Second Corinthians Chapter Three
Outline: A.
Paul's letter of commendation: 3:1-4
B.
The New Covenant and Old Covenant contrasted: 3:5-11
C.
What happens when someone turns to the Lord: 3:12-18
“Having affirmed his own sincerity (2:17), in contrast to the many gospel-hawkers who were troubling the church, Paul is aware that what he has said will be seized on by his calumniators, and not least by those impostors who were peddling the word of God in Corinth, and twisted by them into evidence of egotism and selfadvertisement on his part. No utterance of his was safe from perversion at their hands” (Hughes p. 85). ‘For the restoration of the right relation between the Corinthians and Paul the right view of his office, work is of essential importance” (Lenski p. 908). 2 Corinthians 3:1 “Are we beginning again to commend ourselves? Or need we, as do some, epistles of commendation to you or from you?” “Again”: “When he asks whether he is again beginning to commend himself, it does not imply that he had actually on some earlier occasion been guilty of the 1
indiscretion of self-laudation, but rather that the charge of commending himself had already been made against him--very probably in connection with some of his statements in an earlier letter (1 Corinthians 4:16; 11:1)” (Hughes p. 85). “Commend”: “Recommend ourselves to your favor” (Knox). “He has just defended his own sincerity and has claimed to be competent to preach a gospel which involves the issues of life and death. This may have sounded like self-praise, and one of the charges preferred by his enemies had evidently been that of self-assertion and pride. The charge was evidently based, in part at least, upon the tone of authority which the apostle had been compelled to assume in his previous epistle” (Erdman p. 43). This statement reveals that whenever Paul must stop and defend himself (1 Corinthians 3:10; 4:9-11; 9:1-27; 2 Corinthians 4:6-11; 11:22-33); such a defense is never motivated by selfishness or pride, rather since God chose Paul to be an apostle the office he executes must be guarded against false accusations. “Or need we, as do some, epistles of commendation to you or from you?”: “Letters of introduction” (NEB). “Letters of commendation” (NASV). “As do some”: The false teachers who had come to Corinth and who were making these accusations against him. “Epistles of commendation”: “Behind this passage there lies the thought of a custom which was very common in the ancient world. It was the custom of sending letters of commendation with a person. If a person was going to a strange community, some friend of his who knew someone in that community would give him a letter of commendation to introduce him and to testify to his character. These letters were very nearly what we know as references or testimonials” (Barclay p. 207). Paul is not against the use of such letters because he himself had written one for Phoebe (Romans 16:1-2), and the church in Ephesus had written one for Apollos when he came to Corinth (Acts 18:27). Apparently the accusation had been made that since Paul did not possess any letters of recommendation from other congregations, he therefore had to commend himself in his own letters. Paul is frustrated, as you and I would be. Why does he need a letter of introduction to the congregation he himself had established, and why would he need a letter of recommendation from them? Instead, if anyone needed a letter, they did! (1 Corinthians 16:3). “It is a little ridiculous to think that Paul and his helpers might be needing introductory and recommendatory letters to the Corinthians who knew them for so long a time and so well” (Lenski p. 909). “Could he bring a letter to them? It would be like a father seeking introduction and commendation to his own 2
children. Could he ask a letter from them? Why, all the knowledge, grace, etc., which made them capable of commending had come from him. So that their commendation would, after all, be only another form of self-commendation” (McGarvey p. 182). “He is here giving a severe side blow to this enemies, certain false teachers, who seem to have come to Corinth with commendatory letters” (Erdman p. 43). Such false teachers needed these letters to sneak into congregations. Which makes one think, who would have given such teachers of error a letter of recommendation? We need to learn a valuable lesson from this verse. We must be very careful about who we "recommend" or give our approval to when it comes to those who proclaim the gospel. We are not doing the church of the Lord any favors by giving our approval to those who do not teach the truth or who refuse to preach the whole counsel of God (Acts 20:27). 