2 Corinthians 3:12

2Co_3:12-18

Seeing then that we have such hope, we use great plainness of speech

The duty of outspokenness on religious questions

True religion is very simple and very deep.

A s simple as this statement, God is good; as deep as life and death. But it has ever been hard for men to receive religion in all its simplicity and in all its depth. They want something they can touch and handle, something to fill the imagination, something with many colours to attract the eye. And human teachers have ever been ready to adapt themselves to this craving, and have put their teaching into a shape in which they thought it most likely to be received. And yet it is sometimes the part of the Christian minister, in following the example of Christ and of St. Paul, to use great plainness of speech: to tell the people, not what they most wish or expect to hear, not what is most in accordance with their previous ideas and prejudices, but what he himself thinks and knows, what he has found in his own experience to be of lasting value, or, in Scriptural language, the truth which he believes that he has heard of God. St. Paul made the greatest effort that was ever made by any one, excepting only Christ, to bring men to receive a spiritual religion. He strove to show to the Jew that God in Christ was the Father of all men, and not of the Jew only; that righteousness meant not the mere outward performance of certain acts, but a right attitude of the heart towards God. And we read in this Epistle to the Corinthians that this teaching of St. Paul was to the Jews a stumbling-block and to the Greeks foolishness. Now, why was this? Let us try to imagine how they must have felt in listening to him. Let us imagine the Jew being told that the law of Moses was abolished and done away, that the blood of bulls and goats could not take away sin; that the Passover, the commemoration of the great deliverance that had first made the Jews a nation, was only a type and a shadow which was vanishing; that the peculiar people must no longer think that Jehovah had any special regard for them, but must learn to embrace the Gentiles, who for half their lives had been polluting themselves with abominations of idols. Was this, the Jewish objector might say--was this, indeed, to stand upon the ancient paths and to restore the desolations of many generations? Was it not rather to remove the landmarks, to tear up the foundations? Such then was the nature of the offence which the teaching of St. Paul gave to the Jew. Let us now turn and ask what impression it was likely to produce upon the Gentiles. I think I hear one of them crying, What will this babbler say? And are we not to worship the sun going forth as a giant to run his course, nor the moon walking in brightness, nor the earth, nor the glorious heaven that smiles on us with pure radiance in the daytime and gazes on us with a thousand eyes at night? The Diana of the Ephesians, the Jupiter of Lystria or of Athens, these are to be nothing to us. Those are no gods, you tell us, that are made with hands. Would you take from them the only stay, the only consolation which they have amid the miseries of their feeble life, and offer them instead an unseen God, to be comprehended only with the mind! Take heed that you are not destroying what you cannot restore. Now St. Paul was not the first nor the last who in teaching a spiritual religion, in trying to open a way between the soul of man and the Spirit of God, had won for himself amongst the people of his own time the name of a godless and irreligious man. Isaiah is heard proclaiming in the name of God, Your new moons and your appointed feasts My soul hateth, they are a trouble unto me, I am weary to bear them. Bring no more vain oblations. Cease to do evil, learn to do well: seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. And Ezekiel is heard to cry, The son shall not bear the iniquity of his father. The soul that sinneth, it shall die. But Isaiah fell a victim to the idolatrous fanaticism of his countrymen, and of Ezekiel the people said, Doth he not speak parables? And so all the Hebrew prophets, one by one, bore witness equally against the formalism and idolatry of the people, and were rejected equally. And what of Christ Himself? Was He not put to death for blasphemy: because He had said, Destroy this temple and in three days I will raise it up, and because He told the Chief Priests that The hour was coming when the Son of Man should sit on the right hand of Power? We need not fear, then, or be discouraged, if it should be found that in some matters either of doctrine or of custom and tradition there is still a veil upon the peoples heart which clouds for them the perfect vision of the righteousness and goodness, the justice and mercy, of Almighty God: nor should the Christian teacher, who thinks he sees it is so, shrink from trying to remove the veil: if he may hope thereby to bring the minds of his countrymen nearer to a pure and spiritual religion. Least of all is he to be deterred by the imputation of impiety, or of infidelity and atheism, which has been shared by all religious teachers who have had anything to tell mankind, including Christ Himself. But still the unveiling of Divine truth to human apprehensions must be a gradual process, and is not to be completed in this life, and the same St. Paul who says, That we all, beholding with open face the glory of the Lord, are transformed into the same image, from glory to glory, had already said to this same Corinthian Church, Now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as I also am known. (Prof. Lewis Campbell.)

But their minds were blinded.--

Moral insensibility of sinners

I. Its figurative representation. This moral blindness)is--

1. Criminal--the result of a sinful course.

2. Dangerous--a most alarming moral disease.

3. Temporary--the heart must one day be quickened.

II. Its universal symptoms. Want of spiritual--

1. Understanding.

2. Perception. A thick haze of sin hides the spiritual from the souls eye.

III. Its grand discovery. Mans awful moral insensibility is seen in--

1. His opposition.

2. His indifference to the gospel. But yet this will be done away in Christ. (D. Thomas, D. D.)

But even unto this day when Moses is read, the vail is upon their hearts.--

Veils

How is it that the number of those who believe the gospel is so small compared with the number of those who do not believe in it? Our nation has had the gospel in it more or less now for the space of one thousand six hundred years. Week by week the gospel has been expounded and enforced by all sorts of agencies, yet in no town is there one-half of the population found within the walls of Christian sanctuaries, and there are few congregations in which the unbelievers do not out-number the believers. How is this? We propose to look at the answer to this question as given by St. Paul. The veil is on the heart. The vision of an object may be rendered impossible in either of two ways at least. There is a mountain that rears its majestic head to the sky; you may spend weeks in its neighbourhood, and yet never see it once. It may be shrouded in mist. The veil is then on the mountain. Or, the mountain may be still unseen, for the eye may be covered with thick films. The veil is then on the eye. This latter case is the one which fitly illustrates the language of the apostle, The veil is upon the heart, not upon Moses; he is read, but he is not understood; the veil is upon the heart. Let us look at a few of the veils which are on the hearts of men now.

I. The veil of human depravity or natural corruption. No one surely will say that even the best man we know would reflect credit upon his Creator, had he been made exactly as he now is, with so many sinful tendencies in him. Nor do I see how any thoughtful man can maintain the theory which affirms that we all came into the world with a clean, pure soul, and which accounts for what we are, entirely upon the principle of the influence of circumstances and education. How any one who has had to deal with children can maintain such a theory passes my comprehension. It may sound a very plausible principle. Teach men the truth, and they will believe it; teach men the right, and they will do it. But does any one seriously believe that ignorance explains all the wickedness of the world? Ignorance of what? Ignorance that it is wickedness? Is it so, then, that man is now doing wrong with the consciousness that it is wrong? To say that men would not drink if they knew better is to trifle. They do know better. Where, then, is the veil in such a case which prevents their reformation? It is not over the consequences of their sin. It can only be upon their heart. The vice is indulged because it is loved. And what is true of this vice is true also of mans general alienation from what is good. The carnal mind is enmity against God, etc.

II. The veil of conceit or intellectual pride. This is closely connected with the one we have just considered. It is, in fact, one of its folds. There is a peril in our times arising from the almost exclusive attention which is being directed to the study of the wonders of external nature. It is obvious that the fascinations of scientific investigation may blind the mind to the claims of higher truth, which depends for its understanding on qualities of heart rather than of intellect. The mathematician may dwell so long in the region of figures and formulas that he may never dream of a world in which they play no part whatever. The chemist may so busy himself among acids, and alkalies, and crucibles, and retorts that he may deign no thought to anything which he cannot fuse or analyse. The Bible introduces the philosopher into a world which is all but entirely new. It does not require his calculus, or his crucible, or his battery, or his microscope. Its truths are different from any that can be reached by these processes of investigation. What can they tell us about sin? The Bible does not create sin, it finds it. It deals not only with sin as a fact, but guilt as a feeling. This, too, is not created by the Bible. The Bible deals with the idea of a nobler life. Even this idea it did not wholly create. It deals with death, and with death in its moral aspects, and with eternity. The Bible tells us of the incarnation, and of the Cross, and of the resurrection. Now the reason of man could tell us nothing of these things apart from the Bible. That profound mysteries are mingled up with this revelation is admitted. But it surely is not for the human intellect to proudly turn away from it on this account. How many doors of nature it has knocked at? how many subtle forces it has sought to seize, and see in their inmost essence, but in vain? Does it hear and obey the voice which nature utters, Hitherto shalt thou go, but no further? and does it resent such a limitation in the domain of the Divine Word? Then it becomes not the reason which is reverent, but the reason which is proud. It will not accept the truth on which the light shines full, because there is truth which lies in darkness. But where in this case is the veil? The veil is on the heart.

III. The veil of prejudice and tradition. There are few vices of the mind which are more common and invincible. What a fearful amount of evidence a prejudice can resist! Now prejudice often assumes the form of holding fast to a traditional faith. This was the very case with the Jews, who held fast not to the true Moses, but to the Moses as he had been represented to them by their authoritative teachers. Had they listened to the true Moses, they would have been prepared to welcome Christ. But when Moses was read in their hearing, or by themselves, he was read, not through a clear medium as when one sees objects through the pure air by the light of the sun, but he was read through a jaundiced eye and a medium which distorted him. They brought their conceptions with them, and made their own Moses in a large degree. They were like men who consult the oracle, and tell the oracle what shall be his response, or who speak in an echoing vault, and find their voice returned to them. Things are to us in great measure what we are to them. And if we bring prejudice or a traditional faith with us, a faith, I mean, which we have not ourselves tested and proved, and which does not live within us and support our life, then we need not expect to see the truth. Let us have a better reason for our faith than that we have always held it, or that our father held it. It was because the Jews had no better reason that they called Christ Beelzebub--that they crucified Him: and that even to the days of Paul, yes, and even down to our own days when Moses is read, the veil is on their eyes.

IV. The veil of lust, self-interest, or any other sin which has acquired a mastery over the heart and life. There is nothing that can so darken the eye of the soul as a sin, and hence no man who is addicted to sin can see so clearly as the man whose soul is pure whether in fact or in aspiration. Who is sanguine in his endeavours to persuade a man to relinquish a traffic, however mischievous, provided only it brings in ample gains? He sees no evil in the traffic, why should he? He compels no one to buy; and they may buy as little as they choose. Besides, if he did not sell some one else would. Thus he reasons, but those arguments did not lead him to begin the traffic, or to continue in it. They never occur to him except when he is put on his defence. The one abiding and omnipotent motive is that the trade is lucrative. This is the veil which is before his eyes, and which no amount of light will suffice to penetrate. Conclusion: Will you submit to this blinding process? Or, will you cry to the Great Healer, and say to Him, Lord, that I may receive my sight? The veil, you will remember, cannot remain for ever. The hand of death will tear it away; but the light which then will fall upon your eyes will not be the light of salvation, but that which discovers to you, when too late, the blessedness which you have bartered for the pleasures of a day. (E. Mellor, D. D.)

Truth unveiled

The apostle in the text contrasts the state of believing Christians with that of the unbelieving Jews, for the former, all with open face, behold the glory of the Lord. Now the language here employed admits of some latitude of interpretation. The word open means unveiled, and this shows that a contrast is intended. And the phrase may either be rendered with open face, alluding to the face of the beholders, or in an open face, referring to the face of Christ, as contrasted with that of Moses. For at the sixth verse of the next chapter the apostle expressly says that God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. If, then, we understand the words in the former sense, the spiritually enlightened Christian is contrasted with the carnal and prejudiced Jew. But if we understand the words in the latter sense, the objects contrasted are the Christian and Mosaic dispensations, implying that the beholders have now the advantage, externally, of a far more glorious revelation. Christ did not put a veil on His face like Moses, but openly reflected the glory of the Lord. Now, in whichever sense the words ought to be grammatically explained, we apprehend that both ideas are included in the view of the apostle. He obviously means, that however it was in former times, and however it might be still with blinded, unbelieving Jews, both the veil of Moses and the veil of the heart were now taken away in reference to the Christian believer. There was no longer an obstructing medium interposed between them and the sublime truths of redemption. The light fell at once upon the eyes of their understanding and the object of their contemplation, and nothing tended any longer either to obscure it or to intercept its progress. There was neither a diseased organ of vision in the beholder nor a concealed object.

I. In the first place, it becomes us to reflect, with unfeigned gratitude to God, on the peculiar advantages of our own external situation in regard to the means of grace. There are many heathen nations in the world who have never enjoyed the light of Divine truth in any degree. And how obscurely was it possessed even by the ancient Israelites! Yes, the way of salvation is now patent and plain. The glory of the Lord, the excellent glory of His Divine mercy and love, as seen in the whole series of His dispensations, and reflected from the word of His grace, is now placed fully in our view.

II. But it becomes us to consider the state of our own hearts in reference to the privileges we enjoy. In our day there is no veil upon the truth, but is there none upon our own minds? Do we now distinguish that glory of the Lord which emanates from the plan of redemption? Do we discern the moral beauty, and feel the blessed influence of the doctrines of grace? If so, then the internal veil has surely been removed from our hearts. But if not, let us remember that the fault is our own, and that the blindness is in ourselves, for the glory of the Lord has been openly revealed. And if we discern it not the veil must be still upon our hearts. This was the case with many among the Jews even after Christ had come, And, alas! how many among professing Christians in the present day have the same veil upon their hearts. For otherwise, how shall we account for the dimness of their perception in discerning the real nature and bearings of Divine truth? Why do they not see sin in all its native deformity and soul-ruining consequences? Why do they not see the beauty and excellency of holiness, and the pure and spiritual happiness with which holiness is connected? Why do they not recognise the claims of God upon the devoted affection? Or why do they not feel and acknowledge the unspeakable obligations under which they are laid to the infinite love and grace of the Redeemer? Why do they not see the magnitude of the gospel salvation, and the aggravated guilt and infatuation of neglecting it? And why do they form such erroneous, unworthy, and unscriptural conceptions of that salvation? Were it only a cloud of ignorance which overshadowed their understandings, it might easily be dispelled, and could not long remain with all the abundant means of instruction they enjoy. But, alas! it is a dark cloud, not of ignorance merely, but of prejudice. It is the influence of pride, stirring up the enmity of the carnal mind against the humiliating doctrines of the gospel; it is the cherished indulgence of some favourite sin; it is the inveterate love of this present evil world. But it is the peculiar privilege of the true believer to behold the glory of the Lord with open face in the mirror of the gospel. Savingly taught by the Holy Spirit, he has been delivered from his native ignorance and unbelief; he has obtained the gift of spiritual discernment, and he beholds wondrous things out of the Divine law. He sees a majesty and a glory in the Scriptures, a high importance and excellency in spiritual subjects, to which he was originally blind. (R. Brydon.)

Our study of Gods truth must be with the heart

1. In this passage the intellectual blindness of the Jews is traced up to the wrong state of their hearts. Indeed, even without this statement we could have gathered as much. The miracles of our Lord, and the close agreement of His career with prophecy, must have carried the convictions of the Jews by force, had there not been a predisposition in the heart not to believe. As soon, therefore, as this predisposition shall be removed, they shall forthwith be convinced, and the veil shall be taken away.

2. Men are well aware that the understanding is liable to be prejudiced by the heart. Love, they say, is blind. We should exclude from the trial of a mans cause both his friends and his foes, because we account strong sympathies or antipathies prejudicial to the judgment. But the proverb extends to our judgment of things. The mind of man--the faculty by which he discerns truth--may be compared to an eye placed above a fuming caldron, which can see nothing clearly, because the vapours intercept the vision. The heart is the caldron, and sends up the vapours which distort the view. Now in seeking to reform human nature, the philosophers of antiquity either did not notice this fact, or did not see how the difficulty which it presents could be surmounted. At all events, by way of persuading men to virtue, they made their appeal to the understanding, and sought to carry their point to convincing the mind. As far as the understanding went, nothing could be more effective than such a method. But what if men do not, as notoriously they do not, conclude moral questions affecting themselves, on the mere verdict of the understanding? What if they set the will on the judgment-seat? Unless you can rectify the will and its prepossessions, you only argue before a corrupted judge, and in the sentence the argument goes for nothing.

3. Christianity, in seeking to reform mankind, makes its first appeal to the affections, which are the springs of the will, and through them clears and rectifies the understanding. What may be said to have been the main scope of our Lords teaching? This--God so loved the world, dee. Was not the apostolic exhortation only a prolonging of the echoes of the Saviours voice: We pray you … be ye reconciled to God? Now the facts of the life and sufferings and teaching of Christ are the implements with which Christianity works. Let any one read the gospel records with thorough simplicity, and he cannot fail to be touched by them in a salutary way, especially by the concluding part of the great story.

4. But not only did Christianity commence with an appeal to the hearts of men; but this is the order which grace observes in its work on each individual soul. The Scripture says, With the heart man believeth unto righteousness. Justifying faith is not a mere intellectual conviction of the truth; but an operation of the heart, and by consequence of the will, involving a movement of the affections towards Christ in trust or love. And every forward step in Christian life must be made on the same principle as the first. It is quite as true to say, with the heart man is edified, as it is to say, with the heart man believeth. Now let us develop this truth, that edification is through the heart, and not through the mind.

I. Testimony is borne to it by the universal experience of Christians. What is that impalpable something, which if an inferior sermon has, it succeeds in doing good, but if a superior sermon lacks, it fails of doing good? We call it unction--a fervent way of throwing out Divine truth, corresponding with the fervent character of that truth. Unction would be no merit at all, but the reverse, if the gospel were to be received by the intellect rather than the affections. But men know that the gospel is designed to meet their sympathies; and if it should be presented to them in such a manner as not to do this, they feel that it is wronged and misrepresented.

II. Owing to our not perceiving this truth, religious exercises abe sometimes taken to be edifying which are not so. Shall I say that much of our ordinary reading of Holy Scripture comes under this head? that it often resolves itself into a mental exercitation, and that not of a very high order? What a misuse of terms is there in the phraseology so often applied to things got by rote, of which we say that they are learned by heart! So far from being learned by heart, such things are often not even learned by mind, for sometimes they are most deficiently understood; and the very utmost that can be said in favour of such learning is that it lodges truth in the memory, which may expand and serve a good purpose at some future time. Has our study of Scripture given any bias to the will in the path of holiness? Has it at all stimulated the affections to the love of God, or of our neighbour? Has it nerved us against temptation? supported us under trial? prompted a prayer? or stirred in us a holy ambition? By these and the like questions must its influence upon the heart be tested; and unless it has had some influence upon the heart, there has been no edification in it.

