2 Corinthians 3
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2 Corinthians 3
Ministers of the New Covenant
1Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
Jamieson-Fausset-Brown
CHAPTER 3
2Co 3:1-18. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation.
1. Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
commendation--recommendation. (Compare 2Co 10:18). The "some" refers to particular persons of the "many" (2Co 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Ac 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (1Co 1:12).
CHAPTER 3
2Co 3:1-18. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation.
1. Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
commendation--recommendation. (Compare 2Co 10:18). The "some" refers to particular persons of the "many" (2Co 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Ac 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (1Co 1:12).
The Pulpit Commentary
St. Paul's ministry is his sufficient letter of commendation.
Do we begin again to commend ourselves? The last verse of the last chapter might be seized upon by St. Paul's opponents to renew their charge—that he was always praising himself. He anticipates the malignant and meaning smiles with which they would hear such words. The word "again" implies that this charge had already been brought against him, perhaps in consequence of such passages as 1Co_2:16; 1Co_3:10; 1Co_4:11-14; 1Co_9:15-23; 1Co_14:18, etc. Such passages might be called self-laudatory and egotistical, were it not that (as St. Paul here explains) they arose only from a sense of the grandeur of his office, of which he was the almost involuntary agent, used by God as it seemed best to him. Hence he says later on (2Co_7:1-16 :18) that self-praise is no commendation, and that the true test of a man is God's commendation. The verb "I commend," technically used in the same sense as our "commendatory letters," occurs also in Rom_16:1. Or need we, etc.? The reading, ἢ μὴ, thus translated, is better supported than εἰ μὴ, unless, which would have a somewhat ironical force. The μὴ in the reading ἢ μὴ implies, "Can you possibly think that we need," etc.? Generally, when a stranger came to some Church to which he was not personally known, he carried with him some credentials in the form of letters from accredited authorities. St. Paul treats it as absurd to suppose that he or Timothy should need such letters, either from the Corinthians or to them. As some. He will not name them, but he refers to the Judaists, who vaunted of their credentials in order to disparage St. Paul, who was too great to need and too independent to use them. We can hardly, perhaps, realize the depth and bitterness of antagonism concealed under that word "some" in 1Co_4:18 Gal_1:7; Gal_2:12. It is not meant that there was anything discreditable in using such letters (for Apollos had used them, Act_18:27), but the disgraceful thing was that St. Paul should be disparaged for not bringing them. Epistles of commendation. The phrase, ἐπιστολαὶ συστατικαί—"introductory letters"—was familiar in later Greek. In days when there were few public hostels, and when it was both a duty and a necessity for small and persecuted communities like those of the Jews and Christians to practise hospitality (Rom_12:13; Heb_13:2. etc.), it was customary both for synagogues and Churches to provide their friends and emissaries with authentic testimonials. Otherwise they might have been deceived by wandering impostors, as, in fact, the Christians were deceived by the vagabond quack Peregrinus. We can easily see how the custom of using such letters might be abused by idle, restless, and intriguing persons, who have never found it very difficult to procure them. We find traces of their honest use by Phoebe, by Silas and Jude, by Apollos, by Mark, and by Zenas, in Rom_16:1; Act_18:27; Act_15:25; Col_4:10; Tit_3:13; and of their unfair use by certain Judaists, in Gal_1:7 and Gal_2:12. Nothing can more forcibly illustrate the necessity for St. Paul's protest against the idle vaunt of possessing such letters, than the fact that, more than a century afterwards, we find malignant innuendoes aimed at St. Paul in the pseudo-Clementines, under the name of" the enemy" and "Simon Magus" and "a deceiver." He is there spoken of as using letters from the high priest (which, indeed, St. Paul had done as Saul of Tarsus, Act_9:1, Act_9:2); and the Churches are warned never to receive any one who cannot bring credentials from James; so deep-rooted among the Judaists was the antagonism to the independent apostolate and daring originality of the apostle of the Gentiles! Dr. Plumptre quotes Sozomen ('H.E.', Jas_5:16) for the curious fact that the Emperor Julian tried to introduce the system of "commendatory letters" into his revived paganism. Or letters of commendation from you. The substitution of "letters" for "epistles" is an instance of the almost childish fondness for unnecessary synonyms, which is one of the defects of the Authorized Version. The true reading probably is "to you or from you" (א, A, B, C). The word "commendatory" (sustatikon) is omitted in A, B, C. Or from you. It was worse than absurd to suppose that St. Paul should need those literae formatae to a Church of which he was the thunder; and nothing but the boundless "inflation" which characterized the Corinthians could have led them to imagine that he needed letters from them to other Churches, as though, forsooth, they were the primary Church or the only church (1Co_14:36).
St. Paul's ministry is his sufficient letter of commendation.
Do we begin again to commend ourselves? The last verse of the last chapter might be seized upon by St. Paul's opponents to renew their charge—that he was always praising himself. He anticipates the malignant and meaning smiles with which they would hear such words. The word "again" implies that this charge had already been brought against him, perhaps in consequence of such passages as 1Co_2:16; 1Co_3:10; 1Co_4:11-14; 1Co_9:15-23; 1Co_14:18, etc. Such passages might be called self-laudatory and egotistical, were it not that (as St. Paul here explains) they arose only from a sense of the grandeur of his office, of which he was the almost involuntary agent, used by God as it seemed best to him. Hence he says later on (2Co_7:1-16 :18) that self-praise is no commendation, and that the true test of a man is God's commendation. The verb "I commend," technically used in the same sense as our "commendatory letters," occurs also in Rom_16:1. Or need we, etc.? The reading, ἢ μὴ, thus translated, is better supported than εἰ μὴ, unless, which would have a somewhat ironical force. The μὴ in the reading ἢ μὴ implies, "Can you possibly think that we need," etc.? Generally, when a stranger came to some Church to which he was not personally known, he carried with him some credentials in the form of letters from accredited authorities. St. Paul treats it as absurd to suppose that he or Timothy should need such letters, either from the Corinthians or to them. As some. He will not name them, but he refers to the Judaists, who vaunted of their credentials in order to disparage St. Paul, who was too great to need and too independent to use them. We can hardly, perhaps, realize the depth and bitterness of antagonism concealed under that word "some" in 1Co_4:18 Gal_1:7; Gal_2:12. It is not meant that there was anything discreditable in using such letters (for Apollos had used them, Act_18:27), but the disgraceful thing was that St. Paul should be disparaged for not bringing them. Epistles of commendation. The phrase, ἐπιστολαὶ συστατικαί—"introductory letters"—was familiar in later Greek. In days when there were few public hostels, and when it was both a duty and a necessity for small and persecuted communities like those of the Jews and Christians to practise hospitality (Rom_12:13; Heb_13:2. etc.), it was customary both for synagogues and Churches to provide their friends and emissaries with authentic testimonials. Otherwise they might have been deceived by wandering impostors, as, in fact, the Christians were deceived by the vagabond quack Peregrinus. We can easily see how the custom of using such letters might be abused by idle, restless, and intriguing persons, who have never found it very difficult to procure them. We find traces of their honest use by Phoebe, by Silas and Jude, by Apollos, by Mark, and by Zenas, in Rom_16:1; Act_18:27; Act_15:25; Col_4:10; Tit_3:13; and of their unfair use by certain Judaists, in Gal_1:7 and Gal_2:12. Nothing can more forcibly illustrate the necessity for St. Paul's protest against the idle vaunt of possessing such letters, than the fact that, more than a century afterwards, we find malignant innuendoes aimed at St. Paul in the pseudo-Clementines, under the name of" the enemy" and "Simon Magus" and "a deceiver." He is there spoken of as using letters from the high priest (which, indeed, St. Paul had done as Saul of Tarsus, Act_9:1, Act_9:2); and the Churches are warned never to receive any one who cannot bring credentials from James; so deep-rooted among the Judaists was the antagonism to the independent apostolate and daring originality of the apostle of the Gentiles! Dr. Plumptre quotes Sozomen ('H.E.', Jas_5:16) for the curious fact that the Emperor Julian tried to introduce the system of "commendatory letters" into his revived paganism. Or letters of commendation from you. The substitution of "letters" for "epistles" is an instance of the almost childish fondness for unnecessary synonyms, which is one of the defects of the Authorized Version. The true reading probably is "to you or from you" (א, A, B, C). The word "commendatory" (sustatikon) is omitted in A, B, C. Or from you. It was worse than absurd to suppose that St. Paul should need those literae formatae to a Church of which he was the thunder; and nothing but the boundless "inflation" which characterized the Corinthians could have led them to imagine that he needed letters from them to other Churches, as though, forsooth, they were the primary Church or the only church (1Co_14:36).
