Day 1331 of 1461 · 2030-08-23
2 Corinthians 3:1–18
1Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?
2You are our letter, written in our hearts, known and read by all men,
3being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.
4Such confidence we have through Christ toward God,
5not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God,
6who also made us sufficient as servants of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
7But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away,
8won’t service of the Spirit be with much more glory?
9For if the service of condemnation has glory, the service of righteousness exceeds much more in glory.
10For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses.
11For if that which passes away was with glory, much more that which remains is in glory.
12Having therefore such a hope, we use great boldness of speech,
13and not as Moses, who put a veil on his face, that the children of Israel wouldn’t look steadfastly on the end of that which was passing away.
14But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away.
15But to this day, when Moses is read, a veil lies on their heart.
16But whenever someone turns to the Lord, the veil is taken away.
17Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty.
18But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~903 words.
Matthew Henry. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart; and that heart not a stony one, but a heart of flesh, upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, that is, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I will take away the stony heart, and I will give you a heart of flesh, Eze 36:26. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.
Jamieson–Fausset–Brown. The veil on Moses' face is further typical of the veil that is on their hearts. untaken away . . . which veil--rather, "the same veil . . . remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE OLD TESTAMENT,' or covenant of legal ordinances) is done away (Co2 3:7, Co2 3:11, Co2 3:13) in Christ" or, as BENGEL, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. Whenever the Israelites turn to the Lord, who is the Spirit of the law, the veil is taken off their hearts in the presence of the Lord: as the literal veil was taken off by Moses in going before God: no longer resting on the dead letter, the veil, they by the Spirit commune with God and with the inner spirit of the Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence).
John Calvin. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 7. Dieu se descouure ? nous face ? face;" -- "For God there discovers Himself to us face to face." [421] Granville Penn renders the verse as follows: "And we all, looking, as in a glass, at the glory of the Lord with his face unveiled," and adds the following note: "St.
Martin Luther. But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the spirit be with glory? Ye are our epistle, written in our hearts, known and read of all men; 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.” “We, my fellow-apostles and co-laborers and I,” he says, “do not ask for letters and seals from others commending us to you, or from you commending us to others, in order to seduce people after gaining their good will in your church and in others as well.
Jonathan Edwards. And, it further argues that the apostle has respect to ministers and to the means of grace, as a glass in which we see the glory of the Lord, by that to which he here alludes, viz. the children of Israel’s seeing the glory of the Lord in Moses’s face; but Moses is here by the apostle spoken of, as in this representing both Christ and gospel ministers. (2.) Another thing that argues this, is what follows here in the continuance of the apostle’s discourse on this subject, in the 4th verse of the next chapter; where the apostle, speaking of the same glory, mentions it as the light of God’s glory, which we see in Christ as the image of God; (i. e. as the image in the glass is the image of the man it represents;) and in the 6th verse he speaks of this same glory as that which is seen in the face of Christ; alluding to the children of Israel seeing the reflected light of God’s glory in the face of Moses.
C. H. Spurgeon, sermons. He who has grace in his heart is free; he cares for no one; he has the right upon his side; he has God within him—the indwelling Spirit of the Holy Ghost; he is a prince of the blood royal of heaven; he is a noble, having the true patent of nobility; he is one of God’s elect, distinguished, chosen children, and he is not the man to bend, or meanly cringe. Men talk about being free: they describe model governments, Platonic republics, or Owenite paradises; but they are dreamy theorists; for there can be no freedom in the world, save, “where the spirit of the Lord is.” I have commenced with this idea, because I think worldly men ought to be told that if religion does not save them, yet it has done much for them—that the influence of religion has won them their liberties.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Spiritual Liberty · 2 Corinthians 3:17
He who has grace in his heart is free; he cares for no one; he has the right upon his side; he has God within him—the indwelling Spirit of the Holy Ghost; he is a prince of the blood royal of heaven; he is a noble, having the true patent of nobility; he is one of God’s elect, distinguished, chosen children, and he is not the man to bend, or meanly cringe. Men talk about being free: they describe model governments, Platonic republics, or Owenite paradises; but they are dreamy theorists; for there can be no freedom in the world, save, “where the spirit of the Lord is.” I have commenced with this idea, because I think worldly men ought to be told that if religion does not save them, yet it has done much for them—that the influence of religion has won them their liberties. I take it, it is not so much because of our institutions as because the Spirit of the Lord is here —the spirit of true and hearty religion.
Full commentary on this passage
Matthew Henry
chapter
The apostle makes an apology for his seeming to commend himself, and is careful not to assume too much to himself, but to ascribe all praise unto God (Co2 3:1-5). He then draws a comparison between the Old Testament and the New, and shows the excellency of the later above the former (Co2 3:6-11), whence he infers what is the duty of gospel ministers, and the advantage of those who live under the gospel above those who lived under the law (Co2 3:12 to the end).
