Bible Commentaries

SECTION 5. — THE MORE GLORIOUS COVENANT CH. 3:6-11.

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

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

2 Corinthians 3:6 b. Reason why God has made Paul a minister of Spirit not of Letter, a reason revealing the essential and infinite superiority of the New Covenant.

The letter: the written word which Moses, as minister, and mediator, of the Old Covenant, gave to Israel and to the world. Cp. John 1:17.

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

Life: the normal state of intelligent creatures, viz. union with God, an immediate outworking of the Spirit in the heart developing into eternal life; in absolute contrast to that separation from God which is an immediate result of sin, and which, unless arrested by Him who raises the dead, will develop into eternal death. See under Romans 7:9.

Notice carefully the infinite superiority which Paul claims for the New Covenant. It brings life; whereas the Old Covenant brought death. This contrast is not obscured by the truth that the death brought by the Law is designed by God to be the way to life. See under Romans 7:14. For, had not the Law been followed by the Gospel, it could not, even indirectly, have led to life. And that the Old Covenant was preparatory to, and receives its entire value from, the New which gives life at once to all who accept it, proves the infinite superiority of the latter.

2 Corinthians 3:6 a would be utterly meaningless to us if we had not the Epistle to the Romans. It is therefore a mark that the two epistles came from the same pen, and that Paul had spoken at Corinth the truths afterwards embodied in his letter from Corinth to Rome.

2 Corinthians 3:7-8. Argument based on the foregoing contrast.

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

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

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

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

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

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

How shall not etc.: same form of argument as Romans 8:32.

The ministry of the Spirit: the ministry of the Gospel, which conveys the Spirit to those who believe. Cp. Galatians 3:4 : “he that supplies to you the Spirit.”

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

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

Condemnation: the link connecting “letter” with “Kills” in 2 Corinthians 3:6. The Law pronounces the condemnation (Deuteronomy 27:26) of all who disobey it; and therefore of all men. For none can obey it. Consequently, the only immediate effect of the Law is that just so far as we know it we are condemned by it. For “through law comes understanding of sin”: Romans 3:20. By conveying to men such a law Moses was a minister of condemnation. Cp. “minister of sin,” Galatians 2:17.

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

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

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

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

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

That which is coming to nought: the ministry of the Law, which is valid only till (Galatians 3:22 ff; Romans 10:4; Romans 6:14) the Gospel comes.

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

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

Under the above argument lies an important principle, viz. that with inward reality outward manifestation must always eventually correspond; that power, however veiled for a time, must sooner or later clothe itself in appropriate glory. The Old Covenant was at once surrounded by splendor appropriate to its importance. The New Covenant was not. The appearance neither of Christ nor of His servants revealed the grandeur of the kingdom they were setting up. And the contrast between what they were and what they seemed to be proclaimed unmistakably the glory awaiting them.

Although Paul’s relation to the Gospel is shared by no one living now, yet the glory of the better Covenant remains; and gives infinite importance to the work of every one who, officially as preacher or teacher, or casually, announces the good news of salvation. In a true sense the humblest Sunday School teacher who tells with effect the story of the cross is greater, i.e. in privilege, than Moses. For his word imparts at once the Spirit of eternal Life for which the words of Moses did but prepare the way.

These arguments are quite consistent with the infinite importance of the Law as the absolutely necessary preparation for the Gospel. As subordinate to the Gospel the value of the Law cannot be overestimated. Apart from the Gospel it has no value. Paul has really in view, men who set up the Law as independent of, and greater than, the Gospel. Against such, his argument has full force. And, that the one is preparatory, the other final, proves, from every point of view, the infinite superiority of the Gospel.

