2 Corinthians 3:10

2Co 3:10-11. 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, Heb 7:11-12; its covenant, Heb 8:6; its sanctuary and whole service, Heb 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, Heb 6:20; Heb 7:24; Heb 7:28. 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2Co 3:10. Οὐδὲ δεδόξασται, was not even glorified [had no glory]) The limitation immediately follows, in this respect. The greater light obscures the less.—τὸ δεδοξασμένον, that which was glorified) So LXX:, Exo 34:29; Exo 34:35, קרן, δεδόξασται.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_3:10. A more precise grounding of the previous πολλῷ μᾶλλον περισσεύει κ.τ.λ. by the highest climax of this relation. For even (καὶ γάρ) that which is glorious is without glory in this point by reason of the superabundant glory.

οὐ δεδόξασται] The chief element is prefixed, and combined into one idea (Hartung, Partikell. I. p. 122; Baeuml. p. 278): gloria destitutum est. The perfect denotes the continuance of what had taken place; Kühner, II. p. 70.

τὸ δεδοξασμένον] is referred to the Mosaic religious economy by Emmerling and Olshausen, following older expositors, quite against the context. Most refer it to the ministry of Moses, which had been made glorious through the radiance on his countenance, 2Co_3:7-9. But see belo.

ἐν τούτῳ τῷ μέρει] in this respect (2Co_9:3; 1Pe_4:16; Col_2:16; often in Greek authors), is joined with τὸ δεδοξασμένον by Fritzsche, l.c. p. 31 (also de Wette and Ewald): quod collustratum fuit hac parte h. e. ita, ut per splendorem, qui in Mosis facie conspiciebatur, illustre redderetur. But on the one handsupposing that τὸ δεδοξασμ. denotes the ministry of Mosesthe ἐν τρύτῳ τῷ μέρει so taken would be an utterly superfluous addition, since the reader would already have had full information in accordance with the context through τὸ δεδοξασμ. having the article; on the other hand, we should expect τούτῳ to point to something said just before, which, however, is not the case, since we must go back as far as 2Co_3:7. If, again, with Ewald, we take ἐν τούτῳ τῷ μέρει as in all that is Jewish, apart from what is Christian, and refer it to the then still subsisting state of the temple, synagogue, etc., how enigmatically Paul would have expressed himself, without any hint of his meaning in the context! Following Chrysostom (κατὰ τὸν τῆς συγκρίσεως λόγον) and Theodoret (ἀποβλέπων εἰς τούτους, namely, to the ministers of the N. T.), most commentators (including Billroth, Olshausen, Osiander, Hofmann) join it with οὐ δεδόξ., so that it would indicate the reference in which the sentence οὐ δεδόξ. τὸ δεδοξ. holds good (see Hofmann), and consequently would have the meaning: over against the office of Moses. But how utterly superfluous, and in fact cumbrous, would this ἐν τούτῳ τῷ μερ. be if so taken, especially seeing that there still follows ἕνεκεν τ. ὑπερβ. δοξ., which serves to throw light upon the relation asserted! How surprising would this amplification be at this very point, where the comparison is carried to the highest pitch, and the representation is so forcibly and pithily begun by the oxymoron οὐ δεδόξ. τὸ δεδοξ.! Rückert (following Flatt) connects also with οὐ δεδόξασται, but explains it: in this respect, that is, in so far as the first διακονία was the διακονία τῆς κατακρίσεως. At variance with the connection. For not in so far as the Mosaic διακονία ministered to condemnation and death, is its splendour darkened, but in so far as its splendour is outshone by a far greater splendour,that of the διακονία of the N. T. Besides, if the assumed reference of ἐν τούτῳ τῷ μέρει were to be held correct, the κατάκρισις would necessarily be the principal element (predicate) in what precedes, not merely an attributive definition of the subject. On the whole, the following explanation, against which none but quite irrelevant objections[163] are made, seems to be the right one: ἐν τούτῳ τῷ μέρει is certainly to be connected with οὐ δεδόξασται; τὸ δεδοξασμένον, however, is not to be taken as a designation of the Mosaic διακονία in concreto, but signifies that which is glorified generally, in abstracto; so that, in addition to the οὐ δεδόξασται said of it, there is also given with ἐν τούτῳ τῷ μέρει the reference to the particular concrete thing of which the apostle is speaking, the reference to the ministry of Moses, namely, thus: for in this respect, i.e. in respect of the relation of glory in which the Mosaic δισκονία stands to the Christian (2Co_3:9), it is even the case that what is glorified is unglorified. Analogously, the δόξα of the moon, for instance, is no δόξα, when the δόξα of the sun beams forth (1Co_15:14).

