79 lines
26 KiB
HTML
79 lines
26 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = '1 Corinthians';
|
|
PriorBookURL = './Comm/jfb/1Cr/1Cr000.html';
|
|
PriorChapter = '2 Corinthians 2';
|
|
PriorChapterURL = './Comm/jfb/2Cr/2Cr002.html';
|
|
NextBook = 'Galatians';
|
|
NextBookURL = './Comm/jfb/Gal/Gal000.html';
|
|
NextChapter = '2 Corinthians 4';
|
|
NextChapterURL = './Comm/jfb/2Cr/2Cr004.html';
|
|
Title = 'The Second Epistle of Paul the Apostle to the Corinthians';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 3';
|
|
SubTitle3Cased = 'Chapter 3';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
|
|
<p id="a2Co3_1"><a onclick="return mV('2Cr',3,'1-18');">2Cr 3:1-18</a>. THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION.
|
|
<p><b>1.</b> Are we beginning again to recommend ourselves (<a onclick="return mV('2Cr',5,12);">2Cr 5:12</a>) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had <i>begun</i> doing so)!
|
|
<br><br><b>commendation</b>—recommendation. (Compare <a onclick="return mV('2Cr',10,18);">2Cr 10:18</a>). The "some" refers to particular persons of the "many" (<a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (<a onclick="return mV('Act',18,27);">Act 18:27</a>) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], <i>the brethren</i> [of Ephesus] <i>wrote,</i> exhorting the disciples to receive him." This was about two years before the Epistle, and is probably <i>one</i> of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (<a onclick="return mV('1Cr',1,12);">1Cr 1:12</a>).
|
|
<p id="a2Co3_2"><b>2. our epistle</b>—of recommendation.
|
|
<br><br><b>in our hearts</b>—not letters borne merely <i>in the hands.</i> Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (<a onclick="return mV('1Cr',1,'4-7');">1Cr 1:4-7</a>), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (<a onclick="return mV('1Cr',9,2);">1Cr 9:2</a>).
|
|
<br><br><b>known and read</b>—words akin in root, sound, and sense (so <a onclick="return mV('2Cr',1,13);">2Cr 1:13</a>). "Ye are <i>known</i> to be my converts by general knowledge: then ye are <i>known</i> more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [GROTIUS] (<a onclick="return mV('2Cr',4,2);">2Cr 4:2</a>; <a onclick="return mV('1Cr',14,25);">1Cr 14:25</a>). 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 [<i>Epistle to the Ephesians,</i> 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."
|
|
<p id="a2Co3_3"><b>3. declared</b>—The letter is written so legibly that it can be "read by all men" (<a onclick="return mV('2Cr',3,2);">2Cr 3:2</a>). 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.
|
|
<br><br><b>written not with ink, but with the Spirit of the living God</b>—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 (<a onclick="return mV('2Cr',3,1);">2Cr 3:1</a>) 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" (<a href= "#" onclick="return mV('Exd',31,18);">Exd 31:18</a>; <a href= "#" onclick="return mV('Exd',32,16);">32:16</a>). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the <i>finger,</i> but with the "<i>Spirit</i> of the <i>living God</i>"; it is not the "ministration of death" as the law, but of the "<i>living</i> Spirit" that "giveth life" (<a onclick="return mV('2Cr',3,'6-8');">2Cr 3:6-8</a>).
|
|
<br><br><b>not in</b>—not <i>on</i> tables (tablets) of stone, as the ten commandments were written (<a onclick="return mV('2Cr',3,7);">2Cr 3:7</a>).
|
|
<br><br><b>in fleshy tables of the heart</b>—ALL the best manuscripts read, "On [your] <i>hearts</i> [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" (<i>fleshy,</i> not <i>fleshly,</i> that is, carnal; hence it is written, "out of your <i>flesh</i>" that is, your <i>carnal</i> nature), <a onclick="return mV('Eze',11,19);">Eze 11:19</a>; <a onclick="return mV('Eze',36,26);">36:26</a>. Compare <a onclick="return mV('2Cr',3,2);">2Cr 3:2</a>, "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 <a onclick="return mV('Pro',3,3);">Pro 3:3</a>; <a onclick="return mV('Pro',7,3);">7:3</a>; <a onclick="return mV('Jer',31,'31-34');">Jer 31:31-34</a>). This passage is quoted by PALEY [<i>Horae Paulinae</i>] as illustrating one peculiarity of Paul's style, namely, his <i>going off at a word into a parenthetic reflection:</i> here it is on the word "Epistle." So "savor," <a onclick="return mV('2Cr',2,'14-17');">2Cr 2:14-17</a>.