2Ye are our epistle written in our hearts, known and read of all men:
Jamieson-Fausset-Brown
2. our epistle--of recommendation.
in our hearts--not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (1Co 1:4-7), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (1Co 9:2).
known and read--words akin in root, sound, and sense (so 2Co 1:13). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (2Co 4:2; 1Co 14:25). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. Ignatius [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."
2. our epistle--of recommendation.
in our hearts--not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (1Co 1:4-7), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (1Co 9:2).
known and read--words akin in root, sound, and sense (so 2Co 1:13). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (2Co 4:2; 1Co 14:25). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. Ignatius [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."
The Pulpit Commentary
Ye are our epistle. Their very existence as a Church was the most absolute "commendatory letter" of St. Paul, both from them and to them. Written in our hearts. The expression has no connection with the fact that the high priest bore the names of Israel graven on the jewelled Urim, which he wore upon his breast. St. Paul means that others may bring their "letters of commendation'' in their hands. His letter of commendation is the very name and existence of the Church of Corinth written on his heart. Known and read of all men. The metaphor is subordinated to the fact. All men may recognize the autograph, and in it were read the history of the Corinthian converts, which was written on the apostle's heart, and which therefore rendered the notion of any other letter of commendation to or from them superfluous and even absurd. The play on words (epigignosko and anagignosko) is similar to that in 2Co_1:13.
Ye are our epistle. Their very existence as a Church was the most absolute "commendatory letter" of St. Paul, both from them and to them. Written in our hearts. The expression has no connection with the fact that the high priest bore the names of Israel graven on the jewelled Urim, which he wore upon his breast. St. Paul means that others may bring their "letters of commendation'' in their hands. His letter of commendation is the very name and existence of the Church of Corinth written on his heart. Known and read of all men. The metaphor is subordinated to the fact. All men may recognize the autograph, and in it were read the history of the Corinthian converts, which was written on the apostle's heart, and which therefore rendered the notion of any other letter of commendation to or from them superfluous and even absurd. The play on words (epigignosko and anagignosko) is similar to that in 2Co_1:13.
3Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
Jamieson-Fausset-Brown
3. declared--The letter is written so legibly that it can be "read by all men" (2Co 3:2). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.
written not with ink, but with the Spirit of the living God--Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (2Co 3:1) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (Ex 31:18; 32:16). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (2Co 3:6-8).
not in--not on tables (tablets) of stone, as the ten commandments were written (2Co 3:7).
in fleshy tables of the heart--ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), Eze 11:19; 36:26. Compare 2Co 3:2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alford]. (Compare Pr 3:3; 7:3; Jr 31:31-34). This passage is quoted by Paley [Horæ Paulinæ] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," 2Co 2:14-17.
3. declared--The letter is written so legibly that it can be "read by all men" (2Co 3:2). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.
written not with ink, but with the Spirit of the living God--Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (2Co 3:1) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (Ex 31:18; 32:16). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (2Co 3:6-8).
not in--not on tables (tablets) of stone, as the ten commandments were written (2Co 3:7).
in fleshy tables of the heart--ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), Eze 11:19; 36:26. Compare 2Co 3:2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alford]. (Compare Pr 3:3; 7:3; Jr 31:31-34). This passage is quoted by Paley [Horæ Paulinæ] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," 2Co 2:14-17.
The Pulpit Commentary
Manifestly declared. The fame and centrality of Corinth gave peculiar prominence to the fact of their conversion. The epistle of Christ ministered by us. The Corinthians are the epistle; it is written on the hearts of St. Paul and his companions; Christ was its Composer; they were its amanuenses and its conveyers. The development of the metaphor as a metaphor would be somewhat clumsy and intricate, but St. Paul only cares to shadow forth the essential fact which he wishes them to recognize. Not with ink, but with the Spirit of the living God; i.e. not with visible or perishable materials, but spiritual in its origin and character. The notion of "the finger of God" naturally recalled the notion of "the Spirit of God" (comp. Mat_12:28 with Luk_11:20). Not in tables of stone. God's writing by means of the Spirit on the heart reminds him of another writing of God on the stone tablets of the Law, which he therefore introduces with no special regard to the congruity of the metaphor about "an epistle." But in fleshy tables of the heart. The overwhelming preponderance of manuscript authority supports the reading "but in fleshen tablets—hearts." St. Paul is thinking of Jer_31:33, "I will put my Law in their inward parts, and write it in their hearts;" and Eze_11:22, "I will take the stony heart out of their flesh, and will give them a heart of flesh." The tablets were not hard and fragile, but susceptible and receptive. Our letters of introduction are inward not outward, spiritual not material, permanent not perishable, legible to all not only by a few, written by Christ not by man.