SECTION 6. — THAT, IN SPITE OF PAUL’S UNRESERVED PROCLAMATION OF THE GOSPEL, SOME MEN REJECT IT, DOES NOT DISPROVE ITS SUPERIORITY CH. 3:12-4:6

Having then such a hope we use great openness of speech. And not as Moses used to put a veil upon his face, that the sons of Israel might not gaze at the end of that which was coming to nought. But their thoughts have been hardened. For until this day the same veil remains upon the reading of the Old Covenant: it not being revealed that in Christ it is coming to nought. But until today whenever Moses is read a veil lies upon their heart. But whenever it may turn to the Lord the veil is taken away. Moreover, the Lord is the Spirit. And where the Spirit of the Lord is, is freedom. But we all with unveiled face beholding reflected in a mirror the glory of the Lord are being transformed to the same image, from glory to glory, as from the Lord of the Spirit.

Because of this, having this ministry as we have received mercy, we do not fail. But we have renounced the hidden things of shame, not walking in craftiness, nor using with guile the word of God, but by the manifestation of the Truth commending ourselves to every conscience of men before God. And our Gospel, if indeed it is veiled, among those that are perishing it is veiled; in whom the god of this world has blinded the thoughts of the unbelievers, that there may not shine forth the light-giving of the Gospel of the glory of Christ, who is the image of God. For not ourselves do we proclaim, but Christ Jesus as Lord, and ourselves your servants because of Jesus. Because God, who said, Out of darkness light shall shine, it is who has shined in our hearts, to bring to light the knowledge of the glory of God in the face of Christ.

After proving in 5 the superiority of the New Covenant, Paul shows in 6, keeping before us and making use of the idea of glory introduced in 5, that his conduct corresponds with this superiority; and explains the rejection by the Jews and others of so great a blessing. In 2 Corinthians 3:12-18 he speaks of the rejection of the Gospel by Jews; in 2 Corinthians 4:1-6, of its rejection by unbelievers generally.

2 Corinthians 3:12. Sums up 5, and shows its bearing on Paul’s conduct.

Such a hope: viz. that glory awaits the New Covenant and its ministers, a hope based on the glory of the Old Covenant and the superiority and permanence of the New. In 2 Corinthians 3:4 Paul expressed “confidence” that by God’s grace he was a minister of God. This confidence the argument of 5 has developed into a “hope of glory.” This hope prompts him to proclaim without reserve the Gospel on which it rests.

Openness-of-speech; 2 Corinthians 7:4, Ephesians 6:19; Philippians 1:20; Acts 2:29; Acts 4:13; Acts 4:29; Acts 4:31 : literally saying-everything, without fear, or, as here, without concealment.

2 Corinthians 3:13. Paul does not act as Moses did. See Exodus 34:29-35. This contrast, suggested by the contrast developed in 5, both puts Paul’s conduct in a very clear light and prepares the way for an exposition of the conduct of some who rejected his plainly spoken words.

Used-to-put a veil; agrees with Exodus 34:34, which seems to imply that Moses habitually wore a veil.

That which was coming-to-nought: probably the fading brightness (2 Corinthians 3:7) of Moses’ face, which was the immediate object hidden from the gaze of Israel. But this fading brightness reminds us that the covenant it certified was itself transitory. The radiance on Moses’ face as he came down from the mountain testified that he had been with God, and revealed the grandeur of the work given him to do. He spoke to Aaron, to the elders, to the people. And when he had finished speaking he put a veil over his face until he went again into the presence of God. [The word “till” in Exodus 34:33 (A.V.) should be “when.”] And this he seems to have done constantly. Moses’ purpose in putting on the veil is not stated in Exodus. But we are here taught that it was that the Israelites might not see the end of the splendor upon his face, that their peering eyes might not find out that the glory was passing away. And these words suggest that had they seen this they might have inferred that the Mosaic Covenant was itself only temporary. This explanation of Moses’ motive, though not even suggested by the story of Exodus, yet agrees with it remarkably well. For we cannot doubt that the glory was not permanent but passing. And it may be that a half consciousness of this moved Moses to hide his waning glory. Certainly, both the fading of the brightness and its concealment were in harmony with the temporary nature and the partial revelation of the Old Covenant. We need not discuss the source of Paul’s explanation of Moses’ motive. For it is given not as argument but only to illustrate by contrast his conduct in preaching the Gospel and to explain Israel’s rejection of the word so plainly preached. Since the New Covenant is abiding (2 Corinthians 3:11) Paul has no need to do as Moses did.