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1–5
In these verses,
I. The apostle makes an apology for seeming to commend himself. He thought it convenient to protest his sincerity to them, because there were some at Corinth who endeavoured to blast his reputation; yet he was not desirous of vain-glory. And he tells them, 1. That he neither needed nor desired any verbal commendation to them, nor letters testimonial from them, as some others did, meaning the false apostles or teachers, Co2 3:1. His ministry among them had, without controversy, been truly great and honourable, how little soever his person was in reality, or how contemptible soever some would have him thought to be. 2. The Corinthians themselves were his real commendation, and a good testimonial for him, that God was with him of a truth, that he was sent of God: You are our epistle, Co2 3:2. This was the testimonial he most delighted in, and what was most dear to him - they were written in his heart; and this he could appeal to upon occasion, for it was, or might be, known and read of all men. Note, There is nothing more delightful to faithful ministers, nor more to their commendation, than the success of their ministry, evidenced in the hearts and lives of those among whom they labour.
II. The apostle is careful not to assume too much to himself, but to ascribe all the praise to God. Therefore, 1. He says they were the epistle of Christ, Co2 3:3. The apostle and others were but instruments, Christ was the author of all the good that was in them. The law of Christ was written in their hearts, and the love of Christ shed abroad in their hearts. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart; and that heart not a stony one, but a heart of flesh, upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, that is, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I will take away the stony heart, and I will give you a heart of flesh, Eze 36:26. This was the good hope the apostle had concerning these Corinthians (Co2 3:4) that their hearts were like the ark of the covenant, containing the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God. 2. He utterly disclaims the taking of any praise to themselves, and ascribes all the glory to God: "We are not sufficient of ourselves, Co2 3:5. We could never have made such good impressions on your hearts, nor upon our own. Such are our weakness and inability that we cannot of ourselves think a good thought, much less raise any good thoughts or affections in other men. All our sufficiency is of God; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more." This is true concerning ministers and all Christians; the best are no more than what the grace of God makes them. Our hands are not sufficient for us, but our sufficiency is of God; and his grace is sufficient for us, to furnish us for every good word and work.
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6–11
Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.
I. He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were ministers of the Spirit also; the Spirit of God did accompany their ministrations. The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.
II. He shows the difference between the Old Testament and the New, and the excellency of the gospel above the law. For, 1. The Old Testament dispensation was the ministration of death (Co2 3:7), whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a God above us and a God against us; but the gospel discovers grace, and Emmanuel, God with us. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance. 2. The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written therein to do them; but the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation, Co2 3:10. As the shining of a burning lamp is lost, or not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New. 3. The law is done away, but the gospel does and shall remain, Co2 3:11. Not only did the glory of Moses's face go away, but the glory of Moses's law is done away also; yea, the law of Moses itself is now abolished. That dispensation was only to continue for a time, and then to vanish away; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing and remains glorious.
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12–18
In these verses the apostle draws two inferences from what he had said about the Old and New Testament: -
I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.
II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (Co2 3:14), and there was a veil upon their hearts, Co2 3:15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, Co2 3:16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (Co2 3:17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. (2.) They have light; for with open face we behold the glory of the Lord, Co2 3:18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (Co2 3:18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.
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John Calvin
1
2 Corinthians 3:1-3
1. Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
1. Incipimus rursum nos ipsos commendare? numquid, sicuti quidam, commendaticiis epistolis opus habemus ad vos? aut commendaticiis a vobis?
2. Ye are our epistle written in our hearts, known and read of all men:
2. Epistola nostra vos estis, scripta in cordibus nostris, quae cognoscitur et legitur ab omnibus hominibus.
3 Forasmuch as ye are manifestly declared to be the 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 fleshly tables of the heart.
3. Dum palam fit, vos esse Epistolam Christi, subministratam a nobis, scriptam non atramento, sed Spiritu Dei vivi: non in tabulis lapideis, sed in tabulis cordis carneis. [358]
1. Do we begin It appears that this objection also was brought forward against him -- that he was excessively fond of publishing his own exploits, and brought against him, too, by those who were grieved to find that the fame, which they were eagerly desirous to obtain, was effectually obstructed in consequence of his superior excellence. They had already, in my opinion, found fault with the former Epistle, on this ground, that he indulged immoderately in commendations of himself. To commend here means to boast foolishly and beyond measure, or at least to recount one's own praises in a spirit of ambition. Paul's calumniators had a plausible pretext -- that it is a disgusting [359] and odious thing in itself for one to be the trumpeter of his own praises. Paul, however, had an excuse on the ground of necessity, inasmuch as he gloried, only because he was shut up to it. His design also raised him above all calumny, as he had nothing in view but that the honor of his apostleship might remain unimpaired for the edification of the Church; for had not Christ's honor been infringed upon, he would readily have allowed to pass unnoticed what tended to detract from his own reputation. Besides, he saw that it was very much against the Corinthians, that his authority was lessened among them. In the first place, therefore, he brings forward their calumny, letting them know that he is not altogether ignorant as to the kind of talk, that was current among them.