Manifestly declared. The fame and centrality of Corinth gave peculiar prominence to the fact of their conversion. The epistle of Christ ministered by us. The Corinthians are the epistle; it is written on the hearts of St. Paul and his companions; Christ was its Composer; they were its amanuenses and its conveyers. The development of the metaphor as a metaphor would be somewhat clumsy and intricate, but St. Paul only cares to shadow forth the essential fact which he wishes them to recognize. Not with ink, but with the Spirit of the living God; i.e. not with visible or perishable materials, but spiritual in its origin and character. The notion of "the finger of God" naturally recalled the notion of "the Spirit of God" (comp. Mat_12:28 with Luk_11:20). Not in tables of stone. God's writing by means of the Spirit on the heart reminds him of another writing of God on the stone tablets of the Law, which he therefore introduces with no special regard to the congruity of the metaphor about "an epistle." But in fleshy tables of the heart. The overwhelming preponderance of manuscript authority supports the reading "but in fleshen tablets—hearts." St. Paul is thinking of Jer_31:33, "I will put my Law in their inward parts, and write it in their hearts;" and Eze_11:22, "I will take the stony heart out of their flesh, and will give them a heart of flesh." The tablets were not hard and fragile, but susceptible and receptive. Our letters of introduction are inward not outward, spiritual not material, permanent not perishable, legible to all not only by a few, written by Christ not by man.
4And such trust have we through Christ to God-ward:
Jamieson-Fausset-Brown
4. And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2Co 3:5, 6; 2Co 2:16--to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' 2Co 4:1), we have through Christ (not through ourselves, compare 2Co 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Ac 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
4. And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2Co 3:5, 6; 2Co 2:16--to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' 2Co 4:1), we have through Christ (not through ourselves, compare 2Co 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Ac 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
The Pulpit Commentary
Such trust. The confidence, namely, that we need no other recommendation to or from you. Through Christ. Who alone can inspire such confidence in myself and my mission (1Co_15:10). To God-ward; i.e. in relation to God; towards whom the whole Being of Christ is directed (Joh_1:1), and therefore all the work of his servants (Rom_5:1).
Such trust. The confidence, namely, that we need no other recommendation to or from you. Through Christ. Who alone can inspire such confidence in myself and my mission (1Co_15:10). To God-ward; i.e. in relation to God; towards whom the whole Being of Christ is directed (Joh_1:1), and therefore all the work of his servants (Rom_5:1).
5Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
Jamieson-Fausset-Brown
5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers (2Pe 1:21).
anything--even the least. We cannot expect too little from man, or too much from God.
5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers (2Pe 1:21).
anything--even the least. We cannot expect too little from man, or too much from God.
The Pulpit Commentary
Not that we are sufficient of ourselves. He here reverts to the question asked in 2Co_2:16. He cannot bear the implication that any "confidence" on his part rests on anything short of the overwhelming sense that he is but an agent, or rather nothing but an instrument, in the hands of God. To think anything as of ourselves. He has, indeed, the capacity to form adequate judgments about his work, but it does not come from his own resources (ἀφ ̓ ἑαυτῶν) or his own independent origination (ἐξ ἑαυτῶν); comp. 1Co_15:10. But our sufficiency. Namely, to form any true or right judgment, and therefore to express the confidence which I have expressed. Is of God. We are but fellow workers with him (1Co_3:19).
Not that we are sufficient of ourselves. He here reverts to the question asked in 2Co_2:16. He cannot bear the implication that any "confidence" on his part rests on anything short of the overwhelming sense that he is but an agent, or rather nothing but an instrument, in the hands of God. To think anything as of ourselves. He has, indeed, the capacity to form adequate judgments about his work, but it does not come from his own resources (ἀφ ̓ ἑαυτῶν) or his own independent origination (ἐξ ἑαυτῶν); comp. 1Co_15:10. But our sufficiency. Namely, to form any true or right judgment, and therefore to express the confidence which I have expressed. Is of God. We are but fellow workers with him (1Co_3:19).
6Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
Jamieson-Fausset-Brown
6. able--rather, as the Greek is the same, corresponding to 2Co 3:5, translate, "sufficient as ministers" (Ep 3:7; Col 1:23).
the new testament--"the new covenant" as contrasted with the Old Testament or covenant (1Co 11:25; Ga 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Co 3:3).
not of the letter--joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mt 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Ro 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mt 5:17-48; Ro 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.
letter killeth--by bringing home the knowledge of guilt and its punishment, death; 2Co 3:7, "ministration of death" (Ro 7:9).
spirit giveth life--The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Ro 6:4, 11). This "spirit of life" is for us in Christ Jesus (Ro 8:2, 10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Co 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Ac 17:11; 1Pe 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.
6. able--rather, as the Greek is the same, corresponding to 2Co 3:5, translate, "sufficient as ministers" (Ep 3:7; Col 1:23).
the new testament--"the new covenant" as contrasted with the Old Testament or covenant (1Co 11:25; Ga 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Co 3:3).
not of the letter--joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mt 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Ro 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mt 5:17-48; Ro 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.
letter killeth--by bringing home the knowledge of guilt and its punishment, death; 2Co 3:7, "ministration of death" (Ro 7:9).
spirit giveth life--The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Ro 6:4, 11). This "spirit of life" is for us in Christ Jesus (Ro 8:2, 10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Co 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Ac 17:11; 1Pe 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.
The Pulpit Commentary
Who also. Either, "And he it is who;" or, "Who besides this power, has made us adequate ministers." Hath made us able ministers; rather, made us sufficient ministers. Of the new testament; rather, of a fresh covenant (Jer_31:31). The "new testament" has not the remotest connection with what we call "The New Testament," meaning thereby the book—which, indeed, had at this time no existence. The word "testament" means a will, and in this sense implies neither the Hebrew berith nor the Greek diatheke, both of which mean "covenant." In one passage only of the New Testament (Heb_9:16, Heb_9:17) does diatheke mean a "testament" or "will." For the thought, see Eph_3:7; Col_1:25; 1Ti_1:11, 1Ti_1:12. Not of the letter, but of the spirit. In other words, "not of the Law, but of the gospel;" not of that which is dead, but of that which is living; not of that which is deathful, but of that which is life-giving; not of bondage, but of freedom; not of mutilation, but of self-control; not of the outward, but of the inward; not of works, but of grace; not of menace, but of promise; not of curse, but of blessing; not of wrath, but of love; not of Moses, but of Christ. This is the theme which St. Paul develops especially in the Epistles to the Romans and the Galatians (see Rom_2:29; Rom_3:20; Rom_7:6, Rom_7:10, Rom_7:11; Rom_8:2; Gal_3:10; Gal_5:4, etc.). Not of the letter. Not, that is, of the Mosaic Law regarded as a yoke of externalism; a hard and unhelpful "thou shalt" and "thou shalt not;" a system that possessed no life of its own and inspired no life into others; a "categoric imperative," majestic, indeed, but unsympathetic and pitiless. Both the Law and the gospel were committed to writing; each covenant had its own book; but in the case of the Mosaic Law there was the book and nothing more; in the case of the gospel the book was nothing compared to the spirit, and nothing without the spirit. Out of the spirit. That is, of the gospel which found its pledge and consummation in the gift of the Spirit. The Law, too, was in one sense "spiritual" (Rom_7:14), for it was given by God, who is a Spirit, and it was a holy Law; but though such in itself (in se) it was relatively (per aceidens) a cause of sin and death, because it was addressed to a fallen nature, and inspired no spirit by which that nature could be delivered (see Rom_7:7-25). But in the gospel the spirit is everything; the mere letter is as nothing (Joh_6:63). For the letter killeth, but the spirit giveth life. This is one of the very numerous "texts" which have been first misinterpreted and have then been made, for whole centuries, the bases of erroneous systems. On this text more than any other, Origen, followed by the exegetes of a thousand years, built his dogma that the Scripture must be interpreted allegorically, not literally, because "the letter" of the Bible kills. The misinterpretation is extravagantly inexcusable, and, like many others, arose solely from rending words away from their context and so reading new senses into them. The contrast is not between "the outward" and the inward sense of Scripture at all. "The letter" refers exclusively to "the Law," and therefore has so little reference to "the Bible" that it was written before most of the New Testament existed, and only touches on a small portion of the Old Testament. Killeth. Two questions arise.