III. Let our studies turn more and more on that which is the core and centre of the Bible. The Bible is a revelation of God; and the core and centre of Gods revelation is Christ crucified. (Dean Goulburn.)

Nevertheless, when it shall turn to the Lord, the veil shall be taken away.--

The shining of Moses face

When Moses spoke of old to their fathers, the veil was upon his face; but now when he is read to them, the veil is upon their hearts. In old time it was Gods doing; the Scriptures were made obscure for a time on purpose, the types and prophecies could not be understood till their fulfilment: but it is now the Jews own doing; it is their own perverseness, refusing to see Christ in their Scriptures. Thus St. Paul speaks; thinking, most likely, as in many other places, of his own history, and of Gods dealings with him in particular. You know, in his early days, he was a sort of figure and type of the whole Jewish nation, in his great and bitter enmity to Jesus Christ. His face was not towards the Lord. When he read the law he saw only the outward sign; he knew nothing as yet of its end and hidden meaning. But our Saviour, in compassion to his well-meaning but blind zeal, called to him from heaven and touched his heart by His grace. When St. Pauls heart had thus turned to the Lord, then the scales fell from his eyes; then he saw the purpose and drift of the ceremonies and sacrifices, the temple and tabernacle, the crown on Davids head, and the anointing oil on Aarons. And here we must observe well what knowing Christ, and turning to Him, mean in such places as these. It was not simply knowing that there was such a person, attending to what they heard and saw of Him; turning to Him, means turning to His Cross, taking it up and following Him. When a person had done this sincerely, he would find quite a new light break in upon places in the Old Testament, which before he had no true knowledge of. He would learn what was meant by a lamb without spot or blemish. Again, he would understand the meaning of circumcision; how it marked men as belonging to Him. He would see why the people were fed with manna, to signify the true bread from heaven. He would understand why the tabernacle and temple had two parts, the holy place and the most holy, and why the most holy can only be entered once a year, and then not without blood. But does this saying apply to Sews only, and to the reading of the Old Testament only? or is it so, that we also, though we have been Christians many years, may have a veil upon our hearts, and -that, in the reading of the New Testament as well as the Old, of the gospel as well as of the law, of St. Paul and the epistles as well as of Moses and the prophets? Surely it may be our case too; after all that has been done for us, we may but too easily, if we will, yet go on in stumbling and in ignorance. Is it not too plain that very many of us come often to hear Gods Holy Word; we are present at the reading of chapter after chapter, and yet we make no real improvement in our knowledge of holy things? And the cure for this must be the same as in the other case. When a man turns unto the Lord, that is, unto Christ, then the veil is taken away. Then a new light and an unaccustomed glory will break out and shine round our Bibles and in our Churches, and we shall begin to feel something of what the holy patriarch felt when he cried out, Surely the Lord is in this place and I knew it not. But, as I said, to obtain this blessing, to see so much of heaven on earth, a person must turn habitually to the Lord. And what is turning to the Lord? I will answer in the words of an ancient writer. The better to know what it is to be turned to the Lord, let us first state what it is to be turned away from Him. Every person who, while the words of the law are in reading, is occupied with matters of ordinary talk, is turned away from the Lord. Every one who, whilst the Bible is reading, is indulging thoughts of worldly business, of money, of gain, he too is turned away. Every one who is pressed with cares about his possessions, who strains himself eagerly after wealth, who longs after worldly glory and the honours of this life, every such person likewise is turned away. Who follows Divine meditations with as much zeal and labour as human? and how then dare we complain of our ignorance of that which we never tried to learn? Then again he reproves them for their carelessness about what is read in Church, and says of those who talk during the service, that when the Holy Scriptures are read, not only a veil, but even a partition, if one may call it so, and a wall, is upon their hearts. The veil, he says, of the sense is the sound of the words; but not even so much as this comes to them, who either stay away from the solemn assemblies, or come there and behave inattentively. Thus you see what strict attention turning to the Lord was then supposed to require, Now merely to attend may seem to some a simple thing enough: but those who have tried know it to be no small effort. But then we must well observe what else is implied in that turning to the Lord which the apostle mentions as the condition of the veil being withdrawn. Attention by itself is not enough; children we see will sometimes attend to their lessons in order to be rewarded; or out of a sort of curiosity, just to know what is said; it must be accompanied by prayer, and must be itself of the nature of prayer. Christian obedience is a great condition of all the promises we have heard. Without this, turning to the Lord is but a mockery, and it is vain to think of the veil being taken away. And, finally, as Moses at our Lords transfiguration saw that in course of real accomplishment, which in shadow God had showed him in Mount Sinai long before--saw the skirts of the glory of God, the Incarnate Son glorified, and partook himself in His brightness; so shall it be one day with all who faithfully turn to Christ; and in the meantime His Spirit is with them to change them, unknown to themselves (for Moses wist not that the skin of his face shone), after the one image, from glory to glory. (Plain Sermons by Contributors to the Tracts for the Times.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 3:12-16. Seeing then — Upon these grounds spoken of from 2Co 3:5-11; that we have such hope — Such confidence of the excellence of our ministry, or such an assurance that the gospel excels the law in its nature and tendency, in its glory and duration; we use great plainness of speech — In discoursing concerning it. Or, as πολλη παρρησια may be rendered, we use great liberty of address. And not as Moses — We do not act as he did; who put a veil over his face — Which is to be understood with regard to his writings also; so that Israel could not look steadfastly to the end of that dispensation; which is now abolished — The end of this was Christ. The whole Mosaic dispensation tended to, and terminated in, him. But the Israelites had only a dim wavering sight of him, of whom Moses spake in an obscure, covert manner. Macknight explains this more at large thus: “Here the apostle intimates that Moses put a veil on his face while he delivered the law, to show the darkness of the types and figures of the law, of which he was the minister. And as he veiled his face, that the children of Israel might not see the vanishing of the glory from his face, it signified that the abrogation of the law, typified by the vanishing of the glory, would be hidden from them. So the apostle hath interpreted these emblems, 2Co 3:14. Further, to show that the gospel is a clear dispensation, and that it is never to be abolished, and that the ministers of the covenant of the Spirit were able at all times to speak plainly concerning it, they did not, while ministering that covenant, veil their faces like Moses.” But their minds were blinded — Besides the obscurity of that dispensation, there was evidently blindness on their minds. They rested in the outward letter, and did not understand or apprehend the spiritual sense of the law. For until this day — Notwithstanding the many extraordinary miracles that have been wrought, and the wonderful events which have taken place; remaineth the same veil on their understanding untaken away — Μη ανακαλυπτομενον, literally, not folded back, namely, so as to admit a little glimmering light; in or during, the reading of the old testament — Which contains such distinct prophecies of Christ, and such lively descriptions of him, that one would think it to be impossible that he should not be immediately acknowledged and adored by all that profess to believe its authority. That is, in other words, “The thing typified by the veil on Moses’s face, hath taken place from that time to this day. For when the Israelites read Moses’s account of the old covenant of the law, a veil lieth on that covenant; its types, and figures, and prophecies, are as dark to them as ever; it not being discovered to them that they are fulfilled in Christ, and consequently that the old covenant itself is abolished by him. Further, as the apostle observes in 2Co 3:15, a veil lieth also on the hearts of the Jews when they read Moses. Besides the natural obscurity of the old covenant, there is a second veil formed by their own prejudices and lusts, which blind them to such a degree, that they cannot discern the intimations which God in the law itself hath given of his intention to abrogate it by Christ.” Which veil — Of obscurity upon the old testament, and of prejudice and blindness on their own minds; is done away in Christ — By the knowledge of him, and the illumination of his Spirit, with respect to all that truly believe in him. Nevertheless, when it — Their heart; shall turn to the Lord — To Christ by living faith; the veil shall be taken away — Or rather, is taken away, and that from around their heart, as περιαιρειται, signifies; or is taken away entirely, and the genuine sense of the sacred oracles breaks in upon their minds with irresistible light, and they see with the utmost clearness how all the types and prophecies of the law are fully accomplished in him. And this, we may observe, not only will happen at the general conversion of the Jews, but actually does happen as often as any one of that nation is converted. In the expression, when it shall turn to the Lord, &c., there is a manifest allusion to Moses’s taking the veil off from his face, when he turned from the people to go into the tabernacle before the Lord, where by he received a new irradiation from the glory of the Lord. See Exo 34:34.

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

VII.—DIFFERENT RESULTS OF THE TWO KINDS OF MINISTRY. HARDENING OF THE JEWS

2Co_3:12-18

12Seeing then that we have such hope, we use great plainness [unreservedness] of speech: 13And not as Moses, [om. which] put a veil over his16 face, that the children of Israel could [might] not steadfastly look to [upon] the end of that which is abolished: 14But their minds were blinded [hardened]: for until this day17 remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ [upon the reading of the Old Testament remains the same veil untaken away, because it is taken away (only) in Christ]. 15But even unto this day, when Moses Isaiah 16 read18, the veil is [lies, κεῖται] upon their heart. Nevertheless, when it shall turn 17[turns] to the Lord, the veil shall be [is] taken away. Now the Lord is that [the] Spirit: and where the Spirit of the Lord is [om. there]19 is liberty. 18But we all, with open [unveiled] face beholding as in a glass [mirror] the glory of the Lord, are changed into the same image from glory to glory, [om. even] as by the Spirit of the Lord [the Lord, the Spirit].

EXEGETICAL AND CRITICAL

2Co_3:12-13. Having, therefore, such hope.—The ἐλπις (hope) has reference to the future glory of the New Testament ministry as it had been alluded to in 2Co_3:8. This glory had been called permanent in 2Co_3:11, and was to be for the glorification of Christ when he should come to judgment. Some interpreters regard 2Co_3:6 ff. as a digression, and think that we have here a resumption of the subject (σὖν) there broken off, and that ἐλπίς is here equivalent to πεποίθησις there. This is, however, directly opposed to the peculiar and essential signification of ἐλπίς, and to the connection. [That trust, even if we regard it as “filled out into hope by the intervening vision of the glory of his work” (Stanley), had reference rather to the results of his work, while this hope looked forward to something future and undeveloped]. The therefore (οὖν) introduces us to the practical results which were to follow the glorious ministration of the Gospel, and τοιαὐτην (such) indicates the greatness or superiority of the hope.—We use great boldness of speech.—The whole tenor of the discourse shows us that παῤῥησία cannot mean the internal confidence or joyfulness which the Apostle felt, but the frank, open and unreserved manner which characterized his outward deportment, and the plainness or perspicuity (evidentia) which distinguished his addresses. [Chrysostom: “We speak out everywhere with all freedom, abating, concealing, mistrusting nothing; with confidence, as if we had no idea that we should injure your sight as Moses did that of the Israelites.” The Greek word παῤῥησία embraces the three ideas of openness, candor, and boldness. Moses’ address was interrupted by intervals of concealment, and was constantly reserved on account of his want of full confidence in his people. We have no reason for fears, distrust or concealment]. The connection is: The glory which is connected with the New Testament ministry, makes us unreserved in our communications with the people, and induces us to present divine truth unveiled before them. The very spirit of our religion also demands this, for God’s people could never reach the glorious privileges he has promised them without an opportunity of looking freely and without reserve upon all that our system of religion contains. (Emmerling).—The phrase χρῆσθαι παῤῥησία occurs more than once in Plato. The idea contained in παῤῥησία χρώμεθα (Indicative, not Subjunctive) is carried out into more detail in 2Co_3:13, though negatively by referring to an opposite kind of proceeding by Moses.—And not as Moses put a veil over his face.—This principal sentence is elliptical, because its predicate is to be found in the incidental remark made in connection with it. Such an ellipsis may be found in other Greek writings, but must here be supplied from the words used and the connection following. We may supply after καὶ οὐ, simply ποιοῦμεν (we do), or more freely, τίθεμεν κάλυμμα ἐτὶ τὸ πρόσωπον ἡπμῶν (we put a veil over our faces). The allusion is to a veiling process, quite different from the great boldness which had just been professed. It is said that Moses put over his face a covering (veil); that the children of Israel might not gaze at (clearly see) the end of that which is passing away. By τέλος τοῦ καταργουμένου is meant either the end, the literal fading away of the splendor which was on Moses’ face (though such a view would not correspond with the subsequent part of the representation); the end of that splendor regarded as the symbol of the whole Old Testament ministration (office) and possibly of the Old Testament dispensation (Religion) itself; or (throwing aside the whole idea of a symbol) of the ministration or institution itself; or the end of Moses himself as the representative of that institution (in which case the masculine would not agree with the neuter τὸ καταργ. of 2Co_3:11); or the design, the purpose which that ministration or even the law itself was established to accomplish, the result to which that institution led, and for which it was prepared, viz., the divine glory to be unveiled in Christ, and of which the veiled radiance on Moses’ face was a symbol and reflection. (Comp. 2Co_3:14; 2Co_3:18, 2Co_4:4; 2Co_4:6). Well established usage will not permit us to take πρὸς τὸ μὴ ἀτενίσαι ecbatically [implying a mere consequence of a course of action, without reference to the views of the actors] in the sense of: so that, but we are obliged to understand by them the aim or purpose which the agents had in view. In every instance in which the phrase occurs in the New Testament it probably has reference to a subjective Divine purpose (comp. Meyer), and not to a merely objective result of divine arrangements. And yet we may suppose that so great a prophet as Moses, profoundly acquainted with the general scheme of the Divine administration, may have known that he was fulfilling a divine purpose, or at least that he was promoting such a result. That he was practising an intentional deception (Fritzsche), or was guilty of an improper dissimulation, the Apostle was far from implying. Even if we make the end of that which is passing away, refer to the end of Moses’ ministry (comp. 2Co_3:11), and suppose that Moses saw that end (τέλος) typified by the disappearance of the radiance from his face, such a covert proceeding (tecte agere) must be regarded simply as a pedagogic or disciplinary course of conduct. The same may be said of an interpretation proposed by Meyer (but which need not include a reference to a Rabbinic allegory), according to which Paul recognizes in τέλος, what he afterwards brings out more fully, viz., a judicial or retributive proceeding, at least on God’s part. This implies that a sight of the Divine radiance on Moses’ face was withheld from the children of Israel, because their previous conduct had made them unworthy of such a favor. Such a concealment was a symbolical representation of the fact that in consequence of their sins, Moses, i. e., the law represented by him, or the Scriptures of the Old Testament read by them, would remain so veiled before them, that they could never perceive the Divine glory which rested especially upon those Scriptures and those rites which testified of Christ; and accordingly they would continue in unbelief and have no part in the salvation by Christ. Neander: “The mind of the Apostle was entirely taken up with the symbolical meaning of this incident. Moses is in his eye simply a symbol of the whole legal economy, and from this point of view everything in the history is regarded. The covering which Moses used to conceal his face, represents the entire veil of symbols under which divine things were represented. As long as these divine things could be seen only in the light of the Old Testament, there was no way of distinguishing eternal truth from the temporary form in which it was represented to men (essence and symbol). The contrast here implied may therefore be carried out thus: we who make known the Gospel to men need never fear that its glory may some day come to an end. We may allow our hearers the clearest and freest inspection of its mysteries, and its radiance will only shine forth the more brightly.”20

[“The whole subsequent section (14–18) is parenthetical. Before and after it, the ministry is the subject; in it, they to whom the ministry is directed. But it serves to show the whole spirit and condition of the two classes, and thus further to substantiate the character of openness and freedom asserted of the Christian ministry” (Alford)].

2Co_3:14-16. But their minds (mental perceptions) were hardened (made callous).—The words distinctly announce that this was a divine judgment. Νοὴματα signifies not the already formed thoughts (2Co_2:11), but as in 2Co_4:4; 2Co_11:3, the spiritual sense, the power used in thinking and willing (Beck, Seelenl. p. 59), or the various activities of the νοῦς (Meyer). We may furthermore conceive (retaining the signification usually given: thoughts, intellectual perceptions), that these powers become petrified or hardened, i. e., are put so completely into stocks, and made immovable, that they no longer yield to pressure, and can make no progress toward that clear knowledge on which everything depends. Πωροῦν, (from Πῶρος, callus, an induration of the skin which destroys all sensibility), obdurare, to harden, to blunt (Isa_6:10; Mar_6:52; Mar_8:17), is sometimes used with respect to the heart (καρδία. Rom_11:25), and sometimes of the Jews (οἰ λοιποί). We are left in doubt when this hardening took place, for this depends upon the relation given to ἀλλά. If this has reference to παῤῥησια χρώμεθα, and particularly to καὶ οὑ (2Co_3:13), meaning: “We act in an open manner, with no such concealment as Moses practised, and yet their νοήματα have become hardened,” we must suppose that the hardening had but recently taken place when the Apostle wrote. But if we refer it to πρὸς τὸ μὴ ἀτενίσαι, (i. e., to their gazing, etc.), the hardening must have taken place in Moses’ time, though the subsequent remarks show that it had continued to the Apostle’s own time. It is in favor of the latter reference, that the veil is immediately afterwards the subject of discourse. In this case it is said directly that the minds of the people were hardened, that, they might not look upon the end (scope, object) of that which is abolished. He proves and illustrates his position, that the hardening was not abolished, by an appeal to the actual facts before their eyes, in the condition of the nation at the time he was speaking:—for until this day, the same veil remains on the reading of the Old Covenant.—That these facts resulted from the same causes which were in action in Moses’ day, he asserts by saying that the same veil (τὸ αὐτὸ κάλυμμα) remains: for as a veil was interposed between the divine radiance on Moses’ face and the eyes of the Israelites, so has the divine radiance of the Old Covenant been concealed from that people, down to the period in which he was writing. [It is not directly implied that this veil was over the heart, under the preaching of the Gospel. The reference is solely to the Israelitish nation under the hearing and reading of the Old Covenant. But the change of the medium of communication makes necessary a change of figure. After Moses oral communications ceased—it was a book which spoke to them. The reason any do not see the glory when they read, is not in the book which addresses them, but in the heart of the reader. The active influence which obstructed the proper understanding of the truth was in the other direction, and the veil had to be on the heart. Comp. Alford.] It is as if a veil had been thrown over the reading, for the great truths of the Old Covenant were not recognized even when they were plainly read, and the glory of God actually contained in that dispensation remained a mystery to them. [In opposition to Theodoret, who maintains that the power which hardens, was entirely from within the heart itself, Meyer endeavors to show that the passive επωρώθη clearly implies that the hardening was the act of another (comp. Rom_11:7). The word signifies blindness (as in our authorized English version) only by a double metaphor, i. e., by supposing that the intellect and heart lose their perceptive power. Chrysostom says the nation became “τὸπαχὺ καὶ χαμαίζηλον, stupid and grovelling,” because they prided themselves on the superior glory of Moses.] ’Επι may refer either to place, i. e., over the reading, which would here correspond to the face of Moses when he spoke to the people; or (better) to time, i. e., during the reading. Comp. 2Co_3:15, ἡνίκα ἀναγὶνωσκεται, etc. We meet with the phrase παλαιὰ διαθήκη (Old Covenant) nowhere else in the New Testament; and it must here designate, not the original Scriptures, the collection of books which now bear the name, but the Covenant itself; the substance of what was read in the synagogues (the writings of Moses and the Prophets), whose types and promises contained the divine glory afterwards revealed in Christ. [Such an expression shows how deep was Paul’s conviction, that that ancient covenant was now becoming antiquated, and was about to be superseded.]

