2 Corinthians 3

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 17 2 8 0 0 3. Apostolic Ministry, part 3) (3:1 18)) ) ) Outline (continued)) 3:1 3 3. Commendation ) 3:4 6 4. Confidence ) 3:7 11 5. Comparison of Glory ) 3:12 18 6. Unveiled Faces ) ) ) ) 3.

Commendation) 3:1 3) 1 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation for you or from you? 2 You yourselves are our epistle, written on our hearts, known and read 3 by all men. 3 It is evident that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.) ) The difference between Paul s first and second canonical epistles to the Corinthians is that in the second one he has to confront intruders who have come to Corinth with letters of recommendation. By contrast, Paul came to Corinth as an apostle of Christ, but the people knew that he was not a member of the Twelve who followed Jesus. Paul had to defend himself and provide solid evidence that he needed no recommendation. He knew that Jesus had called him to be an apostle to the Gentiles and had blessed his work in Corinth. Hence, Paul s work as an apostle proved the legitimacy of his office.

His sufferings for Christ and his being the spiritual father of the Corinthians serve as proof that he is indeed an apostle.��1��) 1 1 2 8 0 “tw://bible.?id=44.9.2|AUTODETECT|” The three verses in this section (vv. 1 3) constitute a bridge between the last section of the preceding chapter (2:14 17) and the rest of chapter 3. Paul s discussion about letters of recommendation fits the culture of his day, in which these letters were common 7 1 -1 9 0 “tw://bible.?id=44.9.2|AUTODETECT|” Acts 9:2) 1 1 -1 9 0 “tw://bible.?id=44.18.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.27|AUTODETECT|” 18:27) 1 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” 22:5) 1 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” ). Paul himself commended Phoebe to the Romans 7 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” Rom. 16:1) 1 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” ), Timothy to the Corinthians 7 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” I Cor. 16:10 11) 1 1 -1 9 0 “tw://bible.?id=57.1.10-57.1.17|AUTODETECT|” ), and Onesimus to Philemon 7 1 -1 9 0 “tw://bible.?id=57.1.10-57.1.17|AUTODETECT|” Philem. 10 17) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0

1. Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation for you or from you?) a. Are we beginning to commend ourselves again? Should the adverb again modify the verb to begin (see, e.g., KJV, MLB) or the verb commend? Translators are divided on this point, yet the second choice is more natural. Why should Paul again begin something when the emphasis is on commending (see 5:12)?) Letters of recommendation generally come from friends of a person who applies for a position.��2�� In some cases, such letters diminish or even negate the value of the written compliments. When someone commends himself, persons who evaluate this individual usually take a dim view of the matter.) 1 1 2 8 0 “tw://bible.?id=46.4.15|AUTODETECT|” Is Paul now asking the Corinthians whether he should extol himself to them? In the context of this epistle, self-commendation can be either good (4:2; 6:4) or bad (5:12; 10:12). This text indicates that such action is bad. He asks the Corinthians whether he should present another self-commendation. If they say that he should, he would put himself in a bad light with respect to his opponents. When he came to the Corinthians the first time, they considered him their spiritual father 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 0 ). For Paul, this action was, in a sense, sufficient self-commendation.) 1 2 2 8 0 0 However, the religious peddlers (2:17) slandered Paul by questioning his apostolic credibility. He was acquainted with their disparaging questions and remarks and referred to them often (5:12; 10:18; 13:6).��3�� Paul had to defend both himself and Christ who had commissioned him. His apostolicity, integrity, letters, words, and conduct were at stake. Meeting the issue head-on, Paul asked the people in Corinth a rhetorical question that they could answer only in the negative.) b. Or do we need, as some do, letters of recommendation for you or from you? Paul expects his readers to say no to his query, but the question squarely attacks the false apostles who had come to Corinth with letters of recommendation.

They prided themselves on having such letters and berated Paul, behind his back, for lacking them. Elsewhere these people may have been many in number (2:17), but in Corinth there are only some of them.) 1 1 2 8 0 “tw://bible.?id=44.21.20-44.21.21|AUTODETECT|” The impostors entered the church with letters of recommendation that lacked the authority Paul had as an apostle. We can be sure that these letters were not written by the leaders of the church in Jerusalem and did not have the approval of the Twelve. Perhaps a group of Jews in Jerusalem and elsewhere, opposed to Paul s teaching and conduct, produced them 7 1 -1 9 0 “tw://bible.?id=44.21.20-44.21.21|AUTODETECT|” Acts 21:20 21) 1 1 -1 9 0 0 ). Further, as peddlers of God s word the imposters not only proclaimed a distorted gospel but also verbally attacked Paul. They desired to exert authority over the Christians in Corinth and make them conform to Judaistic practices in Jerusalem.��4��) 1 4 2 8 0 0 Now Paul asks the Corinthians to evaluate his work as the missionary apostle who founded the church by preaching the gospel of salvation. As their pastor, Paul had kept a lively interest in the life and conduct of the people. He corresponded with them, counseled them, and even visited them. The question Paul asks is whether he needs a letter of recommendation, for he had never had such a letter when he came to Corinth. Jesus sent him as an apostle to the Gentiles and that was more than any written document could say. For him to produce a letter would be absurd, unnecessary, and an affront to Jesus Christ.) 2.

