of the Old Covenant fades utterly before the infinitely greater brightness of the New. Nevertheless, the Old Covenant was accompanied by splendor so great that the Israelites could not look on the face of Moses: and that splendor bore witness to its real worth. From this Paul argues triumphantly that to the New Covenant, before whose greatness the Old Covenant sinks into insignificance, belongs a splendor infinitely surpassing that which dazzled the eyes of Israel. And of this splendor he is content to speak as a thing of the future.

Under the above argument lies an important principle, viz. that with inward reality outward manifestation must always eventually correspond; that power, however veiled for a time, must sooner or later clothe itself in appropriate glory. The Old Covenant was at once surrounded by splendor appropriate to its importance. The New Covenant was not. The appearance neither of Christ nor of His servants revealed the grandeur of the kingdom they were setting up. And the contrast between what they were and what they seemed to be proclaimed unmistakably the glory awaiting them. Although Paul’s relation to the Gospel is shared by no one living now, yet the glory of the better Covenant remains; and gives infinite importance to the work of every one who, officially as preacher or teacher, or casually, announces the good news of salvation. In a true sense the humblest Sunday School teacher who tells with effect the story of the cross is greater, i.e. in privilege, than Moses. For his word imparts at once the Spirit of eternal Life for which the words of Moses did but prepare the way. These arguments are quite consistent with the infinite importance of the Law as the absolutely necessary preparation for the Gospel. As subordinate to the Gospel the value of the Law cannot be overestimated. Apart from the Gospel it has no value. Paul has really in view, men who set up the Law as independent of, and greater than, the Gospel. Against such, his argument has full force. And, that the one is preparatory, the other final, proves, from every point of view, the infinite superiority of the Gospel.

V. 12. Having therefore this hope-Being fully persuaded of this.

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] pollh parrhsia crwmeqa. 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.

Verses 12-16. Seeing then — Upon these grounds spoken of from verses 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 pollh parrhsia 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, verse 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 — Mh anakaluptomenon, 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 Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s 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 verse 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 periaireitai, 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 Moses’s 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 Exodus 34:34.

Ver. 12, 13. Seeing then we have such hope, that the gospel shall abide for ever, we use great plainness of speech. We are the more bold and confident in preaching the gospel of Christ; and not as Moses, who put a veil over his face. The Greek is, over his own face. By this veil Moses intimated that the children of Israel should not confine their regards to a law which was ultimately to be abolished, but should look through the shadows to the end of the law. To this day that veil is on their hearts when Moses and the prophets are read. They do not, as the learned Pascal remarks, see the old testament full of Christ.

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.

II CORINTHIANS

SECTION 6. — THAT, IN SPITE OF PAUL’S

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 2 Corinthians 3:12-18 he speaks of the rejection of the Gospel by Jews; in 2 Corinthians 4:1-6, of its rejection by unbelievers generally.

Ver. 12. Sums up (5, and shows its bearing on Paul’s 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 2 Corinthians 3:4 Paul expressed “confidence” that by God’s 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; 2 Corinthians 7:4, Ephesians 6:19; Philippians 1:20; Acts 2:29; 4:13, 29, 31: literally saying-everything, without fear, or, as here, without concealment.

V. 13. And we do not act as Moses did, who put a veil over his face-Which is to be understood with regard to his writings also. So that the children of 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.

Verse 13. And not as Moses] The splendour of Moses’ countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look-could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate.

Verses 12-16. Seeing then — Upon these grounds spoken of from verses 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 pollh parrhsia 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, verse 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 — Mh anakaluptomenon, 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 Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s 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 verse 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 periaireitai, 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 Moses’s 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 Exodus 34:34.

Ver. 12, 13. Seeing then we have such hope, that the gospel shall abide for ever, we use great plainness of speech. We are the more bold and confident in preaching the gospel of Christ; and not as Moses, who put a veil over his face. The Greek is, over his own face. By this veil Moses intimated that the children of Israel should not confine their regards to a law which was ultimately to be abolished, but should look through the shadows to the end of the law. To this day that veil is on their hearts when Moses and the prophets are read. They do not, as the learned Pascal remarks, see the old testament full of Christ.