In the remaining part of 2Co_3:14, μὴ ἀνακαλυπτόμενον may be construed as if the participle were to be taken absolutely—it not being unveiled (or discovered to them) that it (the Old Covenant) is done away in Christ.—Or, inasmuch as it remained concealed from the Jews that the Old Covenant was to be abrogated in consequence of the appearance and work of Christ (Rom_10:4; Col_2:14). Such an expression would be a particular determination of what had been meant by saying that the same veil remains, etc. These words may, however, be joined with the previous words so as to say: “the same veil in the reading of the Old Covenant remains not taken away,” and then ὅτι ἐν χριςτῷ καταργεῖται gives us the reason: “because it is taken away in Christ.” That this would actually take place only in Christ was a self-evident thing to the Apostle and his readers; and that this “only” is sufficiently indicated by the emphasis which must be laid upon ἐν χρισρῷ, cannot be doubted. It is very natural, however, from the example of 2Co_3:13, to refer καταργεῖται to the Old Covenant, and an entirely different word (περιαιρεῖται) is used with respect to the removal of the veil. On the other hand the structure of the sentence makes it natural to connect ἀνακαλυπτόμενον with κάλυμμα; and even if we have a right to use the participle in this case absolutely (since it is not common for any verbs to be used in this way except ἐξόν, εἰρημένον, and such like), it is hard to justify the use of ἀνακαλυπτε͂ιν in this absolute manner, inasmuch as everywhere else it has with it an accusative of the object. The attempt which Rückert has made to combine the two constructions together, and to make the Apostle say: “and will not be taken away, that they (the people) might see that it (the Old Covenant) has its end in Christ,” has no claim to our acceptance. The reading ὅ τι, which Luther [and our Eng. translators] followed, and which makes the nature of the covering itself the reason for its not being removed (=quippe quod, Meyer) has opposed to it all the old versions, whose testimony on such a point should have especial importance. The positive contrast to the negative μὴ ἀνακαλυπτ. is given in 2Co_3:15—But even until this day when Moses is read, a veil lies upon their heart.—This means, according to the previous construction, either, “it will not be disclosed that, etc., but until this day the veil is upon their hearts;” or “and will not be discovered, because it will be taken away in Christ, but until this day a covering lies,” etc. The latter interpretation would not seem to have required the repetition of κάλυμμα. The want of the article may be accounted for on both interpretations on the ground that the veil is transposed from the object looked upon to the persons looking. This change may have been in the Apostle’s mind when he wrote 2Co_3:14, if ἐπὶ (τῃ ἀναγν.) be taken with respect to time, and then the present clause is only a more complete definition of that idea. In no case (even if ἐπὶ has the sense of on or over) could the Apostle have spoken of two coverings in order to imply a high degree of incapacity. This would have required an additional καί before ἐπὶ τήν καρδ. αὐτῶν. This is the only time ἡνίκα is found in the New Testament, but in the Sept. it occurs frequently, and in this very passage in Exo_34:34 it is used in the sense of a space of time =when. The name Μωῦσῆς signifies here the writings of Moses. The covering said to be extended [“ κεῖται ἐπῖ with the accusative21 pregnans: involving the being laid on and remaining there”—Alford] over the hearts of the people, signifies not an obstruction to their moral powers i. e., of the will, but a defect in the intellectual faculties of understanding.—But when it turns unto the Lord the veil is taken away (2Co_3:16).—Here the veil in fact is said to be removed in consequence of an act of the will. The heart (καρδία), which is the subject of ἐπιστρέψη (for as τις or ’Ισραηλ have not yet been mentioned, they cannot be made such a subject), seems to be regarded here in two aspects: first as the seat of intelligence, and then as the seat of the will or of self-determination. The ἐπιστρέφειν ἐπὶ τὸν κύριον, is the turning of one’s self to Christ, and this is a conversion just as far as it had been preceded by a turning away. In the rejection of the Lord the heart of the children of Israel was regarded as completely apostate, and hence its conversion to Christ would be looked upon as a return to the Lord. This conversion is supposed to have taken place before the veil is taken away, inasmuch as the latter is said to be the consequence of the former (ἡνίκα ἅν). Luther’s translation: “Wenn es sich bekehrte, so würde,” etc., (if it shall turn, the veil will, etc.), is incorrect, and would not perhaps have been made had the author of it not been influenced, probably unconsciously, by the idea that such a conversion before the removal of the veil was impossible. But the same assertion is found manifestly in Rom_11:25 ff. The Apostle is not speaking of those individual conversions which take place in every age. But when this general conversion shall be brought about, when that aversion to Christ which springs from a carnal mind and proud self-righteousness shall be overcome, and when, consequently, they shall confidingly and with sincere acknowledgements of their guilty error and unbelief, turn to Him, they will clearly discover as they read the Old Testament that it everywhere bears testimony for Christ. The Divine glory really contained in its types and prophecies, and now more fully revealed in Christ himself, will shine so clearly that they will be able to look upon it with a steadfast gaze. The expression reminds us of Exo_34:34. In the mind of the Apostle the removal of the covering from Moses’ face when he went again into the Divine presence seemed a type of the future removal of Israel’s blindness. Περιαιρε͂ιν contains an intimation that the veil was completely around the heart. [As this is the verb used in the Sept. of Exo_34:34, and as περιῃρε͂ιτο there and almost uniformly throughout that version can be taken only in an active sense, Stanley contends that the word here (περιαιρε͂ιται) should have an active and not a passive sense (strips off—not, is stript off). He also thinks that the only nominative which both ἐπιστρέψῃ and περιαρε͂ιται can have is Μωῦσῆς (and in this Calvin and Estius agree with him), since ’Ισραὴλ is too remote, and ἡ καρδια is not sufficiently prominent. He thinks that then each clause beginning with ἡνίκα will correspond, and that the parallel with Exo_34:34 will be preserved. He takes Moses as the representative of not only the Old Covenant but of the nation, and makes the sense to be: “when Moses, in the person of his people, turns again to Him who is our Lord now as he went of old time to Him who was their Lord in Sinai, then he strips off the veil from his face and from their hearts, and then the perishable nature of the law will be made manifest in the full blaze of the Divine glory.” But ἡ̔ καρδία is quite as natural a subject for ἐπιστρέψῃ, and as likely to be prominent in the Apostle’s mind as Μωῦσῆς, and the idea of ἐπιστρέψη is certainly that of a thorough conversion, and not a mere change of opinion about the law. The careful adoption by the Apostle of the words of the Sept., some of which were strange to him, shows that he was closely copying the imagery of the history; and he here intends to say, that as Moses had on a veil when his face was turned away from God, and took it off when he went in to God, so the heart of the people when turned from the Lord was veiled, and when it turned to him had the veil removed. Both ἐπιστρέψη and περιαιρ. should be rendered as an indefinite present and not in the future as in the authorized version. The turning and removing of the veil was in process of completion. The process was continually going on by the turning of individuals in every age, though the general conversion was in the distant future.]

2Co_3:17-18.—Now the Lord is the Spirit, and where the Spirit of the Lord is, is liberty—(2Co_3:17). This sentence is connected with 2Co_3:16, and explains or gives the reason for what is said there. We have in fact a syllogism, though its several members are not given in their regular order. The major premise is: Where the Spirit of the Lord is, is freedom; the minor is: as the Lord is the Spirit, whoever turns to the Lord has that Spirit; and the conclusion is: therefore such a one must be free, and will no more be enveloped by the covering which veils and checks the action of the soul (Meyer). It is evident from 2Co_3:18 that the liberty connected with the removal of the covering which obstructed the people’s open insight into the divine glory, is not a new subject of discourse foreign to what had been discussed, as e. g., a freedom from the yoke of the law (though this must be virtually communicated during such an insight). ̔Ο δὲ κύριος is intimately connected with 2Co_3:16 : ‘But the Lord, to whom their heart thus turns, is the Spirit.’ Many artificial explanations have been given of this verse. Without noticing those attempts which have been in direct contradiction to the meaning of the words and the scope of the context, (one of which went so far as to conjecture that the reading must have been οὐ δέ κύριος) we find here such an identification of Christ and the Holy Spirit, that the Lord, to whom the heart turns, is in no practical respect different from the Holy Spirit received in conversion. The fellowship of Christ into which it entered, when it turned to the Lord, was in truth the fellowship of the Holy Spirit. Christ is virtually the Spirit, inasmuch as He communicates Himself in conversion, and at other times by means of the Spirit; the Holy Spirit is His spirit: the animating principle of the Lord’s indwelling and influence in the hearts of believers is this Holy Spirit (comp. Rom_8:9 ff.; Gal_2:20; Gal_4:6; Php_1:19; Act_10:28 comp. with Eph_4:11; Joh_14:18 et. al.). In favor of this explanation is the immediately following phrase: οὐ δέ τὸ πνεῦμα κυρίου (where the Spirit of the Lord is), in which we may notice also, that the article before πνεῦμα indicates that every thing which is certainly the work of the Spirit, must be exclusively from Christ (Neander). But such a virtual identification of Christ and the Spirit, can have reference only to Christ in His state of exaltation (comp. 1Co_15:45); for it is only in that state that He is the independent source of all divine light and power to the bodies and souls of believers. He is then no longer dependent upon any source beyond Himself, for the divine light and power which he possesses or dispenses: and the Son of man is no longer the Son of God in a state of self-renunciation, dependent upon the influences of the Spirit, but a perfect centre of divine fulness. Hence, we may say of Him: he is the Spirit, (not merely quasi) because he is glorified in the spiritual world. From this it moreover follows (for the idea is essential to that of the Spirit of God), that the new birth, (in which what is here called liberty, i. e., the free action of the mind, a free intuition of the divine glory, and a release from the impediments of a fleshly nature, is included) must have its source in Him. He it is who makes like Himself those who turn to Him, and from Him proceeds the pure free light of life (the truth which makes us free). Hence no sooner is it said that the Lord is the Spirit than He is called the Spirit of the Lord. [Paul had been speaking of a spirituality in the ancient dispensation, which had been entirely missed by the ancient Jews. This abstract spirituality he wished to connect with a concrete reality, and hence he here says that the Lord (to whom the heart of the people must turn) is that Spirit. Even this Lord, he also wishes to identify (not in his essential nature, but in his activity in this special department) with the Holy Spirit (who, the next verse shows, is here meant). Comp. Alford. The ancient fathers (especially Chrysostom and Augustine, see Wordsworth) were led by their extreme dogmatic zeal to press this verse into a proof of the Holy Spirit’s divinity. They almost universally construed τὸ πνεῦμα as the subject, and ὁ κύριος as the predicate of the sentence. Grammatically this is allowed to be perhaps possible, (Alford, Meyer). but it is evidently forced, and the sentiment so expressed would be entirely foreign to the course of the Apostle’s argument. It is only inferentially from the identity of our Lord’s and the Spirit’s operations, that such a doctrine here enters]. In 2Co_3:18 he refers still further to the way in which this freedom, which has its source in the Lord and his Spirit, is produced among those who believe in Christ. In illustrating this he now recurs to the figure of the glory and the free looking upon it.—But we all with open face.—The object of δὲ is, not to put what was now to be said in contrast with what had been said of the Israelites or of Moses, (as if his idea was: “this is true not only of one, but of all,”) but simply to indicate a continuance of the discourse. ̓Ημεῖς (we) includes not merely the Apostle and his fellow-laborers, or the Apostle and all who preach the Gospel (Catholics appeal to 2Co_4:1, and contrast πάντες (all) with the single individual Moses), but all believers, who, the connection shows, must be included in the πάντες. (Chap 2Co_4:3; 2Co_4:6). In correspondence with the removal of the veil and the liberty of which he had been speaking, he now speaks of an open or unveiled face (ἀνακεκαλυμμένῳ προσώπῳ). This implies that the covering which had been extended over the heart of the people might be taken off, and that the spiritual face might thus be freed from the veil which prevented its vision of the glory. In consistency with this, must be our explanation of the next clause:—beholding in a glass—κατοπτριζόμενοι). This word, which is not found at all in the Septuagint, and occurs in the New Testament only in this place, has the sense in the active voice of: to show in a mirror, or, as in a mirror, to reflect; and in the middle: to reflect one’s self, to see one’s self in a glass [Winer, § 39, 3; Jeff., § 362 ff.]. With reference to the example of Moses, we may interpret the words thus: we show to ourselves in a mirror the glory of the Lord; and in doing so we are not veiled as Moses, but we have uncovered faces. We are compelled, however, by both the preceding and the succeeding context, to think of a looking of believers, 1, in contrast with the Israelites, who were kept from looking upon the Divine glory by a covering upon their hearts; and 2, with reference to the being changed (μεταμορφῦμεθα) connected with this looking (comp. 1Jn_3:2). Κατοπτριζεσθαι has therefore the meaning in this place of: to perceive as in a mirror (we meet with the word in this sense in Philo.; see Meyer). There is no imperfection, of vision necessarily implied here, as in 1Co_13:12. The glass is not the internal spirit, i. e., the heart of the believer (for the eye which looks is supposed to be there), but the Gospel.—The glory of the Lord (i. e., of Christ, not of God) is the representation which is given of Christ‘s life, greatness, power, loveliness, etc. (Beck, Christl. Lehrwiss. I., p. 67), or of His grace and truth (Joh_1:14), His holiness and Divine fulness (Col_2:9), as these were manifested among men. These are exhibited to us in the Gospel as in a mirror. And as we look into this by faith, freely and unobstructed by any covering of a fleshly mind (such as impeded the vision of the Jews)—we are changed into the same image.—The image here is the image of the Lord, and that with which it is said to be identical (αὐτὴν), is not the πάντες (as if he would thus say that all were made alike), but that which they had been said to look upon, viz., the very same image which we all behold, for we all behold the glory of the Lord as in a mirror. While thus looking we shall be changed: we shall be like Him, for we shall see Him as He is (1Jn_3:2; comp. Rom_8:29). Neander: “We have here a beautiful contrast: the Jews who looked with covered faces upon the glory in Moses’ face, did not really look into it, and so remained as they were before, unchanged. But when Christians look with unveiled faces upon the image of God in Christ, this very looking implies that they are already in communion with Christ, and necessarily reacts upon their internal and spiritual life. The more they penetrate by such a believing contemplation the Divine glory, the more will their hearts be pervaded by what they behold.” There is no direct reference therefore to the final transformation which believers will experience when Christ shall come in the Parousia, but only to the gradual assimilation to Christ which takes place in them during the present life: the becoming partakers of the Divine nature (2Pe_1:4) and the putting on, of Christ, and of the new man (Rom_13:14; Eph_4:24). The accusative does not require that any word like κατά or είς should be understood; nor need the whole phrase be taken in an adverbial sense analogous to τοῦτον τὸν τρόπον (in this wise); for in the very idea it is implied that the development or change is according to a particular form (Meyer). In the phrase: from glory to glory the words from glory (άπὸ δόξης) may designate the causal source from which the influence proceeds, i. e.. “the glory of the Lord;” and to glory (εἰς δόξαν) the glory which is produced in us, that to which it brings us (comp. 2Co_2:16); or the whole phrase may signify the continuous development as it advances step by step. The former explanation receives support from the sentence which immediately follows:—as by the Lord the Spirit (καθάπερ ἀπὸ κυρίουπνεύματος). And yet the other explanation harmonizes very well with μεταμορφούμεθα, and on etymological grounds may readily be conceded, inasmuch as ἀπὸ δόξης εἰς δόξαν would be quite as allowable a form of speech as ἐκ δυνόνμεως εἰς δύναμιν (Psa_84:8). The καθάπερ ἀπὸ κυρ. πν. may also be made to harmonize very well with this explanation: we shall be changed from one degree of glory to another just as might be expected from the Lord (or according to the nature of what comes from the Lord). The καθάπερ has a more forcible signification than ὡς, and denotes the agreement of the effect with the cause (like ὡς in 2Co_2:17). We may inquire whether πνεύματος in the phrase ἀπὸ κυρὶου πνεύματος is dependent upon ἀπὸ and κυρίου upon πνεύματος [by the Spirit of the Lord], comp. 2Co_3:17, πνεῦμα κυρίου; or whether πνεύματος is governed by κυπίου [by the Lord of the Spirit], in which case we may also inquire whether the words πνεύμ. and κυρ. are in the relation of dependence (by the Spirit which is from the Lord), or in that of apposition (by the Spirit who is the Lord). To govern πνεύματος directly by ἀπὸ is not allowable evidently on account of the position of the words. We must certainly concede also that the relation of apposition is not as natural as that which is commonly given to the genitive. The relation of dependence which has commonly been acquiesced in for our passage gives us likewise a very good sense: “very much as we might expect from one who is the Lord of the Spirit” (comp. κύριος τῆς δόξης in 1Co_2:8). Κυριος (Lord) furthermore implies that the Lord not only has or possesses the Spirit, but that He has complete power in this matter to direct in the dispensation and communication of the Spirit according to His pleasure in ever growing fulness. If we so construe it as to make this Spirit the same as the Holy Spirit, even that Divine agent is His Spirit (Rom_8:9 f.; Gal_4:6), for the Spirit is shed forth or sent, by and through Him (Tit_3:6; Act_2:33; Joh_15:26); so that the Spirit’s agency among men is dependent upon Him. If, however, the words are taken in a qualitative sense: “by one who is the Lord of the Spirit,” i. e., of the Divine light of life, this Divine light of life is no other than the πνεῦμαἅγιον which He communicates from the infinite fulness of His own Divine life. The want of the article before. both κυρίου and πνεύματος makes this qualitative signification most probable. [As Meyer well remarks, however, this qualitative meaning is entirely inadmissible here, since throughout our passage the word τνεῦμα must mean the Holy Spirit (the Divine Spirit) in His personal subsistence]. Both interpretations, however, terminate in the same general sense. Neander: “Paul has before his mind in this passage the whole course of the Christian’s progress, commencing here on earth and attaining its perfection in the heavenly world.”

[Each prominent word in this passage has been made the object of special attention and difficulty. 1. The object beheld, was the glory of the Lord. Paul had shown this to be Christ (2Co_3:17), but He is here contemplated as an image (εἰκόνα) in a mirror (not “a glass,” but κατόπτρον). An image is usually an imperfect likeness (1Co_13:12), and the Gospel must imperfectly represent Him. It is not the objective and glorified Christ Himself that we see. 2. The act of beholding, is here (not ἀτενιζω, as with Moses, but) κατοπτρίζω. The rays are reflected and not directly received (see Chrysostom’s beautiful comparisons in the Hom. notes). The ancient expositors usually interpreted this word in the sense of: reflecting as in a mirror, meaning that believers reflect the glory of the Lord, and they are followed by Luther, Olshausen, Billroth and Stanley. But most modern commentators have felt compelled to disregard their authority, high as it is on such a question, and to take the word in the sense of beholding as in a mirror. Though they have been able to appeal to but one well established quotation (Philo) to sustain them in such a usage, one instance especially in Alexandrian Greek is sufficient, with the obvious necessities of the context, to warrant us in adopting such a meaning. Certainly no instance has been found in which the word has the meaning: to reflect, and we can see no connection between reflecting the Divine image and being changed into the same. 3. The persons beholding, are many, “all (πάντες in contrast with one Moses), with open face.” Both Christ and the heart are ἀνακεκαλυμμένοι. 4. The effect of the beholding is, “we are metamorphosed into the same image” (accusative without a preposition to show the immediateness of the transition, and the present indic, to show the beginning but not the completion of the change, Webster, Syn., pp. 81 ff.). All become like their Lord, and of course like one another. 5. The reason for the change, “as by the Lord the Spirit.” Suitably, as might be expected from the Lord (καθάπερ), and efficiently (ἀπὸ) from Him as the source of influence. We cannot but sympathize with Alford when he says of the rendering: the Lord of the Spirit, that it “seems to convey very little meaning, besides being altogether unprecedented.” We add that Paul had been preparing us for the expression: the Lord the Spirit (apposition, the Lord who is the Spirit) by expressly showing that Christ was both the Lord and the Spirit of the Old Covenant (2Co_3:16-18). Such an expression seems as grammatical and suitable as “from God the Father” (ἀπὸ θεοῦ πατρὸς) in Rom_1:7; Eph_1:2; Php_1:2, et alic. comp. 2Co_1:2].

DOCTRINAL AND ETHICAL

1. Even in the understanding of revealed truth, there is a clear distinction between legal bondage and evangelical freedom. Until the mind gets extricated from that bondage it is concerned only with a multiplicity of special details; the living unity formed by the general truths, in which all these concentrate, is covered by a veil—and no proper conception of the divine system as a whole, is possible. The glory of Christ which constitutes the true aim of every part of God’s word can never be appreciated or discovered by a heart thus confined and lowered, for such occupations will be like a veil over the internal eye. But no sooner does one attain the position of evangelical freedom than his eye is opened upon the general system and principles of truth. And such a position is gained when the heart is turned toward Christ, in whom the fulness of the Godhead substantially dwells, all particular rays of truth concentrate, and each truth acquires a self-evidencing power. The moment we thus recognize and surrender our hearts to Christ, we renounce all idea of satisfaction in ourselves or our doings, and we lay hold on Christ as the only source of peace or life. The veil immediately drops from our spiritual face, the divine glory in the Scriptures acquires a wonderful lustre, our souls become thoroughly enamored of God in Christ, and we begin to grow into the image of holy love as it beams from the Gospel. A living likeness of Christ is formed within, old things pass away, and all things are created anew. A quickening light brightens up within us, from glory to glory unto the perfect day of the celestial life.

2. This legal position may be illustrated in all those who turn from the more perfect revelation God has given us in the Gospel, but especially in the Jewish people still clinging to a dispensation which was intended to be only provisional and shadowy. In religious matters, their intellectual faculties have always been torpid and inflexible; and they seem unable to leave the schoolmaster, whose only business was to direct them to Christ himself (Gal_3:24). They know only the law as given by Moses, and nothing of grace and truth by Jesus Christ (Joh_1:17). By minute acts of obedience to many particular precepts they hope to merit the divine favor, and they fail of recognizing that righteousness of faith which renounces all merit and trusts to mere grace, though it was often illustrated in the lives of their own saints, and in all the dealings of God under the ancient covenant. In like manner when they contemplated their prophetic Scriptures, their minds were occupied only with such particular expressions as best accorded with their carnal notions, and they failed to comprehend that general kingdom in which all such specifications find their right position and unity. But a time is coming when not only a few individuals, as in past and present times, but the whole nation shall become tired of such things, and with humble hearts and broken spirits shall turn to Him who was promised and offered first, and who still offers Himself, to them as their Messiah. In His own time He will so present Himself to them, that they will confess with shame, that He, and He alone, is their Messiah; with a free and clear insight they will read that Word which has so long been a sealed book (Isa_29:10 ff); the covering shall be taken away from their hearts; and they will look with unveiled faces upon that Christ who is not only their true Lord, but the Spirit, and communicates the Spirit and spiritual liberty to all who turn to Him.

[3. The Old Testament should be studied under the New Testament light. Not only should we throw ourselves back among the persons and scenes there portrayed, so as to understand what was real and necessary for them, but as much as possible look on them in their relation to the whole future of God’s kingdom. As a part of a preparatory system, directed by a Ruler who sees the end from the beginning, all persons and events have quite as much significance with reference to something in the future, as with reference to the age and circumstances in which they were. A Grotius therefore, who found a Christ nowhere in the Old Testament, fails of reaching its true significance, quite as much as a Cocceius, who found Him in everything.

4. The Lord Jesus was as fundamental a reality under the Old Covenant as under the New. He “was that Spirit” which was truly under the letter, and “the Lord” from whom the people then turned. The Incarnation was not the first and abrupt entrance of a divine Person into our humanity. Christ was not only “the body” to every “shadow” (Col_2:17) but the agent in every event and institution of the ancient covenant. Every redeemed sinner of every age must owe not only his redemption to “the blood of the cross,” but his recovery and conduct unto actual salvation, to him as the “Captain of the Lord’s host.” He is the only Mediator between God and man; and whatever falsehood we discover under the Rabbinic fables of the “Angel Jehovah,” we must recognize “the Lord the Spirit” under the “Jehovah” of the ancient covenant.

5. And yet there is an essential distinction between the Old and the New Dispensation. If we refuse to go with many who would totally divorce Christianity from Judaism, we equally shrink from those who look upon it simply as a developed Judaism. Though every dispensation of the true religion must be built upon the same fundamental principles, their outward forms may be radically different. The patriarchal and Mosaic ministrations were predominantly and characteristically legal. The latter especially, was a system of minute rules, and but few principles. Little was left to discretion or free affection. Pardon was shadowed forth as well as human guilt under the sacrifices, but these were a veil which concealed a mystery not to be trusted to men’s weakness. An esoteric reserve was in every rite and symbol. The New Covenant abolishes all this. God’s people are entrusted with the highest mysteries. The disciplina of Hellenism, of Rabbinism, and of Sacerdotalism generally, is entirely abjured. All idea of a pedagogic system, preparatory to something hereafter, is renounced. God’s people are no longer in pupilage, but in their full majority. Christianity is an everlasting Gospel, and the last of all conceivable dispensations of the true religion among men. See a Sermon of Dr. Emmons, on “The Mosaic Dispensation abolished by the Christian Dispensation.” Works, Vol. VI. Ser. 13.

6. Congeniality of mind is indispensable to a perception of the truth. No one is prepared to study theological truth until he has “turned to the Lord.” When he yearns after the Lord and salvation, then the veil which confined the view to what is selfish and individual, drops off from the heart, and a full system of truth and an everlasting kingdom beams upon an “open face.” Joh_7:17.

7. The Jewish people are yet to be converted to Christ. It is a wonderful prophecy which the ancient Prophets and Apostles have given us, that amid the wreck of all ancient nations, the Jewish, the most unlikely to do so of them all, should survive; and that the heart (the collective national heart) would turn to Christ. This is a separate matter from the assertion, that as the “Covenant people,” they are to have special privileges and honors among other nations in the kingdom of Christ.]

HOMILETICAL AND PRACTICAL

Chrysostom:

2Co_3:18. “As soon as we are baptized, our souls being cleansed by the Spirit are illuminated so as to shine brighter than the sun; we not only look into the divine glory, but we receive a degree of lustre from it, as a piece of pure silver receives the rays of the sun when it is placed within its beams and reflects them—not merely because of its own nature, but because of the sun’s luminousness. In like manner the soul which has been purified and made brighter than silver, receives a beam of the Spirit’s glory, and reflects it.” [Theodoret:—As clear water presents an image of those who look upon it, of the sun itself and of the vaulted sky, so the pure heart is converted into a kind of copy and mirror of the divine glory.]

Starke:

2Co_3:12. Whoever would cheerfully speak of divine truth, must first receive Christ freely and joyfully to his own heart, and believe that salvation is freely offered to all men (1Ti_2:4). Hedinger:

2Co_3:13. Israel’s blindness was more than common; they had much preaching and but slight impression; Moses’ face shone brightly upon them, and why could they not behold him? A brutish habit, a dull intellect, inveterate wickedness, and an irreconcilable antipathy to God and His Word, had formed a thick covering around their hearts (2Co_4:3). 2Co_3:14 :—Hedinger. Israel’s blindness was not a mere natural effect, but a judgment of God that they might henceforth be ever reading but learning nothing. What multitudes seem in haste to harden their hearts by their abuse of hearing and reading! Why do they read at all, if they have no desire to be healed (Mar_4:25)? If we would derive any profit from reading the Old Testament, or get rid of Moses’ covering, we must become acquainted with Jesus Christ and seek for Him there. Then shall we perceive that the law was never given us to justify us, and that the only justification which will avail before God, is not in ourselves, but in Christ by faith.

2Co_3:15. It is a terrible thing to be blind, but to be blind with no desire to see in the midst of clear light, is far worse (Joh_9:39; Rev_3:17).

2Co_3:16. We can never have a true practical knowledge of God except by turning to the Lord. 2Co_3:17. To have Jesus alone, is to have the Gospel comfort and the sweetest pleasure. The surest refreshment is found in the way of godly sorrow. Glorious triumph of faith! The curse is abolished, Satan is vanquished, and sin is taken away; every cord is cut, and we are free!

2Co_3:18 : A knowledge of God’s love, holiness and goodness as they are presented in the Gospel, is like a clear reflection of the sun, it produces a copy of those divine perfections in the soul, which receives the impression as naturally as the eye does an image from the mirror. The more we receive of such knowledge, the more perfectly are those attributes reproduced in our faith and life.—Hedinger: Imprint, O Jesus, thine image on our souls, and make us more entirely like thyself!

Berlenb. Bible, 2Co_3:12 :—A spiritual mind knows in whom it has believed, and the Spirit of the Son will lead it directly to the Father, that it may know and make known to others, both the Father and the Son. This is the perpetual well-spring of an ingenuous spirit.

2Co_3:13. Why should any now be kept back by a slavish, timid and hesitating spirit, when they have a right to claim all the blessings of divine grace?

2Co_3:14. “They have eyes, and yet they see not.” It is all the same as if they could not read. This is a righteous judgment upon them for shutting themselves from the light, and refusing to be drawn by the Father. “Ye search the Scriptures, and ye do well; but ye will not come to me”—(Joh_5:39-40). Thus it is among many at the present day; indeed a double covering is now in their way, for it rests not only upon the Old, but upon the New Testament. They have never been anointed with the Spirit; they will not humbly bow before the Lord, and their own righteousness always stands before them as an idolatrous pillar. 2Co_3:15. Let us by all means get out of that old Judaism which receives nothing but what pleases us—for it is under the influence of such a spirit that the hearts of many are hardened, and hypocritically indulge in a thousand prejudices against the truth and its proper spirit. “Are we not Lutherans,” they exclaim, “have we not been baptized, etc.” Those who resist the truth, tell us much of certain intellectual powers with which man is endowed (reason). We would not despise these, but we dare not appeal to them as the final arbitrators and sources of religious truth. And yet this is what has bewitched multitudes of our learned men.

2Co_3:16. Let men cease to prescribe barren rules and institutions for the Lord, and let them turn to Him prayerfully and with all their hearts, and they will soon find that their light will brighten, a host of prejudices will vanish, and darkness and error will be cleared away—(Isa_25:7). Though the covering may have wrapped itself completely around our spirits, if wo will but turn to the light and seek wisdom from God in sincere faith, it will be torn away. (Eph_5:14; Act_9:11; Act_9:18).—Oftentimes when an intelligent man imagines that he has attained a permanent and lively conception of sacred mysteries, he receives the Divine anointing, and finds that a number of coverings had been formed upon his heart; he is surprised to gain entirely new views of God’s word, and as the salve of God’s Spirit gradually extends over his mental eye, one film of legal and figurative forms after another falls off.

2Co_3:17. The Lord the Spirit who gives us spiritual life, and delivers us from all constraint of external authority, all unwillingness, indolence and feebleness, etc., in the performance of our duties. (Joh_8:36). The glory of the Lord then sheds its beams upon an open face.—Whoever truly looks into the ministry and law of liberty, can never be out of harmony with the Divine will, for the Spirit directs him and supplies him with all he needs. He can have no fellowship with any thing which is impure, for the Spirit is always directing his mind to those higher and better things which satisfy him. Such is the spiritual freedom which withdraws us from the slavery of sense, and not only subjects the body to the spirit but the spirit itself to God’s Spirit.—The way by which we reach it is very likely by a painful experience of what a legal bondage is. Under such sorrows faith in Christ puts forth its power and finds deliverance in Him. Then the humbled heart knows how to appreciate the freedom of a pure service, and yields a cheerful obedience. Without making a sinful conscience of any thing, it will indulge in no sin, and will rather renounce its own freedom on account of another’s weakness.—What before seemed a severe discipline and torment, is now a light which drives away all darkness. The soul is in the light and walks in the light.—Where the Lord is, He has a sanctuary in which He and His Spirit dwells; a glorious ministration of the Spirit is carried on; God is worshipped in the beauty of holiness; and a new life, and a new freedom, and a blessedness never known before, is enjoyed.

2Co_3:18. As sunbeams produce an image of the sun, so the beams of Divine glory produce a Divine likeness.—If we will but stand before the mirror of our crucified Lord, His lovely image will so impress itself upon our hearts that we shall partake of His peculiar Spirit. Loving Him with all our hearts we must become like Him. We shall thus in our measure see God as we walk, and possess a more than ordinary enjoyment of God and of His glory.—And yet such a transformation must not be expected at once, but gradually, from one degree of glory and Divine blessedness to another (comp. 2Co_4:16); and always in a way which makes us feel our dependence upon grace (as by the Spirit of the Lord). The moment we take our eyes from Him we shall fall back into stiff and legal forms.—All true Christians, in proportion to their susceptibility, must even in this life have a part in Christ’s glory. Obstinate sinners, on the other hand, will be overshadowed by the image of Satan, from one degree of darkness to another as by the Spirit of the pit.

Rieger, 2Co_3:12 :—We must often think of the permanent results of our preaching in another world. (1Th_2:19). “If we make it our constant and all absorbing aim to please the Lord Jesus and to stand approved at His coming, we cannot but be more earnest in our work and more untiring in our diligence and patience. If I would not lose my own soul and be rejected as an unprofitable servant, I must be sure of finding some souls who have been benefited by my ministrations. The Lord grant it for Christ’s sake. ”(Seitz)!—A sincere and honest preacher will not hesitate to speak boldly from the fulness of his heart whatever he thinks may be useful to his fellow men.

2Co_3:13-16. It is not uncommon for those to become hardened in heart (and this is nothing but one kind of blindness, or at least of unsusceptibilty) who are ignorantly familiar with God’s Word, but are obstinately set upon their own way and make use of that word only for a pretext.

2Co_3:17-18. Turning to the Lord is turning to Him who gives the Spirit. He secures to us the righteousness which the law demands, and enables us to serve God under a free dispensation of the Spirit. This is spiritual freedom, seeing every thing without a covering, and coming boldly to a throne of grace. We look with an uncovered face upon the glory of the Lord in the Gospel as in a mirror, and we convey the image which thus falls upon our hearts to our fellow men, that their eyes also may be opened, and their hearts may be won for Him.—The lustre of Moses’ face was liable to fade away and cease forever, but our glory advances from one degree to another, until that shall appear which we shall be, when we see our Lord as He is.

Heubner, 2Co_3:15 : A perusal of the Scriptures without intellectual energy or susceptible hearts can do no one any good. And yet even many nominal Christians may unhappily fancy that they are models of virtue; and from that moment the true Christ, who is our only available righteousness, is under a veil. The very law which should teach them their poverty and drive them to Christ and His righteousness, serves only to make them fancy themselves rich and able to get along without Christ.

2Co_3:16 : Believe in Christ, and then the soul and the whole Bible will be full of light.

2Co_3:17 : The same Christ, in whom the Spirit dwells, must bestow that Spirit, upon men. There can be no Spirit without Him. He alone can free us from the fetters of error and delusion, and then we shall know what a free faith, a free will and a free enjoyment and love are. True freedom is wherever a man is not hampered by selfishness, i. e., by his own opinions and purposes, and when Christ has the supreme control of his whole being.