|
|
<p id="a2Co3_4"><b>4. And</b>—<i>Greek,</i> "But." "Such confidence, however (namely, of our 'sufficiency,' <a onclick="return mV('2Cr',3,5,6);">2Cr 3:5-6</a>; <a onclick="return mV('2Cr',2,16);">2Cr 2:16</a>—to which he reverts after the parenthesis—as ministers of the New Testament, 'not hinting,' <a href= "#" onclick="return mV('2Cr',4,1);">2Cr 4:1</a>), we have through Christ (not through ourselves, compare <a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>) 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 <a href= "#" onclick="return mV('Act',24,15);">Act 24:15</a>, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
|
|
<p id="a2Co3_5"><b>5.</b> The <i>Greek</i> 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." "<i>From</i>" more definitely refers to the <i>source</i> out of which a thing comes; "of" is more general.
|
|
<br><br><b>to think</b>—<i>Greek,</i> to "reason out" or "devise"; <i>to attain to</i> sound preaching <i>by our reasonings</i> [THEODORET]. The "we" refers here to <i>ministers</i> (<a onclick="return mV('2Pe',1,21);">2Pe 1:21</a>).
|
|
<br><br><b>anything</b>—even the least. We cannot expect too little from man, or too much from God.
|
|
<p id="a2Co3_6"><b>6. able</b>—rather, as the <i>Greek</i> is the same, corresponding to <a onclick="return mV('2Cr',3,5);">2Cr 3:5</a>, translate, "<i>sufficient</i> as ministers" (<a onclick="return mV('Eph',3,7);">Eph 3:7</a>; <a onclick="return mV('Col',1,23);">Col 1:23</a>).
|
|
<br><br><b>the new testament</b>—"the new <i>covenant</i>" as contrasted with the <i>Old</i> Testament or covenant (<a onclick="return mV('1Cr',11,25);">1Cr 11:25</a>; <a onclick="return mV('Gal',4,24);">Gal 4:24</a>). 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" (<a onclick="return mV('2Cr',3,3);">2Cr 3:3</a>).
|
|
<br><br><b>not of the letter</b>—joined with "ministers"; ministers not of <i>the mere literal precept,</i> in which the old law, as then understood, consisted; "but of the Spirit," that is, <i>the spiritual holiness</i> which lay under the old law, and which the new covenant brings to light (<a onclick="return mV('Mat',5,'17-48');">Mat 5:17-48</a>) with new <i>motives</i> added, and a new <i>power</i> of obedience imparted, namely, the Holy Spirit (<a onclick="return mV('Rom',7,6);">Rom 7:6</a>). Even in <i>writing the letter</i> of the New Testament, Paul and the other sacred writers were ministers <i>not of the letter, but of the spirit.</i> 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 (<a onclick="return mV('Jhn',4,24);">Jhn 4:24</a>). 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 (<a onclick="return mV('Mat',5,'17-48');">Mat 5:17-48</a>; <a onclick="return mV('Rom',13,9);">Rom 13:9</a>). 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.
|
|
<br><br><b>letter killeth</b>—by bringing home the knowledge of guilt and its punishment, <i>death;</i> <a onclick="return mV('2Cr',3,7);">2Cr 3:7</a>, "ministration of death" (<a onclick="return mV('Rom',7,9);">Rom 7:9</a>).