(1) What and whom does it kill? And
(2) how does it kill?
The answers seem to be that
(1) the letter—the Law regarded as an outward letter—passes the sentence of death on those who disobey it. It says, "He who doeth these things shall live in them;" and therefore implies, as well as often says, that he who disobeys them shall be cut off. It is, therefore, a deathful menace. For none can obey this Law with perfect obedience. And
(2) the sting of death being sin, the Law kills by directly leading to sin, in that it stirs into existence the principle of concupiscence (Rom_7:7-11; 1Co_15:56; Gal_3:10, Gal_3:21). But the spirit giveth life. This contrast between a dead and a living covenant is fundamental, and especially in the writings of St. Paul (Rom_2:27-29; Rom_7:6; Rom_8:11; Gal_5:8; 1Co_15:45). The Law stones the adulteress; the gospel says to her, "Go, and sin no more."
Who also. Either, "And he it is who;" or, "Who besides this power, has made us adequate ministers." Hath made us able ministers; rather, made us sufficient ministers. Of the new testament; rather, of a fresh covenant (Jer_31:31). The "new testament" has not the remotest connection with what we call "The New Testament," meaning thereby the book—which, indeed, had at this time no existence. The word "testament" means a will, and in this sense implies neither the Hebrew berith nor the Greek diatheke, both of which mean "covenant." In one passage only of the New Testament (Heb_9:16, Heb_9:17) does diatheke mean a "testament" or "will." For the thought, see Eph_3:7; Col_1:25; 1Ti_1:11, 1Ti_1:12. Not of the letter, but of the spirit. In other words, "not of the Law, but of the gospel;" not of that which is dead, but of that which is living; not of that which is deathful, but of that which is life-giving; not of bondage, but of freedom; not of mutilation, but of self-control; not of the outward, but of the inward; not of works, but of grace; not of menace, but of promise; not of curse, but of blessing; not of wrath, but of love; not of Moses, but of Christ. This is the theme which St. Paul develops especially in the Epistles to the Romans and the Galatians (see Rom_2:29; Rom_3:20; Rom_7:6, Rom_7:10, Rom_7:11; Rom_8:2; Gal_3:10; Gal_5:4, etc.). Not of the letter. Not, that is, of the Mosaic Law regarded as a yoke of externalism; a hard and unhelpful "thou shalt" and "thou shalt not;" a system that possessed no life of its own and inspired no life into others; a "categoric imperative," majestic, indeed, but unsympathetic and pitiless. Both the Law and the gospel were committed to writing; each covenant had its own book; but in the case of the Mosaic Law there was the book and nothing more; in the case of the gospel the book was nothing compared to the spirit, and nothing without the spirit. Out of the spirit. That is, of the gospel which found its pledge and consummation in the gift of the Spirit. The Law, too, was in one sense "spiritual" (Rom_7:14), for it was given by God, who is a Spirit, and it was a holy Law; but though such in itself (in se) it was relatively (per aceidens) a cause of sin and death, because it was addressed to a fallen nature, and inspired no spirit by which that nature could be delivered (see Rom_7:7-25). But in the gospel the spirit is everything; the mere letter is as nothing (Joh_6:63). For the letter killeth, but the spirit giveth life. This is one of the very numerous "texts" which have been first misinterpreted and have then been made, for whole centuries, the bases of erroneous systems. On this text more than any other, Origen, followed by the exegetes of a thousand years, built his dogma that the Scripture must be interpreted allegorically, not literally, because "the letter" of the Bible kills. The misinterpretation is extravagantly inexcusable, and, like many others, arose solely from rending words away from their context and so reading new senses into them. The contrast is not between "the outward" and the inward sense of Scripture at all. "The letter" refers exclusively to "the Law," and therefore has so little reference to "the Bible" that it was written before most of the New Testament existed, and only touches on a small portion of the Old Testament. Killeth. Two questions arise.
(1) What and whom does it kill? And
(2) how does it kill?
The answers seem to be that
(1) the letter—the Law regarded as an outward letter—passes the sentence of death on those who disobey it. It says, "He who doeth these things shall live in them;" and therefore implies, as well as often says, that he who disobeys them shall be cut off. It is, therefore, a deathful menace. For none can obey this Law with perfect obedience. And
(2) the sting of death being sin, the Law kills by directly leading to sin, in that it stirs into existence the principle of concupiscence (Rom_7:7-11; 1Co_15:56; Gal_3:10, Gal_3:21). But the spirit giveth life. This contrast between a dead and a living covenant is fundamental, and especially in the writings of St. Paul (Rom_2:27-29; Rom_7:6; Rom_8:11; Gal_5:8; 1Co_15:45). The Law stones the adulteress; the gospel says to her, "Go, and sin no more."
The Glory of the New Covenant
7But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
Jamieson-Fausset-Brown
7. the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.
written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (2Co 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (2Co 3:6). The opposition between "the letters" and "the Spirit" (2Co 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."
was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
could not steadfastly behold--literally, "fix their eyes on." Ex 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (2Co 3:11), as contrasted with the permanency of the Christian dispensation (2Co 3:11).
7. the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.
written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (2Co 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (2Co 3:6). The opposition between "the letters" and "the Spirit" (2Co 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."
was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
could not steadfastly behold--literally, "fix their eyes on." Ex 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (2Co 3:11), as contrasted with the permanency of the Christian dispensation (2Co 3:11).
The Pulpit Commentary
The ministration of death. The ministration, that is, of the Law, of "the letter which killeth." St. Paul here begins one of the arguments a minori ad majus which are the very basis of the Epistle to the Hebrews. Written and engraven in stones; literally, engraved in letters on stones (Exo_31:18). The reference shows that, in speaking of "the letter," St. Paul was only thinking of the Mosaic Law, and indeed specifically of the Decalogue. Was glorious; literally, occurred in glory, or, proved itself glorious. In itself the Law was "holy, just, and good" (Rom_7:12), and given "at the disposition of angels" (Act_7:53); and its transitory glory was illustrated by the lustre which the face of Moses caught by reflection from his intercourse with God (Exo_24:16). Could not steadfastly behold the face of Moses (Exo_34:29, Exo_34:30). St. Paul has been led quite incidentally into this digression in the course of defending himself by describing the nature of his ministry; but it bore very definitely on his general purpose, because his chief opponents were Judaists, whose one aim it was to bind upon the Church the yoke of Mosaism. That they could not "behold" the face of Moses is the hagadah, or traditional legend, derived from Exo_34:30, which says that "they were afraid to draw nigh to him. The reader may recall the beautiful lines of Cardinal Newman-
"Lord I grant me this abiding grace—
Thy words and saints to know;
To pierce the veil on Moses' face,
Although his words be slow."