13. Vail—The emblem of concealment, and the sign of the mystery of the old in contrast with the transparency and freedom of speech under the new. The new testament was truly concealed in the old one: Christ was vailed under types and shadows; but now he is revealed in person, and declared with great plainness of speech. Could not… look to the end—By the end many able commentators understand Christ, who is “the end of the law for righteousness.” And this the mystic vail, symbolized by that on Moses’s face, so shades Christ that the Jews could not behold him. And— see next verse—that vail still remains, concealing Christ from the Jews, who recognise not that the old is abolished, and that its end is Christ. But the true view, as Alford, and Stanley, and other late commentators have shown, will appear by a connexion of our translation of Exodus 34:33, in accordance with the Septuagint and Vulgate, by a substitution of when for “till.” It will then appear that Moses spoke to the people with his radiant face unvailed, but vailed his face when he ceased speaking, so as to conceal the evanescence and cessation of the radiance. “The vailed prophet of Khorasan,” in Moore’s Lalla Rookh, always kept his face, which was really a hideous visage, concealed from the people under pretence that it was too glorious for mortal sight. Moses showed his face while radiant with the glory, and vailed it as the glory ceased. It was, then, the cessation of the radiance which St. Paul here calls the end of the abolished; and which he figures as an image of the cessation of the glory of the abolished old covenant.

Ver. 13. Paul does not act as Moses did. See Exodus 34:29-35. This contrast, suggested by the contrast developed in (5, both puts Paul’s 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 Exodus 34:34, which seems to imply that Moses habitually wore a veil.

That which was coming-to-nought: probably the fading brightness (2 Corinthians 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 Exodus 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 Paul’s 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 Israel’s rejection of the word so plainly preached. Since the New Covenant is abiding (2 Corinthians 3:11) Paul has no need to do as Moses did.

V. 14. The same veil remaineth on their understanding unremoved-Not so much as folded back, (so the word implies,) so as to admit a little, glimmering light.

On the public reading of the Old Testament-The veil is not now on the face of Moses or of his writings, but on the reading of them, and on the heart of them that believe not.

Which is taken away in Christ-That is, from the heart of them that truly believe on him.

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 palaia diaqhkh, 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 yylc tallith, veil, from llc 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.

Verses 12-16. Seeing then — Upon these grounds spoken of from verses 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 pollh parrhsia 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, verse 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 — Mh anakaluptomenon, 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 Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s 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 verse 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 periaireitai, 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 Moses’s 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 Exodus 34:34.

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.

Ver. 14. But etc.: i.e. in spite of Paul’s openness of speech, so different from the conduct of Moses.

Hardened: become insensible to divine influences. See Romans 11:7; Ephesians 4:18. This hardening is the work both (2 Corinthians 4:4) of Satan and (see under Romans 9:18; 11:8) of God. Their thoughts: 2 Corinthians 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 Paul’s 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 2 Corinthians 4:2, 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, 2 Corinthians 3:14b accounts for in a way which links their state in Paul’s 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,” Exodus 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 Romans 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 (Matthew 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 Galatians 3:19, 25; Romans 8:4; 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. Jeremiah 31:31ff), but the Jews did not know it though the book lay open before them. In other words, the book was veiled.

Verses 12-16. Seeing then — Upon these grounds spoken of from verses 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 pollh parrhsia 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, verse 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 — Mh anakaluptomenon, 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 Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s 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 verse 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 periaireitai, 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 Moses’s 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 Exodus 34:34.

15. When Moses, instead of being now personally seen, is read in his record, the vail is upon their heart; so that they can neither feel nor see that the glory has evanesced from the face of the old covenant.

Ver. 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. Acts 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 Romans 1:21.

Such is Paul’s 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.

V. 16. When it-Their heart.

Shall turn to the Lord-To Christ, by living faith. The veil is taken away-That very moment; and they see, with the utmost clearness, how all the types and prophecies of the law are fully accomplished in him.

Verse 16. When it shall turn to the Lord] When the Israelitish nation shall turn to the LORD Jesus, the veil shall be taken away; the true light shall shine; and they shall see all things clearly.