Have we need? The answer is suited (to use a common expression) to the person rather than to the thing, though we shall find him afterwards saying as much as was required in reference to the thing itself. At present, however, he reproves their malignity, inasmuch as they were displeased, if he at any time reluctantly, nay even when they themselves constrained him, made mention of the grace that God had bestowed upon him, while they were themselves begging in all quarters for epistles, that were stuffed entirely with flattering commendations. He says that he has no need of commendation in words, while he is abundantly commended by his deeds. On the other hand, he convicts them of a greedy desire for glory, inasmuch as they endeavored to acquire favor through the suffrages of men. [360] In this manner, he gracefully and appropriately repels their calumny. We must not, however, infer from this, that it is absolutely and in itself wrong to receive recommendations, [361] provided you make use of them for a good purpose. For Paul himself recommends many; and this he would not have done had it been unlawful. Two things, however, are required here -- first, that it be not a recommendation that is elicited by flattery, but an altogether unbiassed testimony; [362] and secondly, that it be not given for the purpose of procuring advancement for the individual, but simply that it may be the means of promoting the advancement of Christ's kingdom. For this reason, I have observed, that Paul has an eye to those who had assailed him with calumnies.
2. Ye are our Epistle. There is no little ingenuity in his making his own glory hinge upon th…
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2 Corinthians 3:4-11
4. And such trust have we through Christ to God-ward:
4. Fiduciam autem eiusmodi per Christum habemus erga Deum:
5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
5. Non quod idonei simus ex nobis ad cogitandum quicquam, tanquam ex nobis: sed facultas nostra ex Deo est.
6. Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
6. Qui nos fecit idoneos ministros Novi testamenti, [369] non literae, sed Spiritus: nam litera quidem occidit: Spiritus autem vivificat.
7. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
7. Quodsi ministerium mortis in literis insculptum in lapidibus fuit in gloria, ita ut non possent intueri filii Israel in faciem Mosis propter gloriam vultus eius, quae aboletur:
8. How shall not the ministration of the Spirit be rather glorious?
8. Quomodo non magis ministerium Spiritus erit in gloria?
9. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
9. Si enim ministerium damnationis, gloria: quomodo non magis abundet (vel, excellat) ministerium iustitiae in gloria?
10. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
10. Etenim quod glorificatum fuit, in hac parte, non fuit glorificatum propter antecellentem gloriam.
11. For if that which is done away was glorious, much more that which remaineth is glorious.
11. Si enim quod aboletur, per gloriam: multo magis quod manet, erit in gloria.
4. And such confidence As it was a magnificent commendation, that Paul had pronounced to the honor of himself and his Apostleship, lest he should seem to speak of himself more confidently than was befitting, he transfers the entire glory to God, from whom he acknowledges that he has received everything that he has. "By this boasting," says he, "I extol God rather than myself, by whose grace I am what I am." (1 Corinthians 15:10.) He adds, as he is accustomed to do by Christ, because he is, as it were, the channel, through which all God's benefits flow forth to us.
5. Not that we are competent. [370] When he thus disclaims all merit, it is not as if he abased himself in merely pretended modesty, but instead of this, he speaks what he truly thinks. Now we see, that he leaves man nothing. For the smallest part, in a manner, of a good work is thought. In other words, [371] it has neither the first part of the praise, nor the second; and yet he does not allow us even this. As it is less to think than to will, how foolish a part do those act, who arrogate to themselves a right will, when Paul does not leave them so much as the power of thinking aught! [372] Papists have been misled by the term sufficiency, that is made use of by the Old Interpreter. [373] For they think to get off by acknowledging that man is not qualified to form good purposes, while in the mean time they ascribe to him a right apprehension of the mind, which, with some assistance from God, may effect something of itself. Paul, on the other hand, declares that man is in want, not merely of sufficiency of himself, (autarkeian,) but also of competency (hikanoteta,) [374] which would be equivalent to idoneitas (fitness), if such a term were in use among the Latins. He could not, therefore, more effectually strip man bare of every thing good. [375]
6. Who hath made us competent. [376] He had acknowledged himself to be altogether useless. Now he declares, that, by the grace of God, he has been qualified [377] for an office, for which he was previously unqualified. From this we infer its magnitude and difficulty, as it can be undertaken by no one, that has not been previously prepared and…