|
|
<br><br><b>spirit giveth life</b>—The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (<a onclick="return mV('Rom',6,4,11);">Rom 6:4, 11</a>). This "spirit of life" is for us in Christ Jesus (<a onclick="return mV('Rom',8,2);">Rom 8:2, 10</a>), who dwells in the believer as a "quickening" or "life-giving Spirit" (<a onclick="return mV('1Cr',15,45);">1Cr 15:45</a>). 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 (<a onclick="return mV('Act',17,11);">Act 17:11</a>; <a onclick="return mV('1Pe',4,1);">1Pe 4:1</a>). 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 <i>letter</i> is nothing without the <i>spirit,</i> in a subject essentially spiritual. The <i>spirit</i> is nothing without the <i>letter,</i> in a record substantially historical.
|
|
<p id="a2Co3_7"><b>7. the ministration of death</b>—the legal dispensation, summed up in the Decalogue, which denounces <i>death</i> against man for transgression.
|
|
<br><br><b>written <i>and</i> engraven in stones</b>—There is no "and" in the <i>Greek.</i> The literal translation is, "The ministration of death <i>in letters,</i>" of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the <i>English Version</i> reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (<a onclick="return mV('2Cr',3,6);">2Cr 3:6</a>), "<i>the letter</i> killeth," and this seems the probable reading. Even if we read as <i>English Version,</i> "The ministration of death (written) in letters," alludes to <i>the literal precepts</i> of the law as only bringing us the knowledge of sin and "<i>death,</i>" in contrast to "<i>the Spirit</i>" in the Gospel bringing us "<i>life</i>" (<a onclick="return mV('2Cr',3,6);">2Cr 3:6</a>). The opposition between "the letters" and "the Spirit" (<a onclick="return mV('2Cr',3,8);">2Cr 3:8</a>) confirms this. This explains why the phrase in <i>Greek</i> should be "in letters," instead of the ordinary one which <i>English Version</i> has substituted, "written <i>and.</i>"
|
|
<br><br><b>was glorious</b>—literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
|
|
<br><br><b>could not steadfastly behold</b>—literally, "fix their eyes on." <a onclick="return mV('Exd',34,30);">Exd 34:30</a>, "The skin of his face shone; and they were AFRAID <i>to come nigh him.</i>" "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 (<a onclick="return mV('2Cr',3,11);">2Cr 3:11</a>), as contrasted with the permanency of the Christian dispensation (<a onclick="return mV('2Cr',3,11);">2Cr 3:11</a>).
|
|
<p id="a2Co3_8"><b>8. be rather glorious</b>—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.
|
|
<p id="a2Co3_9"><b>9. ministration of condemnation</b>—the law regarded in the "letter" which "killeth" (<a onclick="return mV('2Cr',3,6);">2Cr 3:6</a>; <a onclick="return mV('Rom',7,'9-11');">Rom 7:9-11</a>). The oldest existing manuscript seems to read as <i>English Version.</i> But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."
|
|
<br><br><b>the ministration of righteousness</b>—the Gospel, which especially reveals the righteousness of God (<a onclick="return mV('Rom',1,17);">Rom 1:17</a>), and imputes righteousness to men through faith in Christ (<a onclick="return mV('Rom',3,'21-28');">Rom 3:21-28</a>; <a onclick="return mV('Rom',4,3,'22-25');">4:3, 22-25</a>), and imparts righteousness by the Spirit (<a onclick="return mV('Rom',8,'1-4');">Rom 8:1-4</a>).
|
|
<br><br><b>exceed</b>—"abound."
|
|
<p id="a2Co3_10"><b>10.</b> <i>For even</i> the ministration of condemnation, the law, <a onclick="return mV('2Cr',3,7);">2Cr 3:7</a> (<i>which has been glorified</i> at Sinai in Moses' person), <i>has</i> now (<i>English Version</i> translates less fitly, "<i>was made</i>...had") <i>lost its glory in this respect by reason of the surpassing glory</i> (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
|
|
<p id="a2Co3_11"><b>11. was glorious</b>—literally, "was with glory"; or "marked <i>by glory.</i>"
|
|
<br><br><b>that which remaineth</b>—abideth (<a onclick="return mV('Rev',14,6);">Rev 14:6</a>). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.
|
|
<br><br><b>is glorious</b>—literally, "is <i>in glory.</i>" The <i>Greek</i> "with" or "by" is appropriately applied to that of which the glory was <i>transient.</i> "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.