2 Corinthians 3:14. But etc.: i.e. in spite of Paul’s openness of speech, so different from the conduct of Moses.

Hardened: become insensible to divine influences. See Romans 11:7; Ephesians 4:18. This hardening is the work both (2 Corinthians 4:4) of Satan and (see under Romans 9:18; Romans 11:8) of God.

Their thoughts: 2 Corinthians 4:4 : nearly but not quite the same as “minds.” It denotes the mind active, i.e. producing thoughts, purposes, etc., but such as could not receive divine impressions. [The Greek aorist leaves quite indefinite whether Paul refers to the hardening of ancient Israel or of the Jews in Paul’s day. It combines the sense of have been hardened and “were hardened.” Since the story of Moses is introduced merely to illustrate the rejection of the Gospel it is best to refer these words to the Jews who rejected Christ. I have therefore chosen the former rendering. So R.V. in 2 Corinthians 4:2; 2 Corinthians 4:4. See The Expositor, First Series vol. xi. pp. 299, 380. This is one of the many passages in which the difference of the Greek and English tenses compels the translator to become also an expositor.]

This hardening of the Jews, 2 Corinthians 3:14 b accounts for in a way which links their state in Paul’s day with the story of Moses’ veil.

Until today the same veil remains; makes very conspicuous the continuity of their spiritual position. In “the Book of the Covenant,” Exodus 24:7, the Old Covenant itself was read. By a strong figure Paul says that, just as a veil covered Moses’ face, hiding from Israel the face that its glory was fading, so the open page of the Old Covenant, even while being read, was veiled.

Inasmuch as it is not revealed etc.; justifies the assertion that the same veil remains.

Revealed: made known, as only God can make it known, to the consciousness of those who hear the Old Covenant read. See under Romans 1:17. The Jews did not know that the Old Covenant was only preliminary, that in Christ it comes to nought, i.e. its validity passes away. As a guide of conduct, the Law was not annulled but established (Matthew 5:17) by Christ. For, in Christ, whatever the Law bids we do. But as a covenant between God and man, and as a basis of approach to and intercourse with God, the Old Covenant, “Do this and live,” has utterly passed away. So Galatians 3:19; Galatians 3:25; Romans 8:4; Romans 10:4. Now, just as the brightness of Moses’ face was actually waning, but Israel could not see this because though present among them his face was veiled, so the transitory nature of the Old Covenant was written plainly upon the pages of the Book of the Covenant (cp. Jeremiah 31:31 ff), but the Jews did not know it though the book lay open before them. In other words, the book was veiled.

2 Corinthians 3:15. But until today etc.: in contrast to “revealed that in Christ it comes to nought; expounding still further and from another point of view the hindrance which prevents Israel from knowing the true nature of the Old Covenant.

Until today: graphic repetition, fixing attention upon the still unchanged state of Israel.

Moses is read: more forceful than “the reading of the Old Covenant.” Cp. Acts 15:21. In the Book the veiled Lawgiver was still present.

A veil: not “the same veil”: for the metaphor is changed, to show that the real hindrance is not in the book but in their heart. The book is veiled, inasmuch as only God can reveal its mysteries. The veil was upon their heart, inasmuch as in themselves was the reason why the mysteries were not revealed to them.

Heart: the seat of the intelligence and the source of action. See under Romans 1:21.

Such is Paul’s explanation of the rejection of the Gospel by the Jews. Just as their fathers could not see that the brightness of Moses’ face was fading and that the Covenant of which he was mediator was itself destined to pass away, because his face was hidden from sight by a veil, so even now, after the lapse of many centuries, the Book of Moses, which would tell them if they understood it that the Mosaic dispensation was destined to pass away, is not understood, although read to them every Sabbath. Like its author at Sinai, the book is veiled. Or, rather, on the readers’ hearts a veil lies. For the hindrance is in themselves.

2 Corinthians 3:16. Paul cannot leave his people in their darkness without expressing a hope that they will some day come to the light. The form of his words was suggested apparently by Exodus 34:34, LXX.: “whenever Moses went in before the Lord the veil was taken away.”

To the Lord: to Christ, from whom Israel now turns away.

It may turn: viz. the heart of Israel. The word it suggests a general conversion: cp. Romans 11:26. But 2 Corinthians 3:16 is true of each individual who turns to Christ.

Is taken away: a fixed unchangeable principle of the kingdom of God. So surely as one turns to Christ, the veil is removed. It also expresses confidence of Israel’s salvation. Cp. Matthew 3:10. That by God the veil is removed, Paul leaves his readers to infer.

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

Is: practical identity, as in 1 Corinthians 10:16; Romans 1:16. To “turn to the Lord,” i.e. to receive Jesus as Master, is to receive the Holy Spirit as the animating principle of our life. By receiving the one we receive the other. Hence the coming and the presence of the Spirit are spoken of as the coming and presence of Christ: John 14:18; Romans 8:9 f; Galatians 2:20. This intimate and essential relation between the Son and the Spirit, amounting to practical identity of these Two Divine Persons, Paul asserts by the strong words the Lord is the Spirit. (Similarly, in John 10:30 Christ says, “I and my Father are one” in proof that none can pluck His sheep from His hands because to do so would be to pluck them from the Father’s hand.) In virtue of this essential relation of the Son and the Spirit, the Holy Spirit, sent by Christ (John 15:26) and the bearer of Christ’s presence, is called the Spirit of the Lord, and Christ is, in 2 Corinthians 3:18, “the Lord of the Spirit.”

Freedom: in the widest sense possible. The Holy Spirit is absolutely free, i.e. unrestrained by any will or force external to Himself. For the entire universe is under His control. And this freedom He gives to those in whom He dwells. Nothing can hinder them; not even the necessary limitations of life. For, taught by the Spirit, they look upon these limitations as affording opportunities of working out their most deeply cherished desires. They are in harmony with the all-controlling Spirit and are therefore free indeed. Cp. John 8:36; 1 Corinthians 7:22. Now the veil of 2 Corinthians 3:14-16 is a restraint hindering spiritual vision. By it Israel’s heart is bound. It will therefore be removed when Israel turns to the Lord. For, to receive the Lord is to receive the Spirit. And such a hindrance to spiritual vision the Spirit cannot tolerate: for where the Spirit is is freedom.

2 Corinthians 3:18. But we: emphatic contrast. From the general principles of 2 Corinthians 3:17 Paul turns to himself and his readers as exemplifications of it; and places them in express contrast to those whose hearts are still veiled.

All; marks a blessing common to all believers: for (Romans 8:9; Galatians 4:6) all have the Spirit.

With unveiled face: from which a veil has been taken away: put forward in conspicuous contrast to the veiled heart (2 Corinthians 3:15) of Israel.

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

The glory of the Lord; denotes in Exodus 16:10; Exodus 24:17; Numbers 14:10; Luke 2:9; John 12:41; Acts 7:55; Acts 22:11, a visible and supernatural brightness revealing the presence and grandeur of God: it is here the outshining, through His works and words, of the moral grandeur of Christ; an outshining far more wonderful than any visible brightness. Cp. John 1:14; John 2:11; John 11:40; Romans 6:4.

Beholding reflected in a mirror: i.e. in the Gospel, where the words and works of Christ are recorded. So 1 Corinthians 13:12, where the Gospel mirror is contrasted unfavorably with direct vision in the world to come. And in this glass we behold, not mere abstract moral grandeur, but moral grandeur combined into an image, into a picture of a living man, even Jesus. The early disciples saw Him face to face, and as they heard His words and watched His works they (John 1:14) beheld His glory. But we can do so only by pondering the Gospel. We thus see His image and behold His glory.