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12
2 Corinthians 3:12-18
12. Seeing then that we have such hope, we use great plainness of speech:
12. Habentes igitur hanc spem, multa fiducia (vel, libertate) utimur.
13. And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
13. Et non quemadmodum Moses (Exodus 34:33-35) ponebat velamen ante faciem suam, ut non intuerentur filii Israel in finem eius quod aboletur. [395]
14. But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
14. Sed excoecati sunt [396] sensus eorum: nam usque in hune diem velamen illud in lectione Veteris Testamenti [397] manet: nec tollitur, eo quod aboletur per Christum. [398]
15. But even unto this day, when Moses is read, the vail is upon their heart.
15. Sed usque in hodiernum diem, quum legitur Moses, velamen eorum cordibus impositum est.
16. Nevertheless when it shall turn to the Lord, the vail shall be taken away.
16. At ubi conversus fuerit ad Dominum, auferetur velamen.
17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
17. Dominus Spiritus est: ubi autem Spiritus Domini, illic libertas.
18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
18. Nos autem omnes retecta facie gloriam Domini in speculo conspicientes, in eandem imaginem transformamur a gloria in gloriam, tanquam a Domini Spiritu.
12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing -- that the people of Israel had received from it the spirit of bondage unto fear. (Romans 8:15.) Here, however, he speaks rather of an abuse that was foreign and adventitious. [399] There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. [400] In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. [401] This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses' countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled.
This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. [402] In the first place, he draws this distinction between the law and the Gospel -- that the brightness of the former rather dazzled men's eyes, than enlightened them, while in the latter, Christ's glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable [403] -- is not hid, but is manifested familiarly to all. The term parresia confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obs…
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Jamieson–Fausset–Brown
2
our epistle--of recommendation.
in our hearts--not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (Co1 1:4-7), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (Co1 9:2).
known and read--words akin in root, sound, and sense (so Co2 1:13). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [GROTIUS] (Co2 4:2; Co1 14:25). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. IGNATIUS [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."
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declared--The letter is written so legibly that it can be "read by all men" (Co2 3:2). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.
written not with ink, but with the Spirit of the living God--Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (Co2 3:1) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (Exo 31:18; Exo 32:16). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (Co2 3:6-8).
not in--not on tables (tablets) of stone, as the ten commandments were written (Co2 3:7).
in fleshy tables of the heart--ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), Eze 11:19; Eze 36:26. Compare Co2 3:2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [ALFORD]. (Compare Pro 3:3; Pro 7:3; Jer 31:31-34). This passage is quoted by PALEY [HorÃ&brvbr PaulinÃ&brvbr] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," Co2 2:14-17.
Source · Public Domain (CC Public Domain Mark 1.0)
4
And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' Co2 3:5-6; Co2 2:16 --to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' Co2 4:1), we have through Christ (not through ourselves, compare Co2 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Act 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
Source · Public Domain (CC Public Domain Mark 1.0)
5
The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [THEODORET]. The "we" refers here to ministers (Pe2 1:21).
anything--even the least. We cannot expect too little from man, or too much from God.
Source · Public Domain (CC Public Domain Mark 1.0)
6
able--rather, as the Greek is the same, corresponding to Co2 3:5, translate, "sufficient as ministers" (Eph 3:7; Col 1:23).
the new testament--"the new covenant" as contrasted with the Old Testament or covenant (Co1 11:25; Gal 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (Co2 3:3).
not of the letter--joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mat. 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Rom 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mat. 5:17-48; Rom 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.
letter killeth--by bringing home the knowledge of guilt and its punishment, death; Co2 3:7, "ministration of death" (Rom 7:9).
spirit giveth life--The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Rom 6:4, Rom 6:11). This "spirit of life" is for us in Christ Jesus (Rom 8:2, Rom 8:10), who dwells in the believer as a "quickening" or "life-giving Spirit" (Co1 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Act 17:11; Pe1 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.
Source · Public Domain (CC Public Domain Mark 1.0)
7
the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.
written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (Co2 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (Co2 3:6). The opposition between "the letters" and "the Spirit" (Co2 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."
was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
could not steadfastly behold--literally, "fix their eyes on." Exo 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (Co2 3:11), as contrasted with the permanency of the Christian dispensation (Co2 3:11).
Source · Public Domain (CC Public Domain Mark 1.0)
8
be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
Source · Public Domain (CC Public Domain Mark 1.0)
9
ministration of condemnation--the law regarded in the "letter" which "killeth" (Co2 3:6; Rom 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."
the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Rom 1:17), and imputes righteousness to men through faith in Christ (Rom 3:21-28; Rom 4:3, Rom 4:22-25), and imparts righteousness by the Spirit (Rom 8:1-4).
exceed--"abound."
Source · Public Domain (CC Public Domain Mark 1.0)
9 more notes on this passage are in the library.
Martin Luther
4–11 · Sermons
The following sermon is taken from volume VIII of, The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1909 in English by The Luther Press (Minneapolis, MN), in a series titled Luther’s Epistle Sermons, vol. 3. This e-text was scanned and edited by Shane Rosenthal; it is in the public domain and it may be copied and distributed without restriction. Original pagination from the Baker edition has been kept intact for purposes of reference.