|
|
<p id="a2Co3_12"><b>12. such hope</b>—of the future glory, which shall result from the ministration of the Gospel (<a onclick="return mV('2Cr',3,8,9);">2Cr 3:8-9</a>).
|
|
<br><br><b>plainness of speech</b>—openness; without reserve (<a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>; <a onclick="return mV('2Cr',2,17);">4:2</a>).
|
|
<p id="a2Co3_13"><b>13.</b> We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [ELLICOTT and others]. The view of <a onclick="return mV('Exd',34,'30-35');">Exd 34:30-35</a>, according to the <i>Septuagint</i> is adopted by Paul, that Moses in going in to speak to God <i>removed the veil till he came out and had spoken to the people;</i> and then <i>when he had done speaking,</i> he put on the veil <i>that they might not look on the end,</i> or the fading, <i>of that transitory glory.</i> The veil was the symbol of <i>concealment,</i> put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But ALFORD'S view does not accord with <a onclick="return mV('2Cr',3,7);">2Cr 3:7</a>; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on <i>because of</i> their not having been able to "look steadfastly at him." Paul here (<a onclick="return mV('2Cr',3,13);">2Cr 3:13</a>) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses <i>put on the veil that they might not look steadfastly at</i> (Christ, <a onclick="return mV('Rom',10,4);">Rom 10:4</a>) <i>the end of that</i> (law) <i>which</i> (like Moses' glory) <i>is done away.</i> Not that <i>Moses</i> had this <i>purpose;</i> but often God attributes to His prophets the purpose which He has Himself. Because the Jews <i>would not see,</i> God judicially gave them up <i>so as not to see.</i> The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (<a onclick="return mV('Isa',6,10);">Isa 6:10</a>; <a onclick="return mV('Act',28,26,27);">Act 28:26-27</a>). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (<a onclick="return mV('2Cr',3,'14-17');">2Cr 3:14-17</a>) [CAMERON].
|
|
<p id="a2Co3_14"><b>14-18.</b> Parenthetical: <i>Of Christians in general.</i> He resumes the subject of <i>the ministry,</i> <a onclick="return mV('2Cr',4,1);">2Cr 4:1</a>.
|
|
<br><br><b>minds</b>—<i>Greek,</i> "mental perceptions"; "understandings."
|
|
<br><br><b>blinded</b>—rather, "hardened." The opposite to "looking steadfastly at the end" of the law (<a onclick="return mV('2Cr',3,13);">2Cr 3:13</a>). <i>The veil on Moses' face</i> is further typical of <i>the veil that is on their hearts.</i>
|
|
<br><br><b>untaken away...which <i>veil</i></b>—rather, "the same veil...remaineth untaken away [literally, <i>not unveiled</i>], so that they do not see THAT it (not the <i>veil</i> as <i>English Version,</i> but 'THE OLD TESTAMENT,' or covenant of legal ordinances) is done away (<a onclick="return mV('2Cr',3,7,11,13);">2Cr 3:7, 11, 13</a>) in Christ" or, as BENGEL, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil <i>therefore</i> remains untaken away from them, <i>because</i> they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, <a onclick="return mV('Act',15,21);">Act 15:21</a>). I prefer the former.
|
|
<p id="a2Co3_15"><b>15. the veil is</b>—rather, "<i>a</i> veil <i>lieth</i> upon their <i>heart</i>" (their understanding, affected by the corrupt will, <a onclick="return mV('Jhn',8,43);">Jhn 8:43</a>; <a href= "#" onclick="return mV('1Cr',2,14);">1Cr 2:14</a>). The <i>Tallith</i> was worn in the synagogue by every worshipper, and to this veil hanging over the breast there may be an indirect allusion here (see on JFB for <a href="./Comm/jfb/1Cr/1Cr011.html#a1Co11_4">1Co 11:4</a>): the apostle making it symbolize the spiritual veil on their heart.