There is an evident allusion here to the case of Moses, mentioned Exodus 34:34. When he came from the Lord, and spoke to the Israelites, he put the veil over his face; but when he returned to speak with the Lord, then he took off the veil. So, when the Israelitish nation shall return to speak with and pray to the Lord Jesus, the veil of darkness and ignorance shall be taken away from their hearts; but never before that time. The words seem to imply: 1. That there will be a conversion of the Jews to Christianity; and, 2. That this conversion will be en masse; that a time will come when the whole nation of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls.

Verses 12-16. Seeing then — Upon these grounds spoken of from verses 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 pollh parrhsia 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, verse 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 — Mh anakaluptomenon, 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 Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s 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 verse 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 periaireitai, 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 Moses’s 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 Exodus 34:34.

Ver. 16. When it (their heart) shall turn to the Lord, the veil shall be taken away from it. “When the time shall come,” says Erasmus, “that they shall rise above the contumacy of their mind, and embrace the catholic faith, and turn to the Lord, then the veil shall be taken away, and they shall contemplate those divine truths which can be seen only with the luminous eyes of faith.” The law of Moses related to gross and carnal ministrations, which may be seen with corporeal eyes. But the law of Christ is spirit, not teaching such shadowy things, but the invisible things of God, which are seen by faith. The law of Moses imposed obedience through fear of punishment; the gospel opens the glorious liberty of the children of God.

16. Nevertheless—St. Paul relieves the dark view with a ray of light. As the vail was once upon Moses, so it is now on the Jewish heart; but as when Moses went in to the Lord the vail “was taken off,” (Exodus 34:34,) so when the Jewish heart shall turn to the Lord, the vail shall be taken away.

Ver. 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 Exodus 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. Romans 11:26. But 2 Corinthians 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 Israel’s salvation. Cp. Matthew 3:10. That by God the veil is removed, Paul leaves his readers to infer.

V. 17. Now the Lord-Christ is that Spirit of the law whereof I speak, to which the letter was intended to lead.

And where the Spirit of the Lord, Christ, is, there is liberty-Not the veil, the emblem of slavery. There is liberty from servile fear, liberty from the guilt and from the power of sin, liberty to behold with open face the glory of the Lord.

Verse 17. Now the Lord is that Spirit] In 2 Corinthians 3:6, 8, the word to pneuma, spirit, evidently signifies the Gospel; so called because it points out the spiritual nature and meaning of the law; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that Spirit, because he is the end of the law for justification to every one that believes; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences.

And where the Spirit of the Lord is] Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is liberty, not only from Jewish bondage, but from the slavery of sin-from its power, its guilt, and its pollution. See John 8:33-36, and the notes there.

Verses 17, 18. Now the Lord Christ is that Spirit — Of the law of which I spake before, to whom the letter of it was intended to lead; and it is the office of the Spirit of God, as the great agent in his kingdom, to direct the minds of men to it. And where the Spirit of the Lord is — Enlightening and renewing men’s minds; there is liberty — Not the veil, the emblem of slavery. There is liberty from servile fear, liberty from the guilt and power of sin, liberty to behold with open face the glory of the Lord. Accordingly it is added, we all — That believe in him with a faith of his operation; beholding as in a glass the glory of the Lord, &c. — By the glory of the Lord here, we are to understand his divine attributes, his wisdom, power, and goodness; his truth, justice, mercy; his holiness and grace, and especially his love; these, and his other moral perfections, are his greatest glory. But these cannot be beheld by man immediately and directly, while he is in the body: they can only be seen as in a glass, or through a glass darkly; (1 Corinthians 13:12;) namely, 1st, In that of the works of creation, as the apostle states, Romans 1:20, where see the note. Invisible in himself, he is “dimly seen

In these his lowest works, which all declare

His goodness beyond thought, and power divine.”