Because of the glory of his countenance. This circumstance is so often alluded to as to have become identified with the conception of Moses. The Hebrew words for "a ray of light" and "a horn" are identical; hence, instead of saying that his face was "irradiated," the Vulgate says, Cornnta erat ejus facies; and even in our version of Hab_3:4 we find "And he had horns [i.e. 'rays of light'] coming out of his hand." To this is due the mediaeval symbol of Moses with horns, as in the matchless statue by Michael Angelo. Which glory was to be done away. The Greek might be expressed by "the glory—the evanescing glory—of his countenance." It was not "to be done away," but from the first moment they saw it it began to vanish. The verb "to do away," implying annulment, and the being abrogated as invalid, is a characteristic word in this group cf Epistles, in which it occurs twenty-two times. This illustrates the prominence in St. Paul's thoughts of the fact that the Law was now "antiquated" and "near its obliteration" (comp. Heb_8:13). But in dwelling on the brief and transient character of this radiance, St. Paul seizes on a point which (naturally) is not dwelt upon in Exo_34:1-35.
The ministration of death. The ministration, that is, of the Law, of "the letter which killeth." St. Paul here begins one of the arguments a minori ad majus which are the very basis of the Epistle to the Hebrews. Written and engraven in stones; literally, engraved in letters on stones (Exo_31:18). The reference shows that, in speaking of "the letter," St. Paul was only thinking of the Mosaic Law, and indeed specifically of the Decalogue. Was glorious; literally, occurred in glory, or, proved itself glorious. In itself the Law was "holy, just, and good" (Rom_7:12), and given "at the disposition of angels" (Act_7:53); and its transitory glory was illustrated by the lustre which the face of Moses caught by reflection from his intercourse with God (Exo_24:16). Could not steadfastly behold the face of Moses (Exo_34:29, Exo_34:30). St. Paul has been led quite incidentally into this digression in the course of defending himself by describing the nature of his ministry; but it bore very definitely on his general purpose, because his chief opponents were Judaists, whose one aim it was to bind upon the Church the yoke of Mosaism. That they could not "behold" the face of Moses is the hagadah, or traditional legend, derived from Exo_34:30, which says that "they were afraid to draw nigh to him. The reader may recall the beautiful lines of Cardinal Newman-
"Lord I grant me this abiding grace—
Thy words and saints to know;
To pierce the veil on Moses' face,
Although his words be slow."
Because of the glory of his countenance. This circumstance is so often alluded to as to have become identified with the conception of Moses. The Hebrew words for "a ray of light" and "a horn" are identical; hence, instead of saying that his face was "irradiated," the Vulgate says, Cornnta erat ejus facies; and even in our version of Hab_3:4 we find "And he had horns [i.e. 'rays of light'] coming out of his hand." To this is due the mediaeval symbol of Moses with horns, as in the matchless statue by Michael Angelo. Which glory was to be done away. The Greek might be expressed by "the glory—the evanescing glory—of his countenance." It was not "to be done away," but from the first moment they saw it it began to vanish. The verb "to do away," implying annulment, and the being abrogated as invalid, is a characteristic word in this group cf Epistles, in which it occurs twenty-two times. This illustrates the prominence in St. Paul's thoughts of the fact that the Law was now "antiquated" and "near its obliteration" (comp. Heb_8:13). But in dwelling on the brief and transient character of this radiance, St. Paul seizes on a point which (naturally) is not dwelt upon in Exo_34:1-35.
8How shall not the ministration of the spirit be rather glorious?
Jamieson-Fausset-Brown
8. be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
8. be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
The Pulpit Commentary
The ministration of the spirit. That is, "the apostolate and service of the gospel." Be rather glorious. A contrast may be intended between the ministration of the letter, which "became glorious," which had, as it were, a glory lent to it (ἐγενήθη ἐν δόξῃ), and that of the spirit, which is, of its own nature, in glory.
The ministration of the spirit. That is, "the apostolate and service of the gospel." Be rather glorious. A contrast may be intended between the ministration of the letter, which "became glorious," which had, as it were, a glory lent to it (ἐγενήθη ἐν δόξῃ), and that of the spirit, which is, of its own nature, in glory.
9For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
Jamieson-Fausset-Brown
9. ministration of condemnation--the law regarded in the "letter" which "killeth" (2Co 3:6; Ro 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."
the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Ro 1:17), and imputes righteousness to men through faith in Christ (Ro 3:21-28; 4:3, 22-25), and imparts righteousness by the Spirit (Ro 8:1-4).
exceed--"abound."
9. ministration of condemnation--the law regarded in the "letter" which "killeth" (2Co 3:6; Ro 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."
the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Ro 1:17), and imputes righteousness to men through faith in Christ (Ro 3:21-28; 4:3, 22-25), and imparts righteousness by the Spirit (Ro 8:1-4).
exceed--"abound."
The Pulpit Commentary
The ministration of condemnation. The same antithesis between the Law as involving "condemnation" and the gospel as bestowing "righteousness" is found in Rom_5:18, Rom_5:19. The glory; perhaps, rather, a glory; a stronger way of describing it as "glorious." Of righteousness. Involving the further conception of "justification," as in Rom_5:21; Rom_1:16, Rom_1:17; Rom_4:25; Rom_5:21.
The ministration of condemnation. The same antithesis between the Law as involving "condemnation" and the gospel as bestowing "righteousness" is found in Rom_5:18, Rom_5:19. The glory; perhaps, rather, a glory; a stronger way of describing it as "glorious." Of righteousness. Involving the further conception of "justification," as in Rom_5:21; Rom_1:16, Rom_1:17; Rom_4:25; Rom_5:21.
10For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
Jamieson-Fausset-Brown
10. For even the ministration of condemnation, the law, 2Co 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made ... had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
10. For even the ministration of condemnation, the law, 2Co 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made ... had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
The Pulpit Commentary
For. He proceeds to show that the latter ministration was far more superabundant in glory. That which was made glorious, etc. Many various interpretations have been offered of this text. The meaning almost undoubtedly is, "For even that which has been glorified [namely, the Mosaic ministry, as typified by the splendour of his face] has not been glorified in this respect [i.e. in the respect of its relation to another ministry], because of the surpassing glory [of the latter]." In other words, the glory of Mosaism is so completely outdazzled by the splendour of the gospel, that, relatively speaking, it has no glory left; the moon and the stars cease to shine, they "pale their ineffectual fires" when the sun is in the zenith. The phrase, "in this respect," occurs again in 2Co_9:3 and 1Pe_4:16.