|
|
<p id="a2Co3_16"><b>16.</b> Moses took off the veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, "whensoever their heart (it) <i>turns</i> (not as <i>English Version,</i> 'shall turn') to the Lord, the veil is (by the very fact; not as <i>English Version,</i> '<i>shall be</i>') taken away." <a onclick="return mV('Exd',34,34);">Exd 34:34</a> is the allusion; not <a onclick="return mV('Exd',34,30,31);">Exd 34:30-31</a>, as ALFORD thinks. 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, <i>the veil,</i> they by the Spirit commune with God and with the inner spirit of the Mosaic covenant (which answers to the glory of <i>Moses' face unveiled</i> in God's presence).
|
|
<p id="a2Co3_17"><b>17. the Lord</b>—Christ (<a onclick="return mV('2Cr',3,14,16);">2Cr 3:14, 16</a>; <a onclick="return mV('2Cr',4,5);">2Cr 4:5</a>).
|
|
<br><br><b>is that Spirit</b>—is THE Spirit, namely, <i>that Spirit</i> spoken of in <a onclick="return mV('2Cr',3,6);">2Cr 3:6</a>, and here resumed after the parenthesis (<a onclick="return mV('2Cr',3,'7-16');">2Cr 3:7-16</a>): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (<a onclick="return mV('1Cr',15,45);">1Cr 15:45</a>; <a onclick="return mV('Rev',19,10);">Rev 19:10</a>, end).
|
|
<br><br><b>where the Spirit of the Lord is</b>—in a man's "heart" (<a onclick="return mV('2Cr',3,15);">2Cr 3:15</a>; <a onclick="return mV('Rom',8,9,10);">Rom 8:9-10</a>).
|
|
<br><br><b>there is liberty</b>— (<a onclick="return mV('Jhn',8,36);">Jhn 8:36</a>). "There," and <i>there only.</i> Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Jesus (<a onclick="return mV('Phl',3,3);">Phl 3:3</a>): they have no longer the spirit of bondage, but of free sonship (<a onclick="return mV('Rom',8,15);">Rom 8:15</a>; <a onclick="return mV('Gal',4,7);">Gal 4:7</a>). "Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the <i>fear</i> which the Israelites felt in beholding Moses' <i>glory unveiled</i> (<a onclick="return mV('Exd',34,30);">Exd 34:30</a>; <a onclick="return mV('1Jo',4,18);">1Jo 4:18</a>).
|
|
<p id="a2Co3_18"><b>18. But we all</b>—Christians, as contrasted with the Jews who have a veil on their hearts, answering to Moses' veil on his face. He does not resume reference to <i>ministers</i> till <a onclick="return mV('2Cr',4,1);">2Cr 4:1</a>.
|
|
<br><br><b>with open face</b>—Translate, "with <i>unveiled</i> face" (the <i>veil</i> being removed at conversion): contrasted with "hid" (<a onclick="return mV('2Cr',4,3);">2Cr 4:3</a>).
|
|
<br><br><b>as in a glass</b>—in a mirror, namely, the Gospel which reflects the glory of God and Christ (<a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>; <a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>; <a onclick="return mV('Jam',1,23, 25);">Jam 1:23, 25</a>).
|
|
<br><br><b>are changed into the same image</b>—namely, the image of Christ's glory, spiritually now (<a onclick="return mV('Rom',8,29);">Rom 8:29</a>; <a onclick="return mV('1Jo',3,3);">1Jo 3:3</a>); an earnest of the bodily change hereafter (<a onclick="return mV('Phl',3,21);">Phl 3:21</a>). However many they be, believers all reflect the <i>same</i> image of Christ more or less: a proof of the truth of Christianity.
|
|
<br><br><b>from glory to glory</b>—from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him.
|
|
<br><br><b><i>even</i> as,</b> etc.—Just such a transformation "<i>as</i>" was to be expected from "the Lord the Spirit" (not as <i>English Version,</i> "the Spirit of the Lord") [ALFORD] (<a onclick="return mV('2Cr',3,17);">2Cr 3:17</a>): "who receives of the things of Christ, and shows them to us" (<a onclick="return mV('Jhn',16,14);">Jhn 16:14</a>; <a onclick="return mV('Rom',8,10,11);">Rom 8:10-11</a>). (Compare as to hereafter, <a onclick="return mV('Psa',17,15);">Psa 17:15</a>; <a onclick="return mV('Rev',22,4);">Rev 22:4</a>).
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |