Bible Commentaries

To commend ourselves? (εαυτους συνιστανειν — heautous sunistaneiṅ). Late (Koiné{[28928]}š) form of συνιστημι — sunistēmi to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it.

Epistles of commendation (συστατικων επιστολων — sustatikōn epistolōn). Late verbal adjective from συνιστημι — sunistēmi and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν — chrēizomen Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Acts 15:25.; Acts 18:27 (Apollos), 1 Corinthians 16:10. (Timothy); Romans 16:1 (Phoebe with the verb συνιστημι — sunistēmi); Colossians 4:10 (Mark); 2 Corinthians 8:22. (Titus and his companion).

Ye are our epistle (η επιστολη ημων υμεις εστε — hē epistolē hēmōn humeis este). Bold turn. Paul was writing in their hearts.

Known and read (γινωσκομενη και αναγινωσκομενη — ginōskomenē kai anaginōskomenē). Play on the word. Literally true. Professing Christians are the Bible that men read and know.

An epistle of Christ (επιστολη Χριστου — epistolē Christou). He turns the metaphor round and round. They are Christ‘s letter to men as well as Paul‘s.

Not with ink (ου μελανι — ou melani). Instrumental case of μελας — melas black. Plato uses το μελαν — to melan for ink as here. See also 2 John 1:12; 3 John 1:13.

Of stone (λιτιναις — lithinais). Composed of stone (λιτος — lithos and ending ινος — ̇inos).

Of flesh (σαρκιναις — sarkinais). “Fleshen” as in 1 Corinthians 3:1; Romans 7:14.

Through Christ (δια του Χριστου — dia tou Christou). It is not self-conceit on Paul‘s part, but through Christ.

Of ourselves (απ εαυτων — aph' heautōn). Starting from ourselves (reflexive pronoun).

As from ourselves (ως εχ αυτων — hōs ex hautōn). He says it over again with preposition εχ — ex (out of). He has no originating power for such confidence.

Sufficiency (ικανοτης — hikanotēs). Old word, only here in N.T.

Who also made us sufficient for such confidence (ος και ικανωσεν ημας — hos kai hikanōsen hēmas). Late causative verb from ικανος — hikanos (2 Corinthians 3:5) first aorist active indicative, “who (God) rendered us fit.” In N.T. only here and Colossians 1:12.

As ministers of a new covenant (διακονους καινης διατηκης — diakonous kainēs diathēkēs). Predicate accusative with ικανωσεν — hikanōsen For διατηκη — diathēkē see note on Matthew 26:28 and for διακονος — diakonos see note on Matthew 20:26 and for καινης — kainēs (fresh and effective) see Luke 5:38. Only God can make us that.

Of death (του τανατου — tou thanatou). Subjective genitive, marked by death in its outcome (cf. 1 Corinthians 15:56; Galatians 3:10). The letter kills.

Engraven on stones (εντετυπωμενη λιτοις — entetupōmenē lithois). Perfect passive participle of εντυποω — entupoō late verb, to imprint a figure (τυπος — tupos). Used by Aristeas (67) of the “inlaid” work on the table sent by Ptolemy Philadelphus to Jerusalem. Λιτοις — Lithois in locative case.

Came with glory (εγενητη εν δοχηι — egenēthē en doxēi). In glory. As it did, condition of first class, assumed as true. See Exodus 34:29, Exodus 34:35.

Look steadfastly (ατενισαι — atenisai). Late verb from ατενης — atenēs (stretched, intent, τεινω — teinō and α — a intensive) as in Luke 4:20; Acts 3:4.

Was passing away (καταργουμενην — katargoumenēn). Late verb, to render of no effect, and present passive participle here as in 1 Corinthians 2:6.

How shall not rather? (πως ουχι μαλλον — pōs ouchi malloṅ). Argumentum a minore ad majus (from the less to the greater).

Of the spirit (του πνευματος — tou pneumatos). Marked by the spirit. Picture of the Christian ministry now.

Of condemnation (της κατακρισεως — tēs katakriseōs). Genitive, that brings condemnation because unable to obey the law.

Is glory (δοχα — doxa). No copula, but makes the figure bolder. Paul freely admits the glory for the old dispensation.

Of righteousness (της δικαιοσυνης — tēs dikaiosunēs). Marked by and leading to righteousness. See note on 2 Corinthians 11:15.

Much more (πολλωι μαλλον — pollōi mallon). Instrumental case, by much more.

Exceed (περισσευει — perisseuei). Overflow.

In this respect (εν τουτωι τωι μερει — en toutōi tōi merei). The glory on the face of Moses was temporary, though real, and passed away (2 Corinthians 3:7), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, “is not glorified” (ου δεδοχασται — ou dedoxastai perfect passive indicative of δοχαζω — doxazō).

By reason of the glory that surpasseth (εινεκεν της υπερβαλλουσης δοχης — heineken tēs huperballousēs doxēs). The surpassing (υπερβαλλω — hupeṙballō throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in Matthew 5-7.

Passeth away (καταργουμενον — katargoumenon). In process of disappearing before the gospel of Christ.

Remaineth (μενον — menon). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also εν δοχηι — en doxēi in glory, in contrast with δια δοχης — dia doxēs with glory.