2d, In the dispensations of his providence, in which glass not only his natural, but also his moral attributes are manifested; his long-suffering in bearing with sinful individuals, families, cities, nations; his justice in punishing when they persist in their iniquities; his mercy in pardoning them when they break off their sins by repentance. 3d, In the work of redemption; a work in which divine goodness in designing, wisdom in contriving, and power in executing, are conspicuously declared; in which justice and mercy meet together, righteousness and peace kiss each other: a wonderful plan! in which God demonstrates that he is just, while he is the justifier of him that believeth in Jesus. See on Romans 3:25, 26. 4th, In the glass in which all these are united, and set in a clear point of view, namely, the Word of God, or the gospel of Christ, in which the divine character is clearly and fully delineated; as it is also still more manifestly, and in a more striking light, in his incarnate Son, the brightness of his glory, the express image of his person; the Word made flesh; God manifest in the flesh. But by whom is the divine glory beheld in these glasses? Only by those from whose faces the veil of ignorance, prejudice, and unbelief is removed; so that with open, anekekalummenw, with unveiled face, and with the eyes of their understanding opened, they behold, view attentively, and contemplate this glory of the Lord.

Now, observe the effect produced on those who behold this glory; they are changed into the same image. While we steadfastly and with open face behold the divine likeness exhibited in these glasses, we discern its amiableness and excellence, and the necessity of a conformity thereto, in order to our happiness here and hereafter. And hence arises sincere and earnest desire after that conformity, and an endeavour to imitate such perfections as are imitable by us. Add to this, the very beholding and meditating on the divine glories, has a transforming efficacy. For instance, by contemplating his wisdom, as manifested in his works and word, we are enlightened and made wise: by viewing his power, and by faith arming ourselves with it, we become strong; able to withstand our enemies, as also to do and suffer his will. The contemplation of his truth, justice, mercy, and holiness, inspires us with the same amiable and happy qualities, and knowing and believing the love that he hath to us, and all his people, we learn to love him who hath first loved us; and loving him that beget, we are disposed and enabled also to love all that are begotten of him; and even all mankind, if not with a love of approbation and complacency, yet with a love of benevolence and beneficence, knowing that he is the Father of the spirits of all flesh, and that the whole race of Adam are his offspring. Thus we become godlike, and put on the new man, which is renewed in and by this spiritual knowledge, after the image of him that created him, Colossians 3:10. From glory to glory — That is, 1st, As the light and glory of the moon and planets are by reflection from the sun; so from the unbounded, absolutely perfect, and underived glory of the Creator, when beheld and contemplated, results this limited, increasing, and derived glory in the creature: increasing, observe; for, 2d, this expression, from glory to glory, (which is a Hebraism, denoting a continued succession and increase of glory,) signifies from one degree of this glorious conformity to God to another: this on earth. But it implies also, 3d, from grace, (which is glory in the bud,) to glory in heaven, which is the ripe fruit. It is of importance to notice likewise the grand agent in this work, namely, the Spirit of the Lord. 1st, He hath prepared these glasses, particularly the two last mentioned, the Holy Scriptures, indited by his inspiration, and the human nature of Christ, formed by his agency in the womb of the virgin. And he causes the glory of the Lord to be reflected from them. 2d, He rends the veil from our minds, and opens the eyes of our understanding, that we may be enabled to behold the divine glory in these glasses. 3d, He causes the sight to be transforming, communicating his own renewing and sanctifying influences, and thereby imparting his likeness and nature.

Ver. 17. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. The glorious liberty to call God Father, to call Jesus Lord, and pray and preach with the Holy Ghost. By consequence, the nearer a believer lives to God, the more he will enjoy of his Spirit, and the bolder he will be in prayer and speaking in his name. If he have lost that Spirit, his words will want the living power which is known and felt by the people; or if the Lord should favour him with some portions of it in the sanctuary, it is for the sake of the people. The glory will depart from him, and leave him to all the groveling habits which daily reign in his heart. David, as is allowed by the jews, when he fell from grace in the affair of Bathsheba, lost the spirit of psalmody, and of prophesying. Therefore in his penitentiary psalm he prays thus: Restore to me the joy of thy salvation, and uphold, or establish, me with thy free Spirit, the Spirit of glory and liberty in the worship of the sanctuary: then will I teach transgressors thy ways, and sinners shall be converted unto thee. Psalms 51:12Psalm 51:12, 13.

