1FangenG756 wir wiederumG3825 anG756, uns selbstG1438 zu empfehlenG4921 ? oderG2228 bedürfenG5535 wir etwaG1508, wieG5613 etlicheG5100, EmpfehlungsbriefeG1992 G4956 anG4314 euchG5209 oderG2228 [Empfehlungsbriefe]G4956 vonG1537 euchG5216 ? 2IhrG5210 seidG2075 unserG2257 BriefG1992, eingeschriebenG1449 inG1722 unsereG2257 HerzenG2588, gekanntG1097 undG2532 gelesenG314 vonG5259 allenG3956 MenschenG444; 3die ihr offenbarG5319 geworden, daßG3754 ihr ein BriefG1992 ChristiG5547 seidG2075, angefertigtG1247 durchG5259 unsG2257 im DienstG1247, geschriebenG1449 nichtG3756 mit TinteG3188, sondernG235 mit dem GeisteG4151 des lebendigenG2198 GottesG2316, nichtG3756 aufG1722 steinerneG3035 TafelnG4109, sondernG235 aufG1722 fleischerneG4560 TafelnG4109 des HerzensG2588. 4SolchesG5108 VertrauenG4006 aberG1161 habenG2192 wir durchG1223 ChristumG5547 zuG4314 GottG2316: 5nichtG3756 daßG3754 wir vonG575 uns selbstG1438 ausG575 tüchtigG2425 sindG2070, etwasG5100 zu denkenG3049, alsG5613 ausG1537 uns selbstG1438, sondernG235 unsereG2257 TüchtigkeitG2426 ist vonG1537 GottG2316, 6derG3739 unsG2248 auchG2532 tüchtigG2427 gemacht hat zu DienernG1249 des neuenG2537 BundesG1242, nichtG3756 des BuchstabensG1121, sondernG235 des GeistesG4151. DennG1063 der BuchstabeG1121 tötetG615, der GeistG4151 aberG1161 macht lebendigG2227. 7(WennG1487 aberG1161 der DienstG1248 des TodesG2288, mitG1722 BuchstabenG1121 inG1722 SteineG3037 eingegrabenG1795, inG1722 HerrlichkeitG1391 begannG1096, so daßG5620 die SöhneG5207 IsraelsG2474 das AngesichtG1519 G4383 Moses'G3475 nichtG3361 unverwandt anschauenG816 konntenG1410 wegenG1223 der HerrlichkeitG1391 seinesG846 AngesichtsG4383, dieG3588 hinweggetanG2673 werden sollte, 8wieG4459 wirdG2071 nichtG3780 vielmehrG3123 der DienstG1248 des GeistesG4151 inG1722 HerrlichkeitG1391 bestehenG2071 ? 9DennG1063 wennG1487 der DienstG1248 der VerdammnisG2633 HerrlichkeitG1391 ist, so istG4052 vielmehrG4183 G3123 der DienstG1248 der GerechtigkeitG1343 überströmendG4052 inG1722 HerrlichkeitG1391. 10DennG1063 auchG2532 das VerherrlichteG1392 istG1392 nichtG3761 inG1722 dieserG5129 BeziehungG3313 verherrlichtG1392 worden, wegenG1752 der überschwenglichenG5235 HerrlichkeitG1391. 11DennG1063 wennG1487 das, was hinweggetanG2673 werden sollte, mit HerrlichkeitG1391 eingeführtG1223 wurde, wievielG4183 mehrG3123 wirdG3306 das Bleibende inG1722 HerrlichkeitG1391 bestehenG3306! 12Da wir nunG3767 eine solcheG5108 HoffnungG1680 habenG2192, so gebrauchenG5530 wir großeG4183 FreimütigkeitG3954, 13undG2532 tun nichtG3756 gleichwieG2509 MosesG3475, der eine DeckeG2571 überG1909 seinG1438 AngesichtG4383 legteG5087, auf daßG4314 die SöhneG5207 IsraelsG2474 nichtG3361 anschauenG816 möchten das EndeG5056 dessen, was hinweggetanG2673 werden sollte. 14AberG235 ihrG846 SinnG3540 ist verstocktG4456 worden, dennG1063 bis aufG891 den heutigen TagG4594 bleibtG3306 beimG1909 LesenG320 des altenG3820 BundesG1242 dieselbeG846 DeckeG2571 unaufgedecktG3361 G343, dieG3748 inG1722 ChristoG5547 weggetanG2673 wird. 15AberG235 bis aufG2193 den heutigen TagG4594, wennG2259 MosesG3475 gelesenG314 wird, liegtG2749 die DeckeG2571 aufG1909 ihremG846 HerzenG2588. 16WennG2259 G302 es aberG1161 zumG4314 HerrnG2962 umkehrenG1994 wird, so wirdG4014 die DeckeG2571 weggenommenG4014.) 17Der HerrG2962 aberG1161 istG2076 der GeistG4151; woG3757 aberG1161 der GeistG4151 des HerrnG2962 ist, ist FreiheitG1657. 18WirG2249 alleG3956 aberG1161, mit aufgedecktemG343 AngesichtG4383 die HerrlichkeitG1391 des HerrnG2962 anschauendG2734, werden verwandeltG3339 nach demselbenG846 BildeG1504 vonG575 HerrlichkeitG1391 zuG1519 HerrlichkeitG1391, alsG2509 durchG575 den HerrnG2962, den GeistG4151.