2 Corinthians 3:2 “Ye are our epistle, written in our hearts, known and read of all men” “Ye are our epistle”: “You are my letter of recommendation” (Wms). “You are all the letter we need” (NEB). “The quality of his work was such that it spoke for itself. The nature of the work of the false apostles who had invaded Corinth will become increasingly apparent as Paul proceeds with the writing of his epistle” (Hughes pp. 85-86). “Written in our hearts”: “Their own consciousness testifies that that church is the fruit of a divinely accredited, honest, and faithful ministry” (Vincent p. 302). “Suggested by the memory of his labors among them which had left an indelible impression upon his heart” (Gr. Ex. N.T. pp. 52-53). “Known and read of all men”: “And yet open for anyone to inspect and read” (Phi). “Any man can see it for what it is and read it for himself” (NEB). The transformed lives of the Corinthians (1 Corinthians 6:9-11), was objective proof that Paul taught a genuine gospel. “There is a great truth here, a truth which is at once an inspiration and an awful warning-every man is an open letter for Jesus Christ. Every Christian, whether he likes it or not, is an advertisement for Christ and Christianity. The honor of the church, the honor of Christ is in the hands of His followers. We judge a shopkeeper by the kind of goods he sells; we judge a craftsman by the kind of articles he produces; we judge a church by the kind of men it creates; and therefore men judge Christ by His followers. Dick Sheppard, after years of talking in the open air to people who were outside the church, declared that he had discovered that ‘the greatest handicap the 3
Church has is the unsatisfactory lives of professing Christians’” (Barclay pp. 208209). 2 Corinthians 3:3 “being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh” “Being made manifest”: “All can see” (TCNT). “Ye are an epistle of Christ”: “The character imprinted upon them is that of Christ. The fundamental humility of the Apostle Paul shines through these words: he makes no claim to be the author of this living letter. He is merely the instrument used by the Divine Author (‘ministered by us’)” (Hughes p. 88). “Ministered by us”: Paul and his fellow-workers had simply sown the seed and God had given the increase (1 Corinthians 3:6). “The metaphor is developed further: the Corinthian church is a letter of which Christ is the author; Paul is either the messenger by whom it was delivered or perhaps the amanuensis who took it down” (F.F. Bruce p. 189). “Written not with ink”: A jab at the letters of commendation that the false apostles boasted in and relied upon. A letter written in ink could be false, but the transformation of the Corinthians could nor be denied. The gospel that Paul had preached among them had truly resulted in changed lives. “But with the Spirit of the living God”: Through Paul's preaching the Spirit had convicted the Corinthians (John 16:8-11; Acts 18:7-8). “Not in tables of stone”: “This writing of the Spirit recalls to the apostle's mind the record of another divine writing which played a momentous part in the story of God's dealings with His people” (Tasker p. 60). “It would have been more natural for the apostle to say, ‘Not on parchment or on paper, but on human hearts.’ However, he already has in mind the contrast between the glory of the law and the glory of the gospel which will occupy the rest of the chapter. So here he refers to the tables of stone rather than to ordinary materials for writing” (Erdman p. 44). "Tables of stone" in this verse may also refer to an external law code. The gospel that the Spirit revealed through Paul had inwardly changed the Corinthians. “But in tables that are hearts of flesh”: “Hearts of flesh are greater than the finest marble. You are better than cold, dead ‘stone tablets’ that are erected in a public place; ‘tablets that are hearts of flesh’, living, pulsating, receptive flesh” (Lenski p. 4