17. That Spirit—Rather, the Spirit. The Lord is the spirit, in opposition to the letter, verse 6; he giveth life by unvailing the letter and inspiring it with vivifying power. Liberty—Emancipation from the killing dominion of the letter into the glorious liberty of the sons of God.

Ver. 17. Two truths, which taken together prove and explain 2 Corinthians 3:16.

Is: practical identity, as in 1 Corinthians 10:16; Romans 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: John 14:18; Romans 8:9f; Galatians 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 John 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 Father’s hand.) In virtue of this essential relation of the Son and the Spirit, the Holy Spirit, sent by Christ (John 15:26) and the bearer of Christ’s presence, is called the Spirit of the Lord, and Christ is, in 2 Corinthians 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. John 8:36; 1 Corinthians 7:22. Now the veil of 2 Corinthians 3:14-16 is a restraint hindering spiritual vision. By it Israel’s 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.

V. 18. And, accordingly, all we that believe in him, beholding as in a glass-In the mirror of the gospel.

The glory of the Lord-His glorious love.

Are transformed into the same image-Into the same love.

From one degree of this glory to another, in a manner worthy of his almighty Spirit.

What a beautiful contrast is here! Moses saw the glory of the Lord, and it rendered his face so bright, that he covered it with a veil; Israel not being able to bear the reflected light. We behold his glory in the glass of his word, and our faces shine too; yet we veil them not, but diffuse the lustre which is continually increasing, as we fix the eye of our mind more and more steadfastly on his glory displayed in the gospel.

Verse 18. But we all, with open face] The Jews were not able to look on the face of Moses, the mediator of the old covenant, and therefore he was obliged to veil it; but all we Christians, with face uncovered, behold, as clearly as we can see our own natural face in a mirror, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by desire and hope, and apprehend them by faith, and are changed from the glory there represented to the enjoyment of the thing which is represented, even the glorious image-righteousness and true holiness-of the God of glory.

As by the Spirit of the Lord.] By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained.

The word katoptrizomenoi, catoptrizomenoi, acting on the doctrine of catoptries, which we translate beholding in a glass, comes from kata, against, and optomai, I look; and properly conveys the sense of looking into a mirror, or discerning by reflected light. Now as mirrors, among the Jews, Greeks, and Romans, were made of highly polished metal, (see Clarke’s note on “1 Corinthians 13:12”,) it would often happen, especially in strong light, that the face would be greatly illuminated by this strongly reflected light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendour, for this sacred mirror reflects back on the believing soul the image of Him whose perfections it exhibits; and thus we see the glorious form after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, metamorfoumeqa, our form is changed, thn authn eikona, into the same image, which we behold there; and this is the image of God, lost by our fall, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image.

DR. WHITBY, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration:-

1. The glory appearing on mount Sinai made the people afraid of death, saying: Let not God speak to us any more, lest we die; Exodus 20:19; Deuteronomy 18:16; and thus they received the spirit of bondage to fear, Romans 8:15. Whilst we have given to us the spirit of power, and love, and of a sound mind, 2 Timothy 1:7; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, Hebrews 12:18-24.

2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel, which is accompanied with the spirit that gives life.

3. The glory which Moses received at the giving of the law did more and more diminish, because his law was to vanish away; but the glory which is received from Christ is an increasing glory; the doctrine and the Divine influence remaining for ever.

4. The law was veiled under types and shadows; but the Gospel has scarcely any ceremonies; baptism and the Lord’s Supper being all that can be properly called such: and BELIEVE, LOVE, OBEY, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of Christ crucified is made as plain as human language can make it.

5. The Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, with open face.

6. They saw it through a veil, which prevented the reflection or shining of it upon them; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror which reflects the image upon Christian believers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, 1 Corinthians 12:5; and so, the glory which he had from the Father he has given to his genuine followers, John 17:22. It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord (thn doxan kurion, the glory of the Lord) shall he behold; Numbers 12:8. For as he saw the glory of God apparently, so we with open face behold the glory of the Lord: as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was dedoxasmenh, made glorious; so we, beholding the glory of the Lord in the face of Jesus Christ, 2 Corinthians 4:6, are changed into the same glory. Thus we find that in every thing the Gospel has a decided superiority over the law and its institutions.