Jamieson Fausset Brown Bible Commentary 1 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. (2Co. 3:1-18)
Are we beginning again to recommend ourselves (
2Cor 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
commendation--recommendation. (Compare
2Cor 10:18). The "some" refers to particular persons of the "many" (
2Cor 2:17) 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 (
Acts 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle,and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (
1Cor 1:12).
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 (
1Cor 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 (
1Cor 9:2).
known and read--words akin in root, sound, and sense (so
2Cor 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] (
2Cor 4:2;
1Cor 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."
3 declared--The letter is written so legibly that it can be "read by all men" (
2Cor 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 (
2Cor 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" (
Exod 31:18;
Exod 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" (
2Cor 3:6-8).
not in--not on tables (tablets) of stone, as the ten commandments were written (
2Cor 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),
Ezek 11:19;
Ezek 36:26. Compare
2Cor 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-
Jer 31:34). This passage is quoted by PALEY [Horć Paulinć] 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,"
2Cor 2:14-17.
4 And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,'
2Cor 3:5-6;
2Cor 2:16 --to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,'
2Cor 4:1), we have through Christ (not through ourselves, compare
2Cor 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
Acts 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
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 (
2Pet 1:21).
anything--even the least. We cannot expect too little from man, or too much from God.
6 able--rather, as the Greek is the same, corresponding to
2Cor 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 (
1Cor 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" (
2Cor 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 (
John 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;
2Cor 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" (
1Cor 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 (
Acts 17:11;
1Pet 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.
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 (
2Cor 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" (
2Cor 3:6). The opposition between "the letters" and "the Spirit" (
2Cor 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."
Exod 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 (
2Cor 3:11), as contrasted with the permanency of the Christian dispensation (
2Cor 3:11).
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.
9 ministration of condemnation--the law regarded in the "letter" which "killeth" (
2Cor 3:6;
Rom 7:9-
Rom 7:11). 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-
Rom 3:28;
Rom 4:3,
Rom 4:22-
Rom 4:25), and imparts righteousness by the Spirit (
Rom 8:1-
Rom 8:4).
exceed--"abound."
10 For even the ministration of condemnation, the law,
2Cor 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made . . . had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
11 was glorious--literally, "was with glory"; or "marked by glory."
that which remaineth--abideth (
Rev 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.
is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "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.
12 such hope--of the future glory, which shall result from the ministration of the Gospel (
2Cor 3:8-9).
plainness of speech--openness; without reserve (
2Cor 2:17;
2Cor 4:2).
13 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
Exod 34:30-
Exod 34:35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, 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
2Cor 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (
2Cor 3:13) 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 put on the veil that they might not look steadfastly at (Christ,
Rom 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. 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 (
Isa 6:10;
Acts 28:26-
Acts 28:27). 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 (
2Cor 3:14-17) [CAMERON].
14 Parenthetical: Of Christians in general. He resumes the subject of the ministry,
2Cor 4:1.
minds--Greek, "mental perceptions"; "understandings."
blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (
2Cor 3:13). 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 (
2Cor 3:7,
2Cor 3:11,
2Cor 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. 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,
Acts 15:21). I prefer the former.
15 the veil is--rather, "a veil lieth upon their heart" (their understanding, affected by the corrupt will,
John 8:43;
1Cor 2:14). The Tallith 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
1Cor 11:4): the apostle making it symbolize the spiritual veil on their heart.
16 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) turns (not as English Version, 'shall turn') to the Lord, the veil is (by the very fact; not as English Version, 'shall be') taken away."
Exod 34:34 is the allusion; not
Exod 34:30-
Exod 34:31, 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, 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).
17 the Lord--Christ (
2Cor 3:14,
2Cor 3:16;
2Cor 4:5).
is that Spirit--is THE Spirit, namely, that Spirit spoken of in
2Cor 3:6, and here resumed after the parenthesis (
2Cor 3:7-16): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (
1Cor 15:45;
Rev 19:10, end).
where the Spirit of the Lord is--in a man's "heart" (
2Cor 3:15;
Rom 8:9-
Rom 8:10).
there is liberty-- (
John 8:36). "There," and there only. 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 (
Phil 3:3): they have no longer the spirit of bondage, but of free sonship (
Rom 8:15;
Gal 4:7). "Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the fear which the Israelites felt in beholding Moses' glory unveiled (
Exod 34:30;
1John 4:18).
18 But we all--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 ministers till
2Cor 4:1.
with open face--Translate, "with unveiled face" (the veil being removed at conversion): contrasted with "hid" (
2Cor 4:3).
as in a glass--in a mirror, namely, the Gospel which reflects the glory of God and Christ (
2Cor 4:4;
1Cor 13:12;
Jas 1:23,
Jas 1:25).
are changed into the same image--namely, the image of Christ's glory, spiritually now (
Rom 8:29;
1John 3:3); an earnest of the bodily change hereafter (
Phil 3:21). However many they be, believers all reflect the same image of Christ more or less: a proof of the truth of Christianity.
from glory to glory--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.
even as, &c.--Just such a transformation "as" was to be expected from "the Lord the Spirit" (not as English Version, "the Spirit of the Lord") [ALFORD] (
2Cor 3:17): "who receives of the things of Christ, and shows them to us" (
John 16:14;
Rom 8:10-
Rom 8:11). (Compare as to hereafter,
Ps 17:15;
Rev 22:4).