ἕνεκεν τῆς ὑπερβαλλ. δόξης] by reason of (Stallbaum, ad Plat. Rep. p. 329 B) the superabundant glory, which obscures the δεδοξασμένον, exhibits its δόξα as relatively no δόξα. This applies to the future glory of the N. T. διακονία, setting in at the αἰὼν μέλλων, but already conceived as present.

[163] The objection made by Osiander is a dilemma logically incorrect. Hofmann urges that ἐν τούτῳ τῷ μέρει cannot mean: in this case. But it is not at all alleged to have that meaning, but rather: in this point, i. e. hoc respectu, in the relation under discussion. See on this adverbial usage, C. Fr. Herm. ad Lucian. hist. concer. p. 8.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 3:10 . καὶ γὰρ οὐ δεδόξασται : for that which hath been made glorious, sc. , the Ministration of the Old Covenant, hath not [really] been made glorious in this respect, viz., on account of the surpassing glory (of the Ministration of the New Covenant); i.e. , the surpassing glory of the second made the glory of the first seem nought. The phraseology of Exo 34:35 ( τὸ πρόσωπον Μωσῆ … δεδόξασται ) is still in the Apostle’s mind. ἐν τούτῳ τῷ μέρει has been otherwise explained as equivalent to “in this instance of Moses”; but it seems (see ref.) to be merely a redundant phrase, added for the sake of emphasis, introducing ἕνεκεν τῆς ὑπερβ . δόξ .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

10. He again justifies (γάρ) what has just been said, adding καί to mark a new point. The Gospel’s superabundance in glory is shown by the fact that it absolutely eclipsed the Law. For indeed that which hath been made glorious hath even not been made glorious (hath even been deprived of glory) in this respect, by reason of the glory that exceedeth. In marking the change from περισσεύω (2Co 3:9) to ὑπερβάλλω (2Co 3:10) we must make the latter harmonize with 2Co 9:4; Eph 1:19; Eph 2:7, where the R.V. has ‘exceed,’ while it has ‘surpass’ here. Take ἐν τούτῳ τῷ μέρει (comp. 2Co 9:3 and see Lightfoot on Col 2:16) with οὐ δεδόξασται: the Law has been deprived of its imparted glory in this respect, that something which quite outshines it has appeared. Stars cease to shine when the sun is risen.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

For even the ministration of condemnation, the law, Co2 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. What was rendered glorious. This is not a correction of what goes before, but rather a confirmation; for he means that the glory of the law is extinguished when the gospel comes forth. As the moon and stars, though in themselves they are not merely luminous, but diffuse their light over the whole earth, do, nevertheless, disappear before the brightness of the sun; so, however glorious the law was in itself, it has, nevertheless, no glory in comparison with the excellence of the gospel. Hence it follows, that we cannot sufficiently prize, or hold in sufficient esteem the glory of Christ, which shines forth in the gospel, like the splendor of the sun when beaming forth; and that the gospel is foolishly handled, nay more, is shamefully profaned, where the power and majesty of the Spirit do not come forth to view, so as to draw up men’s minds and hearts heavenward.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) For even that which was made glorious had no glory.—More accurately, St. Paul reproducing the very tense which he found in the LXX. of Exo_34:35, that which had been glorified has not been glorified—i.e., has lost its glory.