912). “The tablets were not hard and fragile, but susceptible and receptive. Our letters of introduction are inward not outward, spiritual not material, permanent not perishable, legible to all not only by a few, written by Christ not by man” (P.P. Comm. p. 58). As Paul will latter note (3:6), the language here suggests that the promises of the prophets of a New Covenant have been fulfilled (Jeremiah 31:31-34), and this New Covenant would include a message which would penetrate the hearts of men (Ezekiel 36:26; 11:22). All this suggests that true participation and enjoyment in the New Covenant will involve more than just the mere conformity to external laws. God's true people would be those who have been convicted in their hearts and who obey God out of inward conviction rather than mere duty (Romans 2:28-29). 2 Corinthians 3:4 “And such confidence have we through Christ to God-ward”: “Such confidence we have through Christ toward God” (NASV). “The confidence, namely, that we need no other recommendation to or from you” (P.P. Comm. p. 58). “It is in full reliance upon God, through Christ, that we make such claims” (NEB). 2 Corinthians 3:5 “not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God” “At the beginning Paul is feeling that perhaps his claim that the Corinthians are a living epistle of Christ, produced under his ministry, may sound a little like selfpraise. So he hastens to insist that whatever he had done is not his own work but the work of God. It is God who has made him adequate for the task which was his” (Barclay p. 210). “Not that we are sufficient of ourselves”: “He never said, ‘See what I have done!’ He always said, ‘To God be the glory!’ He never conceived of himself as adequate for any task; he thought of God as making him adequate. And that is precisely why, conscious as he was of his own weakness and inadequacy, he feared to set his hand to no task. He never had to do it alone; he had to do it with God” (Barclay p. 210). “What made the apostle so confident about his ministry, in spite of all the difficulties, misunderstandings and trials that it involved, was the certainty that on his own initiative and by the light of his own unaided intellect he could never have devised anything so good or so gracious as the gospel” (Tasker p. 61). “To account anything as from ourselves”: “To consider anything as coming from ourselves. Paul had not invented the message he preached (Galatians 1:11-12). “Not thinking myself sufficient to gain wisdom by my own reasonings” (Con). This theme of dependence upon God runs throughout this letter (1 Corinthians 15:10; 2 5
Corinthians 4:7; 5:18; 6:4; 7:5; 11:23; 12:9; 13:3). “Our sufficiency is from God”: The same is true for every Christian. What makes us sufficient and competent is God's instruction (2 Timothy 3:16-17). All this infers that when God commands us to do something (positive or negative) we do have the ability and or resources to obey His will. The will of God can make us sufficient and qualified to encourage others (1 Thessalonians 5:12); to lead people out of addictive sins (Galatians 6:1-2); to teach others the gospel (Mark 16:16); to lead our family and or train our children (Ephesians 6:1-4). 2 Corinthians 3:6 “who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life” “Who also made us sufficient as ministers of a new covenant”: “He has made us competent servants of a new covenant” (Wey). The reason that this new covenant, old covenant comparison is now brought in, could be due to the nature of the false teachers that had entered in among the Corinthians. These false teachers could have been insisting that Christians keep the Law of Moses. “This is no chance or casual comparison. It is connected with the paragraphs which precede and relate to the purpose of this entire section of the epistle. In these first seven chapters Paul is declaring his principles of action. He is doing so to prepare the Corinthians for his approaching visit. He must remove from their minds the suspicions inspired by his enemies. These false teachers had come from Jerusalem (?) with letters of commendation. They were insisting that Christians must keep the Law imposed by Moses, and they denounced Paul as a false apostle because he denied the necessity of these legal observances” (Erdman pp. 45-46). “New”: “Not only new in point of time, but new in point of quality. If something is ‘Kainos (new) it has brought a new, fresh, different element into the situation altogether” (Barclay p. 211). “Covenant”: “In the biblical sense of covenant, it is God who has the initiative, God who is the prime mover, God who approaches man and offers him a relationship upon conditions which man could neither initiate or alter but could only accept or reject” (Barclay p. 211). This implies that the new covenant is operational. It also implies that the old covenant, which is specifically referred to in these verses as “letters engraved on stones” (3:7) has been removed. Therefore, more was removed than just the various ceremonial laws. What was written on stones (the Ten Commandments, including the Sabbath Day) was 6