2Co_3:18 : Has thy soul the features of Christ: truth, love, meekness, fidelity (Mat_11:29)? The looking upon Christ has this power, because the image which the Gospel presents of Him is spiritual and quickening. The Spirit comes from Christ.

W. F. Besser, 2Co_3:12 : The evangelical minister’s joy is the dawn of an eternal day begun in time. It is the joy of our Lord, the faithful Witness from the bosom of the Father, showing us plainly of the Father (Joh_16:25).

2Co_3:14 : God often gives up (Rom_9:18) those who are obstinate and disobedient to be hardened and blinded by the preaching of the same word whose softening and enlightening influence they had resisted. The law will be a school-master to bring those to Christ (Gal_3:24) who commit themselves to its discipline, and never think of blunting the point of its deadly letter by their self-righteous performances; but it will only harden those whose perverted and carnal minds fancy that they are righteous before God, because they externally keep His commandments and go through certain forms of worship. It depends not so much upon the kind of Scripture which we read, as upon the manner in which we read it, whether it shall be unmeaning and sealed to us.

2Co_3:15 : Even to the present hour God is punishing the sins of the wicked children of wicked ancestors with the veil which Moses put upon his face. The heart’s covering is woven out of those delusions into which the natural man so often falls with respect to the merit of free will and the goodness of merely outward works.

2Co_3:16 : It is only “in Thy light that we see light” (Psa_36:10); for the glory of Moses and the prophets has not been uncovered even by the appearance of the true Light Himself. It is not in the light of common sense nor the light of philosophical schools, says Hamann, that we see light, but only in the light of the Lord who is the Spirit.

2Co_3:17 : The Lord is wherever the Spirit converts, enlightens and quickens the hearts of men. This is in the Church of the New Testament, where He Himself dwells by His word and Spirit, and where He has declared that He is to be found, And yet where the Spirit of the Lord is, is freedom (Joh_8:36; Rom_8:15) from every legal letter which kills and condemns, or obliges and compels any one.

2Co_3:18 : We look upon the Lord’s glory with uncovered faces: the covering upon our hearts has been removed, for we see ourselves, sinful and condemned as we are in the flesh; and then the covering has been removed from before the Divine heart, for we now see Him, our gracious God and merciful Father, as He is in Christ. However many of us there may be who with uncovered faces behold the glory of the Lord, we shall all be changed into the single image of our common Lord, although its manifold glories are shed forth in separate features from the various members of His general Church; and its collected radiance, like the seven-fold colors of the rainbow, are given forth, not from any single Christian, but from the whole collected body of Christ.

[Whitby has given us six particulars in which the Apostle presents the superiority of the Gospel to the law (in substance) as follows: “1. Sinai’s glory only made the people afraid, the Gospel’s gives confidence and joy; 2. Moses gave only a letter which killed, the Gospel gives spirit and life; 3. Moses’ glory diminished and finally vanished forever, but the glory of the Gospel increases and has no end; 4. The law sought reserves under many shadows and ceremonies, the Gospel has but few fixed forms and seeks only a complete display of its truths and spirit; 5. The law could not remove the veil from men’s hearts, the Gospel gives us all open faces; 6. Israel looked only upon Moses’ radiance, Christians look directly upon a glorified God-Man, whose lustres transform them into His own likeness. Stanley’s beautiful summary of the Apostle’s imagery in this chapter, though slightly affected by his peculiar interpretation of 2Co_3:16, is yet worth transcribing (much abridged). We have: 1. The commendatory epistle, written on the Apostle’s heart; and, 2. the same written on the hearts of the Corinthians. 3. The contrast between this Epistle of the Spirit on the heart, and the lifeless engraving upon the Sinaitic stones. 4. The grand figure of Moses with his face irradiated by Divine glories. 5. The same, but veiled, to hide its fading splendors, and surrounded by a multitude of veiled figures with eyes turned upon him. 6. The same, but unveiled, and entering the Divine presence with more than rekindled radiance; and 7. The same figure multiplied in the Apostle and his brethren, with unveiled faces turned toward Christ, whose light transfigures them into glorious images of Himself.”]

Footnotes:

[16]2Co_3:13.—Rec. has ἐαυτοῦ; but the best authorities have αὐτοῦ. [Since our author wrote, the authority of Sin. has been added to that of D. K., and Chrysost., and Theodt., (Osiander, Bloomf.), in favor of ἑαυτοῦ. A. B. C. F. L., 4 cursives, one MS. of Chrys., Damasc., Theophyl. and Oecum., (Lachm., Tisch., Alf., Meyer, Words.), are for αὐτοῦ. D. (1st Cor.) and F. omit τὸ before μὴ.]

[17]2Co_3:14.—The best authorities insert ἡμέρας. [Omitted as superfluous, comp. 2Co_3:15. D. E. F. G. Chrys. (Ital. Vulg. etc. have in) instead of ετὶ have ἐν. Ὅτι in Stephens and Griesb. is written ὅ τι, and it is translated in the old Ital. and Vulg. quoniam; Wyclif.: “for it is avoided in Christ;” Rheims (in parenth.): “because in Christ it is made voide.”]

[18]2Co_3:15.—Lachm. [Alford] following excellent authorities [A. B. C. Sin. et al.] has ἅν ἀναγινώσκηται. But some [D. E.] have the subjunctive ἀναγινώσκηται without ἅν; and others have the Indicative—κεται with the ἅν. The first syllable of ἅναγιν. was probably written first by mistake twice; then the verb was made to agree with it in the subjunctive, and sometimes it remained so when the ἅν was erased, it being looked upon as governed still by the ἡνίκα (Meyer).

[19]2Co_3:17.—Rec. has ἐκεῖ before ἐλευθερία contrary to the oldest and best MSS. [A. B. C. D. (1st Cor.), Sinait, (1 Cor.), the Copt, version, and Cyril and Nyssa. Lachm., Tisch. and Alford reject it, but Griesb. inserted it on the authority of D. (2d and 3d Cor.) E. F. G. K. L. Sinait. (3d Cor.) Goth and Syr. versions and most of the Greek Fathers]. It was inserted according to the analogy of Mat_18:20; Mat_24:28; Jam_3:16, et al. But Paul does not commonly use it after οὗ, Comp. Rom_4:15; Rom_5:20.

[20][Without resorting to the explanation that Paul was here allegorizing to such an extent as to be inconsistent with the literal account in Exo_34:29-35, we have only to give a correct translation of the original Hebrew of that account to get clear of all difficulties. Such a correct translation was given by the Septuagint, which was evidently used by Paul, for he has in every corresponding place of our passage, used the very words of that version (comp. Wordsworth). According to the history in Exodus, Moses came down from the mountain with his face irradiated; and when the people shrunk from him, he put over his face a veil (either the Kcnaa, which covered the whole head and was in subsequent times worn by persons of eminence, as by Mahomet, Mokanna and others, or the Letham, which concealed only the face, comp. Rosenmueller), at first, to relieve their fears, but afterwards, in his ordinary intercourse with them (Exo_34:34-35) to conceal from them the termination (τέλος) of the radiance, or its cessation until he went again into the Divine presence. Our English version translates the three first Hebrew words of Exo_34:33 thus: “And till Moses had done speaking;” and other Protestant versions render the verb in the last part of the verse in a Pluperfect sense, and translate: “he had put on a veil.” This makes the historian say that Moses did not put on the veil until he had ceased speaking to the people, and that he resumed it when he reëntered the Divine presence, which is in direct contradiction to Paul’ view. The true rendering of the Hebrew and the Sept. is: “and when he had made an end (Piel) of speaking with them, he put a veil on his face.” The Vulgate is correct in its rendering of this verse (impletisque sermonibus, posuit velamen super facicm suam), but a confusion is thrown upon the whole by its strange mistake in translating קָרַן (a denominative verb, signifying to emit rays, from קֶרֶן a horn) as if it signified, to have horns (ignorabat quod cornuta esset facies sua). Paul’s use of this incident as an illustration (not an allegory) of the people’s, inability to endure the full glory of Divine truth and the consequent veiling of that truth under the types and shadows of the Old Dispensation, is perfectly natural. But as Clemens Alex. remarks, this veil was simply against the reading of the Old Testament while the heart remained rude and unsusceptible, and not κατὰ τὴν πρὸς τὸν Κύριον ἐπιστροφήν, i. e., not against those who were inclined to see Christ in the Gospel, and to return to that Lord who was concealed behind that veil. Stanley in Comm. and in his Lectt. on the Jewish Church 1st series, p.72, and in his article on Moses in Smith’s Dict. Also Hodge on Corr. and Rosenmueller on Exo_34:29-35].

[21][Of the three explanations given of μὴ ἀνακαλυπτ. that of Luther and our Eng. version is now universally given up by all critical scholars for want of authority for its reading. That of our author (“the veil remains untaken away because it (the veil) is removed (only) by Christ”) is adopted by most of the ancient expositors, de Wette, Neander, Wordsworth and Hodge, but is weakened by the awkwardness of saying that the κάλυμμα is μὴ ἀνακαλυπτόμενον, by this transitive participle having no object, by κατcργ. being used three times (2Co_3:7; 2Co_3:11; 2Co_3:13) with reference to the Old Covenant, and by the fact that it is not the veil but the dispensation which the Apostle is saying was abolished by Christ. On the other hand the third explanation (“the veil remains not taken away in the reading of the Old Covenant, it not being unveiled to them that it (the Old Covenant) is, done away in Christ”) is adopted by Chrysostom, Meyer, Bloomfield, Osiander, Conybeare. Alford and Stanley, makes a natural use of ἀνακαλ. since the end of the O. T. was the very thing which was under a veil; makes good sense; and has only the difficulty of the absolute participle, but is quite consistent with the symbolism of the entire section. Comp. especially Stanley and Hodge.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 10

THE TRANSFIGURING SPIRIT- 2Co_3:12-18 (R.V)

THE "hope" which here explains the Apostles freedom of speech is to all intents and purposes the same as the "confidence" in 2Co_3:4. It is much easier to suppose that the word is thus used with a certain latitude, as it might be in English, than to force upon it a reference to the glory to be revealed when Christ comes again, and to give the same future reference to "glory" all through this passage. The new covenant is present, and present in its glory; and though it has a future, with which the Apostles hope is bound up, it is not in view of its future only, it is because of what it is even now, that he is so grandly confident, and uses such boldness of speech. It is quite fair to infer from 2Co_4:3 -"if our Gospel is veiled, it is veiled in those that are perishing"-that Pauls opponents at Corinth had charged him with behavior of another kind. They had accused him of making a mystery of his Gospel-preaching it in such a fashion that no one could really see it, or understand what he meant. If there is any charge which the true preacher will feel keenly, and resent vehemently, it is this. It is his first duty to deliver his message with a plainness that defies misunderstanding. He is sent to all men on an errand of life or death; and to leave any man wondering, after the message has been delivered, what it is about, is the worst sort of treachery. It belies the Gospel, and God who is its author. It may be due to pride, or to a misguided intention to commend the Gospel to the wisdom or the prejudices of men; but it is never anything else than a fatal mistake.

Paul not only resents the charge; he feels it so acutely that he finds an ingenious way of retorting it. "We," he says, "the ministers of the new covenant, we who preach life, righteousness, and everlasting glory, have nothing to hide; we wish every one to know everything about the dispensation which we serve. It is the representatives of the old who are really open to the charge of using concealment; the first and the greatest of them all, Moses himself, put a veil on his face, that the children of Israel should not look steadfastly on the end of that which was passing away. The glory on his face was a fading glory, because it was the glory of a temporary dispensation; but he did not wish the Israelites to see clearly that it was destined to disappear; so he veiled his face, and left them to think the law a permanent divine institution."

Perhaps the best thing to do with this singular interpretation is not to take it too seriously. Even sober expositors like Chrysostom and Calvin have thought it necessary to argue gravely that the Apostle is not accusing the law, or saying anything insulting of Moses; while Schmiedel, on the other hand, insists that a grave moral charge is made against Moses, and that Paul most unjustly uses the Old Testament, in its own despite, to prove its own transitoriness. I believe it would be far truer to say that the character of Moses never crossed Pauls mind in the whole passage, for better or worse; he only remembered, as he smarted under the accusation of veiling his Gospel of the new covenant, a certain transaction under the old covenant in which a veil did figure-a transaction which a Rabbinical interpretation, whimsical indeed to us, but provoking if not convincing to his adversaries, enabled him to turn against them. As for proving the transitoriness of the Old Testament by a forced and illegitimate argument, that transitoriness was abundantly established to Paul, as it is to us, on real grounds; nothing whatever depends on what is here said of Moses and the veil. It is not necessary, if we take this view, to go into the historical interpretation of the passage in Exo_34:29-35. The comparison of the Apostle with the Old Testament writer has been made more difficult for the English reader by the serious error in the Authorized Version of Exo_34:33. Instead of "till Moses had done speaking with them," we ought to read, as in the Revised Version, "when Moses had done speaking." This exactly reverses the meaning. Moses spoke to the people with face bare and radiant; the glory was to be visible at least in his official intercourse with them, or whenever he spoke for God. At other times he wore the veil, putting it off, however, when he went into the tabernacle-that is, whenever he spoke with God. In all divine relations, then, we should naturally infer, there was to be the open and shining face; in other words, so far as he acted as mediator of the old covenant, Moses really acted in the spirit of Paul. It would therefore have been unjust in the Apostle to charge him with hiding anything, if the charge had really meant more than this-that Paul saw in his use of the veil a symbol of the fact that the children of Israel did not see that the old covenant was-transitory, and that its glory was to be lost in that of the new. No one can deny that this was the fact, and no one therefore need be exercised if Paul pictured it in the manner of his own time and race, and not in the manner of ours. To suppose that he means to charge Moses with a deliberate act of dishonesty is to suppose what no sensible person will ever credit; and we may return, without more ado, to the painful situation which he contemplates.

Their minds were hardened. This is stated historically, and seems to refer in the first instance to those who watched Moses put on the veil, and became insensible, as he did so, to the nature of the old covenant. But it is applicable to the Jewish race at all periods of their history; they never discovered the secret which Moses hid from their forefathers beneath the veil. The only result that followed the labors even of great prophets like Isaiah had been tile deepening of the darkness: having eyes the people saw not, having ears they heard not; their heart was fat and heavy, so that they did not apprehend the ways of God nor turn to Him. All around him the Apostle saw the melancholy evidence that there had been no change for the better. Until this day the same veil remains, when the Old Testament is read, not taken away; for it is only undone in Christ, and of Christ they will know nothing. He repeats the sad statement, varying it slightly to indicate that the responsibility for a condition so blind and dreary rests not with the old covenant itself, but with those who live under it. "Until this day, I say, whensoever Moses is read, a veil lies upon their heart."

This witness, we must acknowledge, is almost as true in the nineteenth century as in the first. The Jews still exist as a race and a sect, acknowledging the Old Testament as a revelation from God, basing their religion upon it, keeping their ancient law so far as circumstances enable them to keep it, not convinced that as a religious constitution it has been superseded by a new one. Many of them, indeed, have abandoned it without becoming Christians. But in so doing they have become secularists; they have not appreciated the old covenant to the full, and then outgrown it; they have been led for various reasons to deny that there ever was anything divine in it, and have renounced together its discipline and its hopes. Only where the knowledge of the Christ has been received is the veil which lies upon their hearts taken away; they can then appreciate both all the virtues of the ancient dispensation and all its defects; they can glorify God for what it was and for what it shut them up to; they can see that in all its parts it had a reference to something lying beyond itself-to a "new thing" that God would do for His people; and in welcoming the new covenant, and its Mediator Jesus Christ, they can feel that they are not making void, but establishing, the law.

This is their hope, and to this the Apostle looks in 2Co_3:16 : "But whensoever it shall turn to the Lord, the veil is taken away." The Greek expression of this passage is so closely modelled on that of Exo_34:34, that Westcott and Hort print it as a quotation. Moses evidently is still in the Apostles mind. The veiling of his face symbolized the nations blindness; the nations hope is to be seen in that action in which Moses was unveiled. He uncovered his face when he turned from the people to speak to God. "Even so," says the Apostle, "when they turn to the Lord, the veil of which we have been speaking is taken away, and they see clearly." One can hardly avoid feeling in this a reminiscence of the Apostles own conversion. He is thinking not only of the unveiling of Moses, but of the scales which fell from his own eyes when he was baptized in the name of Jesus, and was filled with the Holy Ghost, and saw the old covenant and its glory lost and fulfilled in the new. He knew how stupendous was the change involved here; it meant a revolution in the whole constitution of the Jews spiritual world as vast as that which was wrought in the natural world when the sun supplanted the earth as the center of our system. But the gain was corresponding. The soul was delivered from an impasse. Under the old covenant, as bitter experience had shown him, the religious life had come to a dead-lock; the conscience was confronted with a torturing, and in its very nature insoluble, problem: man, burdened and enslaved by sin, was required to attain to a righteousness which should please God. The contradictions of this position were solved, its mystery was abolished, when the soul turned to the Lord, and appropriated by faith the righteousness and life of God in him. The old covenant found its place, an intelligible and worthy though subordinate place, in the grand program of redemption; the strife between the soul and God, between the soul and the conditions of existence, ceased; life opened out again; there was a large room to move in, an inspiring power within; in one word, there was spiritual life and liberty, and Christ was the author of it all.