2 Corinthians 3:4-11. And such confidence have we through Christ to Godward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 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. But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the spirit be with glory? For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. For if that which passeth away was with glory, much more that which remaineth is in glory.
1. This epistle lesson sounds altogether strange and wonderful to individuals unaccustomed to Scripture language, particularly to that of Paul. To the inexperienced ear and heart it is not intelligible. In popedom thus far it has remained quite unapprehended, although reading of the words has been practiced.
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
4–11 · Sermons
2. That we may understand it, we must first get an idea of Paul’s theme. Briefly, he would oppose the vain boasting of false apostles and preachers concerning their possession of the spirit and their peculiar skill and gifts, by praising and glorifying the office of a preacher of the Gospel with which he is intrusted. For he found that, especially in the Church at Corinth, which he had converted by the words of his own lips and brought to faith in Christ, soon after his departure the devil introduced his heresies whereby the people were turned from the truth and betrayed into other ways. Since it became his duty to make an attack upon such heresies, he devoted both his epistles to the purpose of keeping the Corinthians in the right way, so that they might retain the pure doctrine received from him, and beware of false spirits. The main thing which moved him to write this second epistle was his desire to emphasize to them his apostolic office of a preacher of the Gospel, in order to put to shame the glory of those other teachers—the glory they boasted with many words and great pretense.
3. He starts in on this theme just before he reaches our text. And this is how it is he comes to speak in high terms of praise of the ministration of the Gospel and to contrast and compare the twofold ministration or message which may be proclaimed in the Church, provided, of course, that God’s Word is to be preached and not the nonsense of human falsehood and the doctrine of the devil. One is that of the Old Testament, the other of the New; in other words, the office of Moses, or the Law, and the office of the Gospel of Christ. He contrasts the glory and power of the latter with those of the former, which, it is true, is also the Word of God. In this manner he endeavors to defeat the teachings and pretensions of those seductive spirits who, as he but lately foretold, pervert God’s Word, in that they greatly extol the Law of God, yet at best do not teach its right use, but, instead of making it tributary to faith in Christ, misuse it to teach work-righteousness.
4. Since the words before us are in reality a continuation of those with which the chapter opens, the latter must be considered in this connection. We read:
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
4–11 · Sermons
“Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you? Ye are our epistle, written in our hearts, known and read of all men; 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.”
“We, my fellow-apostles and co-laborers and I,” he says, “do not ask for letters and seals from others commending us to you, or from you commending us to others, in order to seduce people after gaining their good will in your church and in others as well. Such is the practice of the false apostles, and many even now present letters and certificates from honest preachers and Churches, and make them the means whereby their unrighteous plotting may be received in good faith. Such letters, thank God, we stand not in need of, and you need not fear we shall use such means of deception. For you are yourselves the letter we have written and wherein we may pride ourselves and which we present everywhere. For it is a matter of common knowledge that you have been taught by us, and brought to Christ through our ministry.”
PAUL’S CONVERTS LIVING EPISTLES 5. Inasmuch as his activity among them is his testimonial, and they themselves are aware that through his ministerial office he has constituted them a church, he calls them an epistle written by himself; not with ink and in paragraphs, not on paper or wood, nor engraved upon hard rock as the Ten Commandments written upon tables of stone, which Moses placed before the people, but written by the Holy Spirit upon fleshly tables—hearts of tender flesh. The Spirit is the ink or the inscription, yes, even the writer himself; but the pencil or pen and the hand of the writer is the ministry of Paul.
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
4–11 · Sermons
6. This figure of a written epistle is, however, in accord with Scripture usage. Moses commands (Deut 6:6-9; 11, 18) that the Israelites write the Ten Commandments in all places where they walked or stood upon the posts of their houses, and upon their gates, and ever have them before their eyes and in their hearts. Again (Prov 7:2-3), Solomonsays: “Keep my commandments and...my law as the apple of thine eye. Bind them upon thy fingers; write them upon the tablet of thy heart.” He speaks as a father to his child when giving the child an earnest charge to remember a certain thing—“Dear child, remember this; forget it not; keep it in thy heart.” Likewise, God says in the book of Jeremiah the prophet (ch. 31, 33), “I will put my law in their inward parts, and in their heart will I write it.” Here man’s heart is represented as a sheet, or slate, or page, whereon is written the preached Word; for the heart is to receive and securely keep the Word. In this sense Paul says: “We have, by our ministry, written a booklet or letter upon your heart, which witnesses that you believe in God the Father, Son and Holy Ghost and have the assurance that through Christ you are redeemed and saved. This testimony is what is written on your heart. The letters are not characters traced with ink or crayon, but the living thoughts, the fire and force of the heart.