Behold: very appropriate for the continued contemplation of Christ as portrayed in the Gospel.

Are being transformed: gradually, day by day, as we continue gazing: wonderful result of our contemplation of Christ. Same word in Romans 12:2; Matthew 17:2; Mark 9:2 : cognate word in Romans 8:29; Philippians 3:21. The image reflected in the Gospel mirror reproduces itself in those who gaze upon it. This agrees with Romans 6:10 f; 1 John 4:17, which teach that what Christ is we are to be. This effect of our vision is similar to, but infinitely more glorious than, that (2 Corinthians 3:7) of Moses. Notice here a gradual development of the Christian life and character; one practically the same as that in Romans 12:2. This change is inward and spiritual resulting from inward and spiritual vision of Christ. Soon we shall see Him face to face: and so wonderful will be the effect of that vision that even our bodies (Philippians 3:21 : cp. 1 John 3:2) will be changed and made glorious like His.

From glory to glory: the change proceeds from the moral splendor reflected in the Gospel, and results in splendor imparted to us. Cp. Romans 1:17.

The Lord of the Spirit: the divine Master at whose bidding (John 16:7) goes forth the Holy Spirit, who is therefore “the Spirit of the Lord,” and (Romans 8:9) “of Christ.”

As from the Lord of the Spirit: the result produced by the image of Christ in those who contemplate it corresponds with the dignity of Christ as the Master who sends forth the Spirit. Earthly beauty, however skilfully portrayed, cannot reproduce itself in the beholder. But from Christ, and therefore from the image of Christ reflected in the Gospel, go forth life-giving spiritual influences which stamp His moral image in and on those who behold it. Similarly, in photography the silent and mysterious power of the light stamps on the prepared plate an image of the object. Thus the glory received comes from the glory reflected in the mirror, from the Lord of the Spirit, and is such as we might expect from Him who sends forth the Spirit.

This verse reveals the infinite value of persevering Christian contemplation. As we continue looking into the gospel mirror there rises before us with increasing clearness an image in which are combined every element of moral grandeur in its highest degree, the image of the God-Man. As we contemplate it we feel its power: (for it is a living and life-giving image of the Lord of the Spirit:) and ourselves are changed, in a manner corresponding with Christ’s gift of the Spirit, into a likeness of Him at whom we gaze.

The word I have rendered beholding-reflected-in-a-mirror is derived from the common Greek word for mirror; and is found in the active voice in Plutarch, Morals p. 894d, meaning to “show reflected in a mirror.” The middle voice, in the sense of seeing oneself in a mirror is found in a few places. It is also found, in the sense of seeing an object in a mirror, in Philo, Allegories bk. iii. 33: “Let me not see Thy form mirrored in anything else except in Thyself, even in God.” This passage, like that before us, refers to Moses talking with God at Sinai. A cognate and equivalent verb is found in Clement’s epistle, ch. 36 (see Appendix A,) in the same sense. In all these cases the middle voice denotes, as frequently, the effect of the vision on him who beholds it. [This is confirmed by Philo, Migration of Abraham ch. 17, where to denote seeing oneself in a mirror the middle voice ενοπτριζωνται is followed by εαντονς. Cp. also Plutarch, Morals pp. 696a, 141a.]

Chrysostom, followed by Theodoret, and by the Revised Version (text,) expounds the word to “reflect like a mirror.” But this sense was probably suggested to Chrysostom only by this verse. It is not found in any Greek writer. The word is never predicated in the middle voice of the reflecting mirror, but always of him who sees reflected in a mirror either himself or some object beneficial to himself. Moreover, if the unveiled ones already reflect the glory of Christ, it is needless and meaningless to say that they are being transformed into the same image: for the change would be already effected, especially as an image is outward form, not inward essence. The exposition adopted above gives the cause of the change, viz. contemplation of the reflected glory; and thus supplies the connection between the unveiled face and the progressive change into the same image. It also keeps up the contrast, suggested by we all, of the unveiled Christians and the veiled Jews; while the word transformed reminds us of Moses returning unveiled into the presence of God and thus rekindling his fading brightness.