For. He proceeds to show that the latter ministration was far more superabundant in glory. That which was made glorious, etc. Many various interpretations have been offered of this text. The meaning almost undoubtedly is, "For even that which has been glorified [namely, the Mosaic ministry, as typified by the splendour of his face] has not been glorified in this respect [i.e. in the respect of its relation to another ministry], because of the surpassing glory [of the latter]." In other words, the glory of Mosaism is so completely outdazzled by the splendour of the gospel, that, relatively speaking, it has no glory left; the moon and the stars cease to shine, they "pale their ineffectual fires" when the sun is in the zenith. The phrase, "in this respect," occurs again in 2Co_9:3 and 1Pe_4:16.
11For if that which is done away was glorious, much more that which remaineth is glorious.
Jamieson-Fausset-Brown
11. was glorious--literally, "was with glory"; or "marked by glory."
that which remaineth--abideth (Re 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.
is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.
11. was glorious--literally, "was with glory"; or "marked by glory."
that which remaineth--abideth (Re 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.
is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.
The Pulpit Commentary
For. An explanation of the "surpassing" glory of the later covenant founded on its eternity. That which is done away; rather, that which is evanescing; "which is being done away," as in 2Co_3:7. Was glorious… is glorious. The expression is varied in the Greek. The brief, the evanescent covenant was "through glory," i.e. it was a transitory gleam; the abiding covenant is "in glory;" i.e. it is an eternal splendour. It is, however, a disputed point whether St. Paul intended such rigid meanings to be attached to his varying prepositions (Rom_3:30, ἐκ πίστες … διὰ τῆς πίστεως: Rom_5:10, διὰ τοῦ θανάτου ἐν τῇ ζωῇ: Gal_2:16, ἐξ ἔργων … διὰ πίστεως: Phm_1:5, πρός τὸν Κύριον … εἰς τοὺς ἁγιους). That which remaineth. The final, eternal, unshakable gospel (Heb_12:27). Is glorious; literally, is in glory. Christ is eternally the Light of the world (Joh_1:9; Joh_9:5); and Moses and Elias derived all their permanence of glory by reflection from this transfiguring light.
For. An explanation of the "surpassing" glory of the later covenant founded on its eternity. That which is done away; rather, that which is evanescing; "which is being done away," as in 2Co_3:7. Was glorious… is glorious. The expression is varied in the Greek. The brief, the evanescent covenant was "through glory," i.e. it was a transitory gleam; the abiding covenant is "in glory;" i.e. it is an eternal splendour. It is, however, a disputed point whether St. Paul intended such rigid meanings to be attached to his varying prepositions (Rom_3:30, ἐκ πίστες … διὰ τῆς πίστεως: Rom_5:10, διὰ τοῦ θανάτου ἐν τῇ ζωῇ: Gal_2:16, ἐξ ἔργων … διὰ πίστεως: Phm_1:5, πρός τὸν Κύριον … εἰς τοὺς ἁγιους). That which remaineth. The final, eternal, unshakable gospel (Heb_12:27). Is glorious; literally, is in glory. Christ is eternally the Light of the world (Joh_1:9; Joh_9:5); and Moses and Elias derived all their permanence of glory by reflection from this transfiguring light.
12Seeing then that we have such hope, we use great plainness of speech:
Jamieson-Fausset-Brown
12. such hope--of the future glory, which shall result from the ministration of the Gospel (2Co 3:8, 9).
plainness of speech--openness; without reserve (2Co 2:17; 4:2).
12. such hope--of the future glory, which shall result from the ministration of the Gospel (2Co 3:8, 9).
plainness of speech--openness; without reserve (2Co 2:17; 4:2).
The Pulpit Commentary
The confidence inspired by this ministry and the veil on the hearts of those who will not recognize it.
Such hope. A hope based upon the abiding glory of this gospel covenant. Plainness of speech. The frankness and unreserved fearlessness of our language is justified by the glory of our ministry. It was impossible for Moses to speak with the same bold plainness.
The confidence inspired by this ministry and the veil on the hearts of those who will not recognize it.
Such hope. A hope based upon the abiding glory of this gospel covenant. Plainness of speech. The frankness and unreserved fearlessness of our language is justified by the glory of our ministry. It was impossible for Moses to speak with the same bold plainness.
13And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
Jamieson-Fausset-Brown
13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [Ellicott and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But Alford's view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Ro 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Is 6:10; Ac 28:26, 27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Co 3:14-17) [Cameron].
13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [Ellicott and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But Alford's view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Ro 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Is 6:10; Ac 28:26, 27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Co 3:14-17) [Cameron].
The Pulpit Commentary
And not as Moses. We need not act, as Moses was obliged to do, by putting any veil upon our faces while we speak. And here the image of "the veil" as completely seizes St. Paul's imagination as the image of the letter does in the first verses. Put a veil; literally, was putting, or, used to put, a veil on his face when he had finished speaking to the people. That the children of Israel could not steadfastly look to the end of that which is abolished; rather, that the children of Israel might not gaze on the end of what was passing away. The object of the veil, according to St. Paul, was to prevent the Israelites from gazing on the last gleam of the covenant. In other words, he did not wish them to be witnesses of a fading glory. It is preposterous to imagine that St. Paul is here casting any blame on the conduct of Moses, as though he acted fraudulently or delusively. Moses was aware, and even told the people, float his legislation was not final (Deu_18:15 -19), but it would be quite natural that he should not wish the people to witness the gradual dimming of the lustre which, in St. Paul's view, was typical of that transitoriness. It seems, however, that St. Paul is here either
(1) following a different reading or rendering of Exo_34:33; or
(2) is adopting some Jewish hagadah; or
(3) is giving his own turn to the narrative, as the rabbis habitually did, by way of midrash, or exposition. For from the narrative of Exodus we should not gather that it was the object of Moses to hide the disappearance of the splendour, but rather to render the light endurable. In our Authorized Version the verse runs, "till Moses had done speaking with them he put a veil on his face;" but the meaning of the original may be, "after he had done speaking with them," as the LXX. takes it and the Vulgate. The end. To interpret this of Christ, because of Rom_10:4, is an instance of the superstitious and unintelligent way in which systems are made out of a mosaic of broken texts. The foolish character of the interpretation is shown when we consider that it involves the inference that Moses put a veil on his face in order to prevent the Israelites from seeing Christi But this attempt to illustrate Scripture by catching at a similar, expression applied in a wholly different way in another part of Scripture, is one of the normal follies of scriptural interpretation.