In this respect . . .—The phrase is the same as in 2Co_9:3; 1Pe_4:16. The English expresses it very fairly. “In this point,” as compared with the gospel, the Law has lost its glory; it is thrown into the shade by “the glory that excelleth.” The imagery seems to bring before us the symbolic meaning of the Transfiguration. Moses and Elijah appear in glory, but the glory of the Son of Man surpasses that of either. (Comp. Notes on Mat_16:1-4.) The word for “excelleth” may be noted as peculiar to St. Paul among the writers of the New Testament.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth] Rather, For even that which has been glorified (i.e. the face of Moses, typical of the Law) has not been glorified in this respect (i.e. in comparison of the New Covenant. The Geneva Version renders ‘in this point’—see ch. 2Co_9:3, where the expression occurs again, also the received text in 1Pe_4:16) on account of the glory (i.e. of the New Covenant) which surpasses (it). Other explanations of the passage have been given, but Bp. Wordsworth, who places this passage and the LXX. of Exodus 34 in parallel columns, shews how St Paul throughout this chapter is using the very words of the LXX., which must therefore be the index to his meaning. He paraphrases thus: “that was glorified, but glorious as it was, it was not glorified in one respect—that is, it was not glorified relatively to and in comparison with the Evangelical Ministry, which far transcends its glory, and absorbs it.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For if that which is done away,.... Here another difference is pointed out, which subsists between the law and the Gospel, and proves that the one is more excellent and glorious than the other. The law is "that which is done away"; not merely the ceremonial law, or the judicial law, but the whole ministry of Moses, and particularly the law of the Decalogue: for the better understanding of this, distinguish between the matter and ministry of it; the ministry of it by Moses is done away, the matter of it so far as of a moral nature abides: distinguish between the law, as in the hands of Moses and of Christ; as in the hands of Moses it is broken to pieces and abolished, as in the hands of Christ, as King in his church, it remains: distinguish between precepts and precepts; some are mixed, being partly moral, and partly ceremonial, as the fourth and fifth commands, and others are not; what is ceremonial, or purely related to the Jews whilst in their civil policy, and in the land of Canaan, is done away; but what is purely moral, is, as to the matter of it, still obliging: distinguish between the law as a covenant of works, and as a rule of walk and conversation; as a covenant of works it is done away, as a rule of walk and conversation it still continues: distinguish between persons and persons; to them that are redeemed from it, it is done away; to them that are under it, it remains; and lastly, distinguish between a right and a wrong use of it; as to any use of it to justify us before God, by our obedience to it, it is done away; but as it may be of use to convince sinners of sin, and to direct saints in a course of righteousness, so it abides. The Gospel is "that which remaineth"; which denotes the continued efficacy, the incorruptibleness, the inexpugnableness, and duration of it; notwithstanding all the opposition of men and devils to it, still its blessings, promises, doctrines, ordinances, and effects continue; it remains in the Scriptures, in the church, in the hearts of believers, and in the world too, until all the elect of God are gathered in: now as things that remain are much more glorious than those which are done away, so the Gospel must be much more glorious than the law.

Next: 2 Corinthians Chapter 4

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

Ver. 10. Had no glory] To speak of, and in comparison. The light of the law was obscured and overcast by the light of the gospel. The sea about the altar was brazen, 1Ki 7:23, and what eyes could pierce through it? Now our sea about the throne is glassy, Rev 4:6, like to crystal, clearly conveying the light and sight of God in Christ to our eyes.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For even that which was made glorious - (τὸ δεδοξασμένον to dedoxasmenon). That was splendid, excellent, or glorious. This refers doubtless, to the laws and institutions of Moses, especially to the primary giving of the Law. Paul does not deny that it had an honor and majesty such, in some respects, as the Jews claimed for it. It was glorious in the manner in which it was given; it was glorious in the purity of the Law itself; and it was glorious, or splendid in the magnificent and imposing ritual in which the worship of God was celebrated. But all this was surpassed in the brighter glory of the gospel.

Had no glory - Greek: “Was not glorious, or splendid” (οὐδὲ δεδόξασται oude deoxastai. It had comparatively no glory or splendor. Its glory was all eclipsed. It was like the splendor of the moon and stars compared with the bright light of the sun.

By reason of the glory that excelleth - In the gospel; in the incarnation, life, sufferings, death, and resurrection of the Lord Jesus; in the pardon of sin; in the peace and joy of the believer; and in the glories of the heavenly world to which the gospel elevates dying men.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The law had in it something of intrinsic glory and excellency, as it was the revelation of the will of God to and concerning his creatures; there was an inseparable glory attending it upon that account: and it was made glorious in the ministration of it; as it pleased God that the giving of it should be attended with thunder and lightning, fire and smoke, and an earthquake, and a voice like to the sound of a trumpet, as we read, Exo 19:16-18; this was an accidental and adventitious glory, and made that which was glorious in itself, glorious also in the eyes of the people, that saw and heard these things. But yet, saith the apostle, if we compare it with the glory of the gospel, it had comparatively no glory; so much doth that excel. For though the law was the revelation of the Divine will, as well as the gospel, yet the law was the revelation of the Divine will but as to duty, and wrath, in case of the nonperformance of that duty: but the gospel is the revelation of the Divine will, as to grace and mercy, as to remission of sin, and eternal life. And although the gospel came not into the world as the law, with thunder, and lightning, and earthquakes; yet that was ushered in by angels, foretelling the birth and office of John the Baptist, and of Christ; by the great sign of the virgin’s conceiving and bringing forth a Son; by a voice from heaven, proclaiming Christ the Father’s only begotten Son, in whom he was well pleased. But that which the apostle doth here principally intend, is the exceeding excellency of it, in regard of its further usefulness and comfortable nature.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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; 1Pe_4:16.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. For even that which was made glorious. The Old Covenant. As the glory of the moon and stars fades out before the glory of the sun, so its glory disappears in a comparison with the exceeding glory of the gospel.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10.] For (substantiation of the foregoing πολλῷ μᾶλλον) even that which has been glorified (viz. the διακ. τ. κατακρίς., which was ἐν δόξῃ by the brightness on the face of Moses) has not been glorified (has lost all its glory) in this respect (i.e. when compared with the gospel,—κατὰ τὸν τῆς συγκρίσεως λόγον, Chrys. Hom. vii. p. 481.