7. Note further, that it is his ministry to which Paul ascribes the preparation of their heart thereon and the inscription which constitutes them “living epistles of Christ.” He contrasts his ministry with the blind fancies of those fanatics who seek to receive, and dream of having, the Holy Spirit without the oral word; who, perchance, creep into a corner and grasp the Spirit through dreams, directing the people away from the preached Word and visible ministry. But Paul says that the Spirit, through his preaching, has wrought in the hearts of his Corinthians, to the end that Christ lives and is mighty in them. After such statement he bursts into praise of the ministerial office, comparing the message, or preaching, of Moses with that of himself and the apostles. He says:
“Such confidence have we through Christ to Godward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God
Source · Public Domain (tr. J. N. Lenker, Sermons of Martin Luther, 1904-1909; CCEL e-text by Shane Rosenthal, stated public domain)
4–11 · Epistle Sermons
1. This epistle lesson sounds altogether strange and wonderful to individuals unaccustomed to Scripture language, particularly to that of Paul. To the inexperienced ear and heart it is not intelligible. In popedom thus far it has remained quite unapprehended, although reading of the words has been practiced.
2. That we may understand it, we must first get an idea of Paul's theme. Briefly, he would oppose the vain boasting of false apostles and preachers concerning their possession of the spirit and their peculiar skill and gifts, by praising and glorifying the office of a preacher of the Gospel with which he is intrusted. For he found that, especially in the Church at Corinth, which he had converted by the words of his own lips and brought to faith in Christ, soon after his departure the devil introduced his heresies whereby the people were turned from the truth and betrayed into other ways. Since it became his duty to make an attack upon such heresies, he devoted both his epistles to the purpose of keeping the Corinthians in the right way, so that they might retain the pure doctrine received from him, and beware of false spirits. The main thing which moved him to write this second epistle was his desire to emphasize to them his apostolic office of a preacher of the Gospel, in order to put to shame the glory of those other teachers--the glory they boasted with many words and great pretense.
3. He starts in on this theme just before he reaches our text. And this is how it is he comes to speak in high terms of praise of the ministration of the Gospel and to contrast and compare the twofold ministration or message which may be proclaimed in the Church, provided, of course, that God's Word is to be preached and not the nonsense of human falsehood and the doctrine of the devil. One is that of the Old Testament, the other of the New; in other words, the office of Moses, or the Law, and the office of the Gospel of Christ. He contrasts the glory and power of the latter with those of the former, which, it is true, is also the Word of God. In this manner he endeavors to defeat the teachings and pretensions of those seductive spirits who, as he but lately foretold, pervert God's Word, in that they greatly extol the Law of God, yet at best do not teach its right use, but, instead of making it tributary to faith in Christ, misuse it to teach work-righteousness.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–11 · Epistle Sermons
4. Since the words before us are in reality a continuation of those with which the chapter opens, the latter must be considered in this connection. We read:
"Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you? Ye are our epistle, written in our hearts, known and read of all men; 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."
"We, my fellow-apostles and co-laborers and I," he says, "do not ask for letters and seals from others commending us to you, or from you commending us to others, in order to seduce people after gaining their good will in your church and in others as well. Such is the practice of the false apostles, and many even now present letters and certificates from honest preachers and Churches, and make them the means whereby their unrighteous plotting may be received in good faith. Such letters, thank God, we stand not in need of, and you need not fear we shall use such means of deception. For you are yourselves the letter we have written and wherein we may pride ourselves and which we present everywhere. For it is a matter of common knowledge that you have been taught by us, and brought to Christ through our ministry."
PAUL'S CONVERTS LIVING EPISTLES.
5. Inasmuch as his activity among them is his testimonial, and they themselves are aware that through his ministerial office he has constituted them a church, he calls them an epistle written by himself; not with ink and in paragraphs, not on paper or wood, nor engraved upon hard rock as the Ten Commandments written upon tables of stone, which Moses placed before the people, but written by the Holy Spirit upon fleshly tables--hearts of tender flesh. The Spirit is the ink or the inscription, yes, even the writer himself; but the pencil or pen and the hand of the writer is the ministry of Paul.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–11 · Epistle Sermons
6. This figure of a written epistle is, however, in accord with Scripture usage. Moses commands (Deut 6, 6-9; 11, 18) that the Israelites write the Ten Commandments in all places where they walked or stood--upon the posts of their houses, and upon their gates, and ever have them before their eyes and in their hearts. Again (Prov 7, 2-3), Solomon says: "Keep my commandments and ... my law as the apple of thine eye. Bind them upon thy fingers; write them upon the tablet of thy heart." He speaks as a father to his child when giving the child an earnest charge to remember a certain thing--"Dear child, remember this; forget it not; keep it in thy heart." Likewise, God says in the book of Jeremiah the prophet (ch. 31, 33), "I will put my law in their inward parts, and in their heart will I write it." Here man's heart is represented as a sheet, or slate, or page, whereon is written the preached Word; for the heart is to receive and securely keep the Word. In this sense Paul says: "We have, by our ministry, written a booklet or letter upon your heart, which witnesses that you believe in God the Father, Son and Holy Ghost and have the assurance that through Christ you are redeemed and saved. This testimony is what is written on your heart. The letters are not characters traced with ink or crayon, but the living thoughts, the fire and force of the heart."