II CORINTHIANS

Verses 17, 18. Now the Lord Christ is that Spirit — Of the law of which I spake before, to whom the letter of it was intended to lead; and it is the office of the Spirit of God, as the great agent in his kingdom, to direct the minds of men to it. And where the Spirit of the Lord is — Enlightening and renewing men’s minds; there is liberty — Not the veil, the emblem of slavery. There is liberty from servile fear, liberty from the guilt and power of sin, liberty to behold with open face the glory of the Lord. Accordingly it is added, we all — That believe in him with a faith of his operation; beholding as in a glass the glory of the Lord, &c. — By the glory of the Lord here, we are to understand his divine attributes, his wisdom, power, and goodness; his truth, justice, mercy; his holiness and grace, and especially his love; these, and his other moral perfections, are his greatest glory. But these cannot be beheld by man immediately and directly, while he is in the body: they can only be seen as in a glass, or through a glass darkly; (1 Corinthians 13:12;) namely, 1st, In that of the works of creation, as the apostle states, Romans 1:20, where see the note. Invisible in himself, he is “dimly seen

In these his lowest works, which all declare

His goodness beyond thought, and power divine.”

2d, In the dispensations of his providence, in which glass not only his natural, but also his moral attributes are manifested; his long-suffering in bearing with sinful individuals, families, cities, nations; his justice in punishing when they persist in their iniquities; his mercy in pardoning them when they break off their sins by repentance. 3d, In the work of redemption; a work in which divine goodness in designing, wisdom in contriving, and power in executing, are conspicuously declared; in which justice and mercy meet together, righteousness and peace kiss each other: a wonderful plan! in which God demonstrates that he is just, while he is the justifier of him that believeth in Jesus. See on Romans 3:25, 26. 4th, In the glass in which all these are united, and set in a clear point of view, namely, the Word of God, or the gospel of Christ, in which the divine character is clearly and fully delineated; as it is also still more manifestly, and in a more striking light, in his incarnate Son, the brightness of his glory, the express image of his person; the Word made flesh; God manifest in the flesh. But by whom is the divine glory beheld in these glasses? Only by those from whose faces the veil of ignorance, prejudice, and unbelief is removed; so that with open, anekekalummenw, with unveiled face, and with the eyes of their understanding opened, they behold, view attentively, and contemplate this glory of the Lord.

Now, observe the effect produced on those who behold this glory; they are changed into the same image. While we steadfastly and with open face behold the divine likeness exhibited in these glasses, we discern its amiableness and excellence, and the necessity of a conformity thereto, in order to our happiness here and hereafter. And hence arises sincere and earnest desire after that conformity, and an endeavour to imitate such perfections as are imitable by us. Add to this, the very beholding and meditating on the divine glories, has a transforming efficacy. For instance, by contemplating his wisdom, as manifested in his works and word, we are enlightened and made wise: by viewing his power, and by faith arming ourselves with it, we become strong; able to withstand our enemies, as also to do and suffer his will. The contemplation of his truth, justice, mercy, and holiness, inspires us with the same amiable and happy qualities, and knowing and believing the love that he hath to us, and all his people, we learn to love him who hath first loved us; and loving him that beget, we are disposed and enabled also to love all that are begotten of him; and even all mankind, if not with a love of approbation and complacency, yet with a love of benevolence and beneficence, knowing that he is the Father of the spirits of all flesh, and that the whole race of Adam are his offspring. Thus we become godlike, and put on the new man, which is renewed in and by this spiritual knowledge, after the image of him that created him, Colossians 3:10. From glory to glory — That is, 1st, As the light and glory of the moon and planets are by reflection from the sun; so from the unbounded, absolutely perfect, and underived glory of the Creator, when beheld and contemplated, results this limited, increasing, and derived glory in the creature: increasing, observe; for, 2d, this expression, from glory to glory, (which is a Hebraism, denoting a continued succession and increase of glory,) signifies from one degree of this glorious conformity to God to another: this on earth. But it implies also, 3d, from grace, (which is glory in the bud,) to glory in heaven, which is the ripe fruit. It is of importance to notice likewise the grand agent in this work, namely, the Spirit of the Lord. 1st, He hath prepared these glasses, particularly the two last mentioned, the Holy Scriptures, indited by his inspiration, and the human nature of Christ, formed by his agency in the womb of the virgin. And he causes the glory of the Lord to be reflected from them. 2d, He rends the veil from our minds, and opens the eyes of our understanding, that we may be enabled to behold the divine glory in these glasses. 3d, He causes the sight to be transforming, communicating his own renewing and sanctifying influences, and thereby imparting his likeness and nature.