Boldness (παρρησιαι — parrēsiāi). Instrumental case after χρωμετα — chrōmetha Old word, πανρησισπαρρησις — panrēsiŝparrēsis telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.

Put a veil upon his face (ετιτει καλυμμα επι το προσωπον αυτου — etithei kalumma epi to prosōpon autou). Imperfect active of τιτημι — tithēmi used to put (Exodus 34:33).

That the children of Israel should not look steadfastly (προς το μη ατενισαι τους υιους — pros to mē atenisai tous huious). Purpose expressed by προς — pros and the articular infinitive with negative μη — mē and the accusative of general reference. The Authorized Version had a wrong translation here as if to hide the glory on his face.

But their minds were hardened (αλλα επωρωτη τα νοηματα αυτων — alla epōrōthē ta noēmata autōn). Their thoughts (νοηματα — noēmata) literally. Πωροω — Pōroō (first aorist passive indicative here) is late verb from πωρος — pōros hard skin, to cover with thick skin (callus), to petrify. See note on Mark 6:52 and Mark 8:17.

Of the old covenant (tēs palaias diathēkēs). The Old Testament. Palaios (ancient) in contrast to της παλαιας διατηκης — kainos (fresh, 2 Corinthians 3:6). See note on Matthew 13:52.

The same veil (Παλαιος — to auto kalumma). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism.

Unlifted (καινος — mē anakaluptomenon). Present passive participle of το αυτο καλυμμα — anakaluptō old verb, to draw back the veil, to unveil.

Is done away (μη ανακαλυπτομενον — katargeitai). Same verb as in 2 Corinthians 3:7, 2 Corinthians 3:11.

Whensoever Moses is read (ηνικα αν αναγινωσκηται Μωυσης — hēnika an anaginōskētai Mōusēs). Indefinite temporal clause with ηνικα — hēnika an and the present passive subjunctive.

A veil lieth upon their heart (επι την καρδιαν αυτων κειται — epi tēn kardian autōn keitai). Vivid and distressing picture, a fact that caused Paul agony of heart (Romans 9:1-5). With wilful blindness the rabbis set aside the word of God by their tradition in the time of Jesus (Mark 7:8.).

It shall turn (επιστρεπσει — epistrepsei). The heart of Israel.

The veil is taken away (περιαιρειται το καλυμμα — periaireitai to kalumma). Present passive indicative of περιαιρεω — periaireō old verb, to take from around, as of anchors (Acts 27:40), to cut loose (Acts 28:13), for hope to be taken away (Acts 27:20). Here Paul has in mind Exodus 34:34 where we find of Moses that περιηιρειτο το καλυμμα — periēireito to kalumma (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (περι — peri̇) the face of the bride.

Now the Lord is the Spirit (ο δε Κυριος το πνευμα εστιν — ho de Kurios to pneuma estin). Some, like E. F. Scott (The Spirit in the N.T.), take Κυριος — Kurios here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking Κυριος — Kurios (Lord) in the same sense here as in Exodus 34:34 (εναντι Κυριου — enanti Kuriou before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Romans 8:9.). Christ dwells in us by the Holy Spirit, but the language here in 2 Corinthians 3:17 should not be pressed unduly (Plummer. See also P. Gardner, The Religious Experience of St. Paul, p. 176f.). Note “the Spirit of the Lord” here.

Liberty (ελευτερια — eleutheria). Freedom of access to God without fear in opposition to the fear in Exodus 34:30. We need no veil and we have free access to God.

We all (ημεις παντες — hēmeis pantes). All of us Christians, not merely ministers.

With unveiled face (ανακεκαλυμμενωι προσωπωι — anakekalummenōi prosōpōi). Instrumental case of manner. Unlike and like Moses.

Reflecting as in a mirror (κατοπτριζομενοι — katoptrizomenoi). Present middle participle of κατοπτριζω — katoptrizō late verb from κατοπτρον — katoptron mirror (κατα οπτρον — kataεγκατοπτρισασται εις το υδωρ — optron a thing to see with). In Philo (Legis Alleg. iii. 33) the word means beholding as in a mirror and that idea suits also the figure in 1 Corinthians 13:12. There is an inscription of third century b.c. with μεταμορπουμετα — egkatoptrisasthai eis to hudōr to look at one‘s reflection in the water. Plutarch uses the active for mirroring or reflecting and Chrysostom takes it so here. Either makes good sense. The point that Paul is making is that we shall not lose the glory as Moses did. But that is true if we keep on beholding or keep on reflecting (present tense). Only here in N.T.

Are transformed (μεταμορποω — metamorphoumetha). Present passive (are being transformed) of metamorphoō late verb and in papyri. See note on Matthew 17:2; Mark 9:2 where it is translated “transfigured.” It is the word used for heathen mythological metamorphoses.

Into the same image (tēn autēn eikona). Accusative retained with passive verb την αυτην εικονα — metamorphoumetha Into the likeness of God in Christ (1 Corinthians 15:48-53; Romans 8:17, Romans 8:29; Colossians 3:4; 1 John 3:2).

As from the Lord the Spirit (μεταμορπουμετα — kathaper apo Kuriou pneumatos). More likely, “as from the Spirit of the Lord.”