removed as well. “Not of the letter”: Cannot be interpreted to mean, “Not a written code”, because the New Covenant is a written law as well (Ephesians 3:3-4; James 1:25). Neither does this mean that the Old Testament was unspiritual, for the Old Testament contained very spiritual teachings (Micah 6:6-8; Habakkuk 2:4; Leviticus 19:18; Deuteronomy 6:5). “But of the spirit”: Neither does this mean that one was inspired of God and the other was not (2 Timothy 3:15-17). These two expressions seem to be explained in the next sentence. “For”: Serving as an explanation of the above. “The letter killeth, but the spirit giveth life”: “On this text more than any other, Origen followed by the exegetes of a thousand years, built his dogma that the Scripture must be interpreted allegorically, not literally, because ‘the letter’ of the Bible kills. The contrast is not between ‘the outward’ and the ‘inward’ sense of Scripture at all. ‘The letter’ refers exclusively to ‘the Law’” (P.P. Comm. p. 59). “This concept of Scripture as possessing a superficial sense accommodated to the limited capacities of the common multitude and a mystic arcane sense accessible to none but a select few violates the fundamental principles of the biblical view of revelation, in accordance with which God's word is addressed to all without discrimination” (Hughes pp. 97-98). See Matthew 28:19-20 and Ephesians 3:3-4; 5:17. “Mosaic precepts demanded perfect obedience if life was to be obtained by their means; but since sinners found it impossible to render that obedience, they become liable to the penalty of disobedience, which was nothing less than death” (Tasker p. 62). Therefore it is not disrespectful to call the Old Testament a “letter that killeth”. It contained good laws and taught the truth (Romans 7:12), yet without Christ and His sacrifice it could not save the sinner (Romans 7:24; Hebrews 10:4-11). Apart from the blood of Christ, the Old Testament law merely condemned everyone under it (Hebrews 9:15). “Spirit giveth life”: Forgiveness of sins is one of the marks of those who obey the conditions of the New Covenant (Hebrews 8:8-12; Mark 16:16; Acts 2:38; 22:16). 2 Corinthians 3:7 “But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which glory was passing away” “Paul asks the Corinthians to consider the greatest minister of the Old Testament 7
and to compare the ministry which Paul and his assistants how have in the New Testament with the ministry which he (Moses) represented” (Lenski p. 923). “Ministration of death”: Same as the expression “letter killeth”, that is, the Law of Moses. “Marked by death in its outcome (1 Corinthians 15:56; Galatians 3:10)” (Robertson p. 221). “Though the Christian in a certain sense is no longer 'under Law' (Galatians 5:18; Romans 6:14) that does not mean that the demands of Law are no longer valid for him; for the agape (love) demanded of him is nothing less than the fulfillment of the Law (Romans 13:8-10; Galatians 5:14). The reason why man's situation under the Law is so desperate is not that the Law mediates a limited or even false knowledge of God” (Hughes p. 100). “Written, and engraven on stones”: “Lit., engraved in letters on stones” (P.P. Comm. p. 59). “The ministration may be said to have been graven on stones, since the whole purport of that economy which he represented was contained in the tables” (Vincent p. 304). That is, every other law given somehow plugged into one of the Ten Commandments. Various religious groups try to argue that the ceremonial law was removed, but the Ten Commandment law remained in effect after the death of Christ. Paul will not permit that type of false distinction. Neither will the Hebrew writer. Here and in Hebrews 9:1-4, the tablets of stone, on which were written the Ten Commandments are specifically mentioned as the Law that was removed. And in this verse, Paul calls the Ten Commandment Law a ministration of death (Exodus 31:18). “Came with glory”: Compare with Exodus 34:1-28. It was a revelation given by God. It was ushered in with splendor (Acts 7:53; Exodus 34:5-8; Hebrews 12:18-21). “So that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face”: This is how glorious it was. “So magnificent that the Israelites were unable to look unflinchingly at Moses' face” (Phi). “Steadfastly”: To gaze intently. This event is recorded in Exodus 34:29-35. “One feature of the familiar story has been commonly misunderstood by Christians for the past three hundred years. Due to the misplacement of one word in the Authorized Version it frequently has been believed that Moses veiled his face so that he could speak with the people, who were afraid of its brightness. The fact is that he veiled his face after speaking to the people, so that they might not see the glory fade from his countenance. The Authorized Version reads, ‘Till Moses had done speaking with them, he put a veil on his face.’ It should read, ‘When Moses had done’ (Exodus 34:33)” (Erdman p. 46). See the NASV translation. 8