Ver. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image. 1 Corinthians 13:12. Christ is that mirror; in him we see all the perfections of the deity revealed. This glory is spiritual, and is effectuated in the heart by the Spirit of the Lord. The more we see his glory, the more we are changed into his image, “till we all come in the unity of the faith, and the knowledge of the Son of God, unto a perfect man.” Believers having once seen the glory of Christ, can find no substitute on earth. That sentiment is supreme in every faithful heart: “I shall be satisfied when I awake with thy likeness.” Psalms 17:15Psalm 17:15.

18. Thus emancipated by the spirit of evangelic liberty from the vail upon the heart, (which was also a vail upon the eyes,) we, the free and freshly un-Judaized Christians, with open—Or, more accurately, unvailed faces, behold the glory of the Lord. Happier than Israel, to whom even Moses was vailed, we behold the glory of Jesus himself without a vail. Yet not, indeed, as yet, his living person; but his glorious image in the gospel, as in a mirror. The ancient mirror was not glass, but polished metal. Are changed—Are metamorphosed, transformed, transfigured. It takes a degree of likeness of nature for one being to see and realize another. Man can understand man as brute cannot understand man or man brute. We possess some assimilation to Jesus, even in order to discern him truly in the gospel; and the more we gaze in sympathy upon him the more we cognise him and become like him, which again increases our perceptive power, and thus there is a constant interaction and progress. Into the same image— As Moses, looking upon the glory of Jehovah, had his face irradiated with the same glory. From glory—By sanctification on earth. To glory—By glorification, conformity with the glorified image of Christ, in heaven. This is better than to read: From the causative glory of the image in the mirror to the caused glory we acquire from it. By the Spirit of the Lord—Which verse 6 vivifies with both sanctifying and glorifying life; life spiritual and life eternal. This entire imagery, in which St. Paul expresses the power of evangelic liberty (as opposed to the letter slavery of the Judaists) of glorifying the believer into the glorious image of Jesus, is eminently beautiful. But no reader who would appreciate its full richness must stop here, (though induced so to do by the unfortunate chapter division,) but trace its continuity through to 2 Corinthians 4:6.

Ver. 18. But we: emphatic contrast. From the general principles of 2 Corinthians 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 (Romans 8:9; Galatians 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 (2 Corinthians 3:15) of Israel.

Face: not “heart” as in 2 Corinthians 3:15. For Paul pictures them not as comprehending but as looking.

The glory of the Lord; denotes in Exodus 16:10; 24:17; Numbers 14:10; Luke 2:9; John 12:41; Acts 7:55; 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. John 1:14; 2:11; 11:40; Romans 6:4. Beholding reflected in a mirror: i.e. in the Gospel, where the words and works of Christ are recorded. So 1 Corinthians 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 (John 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 Romans 12:2; Matthew 17:2; Mark 9:2: cognate word in Romans 8:29; Philippians 3:21. The image reflected in the Gospel mirror reproduces itself in those who gaze upon it. This agrees with Romans 6:10f; 1 John 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 (2 Corinthians 3:7) of Moses. Notice here a gradual development of the Christian life and character; one practically the same as that in Romans 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 (Philippians 3:21: cp. 1 John 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. Romans 1:17.

The Lord of the Spirit: the divine Master at whose bidding (John 16:7) goes forth the Holy Spirit, who is therefore “the Spirit of the Lord,” and (Romans 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 Christ’s 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 Clement’s 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 enoptrizwntai is followed by eantonv. 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 2 Corinthians 3:18 refer certainly to 2 Corinthians 3:17. But Paul’s 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 2 Corinthians 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.