The last words of 2 Corinthians 3:18 refer certainly to 2 Corinthians 3:17. But Paul’s reference is, I think, sufficiently conveyed by the rendering the Lord of the Spirit; the genitive simply implying, as always, a relation between the governed and governing nouns leaving the nouns themselves and the context to determine exactly what the relation is. That Paul wished to put the Lord and the Spirit in apposition, (as the R.V. does,) is the less likely because the identity asserted in 2 Corinthians 3:17 is administrative, and not personal. In virtue of this identity both is Christ Lord of the Spirit and the Holy Spirit is the Spirit of the Lord. See further in The Expositor, 2nd series vol. iii. p. 384.

2 Corinthians 3:1-2. Parallel to 2 Corinthians 3:12-13; as are 2 Corinthians 4:1-6 to 2 Corinthians 3:12-18.

Because of this: viz. the wonderful change in 2 Corinthians 3:18.

This ministry: that of 2 Corinthians 3:6 ff. As in 2 Corinthians 3:12, Paul now shows the bearing of his foregoing teaching upon his own conduct.

According as we have received mercy: stronger than 1 Corinthians 15:10. It is a humble acknowledgment of helplessness, unable to do any good to himself or others, and of the pity shown to him by God in making him a minister of the more glorious covenant. Whatever position we hold in the church is by the compassion of God. Cp. Exodus 33:19.

Fail: turn out badly in something, to lose heart and give up through weariness or fear.

Hidden things of shame: the many and various things which shame compels us to hide, especially all unworthy motives and means. To these we shall turn if we become weary or timid in our work. But Paul, brave and persevering, had renounced them. He did so because he remembered the wonderful effect of the image reflected in the gospel glass, which in his ministry he held before men. Paul’s actual conduct, in accord with we have renounced etc., is portrayed in the rest of 2 Corinthians 4:2.

Walk: as in 1 Corinthians 3:3; Romans 6:4.

Craftiness: 2 Corinthians 11:3; 1 Corinthians 3:9 : literally, doing anything to gain our ends. So Plato, Menexenus p. 247a: “All knowledge apart from righteousness and other virtue is craftiness, not wisdom.”

Using with guile the word of God: cp. “huckstering the word of God,” 2 Corinthians 2:17 : using the Gospel as a means of working out our own secret and unworthy purposes. To do this, is to walk in craftiness.

Manifestation of the truth: exact opposite of the foregoing.

Manifestation: see under Romans 1:19; Colossians 4:4. The truth is made manifest to all, but not revealed to all.

The truth: including (Psalms 119:142; Psalms 119:151) the Law and (Colossians 1:5) the Gospel; as being words which correspond with reality. See note, Romans 1:18.

Conscience: see notes, 1 Corinthians 8:7; Romans 2:15.

Every conscience of men: more forceful than “every man’s conscience.” Cp. Romans 2:9. Each individual conscience is to Paul a definite object of thought. The truth appeals to every conscience, however wicked and ignorant. For it sets forth, and agrees with, the spiritual realities of every man’s own heart, and proclaims that which every man’s heart knows to be true. For the written Law accords with the law written in the heart; and the Gospel accords with man’s need of salvation. Otherwise there would be no hope for the unsaved. And, by its appeal to each man’s conscience, the truth claims respect for those who announce it. Indeed, the preacher’s words will come with authority in proportion as they agree with the facts of his hearers’ inner life. And this will be in proportion as he makes manifest the whole truth. He who does this has therein sufficient commendation, and has no need for craft and guile. While speaking to men Paul stood before God: cp. 2 Corinthians 2:17; 2 Corinthians 5:11. And in His presence guile can find no place. This verse expounds, and accounts for, the “much openness of speech” in 2 Corinthians 3:12.