This is the force of the seventeenth verse: "Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty." The Lord, of course, is Christ, and the Spirit is that of which Paul has already spoken in the sixth verse. It is the Holy Spirit, the Lord and Giver of life under the new covenant. He who turns to Christ receives this Spirit; it is through it that Christ dwells in His people; what are called "fruits of the Spirit" are traits of Christs own character which the Spirit produces in the saints; practically, therefore, the two may be identified, and hence the expression "the Lord is the Spirit," though startling at first sight, is not improper, and ought not to mislead. It is a mistake to connect it with such passages as Rom_1:4, and to draw inferences from it as to Pauls conception of the person of Christ. He does not say "the Lord is spirit," but "the Lord is the Spirit"; what is in view is not the person of Christ so much as His power. To identify the Lord and the Spirit without qualification, in the face of the benediction in 2Co_13:14, is out of the question. The truth of the passage is the same as that of Rom_8:9 ff.: "If any man have not the spirit of Christ, he is none of His. And if Christ is in you"; etc. Here, so far as the practical experience of Christians goes, no distinction is made between the Spirit of Christ and Christ Himself; Christ dwells in Christians through His Spirit. The very same truth, as is well known, pervades the chapters in the Fourth Gospel in which Christ consoles His disciples for his departure from this world; He will not leave them orphans-He will come to them, and remain with them in the other Comforter. To turn to Christ, the Apostle wishes to assert with the utmost emphasis, is not to do a thing which has no virtue and no consequences; it is to turn to one who has received of the Father the gift of the Holy Ghost, and who immediately sets up the new spiritual life, which is nothing less than His own life, by that Spirit, in the believing soul. And summing up in one word the grand characteristic and distinction of the new covenant, as realized by this indwelling of Christ through His Spirit, he concludes: "And where the Spirit of the Lord is, there is liberty."

In the interpretation of the last word, we must have respect to the context; liberty has its meaning in contrast with that state to which the old covenant had reduced those who adhered to it. It means freedom from the law; freedom, fundamentally, from its condemnation, thanks to the gift of righteousness in Christ; freedom, also, from its letter, as something simply without us and over against us. No written word, as such, can ever be pleaded against the voice of the Spirit within. Even the words we call in an eminent sense "inspired," words of the Spirit, are subject to this law: they do not put a limit to the liberty of the spiritual man. He can overrule the letter of them when the literal interpretation or application would contravene the spirit which is common both to them and him. This principle is capable of being abused, no doubt, and by bad men and fanatics has been abused; but its worst abuses can hardly have done more harm than the pedantic word-worship which has often lost the soul even of the New Testament, and read the words of the Lord and His Apostles with a veil upon its face through which nothing could be seen. There is such a thing as an unspiritual scrupulosity in dealing with the New Testament, now that we have it in documentary form, just as there used to be in dealing with the Old; and we ought to remind ourselves continually that the documentary form is an accident, not an essential, of the new covenant. That covenant existed, and men lived under it and enjoyed its blessings, before it had any written documents at all; and we shall not appreciate its characteristics, and especially this one of its spiritual freedom, unless we put ourselves occasionally, in imagination, in their place. It is far easier to make Paul mean too little than too much; and the liberty of the Spirit in which he exults here covers, we may be sure, not only liberty from condemnation, and liberty from the unspiritual yoke of the ritual law, but liberty from all that is in its nature statutory, liberty to organize the new life, and to legislate for it, from within.

The bearing of this passage on the religious blindness of the Jews ought not to hide from us its permanent application. The religious insensibility of his countrymen will cease, Paul says; their religious perplexities will be solved, when they turn to Christ. This is the beginning of all intelligence, of all freedom, of all hope, in things spiritual. Much of the religious doubt and confusion of our own times is due to the preoccupation of mens minds with religion at points from which Christ is invisible. But it is He who is the key to all human experiences as well as to the Old Testament; it is He who answers the questions of the world as well as the questions of the Jews; it is He who takes our feet out of the net, opens the gate of righteousness before us, and gives us spiritual freedom. It is like finding a pearl of great price when the soul discovers this, and to point it out to others is to do them a priceless service. Disregard everything else in the meantime, if you are bewildered, baffled, in bonds which you cannot break; turn to Jesus Christ, as Moses turned to God, with face uncovered; put down prejudice, preconceptions, pride, the disposition to make demands; only look steadfastly till you see what He is, and all that perplexes you will pass away, or appear in a new light, and serve a new and spiritual purpose.

Something like this larger application of his words passed, we may suppose, before the Apostles mind when he wrote the eighteenth verse. In the grandeur of the truth which rises upon him he forgets his controversy and becomes a poet. We breathe the ampler ether, the diviner air, as we read: "But we all, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit." I have kept here for κατοπτριζομενοι the rendering of the Authorized Version, which in the Revised has been relegated to the margin, and replaced by "reflecting as a mirror." There do not seem to be sufficient grounds for the change, and the old translation is defended in Grimms Lexicon, in Winers Grammar, and by Meyer, Heinrici, and Beet. The active voice of the verb κατοπτριζω means "to exhibit in a mirror"; and the middle, "to mirror oneself"-i.e., "to look at oneself in a mirror." This, at least, is the sense of most of the examples of the middle which are found in Greek writers; but as it is quite inapplicable here, the question of interpretation becomes rather difficult. It is, however, in accordance with analogy to say that if the active means "to show in a mirror," the middle means "to get shown to one in a mirror," or, as the Authorized Version puts it, "to behold in a mirror." I cannot make out that any analogy favors the new rendering, "reflecting as a mirror"; and the authority of Chrysostom, which would otherwise be considerable on this side, is lessened by the fact that he seems never to have raised the question, and in point of fact combines both renderings. His illustration of the polished silver lying in the sunshine, and sending back the rays which strike it, is in favor of the change; but when he writes, "We not only look upon the glory of God, but also catch thence a kind of radiance," he may fairly be claimed for the other side. There are two reasons also which seem to me to have great weight in favor of the old rendering: first, the expression with unveiled face, which, as Meyer remarks, is naturally of a piece with "beholding"; and, second, an unequivocal example of the middle voice of κατοπτριζομαι in the sense of "seeing," while no unequivocal example can be produced for "reflecting." This example is found in Philo 1:107 ("Leg. Alleg.," 3:33), where Moses prays to God: "Show not Thyself to me through heaven or earth, or water or air, or anything at all that comes into being; nor let me see Thy form mirrored in any other thing than in Thee, even in God." (Μηδὲ κατοπτρισαίμην έν ἄλλῳ τινί τήν σήν ἰδέαν ἢ έν σοὶ τῷ θεῷ) This seems to me decisive, and there is the less reason to reject it on other than linguistic grounds, when we consider that the idea of "reflecting," if it is given up in κατοπτριζομενοι is conserved in μεταμορφουμεθα. The transformation has the reflection of Christs glory for its effect, not for its cause; but the reflection, eventually, is there.

Assuming, then, that "beholding as in a glass" is the right interpretation of this hard word, let us go on to what the Apostle says. "We all" probably means "all Christians," and not only "all Christian teachers." If there is a comparison implied, it is between the two dispensations, and the experiences open to those who lived under them, not between the mediator of the old and the heralds of the new. Under the old covenant one only saw the glory; now the beatific vision is open to all. We all behold it "with unveiled face." There is nothing on Christs part that leads to disguise, and nothing on ours that comes between us and Him. The darkness is past, the true light already shines, and Christian souls cannot look on it too fixedly, or drink it in to excess. But what is meant by "the glory of the Lord" on which we gaze with face unveiled?

It will not be questioned, by those who are at home in St. Pauls thoughts, that "the Lord" means the exalted Savior, and that the glory must be something which belongs to Him. Indeed, if we remember that in the First Epistle, 1Co_2:8, He is characteristically described by the Apostle as "the Lord of glory," we shall not feel it too much to say that the glory is everything which belongs to Him. There is not any aspect of the exalted Christ, there is not any representation of Him in the Gospel, there is not any function which He exercises, that does not come under this head. "In His temple everything saith Glory!" There is a glory even in the mode of His existence: St. Pauls conception of Him is dominated always by that appearance on the way to Damascus, when he saw the Christ through a light above the brightness of the sun. It is His glory that He shares the Fathers throne, that He is head of the Church, possessor and bestower of all the fullness of divine grace, the coming Judge of the world, conqueror of every hostile power, intercessor for His own, and, in short, bearer of all the majesty which belongs to His kingly office, The essential thing in all this-essential to the understanding of the Apostle, and to the existence of the apostolic "Gospel of the glory of Christ" {2Co_4:4} -is that the glory in question is the glory of a Living Person. When Paul thinks of it, he does not look back, he looks up; he does not remember, he beholds in a glass; the glory of the Lord has no meaning for him apart from the present exaltation of the Risen Christ. "The Lord reigneth; He is appareled with majesty"-that is the anthem of His praise.

I have insisted on this, because, in a certain reaction from what was perhaps an exaggerated Paulinism, there is a tendency to misapply even the most characteristic and vital passages in St. Pauls Gospel, and preeminently to misapply passages like this. Nothing could be more misleading than to substitute here for the glory of the exalted Christ as mirrored in the apostolic Gospel that moral beauty which was seen in Jesus of Nazareth. Of course I do not mean to deny that the moral loveliness of Jesus is glorious; nor do I question that in the contemplation of it in the pages of our Gospels-subject to one grand condition-a transforming power is exercised through it; but I do deny that any such thing was in the mind of St. Paul. The subject of the Apostles Gospel was not Jesus the carpenter of Nazareth, but Christ the Lord of glory; men, as he understood the matter, were saved, not by dwelling on the wonderful words and deeds of One who had lived some time ago, and reviving these in their imagination, but by receiving the almighty, emancipating, quickening Spirit of One who lived and reigned for evermore. The transformation here spoken of is not the work of a powerful imagination, which can make the figure in the pages of the Gospels live again, and suffuse the soul with feeling as it gazes upon it; preach this as gospel who will, it was never preached by an apostle of Jesus Christ. It is the work of the Spirit, and the Spirit is given, not to the memory or imagination which can vivify the past, but to the faith which sees Christ upon His throne. And it is subject to the condition of faith in the living Christ that contemplation of Jesus in the Gospels changes us into the same image. There can be no doubt that at the present time many are falling back upon this contemplation in a despairing rather than a believing mood; what they seek and find in it is rather a poetic consolation than religious inspiration; their faith in the living Christ is gone, or is so uncertain as to be practically of no saving power, and they have recourse to the memory of what Jesus was as at least something to cling to. "We thought that it had been He which should have delivered Israel." But surely it is as clear as day that in religion-in the matter of redemption-we must deal, not with the dead, but with the living. Paul may have known less or more of the contents of our first three Gospels; he may have valued them more or less adequately; but just because he had been saved by Christ, and was preaching Christ as a Savior, the center of his thoughts and affections was not Galilee, but "the heavenlies." There the Lord of glory reigned; and from that world He sent the Spirit which changed His people into His image. And so it must always be, if Christianity is to be a living religion. Leave out this, and not only is the Pauline Gospel lost, but everything is lost which could be called Gospel in the New Testament.

The Lord of glory, Paul teaches here, is the pattern and prophecy of a glory to be revealed in us; and as we contemplate Him in the mirror of the Gospel, we are gradually transformed into the same image, even as by the Lord the Spirit. The transformation, these last words again teach, is not accomplished by beholding, but while we behold; it does not depend on the vividness with which we can imagine the past, but on the present power of Christ working in us. The result is such as befits the operation of such a power. We are changed into the image of Him from whom it proceeds. We are made like Himself. It may seem far more natural to say that the believer is made like Jesus of Nazareth, than that he is made like the Lord of glory; but that does not entitle us to shift the center of gravity in the Apostles teaching, and it only tempts us to ignore one of the most prominent and enviable characteristics of the New Testament religious life. Christ is on His throne, and His people are exalted and victorious in Him. When we forget Christs exaltation in our study of His earthly life-when we are so pre-occupied, it may even be so fascinated, with what He was, that. we forget what He is-when, in other words, a pious historical imagination takes the place of a living religious faith - that victorious consciousness is lost, and in a most essential point the image of the Lord is not reproduced in the believer. This is why the Pauline point of view-if indeed it is to be called Pauline, and not simply Christian-is essential. Christianity is a religion, not merely a history, though it should be the history told by Matthew, Mark, and Luke; and the chance of having the history itself appreciated for religion is that He who is its subject shall be contemplated, not in the dim distance of the past, but in the glory of His heavenly reign, and that He shall be recognized, not merely as one who lived a perfect life in His own generation, but as the Giver of life eternal by His Spirit to all who turn to Him. The Church will always be justified, while recognizing that Christianity is a historical religion, in giving prominence, not to its historicity, but to what makes it a religion at all-namely, the present exaltation of Christ. This involves everything, and determines, as St. Paul tells us here, the very form and spirit of her own life.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:12-15 The old covenant, represented by Moses’ veil, led to fear and did not remove spiritual blindness.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 3:12. Ἐλπίδα, hope) He spoke of trust, 2Co 3:4; he now speaks of hope, as he glances at that which remaineth, 2Co 3:11.—παῤῥησίᾳ) a plain and open manner of dealing.

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

2Co_3:12. Ἔχοντες οὖν τοιαύτ. ἐλπ.] οὖν, accordingly, namely, after what has just been said πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ, sc. ἐστι. Since the ἐλπίς has its object necessarily in the future, and not yet in the present (Rom_8:24), τοιαύτη ἐλπίς cannot denote the consciousness of the abiding glory of his office, which Paul possesses (Hofmann; comp. Erasmus and others), but it must be the apostles great hope,a hope based on the future of the Messiahs kingdomthat the ministry of the gospel would not fail at the Parousia of its glory far surpassing the δόξα of the ministry of Moses. This will be the glorious, superabundant reward of the labour of Christs δοῦλοι, as promised by their Master (Luk_22:29 ff.; Joh_14:3; Mat_25:14 ff., al.). Comp. 1Co_3:14; 1Co_4:5; 2Co_1:14; Php_2:16; 1Th_2:19 f. It is the ἄφθαρτος στέφανος of the faithful labour in teaching, 1Co_9:25 ff.; 2Ti_4:8; 1Pe_5:4. The reference to the contents of the teaching (Emmerling: tale munus quum habeam tantorum honorum spem ostendens), to which Rückert is also inclined, is opposed to the words used and to the context. As little are we to assume, with Neander, an equalization of the ἐλπίς with the πεποίθησις, 2Co_3:4, and a linking on of the thought to 2Co_3:4.

πολλῇ παῤῥησίᾳ χρώμ.] denotes the frank unreservedness and openness towards those with whom the teacher has to do: μετʼ ἐλευθερίας πανταχοῦ φθεγγόμεθα, οὐδὲν ἀποκρυπτόμενοι, οὐδὲν ὑποστελλόμενοι, οὐδὲν ὑφορώμενοι, ἀλλὰ σαφῶς λέγοντες, Chrysostom. The evidentia (Beza, comp. Mosheim) or perspicuitas (Castalio) belongs to this, but does not exhaust the idea. On χρώμ. παῤῥησ., comp. Plato, Ep. 8, p. 354 A; Phaedr. p. 240 E; χρῶμ. is utimur, not utamur (Erasmus).

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 3:12-18 . THE MINISTRY OF THE NEW COVENANT IS ( b ) OPEN, NOT VEILED, AS WAS THAT OF THE OLD. The illustration from the O.T. which is used in these verses has been obscured for English readers by the faulty rendering of the A.V. in Exo 34:33 . It would appear from that rendering, viz. , “ till Moses had done speaking with them he put a veil on his face,” that the object of the veil was to conceal from the people the Divine glory reflected in his face. But this is to misrepresent the original Hebrew, and is not the rendering given either by the LXX or by modern scholars. The R.V substitutes when for till in the verse just quoted, thus bringing out the point that the veil was used to conceal not the glory on the face of Moses, but its evanescence ; it was fading even while he spoke, and this by his use of the veil he prevented the people from perceiving. When he “went in unto the Lord” again he took the veil off. The Apostle applies all this to the Israel of his day. Still a veil is between them and the Divine glory a veil “upon their hearts” which prevents them from seeing the transitoriness of the Old Covenant; yet, as it was of old, if they turn to the Lord, the veil is removed, and an open vision is granted. St. Paul is fond of such allegorisings of the history of the Exodus; cf., e.g. , 1Co 10:2 , Gal 4:25 .

2Co 3:12 . ἔχοντες οὖν τοιαύτην κ . τ . λ .: having therefore such a hope ( sc. , of the glorious Ministration of the Spirit, 2Co 3:8 ; cf. 2Co 3:4 ) we use great boldness of speech . The verses which follow are parenthetical down to 2Co 3:18 , where the subject is again we, i.e. , all Christian believers, as contrasted with Jews.

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

He showeth wherein standeth this glory of the preaching of the Gospel, to wit, in that that it setteth forth plainly and evidently, that which the Law showeth darkly, for it sent them that heard it to be healed of Christ, which was to come, after it had wounded them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In these verses the apostle draws two inferences from what he had said about the Old and New Testament: -

I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.

II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (Co2 3:14), and there was a veil upon their hearts, Co2 3:15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, Co2 3:16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (Co2 3:17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. (2.) They have light; for with open face we behold the glory of the Lord, Co2 3:18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (Co2 3:18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

such hope--of the future glory, which shall result from the ministration of the Gospel (Co2 3:8-9).

plainness of speech--openness; without reserve (Co2 2:17; Co2 4:2).

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 12. Seeing - we have such hope] Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfilment of so many promises has already done, that God will still continue to work for us and by us;

We use great plainness of speech] πολλη παρρησια χρωμεθα. We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavour, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.

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

12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing — that the people of Israel had received from it the spirit of bondage unto fear. (Romans 8:15.) Here, however, he speaks rather of an abuse that was foreign and adventitious. There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses’ countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled.

This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. In the first place, he draws this distinction between the law and the Gospel — that the brightness of the former rather dazzled men’s eyes, than enlightened them, while in the latter, Christ’s glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable — is not hid, but is manifested familiarly to all. The term παῤῥησία confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law.

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.

(12) Seeing then that we have such hope.—The “hope” is in substance the same as the “confidence” of 2Co_3:4; but the intervening thoughts have carried his mind on to the future as well as the present. He has a hope for them and for himself, which is more than a trust in his own sufficiency.

We use great plainness of speech.—The word so rendered expresses strictly the openness which says all, in which there is no reticence or reserve. It stands in contrast with the “corrupting the word” of 2Co_2:17, and answers to the Apostle’s claim to have “kept back nothing that was profitable” in Act_20:20. We, he practically says, need no veil.