And not as Moses. We need not act, as Moses was obliged to do, by putting any veil upon our faces while we speak. And here the image of "the veil" as completely seizes St. Paul's imagination as the image of the letter does in the first verses. Put a veil; literally, was putting, or, used to put, a veil on his face when he had finished speaking to the people. That the children of Israel could not steadfastly look to the end of that which is abolished; rather, that the children of Israel might not gaze on the end of what was passing away. The object of the veil, according to St. Paul, was to prevent the Israelites from gazing on the last gleam of the covenant. In other words, he did not wish them to be witnesses of a fading glory. It is preposterous to imagine that St. Paul is here casting any blame on the conduct of Moses, as though he acted fraudulently or delusively. Moses was aware, and even told the people, float his legislation was not final (Deu_18:15 -19), but it would be quite natural that he should not wish the people to witness the gradual dimming of the lustre which, in St. Paul's view, was typical of that transitoriness. It seems, however, that St. Paul is here either
(1) following a different reading or rendering of Exo_34:33; or
(2) is adopting some Jewish hagadah; or
(3) is giving his own turn to the narrative, as the rabbis habitually did, by way of midrash, or exposition. For from the narrative of Exodus we should not gather that it was the object of Moses to hide the disappearance of the splendour, but rather to render the light endurable. In our Authorized Version the verse runs, "till Moses had done speaking with them he put a veil on his face;" but the meaning of the original may be, "after he had done speaking with them," as the LXX. takes it and the Vulgate. The end. To interpret this of Christ, because of Rom_10:4, is an instance of the superstitious and unintelligent way in which systems are made out of a mosaic of broken texts. The foolish character of the interpretation is shown when we consider that it involves the inference that Moses put a veil on his face in order to prevent the Israelites from seeing Christi But this attempt to illustrate Scripture by catching at a similar, expression applied in a wholly different way in another part of Scripture, is one of the normal follies of scriptural interpretation.
14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
Jamieson-Fausset-Brown
14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2Co 4:1.
minds--Greek, "mental perceptions"; "understandings."
blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (2Co 3:13). The veil on Moses' face is further typical of the veil that is on their hearts.
untaken away ... which veil--rather, "the same veil ... remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE Old Testament,' or covenant of legal ordinances) is done away (2Co 3:7, 11, 13) in Christ" or, as Bengel, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, Ac 15:21). I prefer the former.
14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2Co 4:1.
minds--Greek, "mental perceptions"; "understandings."
blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (2Co 3:13). The veil on Moses' face is further typical of the veil that is on their hearts.
untaken away ... which veil--rather, "the same veil ... remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE Old Testament,' or covenant of legal ordinances) is done away (2Co 3:7, 11, 13) in Christ" or, as Bengel, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, Ac 15:21). I prefer the former.
The Pulpit Commentary
Their minds. This word is rendered" devices" in 2Co_2:11; "minds" in 2Co_3:14 and 2Co_4:4; and "thought" in 2Co_10:5. It means that their powers of reason were, so to speak, petrified. Were blinded; rather, were hardened. The verb cannot mean" to blind." By whom were their minds hardened? It would be equally correct to say by themselves (Heb_3:8), or by Satan (2Co_4:4), or by God (Rom_11:7, Rom_11:8). The same veil. Of course the meaning is "a veil of which the veil of Moses is an exact type." The veil which prevented them from seeing the evanescence of the light which shone on the face of Moses was symbolically identical with that which prevented them also from seeing the transitory character of his Law. It had been as it were taken from his face and laid on their hearts (see Act_13:27-29; Rom_11:1-36.). Many commentators have seen in this verse a reference to the Jewish custom of covering the head with the tallith, a four-cornered veil, when they were in the synagogues. But this is doubtful, since the tallith did not cover the eyes. More probably his metaphor may have been suggested by Isa_25:7, "And he will destroy in this mountain the face of the covering cast ever all people, and the veil that is spread over all nations." Untaken away. There are two other ways of rendering this verse:
(1) "For until this very day at the reading of the old covenant the same veil remaineth unlifted; which veil is done away in Christ," as in the Revised Version; or
(2) "The same veil remaineth, it not being revealed that it is done away in Christ," as it is taken by Chrysostom and many others, and in the margin of the Revised Version. The latter seems to be the better view. It is not the veil, but the old covenant, which is being done away in Christ. To the Jews that truth still remained under a veil. The present tense, "is in course of annulment," might naturally be used until the utter abrogation of even the possible fulfilment of the Mosaic Law at the fall of Jerusalem. In the reading of the old testament; rather, the old covenant. There is no allusion to the Old Testament as a book, but the phrase is equivalent to "Moses is read" in the next verse. (On this obduracy of the Jews, see Rom_11:7, Rom_11:8, Rom_11:25.)
Their minds. This word is rendered" devices" in 2Co_2:11; "minds" in 2Co_3:14 and 2Co_4:4; and "thought" in 2Co_10:5. It means that their powers of reason were, so to speak, petrified. Were blinded; rather, were hardened. The verb cannot mean" to blind." By whom were their minds hardened? It would be equally correct to say by themselves (Heb_3:8), or by Satan (2Co_4:4), or by God (Rom_11:7, Rom_11:8). The same veil. Of course the meaning is "a veil of which the veil of Moses is an exact type." The veil which prevented them from seeing the evanescence of the light which shone on the face of Moses was symbolically identical with that which prevented them also from seeing the transitory character of his Law. It had been as it were taken from his face and laid on their hearts (see Act_13:27-29; Rom_11:1-36.). Many commentators have seen in this verse a reference to the Jewish custom of covering the head with the tallith, a four-cornered veil, when they were in the synagogues. But this is doubtful, since the tallith did not cover the eyes. More probably his metaphor may have been suggested by Isa_25:7, "And he will destroy in this mountain the face of the covering cast ever all people, and the veil that is spread over all nations." Untaken away. There are two other ways of rendering this verse:
(1) "For until this very day at the reading of the old covenant the same veil remaineth unlifted; which veil is done away in Christ," as in the Revised Version; or
(2) "The same veil remaineth, it not being revealed that it is done away in Christ," as it is taken by Chrysostom and many others, and in the margin of the Revised Version. The latter seems to be the better view. It is not the veil, but the old covenant, which is being done away in Christ. To the Jews that truth still remained under a veil. The present tense, "is in course of annulment," might naturally be used until the utter abrogation of even the possible fulfilment of the Mosaic Law at the fall of Jerusalem. In the reading of the old testament; rather, the old covenant. There is no allusion to the Old Testament as a book, but the phrase is equivalent to "Moses is read" in the next verse. (On this obduracy of the Jews, see Rom_11:7, Rom_11:8, Rom_11:25.)
15But even unto this day, when Moses is read, the vail is upon their heart.
The Pulpit Commentary
When Moses is read (Act_15:21). The veil; rather, a veil; a veil of moral obstinacy, which prevents them from seeing the disappearance of the old covenant, as effectually as the veil on the face of Moses prevented them from seeing (as St. Paul viewed the matter) the disappearance of the transitory lustre on the face of Moses.
When Moses is read (Act_15:21). The veil; rather, a veil; a veil of moral obstinacy, which prevents them from seeing the disappearance of the old covenant, as effectually as the veil on the face of Moses prevented them from seeing (as St. Paul viewed the matter) the disappearance of the transitory lustre on the face of Moses.
16Nevertheless when it shall turn to the Lord, the vail shall be taken away.