“Which glory was passing away”: “A glory even then fading” (Mon). “A transient luster” (Wey). “Paul infers that the longer Moses remained away from the divine presence, the more the celestial brightness faded from his countenance (face)” (Tasker p. 63). See comments on 3:13. “Fading as it was” (NASV). Almost as soon as the Law was given, statements were made which were to prepare the people for its removal (Deuteronomy 18:15, 18-19; Jeremiah 31:31-34). Therefore the Law was never designed to be the final agreement or system of redemption for mankind (Galatians 3:22-24; Romans 7:4-8:1). 2 Corinthians 3:8 “how shall not rather the ministration of the spirit be with glory?” “How shall not rather”: This implies two things: (1) The Law of Moses was glorious. (2) Yet the gospel is even more glorious. “Ministration of the spirit”: Which even the Law anticipated (Deuteronomy 18:15, 18-19). “For if there was glory in ministering under that covenant which brought condemnation, much more is there glory in ministering under that which brings justification” (McGarvey p. 184). “The word ministers here used is not an official title. It means servants. Paul and his companions had been given the privilege of administering, of proclaiming, a new covenant” (Erdman p. 47). If delivering the Law of God on two tablets of stone was glorious, how more glorious would it be to deliver the law of Christ, yet this is exactly the role given to Paul (1 Corinthians 14:37). 2 Corinthians 3:9 “For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory” “Ministration of righteousness”: Paul is a servant in a system which can make a man righteous in the sight of God (2 Corinthians 5:21). This righteousness is brought about through the forgiveness of sin (Romans 4:6-8). “Exceed in glory”: “Abounds far more in glory” (Mof). We should note that in all of Paul's writings about the Law of Moses, and in all of the short-comings that Paul gives concerning such a system, Paul never accuses the Old Testament of being the opinion of men. Paul's point is that delivering the Law was a glorious task, even though it resulted in condemnation for many. How much more glorious, must be the privilege of revealing the New Covenant which offers salvation! It should be noted that the New Covenant will condemn those who reject it (Mark 16:16; John 3:36). 9
2 Corinthians 3:10 “For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth” “That which hath been made glorious”: The Law of Moses “Hath not been made glorious in this respect”: “Indeed, what once seemed resplendent seems by comparison resplendent no longer” (Knox). “By reason of the glory that surpasseth”: “For, in fact, that which was so glorious has no glory at all in comparison with the surpassing glory” (Wey). “So great is this qualitative difference between condemnation and righteousness or acquittal, that the splendor of the old covenant is far outshone by the glory of the new--so much so that by comparison it scarcely appears to be glorious” (Tasker p. 63). “Just as the brightness of the sun altogether transcends and supersedes the brightness of the moon, or the advent of the day causes the brilliance of a lamp to fade away” (Hughes p. 105). This surpassing glory of the New Covenant is hinted at in the Transfiguration (Matthew 17:1-5). 2 Corinthians 3:11 “For if that which passeth away was with glory, much more that which remaineth is in glory” “That which passeth away”: The Law of Moses. “That which remaineth”: The New Covenant. “With glory----in glory”: “The difference of prepositions should not be overlooked; the ministration of the Old Covenant was only with a transient flush of glory, that of the New abides in glory (cf. esp. Hebrews 12:18-27)” (Gr. Ex. N.T. p. 56). Here we have another passage which admits that the Old Covenant has been removed (Colossians 2:14-16; Hebrews 8:13; 10:9). The New Covenant "remains". “This claim may be recommended to those who clamor for a new religion” (Robertson p. 221). "Remains" also suggests that the New Covenant will not be replaced by another Covenant (i.e. the Book of Mormon). 2 Corinthians 3:12 “Having therefore such a hope, we use great boldness of speech” “Having therefore such a hope”: “Such is the ground of our confidence” (Knox). “A hope based upon the abiding glory of this gospel covenant” (P.P. Comm. p. 60). “A hope springing from assurance of the unfading glory of the gospel which Paul and his fellow-apostles were commissioned to proclaim” (F.F. Bruce p. 192). “Great 10