2 Corinthians 3:3-4. Parallel to 2 Corinthians 3:14-15. Paul cannot forget that, although by manifesting the truth he recommends himself to every conscience, yet many reject his words.

My gospel: as in 1 Corinthians 15:1; Romans 2:16.

In (or among) them that are perishing; recalls 2 Corinthians 2:15. They are pictured as standing round the Gospel, but unable, because it is veiled, to see the glory therein reflected. That the Gospel, like the Law, is veiled, Paul must admit. But it is so only among those in the way to destruction. The veiled Gospel is therefore a proof of their deadly peril.

In whom etc.; says that the hindrance is in themselves, in a form which proves the assertion of 2 Corinthians 4:3.

In whom: graphic picture of the locality of the blinding, viz. that inmost chamber whence come their thoughts.

This age: as in Romans 12:2.

God of this age: the most tremendous title of Satan, as a supreme controlling power using for his own ends the men and things belonging to the present life. Him the men of this age (1 Corinthians 2:6 ff) worship and serve. Cp. John 12:31; John 14:30; Ephesians 2:2; Ephesians 6:12; also Philippians 3:19.

Blinded: John 12:40; 1 John 2:11.

Blinded the thoughts: cp. 2 Corinthians 3:14. Their thoughts have no intelligence, and cannot see the gospel light.

Of the unbelievers: not needful to complete the sense, but added to point out the cause of their surrender to the cruelty of Satan. Paul refers only to those who heard and refused the Gospel. For this blinding was a punishment for rejecting the light. And rejection of the light of nature (Romans 1:21) would not make them unbelievers. Because they turned away from the glory reflected in the gospel mirror, God permitted Satan to destroy, in whole or in part their capacity for spiritual vision.

That there may not shine etc.; cruel purpose (and inevitable result) of this blinding. It reveals the loss sustained by the blinded ones. It is as though, in the wilderness, that he might not look at the brazen serpent and live, one put out the eyes of a bitten man.

The glory of Christ: same as “glory of the Lord” in 2 Corinthians 3:18.

The Gospel of etc.: the gospel mirror in which the glory is reflected.

The light-giving: “lest the Gospel shine upon them and give them light.”

Image of God: 1 Corinthians 11:7; Colossians 1:15; Hebrews 1:3. Cp. Wisdom of Solomon 7:26 : “An outshining is (wisdom) of everlasting light, a spotless mirror of the energy of God, an image of His goodness.” And Philo (On Monarchy bk. ii. 5, On Dreams bk. i. 41, etc.) speaks often of “the Word” [ ολογος] as an “image of God.” See Lightfoot’s valuable note on Colossians 1:15. These words set forth an important relation of the Son to the Father. Of the invisible Father the Son is a visible manifestation and outshining, visible once on earth, though veiled in human flesh, and visible now to those who surround His throne. We know, in part, what God is because we have seen Christ reflected in the gospel mirror. That Christ is the image of God, reveals the greatness of His glory and of the light which proceeds from the Gospel in which His glory is reflected, and the infinite loss of those whose blinded thoughts cannot see this glorious light.

Many of those to whom Paul preached had evidently never seen the image of Christ portrayed in the Gospel. For they were unmoved by it. To them, therefore, the Gospel was veiled. And, since the truth was set plainly before them, the hindrance to sight was not in the Word but in the hearts of those who did not believe it. By not seeing the image set before them they proved themselves incapable of seeing it. And their blindness was so unnatural that it must have been inflicted. And it could be a work only of the enemy of the race. Since the blinded ones were wholly occupied with things of the present life and were thus prevented from beholding the Gospel light, Paul says that they were blinded by the God of this age. And, since the inevitable result of their blindness was that they were unable to see the light which shines forth from Him who reveals to men the face of God, he properly speaks of this as the dire purpose of the blindness inflicted by their foe.