De W. takes ἐν τ. τῷ μέρ. with δεδοξασμένον, ‘that which was in this particular glorified,’ viz. in the brightness on the face of Moses:—but that would more naturally be τὸ ἐν τούτῳ τῷ μέρει δεδοξασμένον:—as it now stands I cannot divide otherwise than οὐ δεδόξασται | τὸ δεδοξασμένον | ἐν τούτῳ τῷ μέρει. Meyer takes τὸ δεδοξ. as abstract, and ἐν τούτῳ τῷ μέρει as pointing to the concrete: ‘that which has been glorified (general and abstract) has in this particular department (concrete, viz. the διακ. τ. κατακρίς. which was δεδοξασμ.) no glory: q. d. the glorified is unglorified in this case.’ This may certainly be, and is ingenious: but the other is simpler) on account of (i.e. when we take into consideration) the surpassing glory (viz. of the other διακονία:—present, because spoken of qualitatively).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον. ‘For indeed that which has been made glorious in this respect has been deprived of glory by reason of the glory which exceeds it?’ It is outshone by something which is much more dazzling and beautiful. When the sun is risen, lamps cease to be of use; orto sole lumen lucernae caecatur. In this way the paradox becomes true that ‘what had been made glorious was not made glorious.’ In comparison with the glory which superseded it, it seemed to have had no glory at all. Cf. ὁμοῖοι τοῖς τυφλοῖς ἂν ἦμεν ἕνεκά γε τῶν ἡμετέρων ὀφθαλμῶν (Xen. Mem. iv. iii. 3). Stallbaum on Plato, Rep. 329 B gives other examples of this use of ἕνεκα.

If ἐν τούτῳ τῷ μέρει be taken with τὸ δεδοξασμένον, the meaning will be ‘in respect of the illumination of Moses’ countenance.’ But it is better to take the words with οὐ δεδόξασται and understand them as anticipating what follows; ‘in this respect,’ viz. because of the overwhelming glory of the Gospel. The phrase is repeated 9:3, and nowhere else in N.T. Ὑπερβάλλειν is found only 9:14; Eph 1:19, Eph 1:2:7, Eph 1:3:19; and its derivative ὑπερβολή is also purely Pauline in N.T., peculiar to this group, and most freq. in 2 Cor. (1:8, 4:7, 17, 12:7); in LXX only 4 Mal 3:18.

For οὐ δεδοξ a few cursives and a few Latin texts have οὐδὲ δεδοξ. Vulg. has nec and also spoils the oxymoron by rendering nam nec glorificatum est quod claruit in hac parte. εἵνεκεν (א A B D E G P) rather than ἕνεκεν (C K L).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

That which was made glorious had no glory in this respect [ου δεδοξασται το δεδοξασμενον εν τουτω τω μερει] . Rev., that which hath been made glorious hath not been made glorious. The peculiar form of expression is taken from Exo 34:29, 35, Sept., "Moses knew not that the appearance of the skin of his face was glorified." " The children of Israel saw the face of Moses that it was glorified. "Much unnecessary difficulty has been made, chiefly about the connection and meaning of in this respect. That which hath been made glorious is the ministry of death and condemnation (vers. 7, 9), the ministry of Moses in the giving of the law, which ministry was temporarily glorified in the shining of Moses ' face. Hath not been made glorious is only another way of expressing was passing away (ver. 7) : of saying that the temporary glory of Moses ' ministry faded and paled before the glory of the ministry of Christ. The figure which pervades the whole passage (7 - 11) is that of a glorified face. The ministration of the law, impersonated in Moses, is described as having its face glorified. It is to this that in this respect refers. Paul says that the ministry of the law, which was temporarily glorified in the face of Moses, is no longer glorified in this respect; that is, it no longer appears with glorified face, because of the glory that excelleth, the glory of Christ ministering the Gospel, before which it fades away and is as if it had not been. This accords with ch. 4, where the theme is the same as here, ministry or ministration (ver. 1); and where the christian revelation is described as" the glory of God in the face of Jesus Christ " (ver. 6). This is the key to our passage. To the same purpose is ver. 18, where the Christian is represented as gazing, through the Gospel, with unveiled face, upon the glory of God in Christ, and as being changed thereby into the image of Christ. The glory of the law in the face of Moses has faded before the glory of the Gospel in the face of Jesus Christ.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.