boldness”: “We speak without reserve” (Wey). “We keep nothing back” (Bas). “We are quite frank and open in our ministry” (Phi). This would also serve as a rebuttal to those who claimed that Paul said one thing and meant another (1:13, 15-17). “The verb is the durative present, the durative of constant continuation. So the Corinthians have ever heard Paul and his assistants speak, so he speaks to them also in this letter” (Lenski p. 936). Since the New Covenant will never fade in glory, nor be superseded by another Divine agreement we can put all our energy into proclaiming it. This is the final message to mankind. No other plan will be given and no other Savior will be sacrificed. 2 Corinthians 3:13 “and are not as Moses, who put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away” “And are not as Moses, who put a veil upon his face”: It is not that Moses was insincere or purposely concealed God's truth, yet much of what Moses revealed was a type or shadow of those things found in the New Covenant (Colossians 2:16-17). “That”: Apparently the purpose for the veil on Moses' face is now given. “Should not look steadfastly on the end of that which was passing away”: A great amount of discussion centers around what is meant by the phrase "end of that which was passing away". Many commentators feel that Moses veiled his face, so that the Israelites would not realize that the Covenant they were under was only temporary in nature. “We are not like Moses. He used to put a veil over his face, so that the children of Israel should not gaze at the dying rays of the glory which the presence of the Lord had imparted to his countenance. The fading of that glory was a symbol of the transitory character of the Mosaic dispensation” (Erdman p. 48). The problem I have with this view is that the Old Testament did teach the children of Israel plainly that a New Covenant was coming (Jeremiah 31:31-34). “Why should Moses have wished the children of Israel to believe that a fading glory was not fading?” (Hughes p. 109). Other's feel that Moses was trying to keep the Israelites from seeing the end of the law, that is, Christ (Romans 10:4). Yet Moses plainly pointed them to Christ (Deuteronomy 18:15), and even Jesus taught that by reading the writings of Moses it should be clear that, “he wrote of Me” (John 5:46). In addition, Paul said that the intended purpose of the Law was to be a tutor to bring us to Christ (Galatians 3:24). “That which was passing away”: Apparently the glory present in his face (3:7), yet the same language is used for the whole covenant which was given through Moses (3:11). Hughes offers the following thoughts: “While Moses spoke to them the 11
people saw the glory shining from his uncovered face. Then, as soon as he had finished speaking, he covered his face with a veil. This he removed again when he went to speak with the Lord (Exodus 34:34). Paul's language suggests that this procedure became customary. Moses used to place a veil over his face. The Apostle also indicates the purpose and significance of this veiling of his face by Moses, it was with the object that the Israelites should not look right on to the end of what which was transient--that they should not see even the impermanent glory without interruption. They were permitted to look upon it when Moses was speaking the words of God to them because it afforded irrefutable proof of the authenticity of his ministry and leadership. And so Moses used to veil his face not so much for the convenience of the people as to show them that it was their iniquities which rendered them unable, and unworthy, to behold such glory. The veiling of Moses' face was a condemnation of the people” (p. 108). This view seems to have the following points in its favor: (1) The next thought in the context, is that the Israelites were rebellious and sinful, even when Moses lived and spoke (3:14). (2) The great boldness of speech mentioned in (3:12) reveals all the glory of the New Covenant, and Christians are permitted to gaze for as long as they want upon this glory, because they have been forgiven, which enables them to stand in the presence of God. 2 Corinthians 3:14 “but their minds were hardened: for until this very day at the reading of the Old Covenant the same veil remaineth, it not being revealed to them that it is done away in Christ” “But their minds were hardened”: They grew dull in their spiritual perception. “Dullness has crept over their senses” (Knox). Even then (Deuteronomy 32:5, 15-18; Psalm 78:7f, 17-20, 32ff; 106:13ff) they misunderstood the nature of the Covenant that Moses was delivering to them. They thought that the glory of this Covenant was a permanent glory. “Even when confronted with the glory shining from Moses' countenance the Israelites were unwilling to receive what God had to communicate to them through him. This is (this hardening and spiritual blindness) is always the result of refusing and suppressing the revelation of divine truth” (Hughes pp. 110111). One cannot reject divine truth and not suffer for it. One cannot listen to the Word of God, reject it, and simply remain ethically the same. A little bit of one’s honesty, sincerity, integrity and moral sensitivity must die every time one rejects a portion of divine truth. 12
“For until this very day”: “So to this day” (Nor). “For even today” (Phi). Many Jews (and others) are still hardened (Romans 11:8), and time has not changed this reality (Acts 7:37-53). “At the reading of the Old Covenant the same veil remaineth”: “The Jewish unbelief of Paul's own day (and our own day) is exactly like that unbelief which was manifested at Sinai” (Lenski p. 940). “At the reading”: Which is done continually (Acts 13:27). “Of the Old Covenant”: More than the two tablets of stone (3:7); rather all the writings which eventually came to be associated with the Old Covenant, that being the Law, Prophets and the Psalms. “The same veil remaineth”: “The placing by Moses of a veil over his face was in itself an action symbolical of the veil of rebellion and unbelief which curtained the hearts of the people from the true apprehension of God's glory. During the succeeding centuries that veil has never been removed from the understanding of the nation as a whole” (Hughes p. 111). Jesus pointed out that true belief in the words of Moses would have prepared the people for accepting His words (John 5:46). In other places we encounter the fact that true acceptance of the Old Testament did prepare one for accepting Christ (Matthew 5:17; Luke 24:44-46; Romans 10:4; Galatians 3:24; 2 Timothy 3:15). The rejection of Jesus Christ is not only a rejection of the Old Testament, and Moses, rather it is a rejection of the entirely of Scripture (Luke 24:44-46). “It not being revealed to them”: Various ways of rendering this sentence exist: ‘At the reading of the Old Covenant the same veil remains unlifted, which veil is done away in Christ”. “At the reading of the Old Covenant the same veil remains, it not being revealed to them that it is done away in Christ”. “At the reading of the Old Covenant the same veil remains unlifted, because it is in Christ that it is done away”. Therefore the word "revealed" would mean that it is not revealed to them (not because the Old Testament was unclear on this point), but rather, their hardness of heart prevents this truth from penetrating and or being accepted by their minds. “That it is done away in Christ”: Indicating that this veil is only removed when a person comes to Christ. “Few passages in the New Testament emphasize more strongly than this that the Old Testament Scriptures are only fully intelligible when Christ is seen to be their fulfillment” (Tasker p. 66) See Luke 24:45. Barclay has some good thoughts concerning what can "veil" our apprehension of truth: “They may be veiled by prejudice. Too often we take our theories to Scripture and search for texts to bolster and to buttress them, instead of coming humbly to 13
Scripture to learn what it has to teach us. We, too, often go to Scripture to find support for our own views rather than to find the truth of God. They may be veiled by wishful thinking. Too often we try to find in Scripture what we wish to be there, rather than what is there. To take an example, we will delight in all the references to the love and the mercy of God, but we will deliberately pass over all the references to the wrath and the judgment of God” (p. 215). 2 Corinthians 3:15 “But unto this day, whensoever Moses is read, a veil lieth upon their heart” 2 Corinthians 3:16 “But whensoever it shall turn to the Lord, the veil is taken away” “Whensoever it shall turn to the Lord”: ‘Whenever anybody turns to the Lord” (Wms). Just like when Moses turned to approach the presence of God, he removed the veil from his face. In like manner, when a person turns to Jesus Christ the veil of rebellion, stubbornness, self-sufficiency has been removed. “For whenever any man or woman turns to Christ and confronts Him in direct personal encounter, it is a sign that everything that has hitherto interposed itself between the believer and his Savior has now been removed” (Tasker p. 66). Paul was speaking from experience. “Hebrew of Hebrews though he had been (Philippians 3:5), the same veil had remained unremoved over his heart until the day when he submitted himself to the will of God in Christ” (Hughes p. 112). “The Lord, before who Moses went in (Exodus 34:34) is one and the same Lord (Christ) to whom people are invited to turn even now” (Hughes p. 114). 