7. Note further, that it is his ministry to which Paul ascribes the preparation of their heart thereon and the inscription which constitutes them "living epistles of Christ." He contrasts his ministry with the blind fancies of those fanatics who seek to receive, and dream of having, the Holy Spirit without the oral word; who, perchance, creep into a corner and grasp the Spirit through dreams, directing the people away from the preached Word and visible ministry. But Paul says that the Spirit, through his preaching, has wrought in the hearts of his Corinthians, to the end that Christ lives and is mighty in them. After such statement he bursts into praise of the ministerial office, comparing the message, or preaching, of Moses with that of himself and the apostles. He says:
"Such confidence have we through Christ to God-ward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God."
TRUE PREACHERS COMMISSIONED BY GOD.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–11 · Epistle Sermons
8. These words are blows and thrusts for the false apostles and preachers. Paul is mortal enemy to the blockheads who make great boast, pretending to what they do not possess and to what they cannot do; who boast of having the Spirit in great measure; who are ready to counsel and aid the whole world; who pride themselves on the ability to invent something new. It is to be a surpassingly precious and heavenly thing they are to spin out of their heads, as the dreams of pope and monks have been in time past.
"We do not so," says Paul. "We rely not upon ourselves or our wisdom and ability. We preach not what we have ourselves invented. But this is our boast and trust in Christ before God, that we have made of you a divine epistle; have written upon your hearts, not our thoughts, but the Word of God. We are not, however, glorifying our own power, but the works and the power of him who has called and equipped us for such an office; from whom proceeds all you have heard and believed."
9. It is a glory which every preacher may claim, to be able to say with full confidence of heart: "This trust have I toward God in Christ, that what I teach and preach is truly the Word of God." Likewise, when he performs other official duties in the Church--baptizes a child, absolves and comforts a sinner--it must be done in the same firm conviction that such is the command of Christ.
10. He who would teach and exercise authority in the Church without this glory, "it is profitable for him," as Christ says (Mt 18, 6), "that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea." For the devil's lies he preaches, and death is what he effects. Our Papists, in time past, after much and long-continued teaching, after many inventions and works whereby they hoped to be saved, nevertheless always doubted in heart and mind whether or no they had pleased God. The teaching and works of all heretics and seditious spirits certainly do not bespeak for them trust in Christ; their own glory is the object of their teaching, and the homage and praise of the people is the goal of their desire.
"Not that we are sufficient of ourselves, to account anything as from ourselves."
11. As said before, this is spoken in denunciation of the false spirits who believe that by reason of eminent equipment of special creation and election, they are called to come to the rescue of the people, expecting wonders from whatever they say and do.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
Jonathan Edwards
17 · Notes on the Bible
[96] 2 Cor. iii. 17. “Where the Spirit of the Lord is, there is liberty.” It seems to refer to that place, 51st Psalm, 12th verse., where the Spirit of God is called the free Spirit.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
17–18 · Notes on the Bible
[89] 2 Cor. iii. 17, 18. “Where the Spirit of the Lord is there is liberty;” that is, freedom of looking; and behold our sight is not hindered as the children of Israel’s was, but we have liberty to see. “But we all with open face beholding as in a glass the glory of the Lord;” with open face, not covered with a veil, as Moses’s face was, as in the 7th and 13th verses; [are changed into the same image;] as Moses was by beholding God’s brightness, his own face shone; [from glory to glory;] that is, changed from the glory of God, from a sight of his glory, to a glory to, and glory in, ourselves like it.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
And herein the sight, that the saints have of the glory of Christ in this world, differs from that sight that the saints have in heaven; for there they see immediately face to face, but here by a medium, by an intervening looking-glass, in which the glory is but obscure in comparison of the immediate glory seen in heaven. 1 Corinth. xiii. 12. “Now we see through a glass darkly, then face to face.” But it is a very plain and clear sight in comparison of that which was under the law; it is beholding with open face in comparison of that, though the face that is seen be in a glass; the sight we have now is by a medium as well as then, though the medium made use of now excels that made use of under the law, as much as an open glass, for discerning, exceeds a glass covered with a veil.
“Are changed into the same image.” In this there is an agreement between our looking in this glass, and a person’s looking in a material glass, that there is an exact resemblance between the image in the glass, and the person that beholds it, in both cases. But in this there is a difference, that, whereas when a person looks in a glass, the image in the glass is conformed to him, as being derived from him as his image; he impresses his image upon the glass; but, when a person looks in this spiritual glass, the image that he beholds there conforms him to it. It is not his image, but the image of God, and reflects and impresses its likeness on the beholder.
[341] 2 Cor. iii. 18. “Behold as in a glass.” What seems especially to be meant by the looking-glass here spoken of, is the figurative representation of gospel things in the Old Testament, especially the law of Moses; which, to the Jews, who did not know the meaning of them, nor see the image of Christ, or gospel things, in them, was as a veil; but to us, to whom the image plainly appears as unveiled by the gospel, those types and other figurative representations are as a glass, in which we see the image of Christ’s face.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
[335] 2 Cor. iii. 18. “But we all with open face beholding as in a glass the glory of the Lord.” The word in the original, Greek or Hebrewi, signifies beholding, as in a reflecting glass, or looking-glass. Had the meaning been, beholding through a transmitting glass, the word Greek or Hebrew would rather have been used, which signifies to see through or to look through.
We behold the glory of God, as in a glass, in two respects, both which seem to be intended in these words.
1. We behold the glory of God, as in the face of Jesus Christ, who is the brightness of God’s light or glory, as it were reflected; and is the express image of the Deity; the perfect image of God, as the image in a plain and clear looking-glass is the express image of the person that looks in it; and this is the only way that the glory of God is seen by his church, he is seen no other way but in this perfect, and as it were reflected, image; for no one hath seen God immediately, at any time; the only-begotten Son of God that is in the bosom of the Father, he hath declared him. He is “the image of the invisible God;” and “he that hath seen the Son hath seen the Father;” and the Father is seen no other way but by the Son; and it is only by this image in Christ, that God is seen in heaven by the saints and angels there; yea, it is by this image only that God sees himself, for he sees himself in his own perfect substantial idea. And that one thing here meant by the image in the glass, is the image of Christ, that is to be seen in Christ’s face, may be argued from two things.
(1.) The apostle is here comparing the glory of God that we see in Christ to the reflected glory of God which the children of Israel beheld in Moses, where Moses’s face was instead of a glass to them, in which they beheld the glory of God reflected to their view; though with this difference, that a veil was put over the glass then, or there was a veil between their eyes and Moses’s face, which was the glass that reflected God’s glory, because the children of Israel could not bear to look upon the glass immediately; but now we all with open face behold the image in the glass.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
(2.) Another thing that argues this, is what follows here in the continuance of the apostle’s discourse on this subject, in the 4th verse of the next chapter; where the apostle, speaking of the same glory, mentions it as the light of God’s glory, which we see in Christ as the image of God; (i. e. as the image in the glass is the image of the man it represents;) and in the 6th verse he speaks of this same glory as that which is seen in the face of Christ; alluding to the children of Israel seeing the reflected light of God’s glory in the face of Moses.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
18 · Notes on the Bible
2. We behold the glory of God as in a looking-glass in another respect, and that is as we behold it by the intermediation of the outward means of our illumination and knowledge of God, viz. Christ’s ministers, and the gospel which they preach, and his ordinances which they administer; which serve instead of a looking-glass, to reflect the glory of the Lord. When men read the Holy Scriptures, they there may see Christ’s glory, as men see images of things by looking in a glass, so we see Christ’s glory in ordinances. Ministers are burning and shining lights; but then they do not shine by their own light, but only reflect the light of Christ. They are called stars, that are held in the right hand of Christ, and shine by reflecting Christ’s light, as the stars shine by reflecting the light of the sun; and so they are as mirrors that bring the light of Christ’s glory to the view of the church. They are lights set up in golden candlesticks; by looking on these lights, they see light, they see the light of Christ reflected. It is evident the apostle is here speaking of the light of Christ’s glory as ministered and communicated by ministers of the gospel, and ministers of the Spirit, which is that light and glory, as we shall show presently. Verses 1, 2, 3, 4, 5, 6. So in the words next following in the beginning of the next chapter, ver. 1, 2, 5. and which is strongly to the purpose in the 6th verse., he expressly speaks of the light of this glory as communicated to men by ministers in this way, viz. by first shining upon them or into their hearts, and then being communicated, or given from them to others, which is just as light is communicated from a reflecting glass. “For God who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” And in the next verse they are spoken of as the vessel that conveys the treasure: now a vessel is to the treasure that it conveys, as a glass is to the light that that conveys. And, it further argues that the apostle has respect to ministers and to the means of grace, as a glass in which we see the glory of the Lord, by that to which he here alludes, viz. the children of Israel’s seeing the glory of the Lord in Moses’s face; but Moses is here by the apostle spoken of, as in this representing both Christ and gospel ministers. That he speaks of him as in this thing representing Christ, is most evident by the 6th verse of the next chapter; and that he also speaks of him as herein like gospel ministers the apostles and others is also evident, because the apostle does expressly compare Moses’s holding forth the glory of God in his face to ministers’ holding forth the glory of Christ, as in the 12th and 13th verses.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)