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

12. Seeing then that we have such hope] i.e. the hope that the Christian covenant is one of which the glory is permanent.

we use great plainness of speech] Trist (i.e. trust) Wiclif. Boldness, Tyndale and Cranmer. The translation boldness of speech we owe to the Geneva version. The word means originally (1) fulness or frankness of speech. Hence it comes to mean (2) openness, frankness generally, and hence (3) boldness, intrepidity. The former is the meaning here. St Paul contrasts the fulness and frankness of the Gospel on all matters relating to the future of man with the mysterious silence of the Law (i.e. the books of Moses), which hardly in the most distant manner allude to a future life. It may be remarked that even Jesus Christ himself used much reserve (Mat_8:4; Mat_9:30; Mat_12:16; Mat_13:10-13; Mat_16:20; Mat_17:9) until His work on earth was finished. Then (Mat_28:19; Mar_16:15) He decreed that this reserve should cease for ever. “We speak everywhere with freedom, keeping back nothing, concealing nothing, suspecting nothing, but speaking plainly.” Chrysostom. “A ministry whose very life is outspokenness and free fearlessness—which scorns to take a via media because it is safe in the eyes of the world.” Robertson.

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.

Seeing then that we have such hope,.... Having this confidence, and being fully persuaded that God has made us able and sufficient ministers of the Gospel, has called and qualified us for such service; and since we have such a ministry committed to us, which so much exceeds in glory the ministry of Moses, a ministry not of death and condemnation, but of the Spirit and of righteousness; not which is abolished and done away, but which does and will remain, in spite of all the opposition of hell and earth:

we use great plainness of speech; plain and intelligible words, not ambiguous ones: or "boldness"; we are not afraid of men nor devils; we are not terrified by menaces, stripes, imprisonment, and death itself: or "freedom of speech"; we speak out all our mind, which is the mind of Christ; we declare the whole counsel of God, hide and conceal nothing that may be profitable to the churches; we are not to be awed by the terror, or drawn by the flatteries of men to cover the truth; we speak it out plainly, clearly, with all evidence and perspicuity. The apostle from hence passes on to observe another difference between the law and the Gospel, namely, the obscurity of the one, and the clearness of the other.

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

12 Seeing then that we have such hope, we use great plainness of speech:

Ver. 12. Plainness of speech] Or, much evidence, as Joh 10:24; Joh 11:14; Joh 16:29; with much perspicuity and authority we deliver ourselves; we speak with open face, not fearing colours.

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.

Seeing then that we have such hope - Hope properly is a compound emotion, made up of a desire for an object, and an expectation of obtaining it. If there is no desire for it; or if the object is not pleasant and agreeable, there is no hope, though there may be expectation - as in the expectation of the pestilence, of famine, or sickness, or death. If there is no expectation of it, but a strong desire, there is no hope, as in cases where there is a strong desire of wealth, or fame, or pleasure; or where a man is condemned for murder, and has a strong desire but no prospect of pardon; or where a man is shipwrecked, and has a strong desire, but no expectation of again seeing his family and friends. In such cases, despondency or despair are the results. It is the union of the two feelings in proper proportions which constitutes hope. There has been considerable variety of views among expositors in regard to the proper meaning of the word in this place. Mr. Locke supposes that Paul here means the honorable employment of an apostle and minister of the gospel, or the glory belonging to the ministry in the gospel; and that his calling it “hope,” instead of “glory,” which the connection would seem to demand, is the language of modesty. Rosenmuller understands it of the hope of the perpetual continuance of the gospel dispensation. Macknight renders it” persuasion,” and explains it as meaning the full persuasion or assurance that the gospel excels the Law in the manner of its introduction; its permanency, &c, A few remarks may, perhaps, make it clear:

(1) It refers primarily to Paul, and the other ministers of the gospel. It is not properly the Christian hope as such to which he refers, but it is that which the ministers of the gospel had.

(2) It refers to all that he had said before about the superiority of the gospel to the Law; and it is designed to express the result of all that on his mind, and on the minds of his fellow-laborers.

(3) It refers to the prospect, confidence, persuasion, anticipation which he had as the effect of what he had just said. It is the prospect of eternal life; the clear expectation of acceptance, and the anticipation of heaven, based on the fact that this was a ministry of the Spirit 2Co 3:8; that it was a ministry showing the way of justification 2Co 3:9; and that it was never to be done away, but to abide forever 2Co 3:11. On all these this strong hope was founded; and in view of these, Paul expressed himself clearly, not enigmatically; and not in types and figures, as Moses did. Everything about the gospel was clear and plain; and this led to the confident expectation and assurance of heaven. The word “hope,” therefore, in this place will express the effect on the mind of Paul in regard to the work of the ministry, produced by the group of considerations which he had suggested, showing that the gospel was superior to the Law; and that it was the ground of more clear and certain confidence and hope than anything which the Law could furnish.

We use - We employ; we are accustomed to. He refers to the manner in which he preached the gospel.

Great plainness of speech - Margin, boldness. We use the word “plainness” as applied to speech chiefly in two senses:

To denote boldness, faithfulness, candor; in opposition to trimming, timidity, and unfaithfulness; and, To denote clearness, intelligibleness, and simplicity, in opposition to obscurity, mist, and highly-worked and labored forms of expression.

The connection here shows that the latter is the sense in which the phrase here is to be understood: see 2Co 3:13. It denotes openness, simplicity, freedom from the obscurity which arises from enigmatical and parabolical, and typical modes of speaking. This stands in opposition to figure, metaphor, and allegory - to an affected and labored concealment of the idea in the manner which was common among the Jewish doctors and pagan philosophers, where their meaning was carefully concealed from the common, and from all except the initiated. It stands opposed also to the necessary obscurity arising from typical institutions like those of Moses. And the doctrine of the passage is, that such is the clearness and fulness of the Christian revelation, arising from the fact, that it is the last economy, and that it does not look to the future, that its ministers may and should use clear and intelligible language. They should not use language abounding in metaphor and allegory. They should not use unusual terms. They should not draw their words and illustrations from science. They should not use mere technical language. They should not attempt to veil or cloak their meaning. They should not seek a refined and overworked style. They should use expressions which other people use; and express themselves as far as possible in the language of common life. What is preaching worth that is not understood? Why should a man talk at all unless he is intelligible? Who was ever more plain and simple in his words and illustrations than the Lord Jesus?

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

Having therefore such hope, we use much confidence and assurance, and need not conceal God’s promises, nor put a veil over our face, as Moses did, the children of Israel not being able to look on the face[2] of that which is made void, meaning on that passing glory of Moses, to whom the law was given, and of that law, and all that belonged to it, which was only to last till the coming of Christ, and which is now made void. The reading of the ordinary Greek is now different, viz. that they looked not on the end of that which is now made void, meaning by the end, on Christ, who was the end of the law, which now by his coming is abolished and made void, as it was always designed to be. (Witham)

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[BIBLIOGRAPHY]

In faciem ejus quod evacuatur; but the common Greek copies, and also St. John Chrysostom, Greek: eis to telos, in finem.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Hope here signifieth nothing but a confident, certain expectation of something that is hereafter to come to pass. The term such referreth to something which went before: the sense is: We being in a certain confident expectation, that our ministration of the gospel shall not cease, as the ministration of the law hath done; and that the doctrine of the gospel brings in not a temporary, but an everlasting righteousness; that there shall never be any righteousness revealed, wherein any soul can stand righteous before God, but that which is revealed in the gospel to be from faith to faith; we are neither ashamed nor afraid to preach the gospel with all freedom and boldness. We do not, as Moses, cover ourselves with a veil when we preach the gospel to people, but we speak what God hath given to us in commission to speak, unconcernedly as to any terrors or affrightments from men: we know, that great is the truth which we preach, and that it shall prevail and outlive all the rage and madness of the enemies of it.

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

12. Such hope—Of a ministration of excelling and permanent glory.

Plainness of speech—The glory of the cause justifies bold and unambiguous statement in its advocates. They need shrink at no opposition, nor fear the bluster of the Judaists.

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

Vers. 12-18. 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.

Vers. 12-18.

The gospel as a transcendent benefactor.

then that we have such hope," etc. Amongst the invaluable services which the gospel confers on man, there are four suggested by the text. It gives him moral courage, spiritual vision, true liberty, and Christlike glory. It gives him

I MORAL COURAGE. "Seeing then that we have such hope, we use great plainness boldness of speech: and not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished," etc. This means that, seeing the revelation we have of God in Christ is not so terrible as his revelation in Moses, we have "great boldness." We need have no superstitious fear or dread. Unlike the Jews, who were afraid to look at the Divine radiance on the face of Moses, who trembled at the manifestation of God on Sinai, and who lacked the courage to look at the fact that their system was a temporary one, passing away; we have courage to look calmly at the manifestations of God and the facts of destiny. We use "great boldness." He who has the spirit of Christianity in him has courage enough to look all questions in the face, and to speak out his convictions with the dauntless force of true manhood.

II SPIRITUAL VISION. "But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." The "veil" of Moses was on his face, some material used for the moment and then withdrawn, but the "veil" referred to here was that "veil" of prejudice and traditional notions which prevented them from seeing when Paul wrote that the old dispensation has passed away before the brightness of the new. The souls of unrenewed men are so veiled by depravity that they fail to see anything in the great universe of spiritual realities. The spiritual is no more to them than nature is to men born blind. Now, the gospel is the only power under God that can take the "veil" from the soul, and enable us to see things as they are. Its grand mission is to open the eyes of the blind, etc.

III TRUE LIBERTY. "Where the Spirit of the Lord is, there is liberty." By the "Spirit of the Lord" here is meant the Spirit of Christ, his moral temper; and wherever this is, there is freedom.

1. Freedom from the bondage of ceremonial sin.

2. Freedom from the trammels of legality.

3. Freedom from the dominion of sin.

4. Freedom from the fear of death.

The Spirit of Christ is at once the guarantee and the inspiration of that liberty which no despot can take away, no time destroy the "glorious liberty of the children of God.

IV CHRIST-LIKE GLORY. "But we all, with open face, beholding as in a glass the glory of the Lord," etc.

1. The glory of Christ was the glory of moral excellence. He was the"brightness of his Father"s glory.

2. The glory of Christ is communicable. It comes to man throughtransformation "changed into the same image.

3. The glory of Christ which comes to man is progressive: "from glory toglory." The gopel alone can make men glorious.

Vers. 12-18.

Boldness of speech; the two ministries; from "glory to glory.

Dwelling on the superior excellence of the gospel, it was natural for the apostle to speak of his hopefulness (such hope) and of the effect thereof on his ministry. He had spoken of his trust (ver. 4), and now he expresses the hope which filled his soul from "the intervening vision of the glory of his work" (Stanley) and its future results. He uses "great plainness of speech" unreservedness, without disguise, boldness (the last conveying his meaning most fully). The "able ministers of the new covenant" were also bold, having no reason for concealment, but every reason for openness and candour. From the beginning of the Spirit"s dispensation this boldness had characterized apostolic preaching. St. Peter, who had shown such cowardice in the high priest"s palace, evinced the utmost fearlessness at Pentecost. It was a spectacle of wonder to the Sanhedrim. "When they saw the boldness of Peter and John they marvelled;" and what was the explanation of their courage? "They took knowledge of them that they had been with Jesus." Immediately thereafter we hear of prayer offered by the Church that "with all boldness" they may speak God"s Word. Boldness, at that time, was a virtue in request, and not one of the apostles failed to meet its requisitions. At this point the contrast between the Law and the gospel presents a new aspect. Moses had veiled his face, "that the children of Israel could not steadfastly look to the end of that which is abolished." The veil concealed the evanescence of the brightness and was symbolic of that judicial blindness which fell upon Israel. "Their minds were blinded," or hardened, so that their perceptions were not in accordance with facts; impressibility was lost, feeling was callous. "Until this day remaineth the same veil untaken away in the reading of the Old Testament." The punishment continued. What were the old Scriptures but a sealed book to most of the Jews in the apostle"s day? and now, after eighteen centuries, how palpable to us the confirmation of his words in the ignorance and the delusions of the Jews touching the spiritual import of their sacred books! "Until this day" has a meaning for us it could not have had to St. Paul"s contemporaries. Time has done nothing or next to nothing to remove the darkness enveloping Jewish mind. Shrewd, intelligent, sagacious, in everything else; distinguished on nearly every arena of commercial and professional life; often foremost among men in matters as widely separated as music and statesmanship; they yet present the strangest of contrarieties in adhesion to prejudices almost two thousand years old, and that too while evincing an adaptiveness to every form of civilization and to all the modifications going on in the current activities of the age. Find them where you may, they are pliant to circumstances, Not a national mould can be mentioned in which their external character cannot be cast, and yet, while this plasticity is such that we have Russian, Italian, German, Spanish, French, English, American, Jews, and withal the individual nationality apparent, there is the same religious blindness of which St. Paul wrote long ago. Their land, homes, institutions, the objects that come before us when we think of Judaea and Galilee, have passed from their grasp; but they hold fast to the shreds of their ancient beliefs, nor can any power relax their hold. Now, surely, this is inexplicable on the ordinary grounds of human experience. No law of the mind, no law of society, can explain the phenomenon. Such a spectacle as the Jews present of retaining their attachment and devotion to a skeleton religion, from which the soul has departed, is unique in the world"s history. St. Paul solves the enigma; it is providential, it is punitive; until this day the veil is untaken away." Two statements follow:

(1) the "veil is done away in Christ;

(2) but, though done away in Christ, "even unto this day, when Moses his writings is read, the veil is upon their heart.

Only in and through Christ have we the power to see Christ in the Old Testament. Only in Christ risen and glorified, only in him as sending the Holy Ghost, can we understand the relations of Moses to the gospel. "Then opened he their understanding, that they might understand the Scriptures" a post-resurrection matter altogether and coincident with thepreliminary gift of the Holy Ghost during the forty days. Yet, while asserting that Moses has been unveiled, and that his testimony to Christ, as the end of the Law to every believer, has been made clear and simple, nevertheless, the veil remains. The idea would seem to be, "The veil remains not taken away in the reading of the old covenant, it not being unveiled to them that it (the old covenant) is done away in Christ" (note in Lange"s "Commentary"). But was there not room for hope? Already, in thousands of cases, the veil had been removed. A blinder and more rabid Pharisee than St. Paul lived not in Jerusalem, and he had had the veil taken away. The work was going on. One day it would be completed and Israel would know her Messiah. "When it shall turn to the Lord, the veil shall be taken away." We, in the present day, read this third chapter of the Second Corinthians in a fuller light than even our immediate ancestors. The events of the nineteenth century have shown us how near the Jews are to the heart of Providence. Taken as a body of people, they are advancing in wealth, in culture, in certain elements of social power, at a rate beyond the average progress of races. Christian thinkers cannot look at these facts without seeing much more than material prosperity. Providence is the historic antecedent of the Spirit. The prophets of God in our age are not Elijahs and Elishas, but events that revolutionize thought and silently change the hearts of nations. But this turning to the Lord (ver. 16) must be explained as to its Divine Agent, and the nature, thoroughness, and growing excellence of the work be set forth. Its Divine Agent. He is the Holy Ghost. Not only did Christ teach that he depended on the Holy Spirit for his anointing as the Messiah, and that the unction proceeding thence was the strength and inspiration of his earthly work ("The Spirit of the Lord is upon me"); not only did he refer everything to the fulness of the Spirit in him ("I do nothing of myself"); not only did he wait for its baptismal descent upon him before entering on his ministry, and" acknowledge his presence in his miracles and teaching ("If I cast out devils by the Spirit of God," etc.; "The words I speak unto you, I speak not of myself"); but, in the most solemn hours of his existence, death just at hand, he taught the disciples to expect the Spirit as his gift, stating what would be his offices as Remembrancer, Convincer, Witness, Glorifier, and in all the Comforter. This was to be their outfit for discipling all nations, for victory over themselves as to all self-seeking and self-furthering emotions, for triumph over all opposing forces. This was to be the means of realizing him as their glorified Lord, so that they should know him no more after the flesh, but after the Spirit. Now, we must not fail to notice that we are indebted to St. Paul for a very full portrayal of the actual work of the Spirit in the Church.