2 Corinthians 3:17 “Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty” “Now the Lord is the Spirit”: “Now The Lord is that Spirit” (KJV). Not that Jesus and the Holy Spirit are the same person (John 14:16), rather seeing that God is spoken of as being a Spirit (John 4:24), it would be appropriate to call Jesus Spirit as well. “Has a spirit nature as this is said about God in John 4:24” (Lenski p. 945). Paul's point might be that Jesus Christ, introduced in 3:14, is the Spirit being who is behind and the true author of the covenant that Paul proclaims. It is Jesus who brought about this ministration of spiritual life. By His death, He caused this New Covenant to become a reality (1 Corinthians 11:25). “There is liberty”: Freedom from the Law 14
of Moses (Galatians 5:1). Freedom from condemnation and the demand of flawless law-keeping (Romans 8:1-2). From guilt (Acts 2:38), from darkness and spiritual ignorance (Acts 26:18), from superstition (Acts 17:23), from the fear of death (Hebrews 2:15), from slavish fear before God (Romans 8:15). The freedom to be confident about one's salvation (2 Timothy 4:6-8), to speak plainly and boldly. The freedom that belongs to sonship (Galatians 4:6-7), to live free from the constant bondage of sin (John 8:32,36), the freedom to change (1 Corinthians 6:11), and the freedom to start a new life (Romans 6:3-5). 2Corinthians 3:18 “But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit” “We all”: This can be a reality for all Christians. “With unveiled face beholding as in a mirror the glory of the Lord”: “With a face that has been and that remains unveiled and that, unlike Moses' face, we never veil” (Lenski p. 948). What was granted to the highest minister of the Old Covenant (to behold God's glory), has been granted to every member of the New Covenant. “As in a mirror”: “But reflect like mirrors the glory of the Lord” (Phi). “Seeing, as if reflected in a mirror” (TCNT). “Beholding as in a mirror or possibly ‘reflecting as a mirror does’” (F.F. Bruce p. 193). As yet, even Christians do not behold the full and unrestricted glory of God. In the New Testament as a mirror we behold the glory of God, especially in the life of Jesus Christ (John 14:9; 1:18). To be transformed, we must continually behold the glory of God, that is our minds must ever be fixed upon Jesus as the object of our keenest interest and deepest love (Colossians 3:1-2; Hebrews 12:1-3). “Are transformed'”: “The present tense expresses the change as in progress; are being changed” (Vincent p. 309). Compare with Romans 12:1-2. “Into the same image”: The same image as the Lord. The goal of the Christian life, or, let's just say the only true legitimate goal of mankind is to become more like God (Matthew 5:48; Ephesians 4:24; 5:1-2; Colossians 3:10). Hence, true human potential is only found in becoming more Christ-like. “In Christ mankind is allowed to see not only the radiance of God's glory but also the true image of man and in virtue of this transformation into the new man they are realizing the meaning of their original status as creatures in God's image” (Hughes p. 119). In other words, what was lost at the fall (Genesis 3), is to be regained in a relationship with Christ. 15
“From glory to glory”: “In ever-increasing splendor” (Phi). “From one degree of splendor to another” (Gspd). Our glory is not fading, but rather it grows, from present glory, to future glory. Or the glory seen in Christ creates a similar glory in those who behold Him with unveiled hearts. “Even as from the Lord the Spirit”: Or, “The Spirit of the Lord”. “The Lord who is the Spirit” (RSV). “Even from a Spirit that is Lord” (Rhm). Jesus made all this possible. He died for our sins, thus freeing us to start a new life. He sent the Holy Spirit, who revealed the particulars of what to change about ourselves, and He will even transform our physical bodies at the resurrection, thus leading us to heights of even greater glory. “Surely if the mission of Moses, the greatest of all lawgivers, was glorious, much more glorious is the ministry of Paul, and of all true messengers of the gospel of Christ” (Erdman p. 50).
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