The Pulpit Commentary
When it shall turn to the Lord. The nominative of the verb is not expressed. Obviously the most natural word to supply is the one last alluded to, namely, "the heart of Israel." The verb may have been suggested by Exo_34:31. Shall be taken away; literally, is in course of removal. The tenses imply that "the moment the heart of Israel shall have turned to the Lord, the removal of the veil begins." Then "they shall look on him whom they pierced" (Zec_12:10); "He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations" (Isa_25:7).
When it shall turn to the Lord. The nominative of the verb is not expressed. Obviously the most natural word to supply is the one last alluded to, namely, "the heart of Israel." The verb may have been suggested by Exo_34:31. Shall be taken away; literally, is in course of removal. The tenses imply that "the moment the heart of Israel shall have turned to the Lord, the removal of the veil begins." Then "they shall look on him whom they pierced" (Zec_12:10); "He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations" (Isa_25:7).
17Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
The Pulpit Commentary
Now the Lord is that Spirit. The "but" (Authorized Version, "now") introduces an explanation. To whom shall they turn? To the Lord. "But the Lord is the Spirit." The word "spirit" could not be introduced thus abruptly and vaguely; it must refer to something already said, and therefore to the last mention of the word "spirit" in 2Co_3:3. The Lord is the Spirit, who giveth life and freedom, in antithesis to the spirit of death and legal bondage. The best comment on the verse is Rom_8:2, "For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." All life and all religion had become to St. Paul a vision of all things in Christ. He has just said that the spirit giveth life, and, after the digression about the moral blindness which prevented the Jews from being emancipated from the bondage of the letter, it was quite natural for him to add, "Now the Lord is the Spirit to which I alluded." The connection in which the verse stands excludes a host of untenable meanings which have been attached to it. There is liberty. The liberty of confidence (Rom_8:4), and of frank speech (Rom_8:12), and of sonship (Gal_4:6, Gal_4:7), and of freedom from guilt (Joh_8:36); so that the Law itself, obeyed no longer in the mere letter but also in the spirit, becomes a royal law of liberty, and not a yoke which gendereth to bondage (Jas_1:25; Jas_2:12)—a service, indeed, but one which is perfect freedom (Rom_5:1-21; 1Pe_2:16).
Now the Lord is that Spirit. The "but" (Authorized Version, "now") introduces an explanation. To whom shall they turn? To the Lord. "But the Lord is the Spirit." The word "spirit" could not be introduced thus abruptly and vaguely; it must refer to something already said, and therefore to the last mention of the word "spirit" in 2Co_3:3. The Lord is the Spirit, who giveth life and freedom, in antithesis to the spirit of death and legal bondage. The best comment on the verse is Rom_8:2, "For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death." All life and all religion had become to St. Paul a vision of all things in Christ. He has just said that the spirit giveth life, and, after the digression about the moral blindness which prevented the Jews from being emancipated from the bondage of the letter, it was quite natural for him to add, "Now the Lord is the Spirit to which I alluded." The connection in which the verse stands excludes a host of untenable meanings which have been attached to it. There is liberty. The liberty of confidence (Rom_8:4), and of frank speech (Rom_8:12), and of sonship (Gal_4:6, Gal_4:7), and of freedom from guilt (Joh_8:36); so that the Law itself, obeyed no longer in the mere letter but also in the spirit, becomes a royal law of liberty, and not a yoke which gendereth to bondage (Jas_1:25; Jas_2:12)—a service, indeed, but one which is perfect freedom (Rom_5:1-21; 1Pe_2:16).
18But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the LORD.
The Pulpit Commentary
But we all. An appeal to personal experience in evidence of the freedom. With open face; rather, with unveiled face; as Moses himself spoke with God, whereas the Jews could not see even the reflected splendour on the face of Moses till he had shrouded it with a veil. Beholding as in a glass. This is at least as likely to be the true meaning as "reflecting as a mirror," which the Revised Version (following Chrysostom and others) has substituted for it. No other instance occurs in which the verb in the middle voice has the meaning of "reflecting,'' and the words, "With unveiled face," imply the image of "beholding." They are, in fact, a description of "the beatific vision." An additional reason for retaining the translation of our Authorized Version is that the verb is used in this sense by Philo ('Leg. Alleg.,' 3:33). The glory of the Lord. Namely, him who is "the Effulgence of God's glory" (Heb_1:2), the true Shechinah, "the Image of the invisible God" (Col_1:15). Are changed into the same image. The present tense implies a gradual transfiguration, a mystical and spiritual change which is produced in us while we contemplate Christ. From glory to glory. Our spiritual assimilation to Christ comes from his glory and issues in a glory like his (1Co_15:51; comp." from strength to strength," Psa_84:7). As by the Spirit of the Lord. This rendering (which is that of the Vulgate also) can hardly be correct. The natural meaning of the Greek is "as by the [or, from] the Lord the Spirit." Our change into glory comes from the Lord, who, as St. Paul has already explained, is the Spirit of which he has been speaking. No such abstract theological thought is here in his mind as that of the "hypostatic union," of the Son and the Holy Spirit. He is still referring to the contrast between the letter and the spirit, and his identification of this "spirit" in its highest sense with the quickening life which, by the gift of the Holy Spirit, we receive from Christ, and which is indeed identical with "the Spirit of Christ."
But we all. An appeal to personal experience in evidence of the freedom. With open face; rather, with unveiled face; as Moses himself spoke with God, whereas the Jews could not see even the reflected splendour on the face of Moses till he had shrouded it with a veil. Beholding as in a glass. This is at least as likely to be the true meaning as "reflecting as a mirror," which the Revised Version (following Chrysostom and others) has substituted for it. No other instance occurs in which the verb in the middle voice has the meaning of "reflecting,'' and the words, "With unveiled face," imply the image of "beholding." They are, in fact, a description of "the beatific vision." An additional reason for retaining the translation of our Authorized Version is that the verb is used in this sense by Philo ('Leg. Alleg.,' 3:33). The glory of the Lord. Namely, him who is "the Effulgence of God's glory" (Heb_1:2), the true Shechinah, "the Image of the invisible God" (Col_1:15). Are changed into the same image. The present tense implies a gradual transfiguration, a mystical and spiritual change which is produced in us while we contemplate Christ. From glory to glory. Our spiritual assimilation to Christ comes from his glory and issues in a glory like his (1Co_15:51; comp." from strength to strength," Psa_84:7). As by the Spirit of the Lord. This rendering (which is that of the Vulgate also) can hardly be correct. The natural meaning of the Greek is "as by the [or, from] the Lord the Spirit." Our change into glory comes from the Lord, who, as St. Paul has already explained, is the Spirit of which he has been speaking. No such abstract theological thought is here in his mind as that of the "hypostatic union," of the Son and the Holy Spirit. He is still referring to the contrast between the letter and the spirit, and his identification of this "spirit" in its highest sense with the quickening life which, by the gift of the Holy Spirit, we receive from Christ, and which is indeed identical with "the Spirit of Christ."
THE HOLY BIBLE
2 Corinthians
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105