One may call him the historian of the Spirit, the thinker who, under God, discerned his blessed operations in their variety and compass, the writer who put them on record for the illumination of the Church in all ages, the man who laid bare his own soul in extremities of sorrow and in moments of supreme happiness so that we might have his theology of the Holy Ghost in its experimental results. From him, then, we have not only the completest doctrinal instruction on this most vital subject, but likewise the flesh-and-blood view superinduced upon the anatomy of theological truth; witness this third chapter: yet this is only one among his many-sided presentations el this topic. Observe, however, this chapter fills a special place in his system of teaching. Step by step he had been approaching a point at which he could demonstrate the pre-eminent excellence of the gospel. Charity had been delineated once and forever; the resurrection had been argued on a method and in a manner unusual with him; so too the economy of the Church as a society divinely planned. In this third chapter all his prominent ideas coalesce in one great master truth, viz. the dispensation of the gospel as the ministry of the Spirit. The phrase, "ministry of the Spirit," is itself remarkable. It includes, in a certain sense, the ministry of Moses, while differentiating the old covenant from the new. It takes in all ministries, apostolic, ordinary, and the numerous kinds of the ordinary. If we have lost some of these as they existed in St. Paul"s day, how many have we gained as original to later times and generic to circumstances called into existence by England and America in the eighteenth century the century of a constellation of epochs in the firmament of history? "Now the Lord is that Spirit." Everywhere, in everything, the Lord Jesus Christ is the Dispenser of its manifold influence. "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." It is the doctrine of Pentecost. It is the miracle and grandeur of Pentecost. Yet St. Peter does little more than state the fact. The doctrinal elaboration waits for St. Paul, and these two Epistles furnish the opportunity. Nature, thoroughness, and growing excellence of the Spirit"s work. It is liberty. "Where the Spirit of the Lord is, there is liberty." Liberty from the pedagogy of the Law; liberty from the tyranny of the carnal intellect; liberty from that national domination which in the case of the Jews offered such a solid resistance to the gospel; liberty from Gentile idolatry; liberty from every agency that wrought evil in the soul of man. "if the Son therefore shall make you free, ye shall be free indeed." But it was the glorified Son who was to make men free by communicating the Holy Ghost. It is a revelation of God in Christ and Christ in the Spirit of the consciousness and conscience of men, and therefore thorough. It addresses his consciousness as one who has the capacity to think, feel, judge; and it addresses his conscience as to how he should think, feel, judge, as touching his obligations and as enforcing them by an immortality of reward or punishment. By the truth of the gospel, by the Spirit accompanying that truth and rendering it effective, consciousness is enlightened, cultivated, enlarged. The man sees much in himself he never saw before. And his moral sense or conscience, that mightiest of the instincts, is instructed and guided so as to represent the Spirit. It is in the soul a Remembrancer, a Convincer, a Witness, a Glorifier of Christ, a Comforter. And under this twofold development which is brought into unity by the Spirit of truth and love, the work of grace extends to all the man"s faculties. The intellect, the moral sensibilities, the social affections, lift up the physical man into themselves, and grow together into the spiritual man. Not an appetite, not a passion, not an attribute, of body or soul is left neglected. The ideal is "body, soul, and spirit" consecrated to Christ, living, working, suffering, so that" whatsoever ye do in word or deed, do all in the Name of the Lord Jesus." And its growing excellence is seen in this, that in harmony with its freedom and its development of spiritual consciousness and conscience, it has an unveiled face. The eye is open and unhindered. Nothing intervenes between it and the glory of the Lord. True, it sees only in a mirror; it sees by reflection; it sees the image merely the image of God in Christ, the image of humanity in Christ, the God Man, the one perfect Man of the human race. We see him in the New Testament, in the Gospels and Epistles, in the Acts of the Apostles and in the Apocalypse, the acts of Providence future and final. We see him in all his relations and aspects the babe of Mary, the boy of Nazareth, the carpenter"s son, the public Man, Teacher, Benefactor, Healer, Helper, Friend. Every page of the New Testament is as a burnished surface whereon he is presented to the eye of faith as a manifestation of God"s righteousness and love, while he exhibits also the guilt and condemnation of man. "The glory of the Lord" is thus brought to view amidst the scenes and circumstances that instruct us in daily life. It is on a level with our comprehension. It finds the same kind of access to our sympathies that human qualities have in ordinary intercourse. "I beseech thee, show me thy glory," was the prayer of Moses, and the Lord answered and made all his goodness pass before him. What Christ"s glory was in Moses, in the Psalms and prophecies, in his incarnation and atoning death, in his glorification; what it has been, is now, and will be; all this we have in the Scriptures of the Spirit and in his Divine offices to sanctify the Word. If we behold as in a mirror, is the image distorted, confused, inoperative, ineffective? Nay; it is with "open face" that we look, and the result is we "are changed into the same image from glory to glory." Faith is the organ of vision, and faith is essentially transforming by its power to make what is an object of thought and fueling the most effectual of subjective influences. It takes the object from the outer world, separates it from the limitations of sense and intellect, disconnects the object from whatever is darkening and enervating, and secures to it fulness of activity. Faith is the purest, truest, noblest, form of belief. It is belief of things unseen and eternal, revealed to us by God and testified unto by the most honest and faithful witnessess the human race could furnish. To give us a Peter, a John, a Paul, as testifiers, the world was under providential training for many centuries and especially its elect race, whose ancestor, Abraham, inaugurated the career of the nation by an act of faith the most pathetic, the most sublime, the most illustrious, in the annals of mankind. It is not only a belief of things invisible as disclosed by a Revealer and assured by witnesses, but likewise a belief created, directed, and sustained in personal consciousness by the agency of the Holy Ghost. Hence its power to conform us to the Divine image as displayed in Christ, and hence also its progressive work. Not only are we changed, but we are changed "from glory to glory." "The righteousness of God is revealed from faith to faith," so that we realize more and more clearly the consistency of the Divine righteousness in our justification, and the righteousness formed in our souls by the Spirit. We know why we are pardoned and by whom renewed, and, as we advance into new stages of experience, the past work of grace is rendered more and more intelligible. Current experiences leave much unexplained. Infancy, childhood, youth, in religious life are not fully comprehended till the interpretative light of manhood is thrown back upon them. "From glory to glory; " this is true of every Christian virtue. At flint we are timid in confessing Christ before the world; the cross is heavy; self-denial is often very painful; the remains of the carnal mind are yet strong enough to resist when some onerous task is put upon us; but in time we gain strength, and in time are able to run and not weary, to walk and not faint. It is "from strength to strength," as the psalmist sang long ago. Take the virtue of patience; what years are needed to acquire it in any large degree! St. Peter says, "Add to your faith, virtue," etc.; keep up the supply, and exercise all diligence in building up one virtue by means of another. Again, "Grow in grace;" if growth stops, grace stops. From glory to glory." Temptations that had to be fought against, and sometimes ineffectually, twenty years ago, trouble us no longer. Infirmities are less infirm. Mysteries that used to perplex have ceased to disturb. People whose presence was an annoyance can be borne with. Irritations, recurring daily, have lost their power to ruffle the temper. Many a crooked way has been made straight, many a rough place smooth, many a darkened spot bright, to our steps. From glory to glory." Grace has worked its way down into our instincts and begun their fuller development. Thence comes the white light so grateful to sighs and so helpful. It is reflected upon the intellect, the sense organs, the outward world, and dissipates the occasional gloom that falls upon us when Satan"s "It is written" obscures our perceptions, or when the logic of the sense intellect gathers its mists about our pathway. Blessed hours of illumination are those which attend the later stages of grace penetrating the depths of instinct. Doubts are over; for we know whom we have believed. From glory to glory." Gradually our hearts are detached from the world, and, while its beauty and love and tenderness are none the less, they are seen as parts of a higher life and a remoter sphere. Afflictions, once "grievous," yield "the peaceable fruit of righteousness;" for the "afterward" has come, and what an "afterward"! To be reconciled to the cross of pain; to glory in the cross of the Divine Sufferer; to die to self as we die when the Man of sorrows becomes the Christ of our instincts; to say, "Thy will be done" with no half way utterance, but from the heart, and submit not only willingly but gladly to whatever it may please Providence to ordain; this indeed is proof that we have advanced from glory to glory. L.

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

Having therefore this hope - Being fully persuaded of this.

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

The effect of the two ministries:

v. 12. Seeing, the n, that we have such hope, we use great plainness of speech;

v. 13. and not as Moses, which put a veil over his face that the children of Israel could not steadfastly look to the end of that which is abolished.

v. 14. But their minds were blinded; for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ.

v. 15. But even unto this day, when Moses is read, the veil is upon their heart.

v. 16. Nevertheless, when it shall turn to the Lord, the veil shall be taken away.

v. 17. Now, the Lord is that spirit; and where the spirit of the Lord is, there is liberty.

v. 18. But we all, with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory even as by the Spirit of the Lord.

Although the apostle did not actually describe the consummation of all Christian hope, but showed only the manner of its accomplishment, yet the final bliss was implied. And therefore he continues: Having therefore such hope, we make use of much boldness of speech. The hope which the ministers of the New Testament have extends forward to the future glorification of Christ and the believers in the mansions of heaven, when the spiritual gifts of the Gospel, righteousness and life, will be revealed before the whole world. And therefore the servants of the Word make use of great openness, much boldness of speech. Because Paul had before his mind’s eye the definite fulfillment of the certain promises of the Gospel, he could speak with all frank and unreserved confidence. There was nothing to conceal, nothing to suppress, with the utmost plainness he could preach the message of Christ and of the fullness of salvation contained in Him. Just as he did not hesitate to let the thunder of Sinai roll over the head of the unrepentant sinner, so he withheld not a syllable of the saving truth to the poor sinner, whose self-righteousness and pride had been taken away by such frank preaching.

In this respect he and the other teachers differed from Moses, who, although vested with the full official authority of a servant of God, yet placed a veil upon his face, and this for the purpose that the children of Israel should not look steadily on the end of that which was passing away. It was not only that the sight of the divine radiance on the face of Moses was withheld from the children of Israel because their previous conduct had made them unworthy of such a favor and rendered them unable to endure the splendor of such sinless reflection, but that the glory on the face of Moses, was fading away even while he was speaking with the people. Moses was aware of this transitoriness of the phenomenon; he realized that this fact symbolized the preparatory nature of the Old Testament ministry, and his action was in agreement with the will of God. A continued enjoyment of the divine reflection was denied the children of Israel on account of their refusal to accept the words of the prophet. In this way Moses was handicapped in his work and could not bring out the Gospel-news as it is now proclaimed by the ministers of the New Testament.

That the people of Israel were the guilty ones, and not Moses, appears from the next words: But blinded were their minds; their power of thinking had become callous, hardened. It was impossible for them to gain a clear knowledge of the important matters which they should have known for their salvation. The entire history of the journey through the wilderness is an account of wonderful, patient mercy on the part of God and of stubborn resistance on the part of the children of Israel. And therefore, in a way, the sentence of hardening was carried out in its beginnings even in the wilderness. And that is not all: For to the present day the same veil remains unlifted at their reading of the Old Testament, for it is only done away in Christ. The apostle says of the Jews of his time what has remained practically unchanged to this day: there is still a veil upon the hearts of the children of Israel, which prevents their seeing the evanescence of the Old Testament. They will not acknowledge that the age before Christ was one of preparation, of type and prophecy only. They will not turn to the Lord to be granted an open vision, to recognize Christ as the Savior of the world. To this very day, whenever Moses is read in their synagogues, the veil lies upon their hearts. And get it remains true, and should be remembered in all the missionary work upon the children of Abraham according to the flesh, that at whatever time Israel shall turn to the Lord, the veil mill be taken away. If they will but turn to Christ in true conversion and accept Him as the promised Messiah, then they will be given the open vision to understand the entire Old Testament in the light of the New, prophecy in the light of fulfillment. The apostle is not speaking of a single event, as if all the Jews would at one time turn to the true Lord and their Savior Jesus Christ, but of the individual instances, no matter how often they occur in the time of the, New Covenant, Rom 11:26, when God takes away the veil from the heart of some member of the Jewish race, when He takes away the pride of false understanding and of self-righteousness and brings about the right knowledge of sin, thus leading the way to Christ the Savior. "Paul teaches 2Co 3:15 f. the veil that covered the face of Moses cannot be removed except by faith in Christ, by which the Holy Ghost is received. " Note that the writings of Moses and the entire Old Testament are here referred to as a well-known collection, as a single book.

Just what the removing of the veil signifies the apostle explains in conclusion: But the Lord, the Jehovah of Israel, Christ, the Redeemer of mankind, is the Spirit; He is the Author of the New Covenant of mercy and grace, He is the One that is given through the Gospel with all His blessings, with the fullness of salvation. But where the Spirit of the Lord is, there is liberty, there is no longer the bondage of the Law. Every person that will heed the Gospel-call is assured of free access to God, without any intervening veil, without the fear of condemnation. The argument of the apostle has been formulated by one commentator as follows: Where the Spirit of the Lord is, there is freedom: as the Lord is the Spirit, whoever turns to the Lord has that Spirit; therefore such a one must be free, and mill no more he hindered by the veil which covers and checks the action of the soul. This is the effect which is bound to be brought about in the case of the Jews and of all who, like them, have their minds blinded to the glory of the Gospel.

But as for the Christians: We all, with unveiled face, reflecting the glory of the Lord as in a mirror, to that same image are changed from one glory to another, as from the Lord the Spirit. Before the face of the believers of the New Testament the veil of Moses and of the children of Israel no longer hangs; it has been removed by the mercy of God. And not only that, but they also reflect, as in a mirror and therefore somewhat imperfectly, but none the less surely, the glory of the Lord Jesus Christ; there is evidence of its power and brightness in their whole life. And so they are transformed into His image, not at once, but by gradual stages, the process of sanctification occupying the entire life. The believers are renewed in knowledge as well as in righteousness and holiness, after the image of God and of Christ, their Savior. 1Jn 3:2; Col 3:10; Eph 4:24. Thus the work of the Spirit will continue without ceasing until the perfection of the Kingdom of Grace becomes the perfection of the Kingdom of Glory, Rom 8:29, "that the Holy Spirit enlighten, cleanse, strengthen our hearts, that he work new light and life in the hearts, and the true evangelical, Christian perfection is that we daily increase in faith, in the fear of God, in faithful diligence in our calling and office which has been entrusted to us."

Summary

Paul states that the Corinthians are his letter of commendation, refers his sufficiency in the pastoral office to God, praises its glory, and describes its effects.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here the apostle draws an inference from the foregoing discourse; that seeing himself and the other apostles had such hope, that their ministry was thus glorious, such confidence and assurance of the perfection and perpetuity of their ministry, they did use great plainness, freedom, and boldness of speech, in preaching and publishing the gospel; and did not imitate Moses, the minister of the law, who put a veil over his face; which was a sign of the obscurity of the legal dispensation, and of the blindness of the Jews, who could not see the end and accomplishment of that ceremonial and typical administration, which was to be abolished by Christ and his gospel: but their minds were then, and still are, blinded by prejudice and unbelief, and the same veil remaineth to this day spread over Moses’s writings, and not taken away in the reading of the Old Testament; which veil is now done away by the doctrine of Christ contained in the New Testament: nevertheless, when the hearts of the Jews shall be turned unto the Lord, and they own and acknowledge Jesus Christ, then the veil shall be taken away from the Jews, and they shall then clearly understand and see what is now concealed and hidden from their eyes.

Learn hence, 1. That there is a natural veil of blindness and ignorance upon the minds of men, which hinders their discerning and understanding gospel mysteries.

Learn, 2. That there is upon the understandings of the Jews a veil of unbelief and rooted prejudice against Christ and his holy religion; they wilfully shut their eyes, and said, "they would not see," and God has judiciously closed their eyes, and said, "they shall not see."

Learn, 3. That by reason of this veil upon their hearts, they cannot look to the end of that which was abolished; that is, to Jesus Christ, who was the end and scope at which the whole ceremonial law did aim and tend.

Learn, 4. That when the Jews shall be called home, and converted to Christianity, the veil shall be removed from their hearts, and they shall then understand the tendency and meaning of the whole ceremonial law, and observe its fulfilling and accomplishment in our Lord Jesus Christ: When they shall turn to the Lord, the veil shall be taken away.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Having therefore such a hope, we use great boldness of speech ,

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.

12–18. Seeing then we have such hope. The blessed gospel hope. With such a hope he has boldness to declare the gospel truths boldly and without reserve.

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.

Since we have such a hope

This refers to what Paul has just said. His hope comes from knowing that the new covenant has an eternal glory.

such a hope

"such confidence"

the ending of a glory that was passing away

The refers to the glory that shined on Moses' face. AT: "the glory on Moses' face as it faded away completely" (See: Assumed Knowledge and Implicit Information)

translationWords

hope

bold

Moses

veil

people group

Israel

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

12–18. This overwhelming superiority of the Gospel inspires its ministers with great boldness. An Apostle has no need to veil the glory which he has received, for there is no fear of its being seen to fade away. In 2Co 3:1-6 S. Paul spoke of his confidence (2Co 3:4). Here he speaks of his hope, the hope of that superabundant glory which in 2Co 3:8 is spoken of as future. The glory is already present, but its continuance and its development unto perfection are a field for hope.

12. παρρησίᾳ. Boldness of speech (Eph 6:19; Php 1:20). Freedom from fear, especially in reference to speech, is the radical meaning of the word. Then it easily passes to freedom from reserve, and is transferred from speech to action (Joh 7:4; Joh 11:54). See on 2Co 7:4: χρώμεθα as in 2Co 1:17. He is hinting at the silences of the O.T.; e.g. as to resurrection and eternal life.

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.

12. ἐλπίδα] viz. that expressed by ἔσται ἐν δόξῃ, ver. 8: the hope of the ultimate manifestation of exceeding glory as belonging to his ministration.

παῤῥησίᾳ] πρὸς τίνα, εἰπέ μοι· πρὸς τὸν θεόν, ἢ πρὸς τοὺς μαθητάς; πρὸς ὑμᾶς τοὺς μαθητευομένους, φησί· τουτέστι, μετʼ ἐλευθερίας πανταχοῦ φθεγγόμεθα, οὐδὲν ὑποστελλόμενοι, οὐδὲν ἀποκρυπτόμενοι, οὐδὲν ὑφορώμενοι, ἀλλὰ σαφῶς λέγοντες· καὶ οὐ δεδοίκαμεν μὴ πλήξωμεν ὑμῶν τὰς ὄψεις, καθάπερ Μωυσῆς τὰς Ἰουδαίων, Chrys. p. 482.

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

12. Ἔχοντες οὖν τοιαύην ἐλπίδα. That he says ‘hope’ rather than ‘confidence’ (v. 4) does not prove that ἔσται is to be supplied with ἐν δόξῃ in v. 11. The glory of the Gospel has already begun, and therefore ἐστίν rather than ἔσται is required. But that the Gospel will prove permanent (τὸ μένον) is a matter of hope, and therefore ἐλπίδα is here quite in place. ‘Because, therefore, we have a sure hope that our glory will continue, we use great boldness.’ For οὖν following a participle see 1:17, 5:6, 11, 7:1; 1Co 11:20; Rom 5:1; Heb 4:14, Heb 4:10:19; 1Pe 2:1.

πολλῇ παρρησίᾳ χρώμεθα. He had been accused of having in one matter used such levity that his word could not be relied on (1:17). He says here that he habitually uses great boldness and openness of speech, because he is in possession of a great hope. The word παρρησία implies that the boldness is exhibited either in speech or in action. It is opposed, not only to timidity, but to reserve, and it is sometimes misunderstood, for it may seem to imply self-confidence and self-commendation.* But it has quite other sources. Ministers who feel that God has made them competent (2:16, 17), and that their work will endure, have ground for παρρησία. Chrys. expands, οὐδὲν ἀποκρυπτόμενοι, οὐδὲν ὑποστελλόμενοι, οὐδὲν ὑφορώενοι. Calv., aperta et plena Christi manifestatio. It is possible that in explaining the nature of this παρρησία the Apostle is not only following up his answer to the charge of ἑαυτοὺς συνιστάνειν (v. 1), but also again glancing at the hole-and-corner methods of his Judaizing opponents; but what follows is on a higher level than mere controversy.

In Vulg. παρρησία is generally fiducia, but also constantia (Act 4:13), and confidentia (Heb 10:35), while μετὸ παρρησίας is audenter (Act 2:29), and παρρησίᾳ (adv.) is palam or manifeste. Beza’s in loguendo evidentia is no improvement on fiducia, and Erasmus goes wrong in changing utimur (Vulg.) to utamur. See Index IV.

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

Plainness [παρρησια, ] . Rev., boldness. See on openly, Joh 7:13; confidence, 1Jo 2:28; freely, Act 2:29. The contrast is with the dissembling with which his adversaries charged him.

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