This blindness was wrought, not only by Satan, but by God: as is taught expressly in 2 Thessalonians 2:9 ff; Romans 11:8; John 12:40. In just punishment God surrenders to the cruelty of Satan those who reject the Gospel, that He may destroy their capacity for receiving it. This dual source of spiritual insensibility is illustrated in 2 Samuel 24:1 and 1 Chronicles 21:1. The blindness is also attributed to the word, and to those who preach it: Isaiah 6:10; Mark 4:11 f. For, by God’s ordinance, the Gospel hardens those whom it fails to soften.

This blindness, though terrible, is not necessarily final; any more than is the death described in Romans 7:9 ff. For Christ, who raises the dead, gives sight (Luke 4:18) to the blind. But the blindness and death are such as no earthly power can save from. Yet in our deepest darkness we know the direction of the light. And, as we turn towards it, the light of life by its creative power gives eyes to the blind.

Notice that, as in 1 Corinthians 3:23; 1 Corinthians 8:6; 1 Corinthians 11:3, the Father is called God even in distinction from the Son.

2 Corinthians 3:5-6. These verses justify by contrasted denial, the foregoing description of the Gospel preached by Paul. Its grandeur moves him to rebut a possible or actual insinuation against himself.

Proclaim: as heralds, Romans 2:21.

Ourselves: i.e. our own authority, skill, power, etc.

As Lord: as claiming the homage and obedience of all, and claiming to be the aim of their life and effort.

Servants: see under Romans 1:1.

Ourselves your servants, or slaves: strange proclamation. Cp. 1 Corinthians 9:19; 2 Corinthians 1:24. As a servant or slave toils not for his own profit, except indirectly, but for his master’s, so Paul puts forth all his powers, forgetful of himself, to advance the highest interests of his readers.

Because of Jesus: constrained (2 Corinthians 4:14) by His love to men. This proclamation reveals “the glory of Christ” who has gained over Paul a victory so complete.

Because God etc.: a fact which moved Paul and his companions to become servants because of Jesus. Cp. “because of this” in 2 Corinthians 4:1.

Who said etc.: the first word of creation, Genesis 1:3. Out of the bosom of darkness, light sprang at the bidding of God: graphic picture.

Who has shined: has irradiated by His own light, i.e. by a display of Himself. The creative power which at the first changed darkness into light by a word is at work again in the word of the Gospel. Thus the grandeur of the Old Creation reveals that of the New.

To-bring-to-light etc.: great purpose of the shining forth of this divine light in the heart.

Bring to light: same word as light-giving in 2 Corinthians 4:4.

The knowledge of the glory of God: to make known the grandeur of God, as the shining forth of light makes an object known.

In the face of Christ: from which shines forth the light which reveals the glory of God. While we gaze upon that face as reflected in the gospel mirror, i.e. while we contemplate His character as portrayed in the Gospel, we behold in the face of Christ the greatness of God. That the light which filled Paul’s heart was an outshining of God in creative power, and that it had shone forth in him that men might know and wonder at the grandeur of God, moved him to devote himself to the service of men by proclaiming this glorious Gospel.

Notice the three steps of 2 Corinthians 4:1-6; viz. 1, 2: 3, 4: 5, 6; each culminating in a description of the Gospel. In the 1st and 3rd Paul explains his own conduct; in the 2nd, that of the unbelievers. Also the close connection of 2 Corinthians 3:12-18 with 2 Corinthians 4:1-6. Each begins with the practical effect on Paul with the grandeur of the Gospel; then passes on to treat of its rejection by some; and concludes with a still nobler description of its purpose and efficacy. And they are introduced by similar words. Prompted by the reference to Moses in (5, 2 Corinthians 3:12-18 deals with the Jews: 2 Corinthians 4:1-6, with unbelievers generally. A link binding the whole together is the conspicuous word veil.