You yourselves are our epistle, written on our hearts, known and read by all men.) a. You yourselves are our epistle. The age-old proverb, The proof of the pudding is in the eating, is an apt description of Paul s challenge to the intruders. Let them see what Paul has done in Corinth through the preaching of Christ s gospel. The apostle emphatically directs attention to the Corinthians and says, You yourselves. They themselves are living proof that Paul is their spiritual father and leader.

They are an open book for all to read.) The phrase our epistle is graphic and informative. The pronoun refers to the spiritual work Paul and his associates have performed. And the word epistle occurs figuratively only in this verse and the next. Paul obviously is playing on this word and indicates that a letter does not have to be a literal document. All his epistles present Christ, and the church itself is no exception.��5�� Through Paul, the fledgling church of Corinth had come into being and now proved to be a miracle of a new creation in Christ (5:17).) 1 1 2 8 0 “tw://bible.?id=42.10.20|AUTODETECT|” b. Written on our hearts. In the Greek text, the verb to write on (with the figurative meaning inscribe or engrave) occurs only here 7 1 -1 9 0 “tw://bible.?id=42.10.20|AUTODETECT|” Luke 10:20) 1 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” conveys the meaning record).��6�� It was used widely in the ancient world to express the idea of inscribing something on the heart.��7�� Jeremiah voiced the same thought when he recorded the divine prophecy, I will put my law in their minds and write it on their hearts 7 1 -1 9 0 “tw://bible.?id=24.31.33|AUTODETECT|” Jer. 31:33) 1 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10|AUTODETECT|” Heb. 8:10) 1 1 -1 9 0 “tw://bible.?id=23.51.7|AUTODETECT|” b; compare ) 7 1 -1 9 0 “tw://bible.?id=23.51.7|AUTODETECT|” Isa. 51:7) 1 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.15|AUTODETECT|” Rom. 2:15) 1 1 -1 9 0 0 ).��8��) 1 3 2 8 0 0 Most translators and commentators have the reading written on our hearts. The pronoun our instead of your has excellent Greek manuscript support, which is not true for the variant. Yet, a few translations prefer the reading your hearts (NAB, RSV, TNT). Some commentators have adopted the pronoun your and argue that in the next verse Paul states: you demonstrate that you are a letter from Christ (v. 3). Therefore, the pronoun shows that the saints in Corinth are indeed Paul s letter of recommendation.��9�� The stronger reading, however, makes just as much sense as the weaker variant. Paul dearly loved the members of the Corinthian congregation and gave them a prominent place in his heart (6:11 12; 7:3).) If Paul s opponents implicitly demand that he reveal to them a letter of recommendation, he answers them by saying that this letter is written on his heart.

The writer of this epistle is Christ, who recommends Paul as his faithful servant. And Paul is the courier of the epistle.��10��) c. Known and read by all men. Wherever Paul was or went (Judea, Syria, Asia Minor, or Macedonia), he spoke about the virtues of the Corinthian congregation (7:14; 8:24; 9:2). Everyone willing to listen to Paul would learn that Christ through the gospel had effected the miracle of conversion among the Corinthians. As Christ s ambassador, Paul could boast about the work that Christ had done in their midst.

Not only the congregation of Corinth, however, but all the churches were always Paul s concern (11:28). He prayed for them night and day, sent his associates to aid them, and at times corresponded with them (compare 9:2). His heart was in his work, so that anyone coming in contact with Paul would hear from him about the churches. Anyone would be able to read him like an open book, or, in this case, an eloquent letter.) 1 1 2 8 0 “tw://bible.?id=44.8.30|AUTODETECT|” In Greek, Paul writes a play on words, probably as an idiom, which in English we are unable to reproduce: ginMskMen (knowing) and anaginMskMen (knowing it again, by reading). Throughout the ancient world, reading aloud occurred both privately 7 1 -1 9 0 “tw://bible.?id=44.8.30|AUTODETECT|” Acts 8:30) 1 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” ) and in public worship services 7 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” Col. 4:16) 1 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” I Thess. 5:27) 1 1 -1 9 0 0 ). Paul states that everyone who knows him will be talking about the church in Corinth.) 1 5 2 8 0 0 3. It is evident that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.) a. It is evident that you are a letter from Christ delivered by us. Paul is not interested in talking about himself, for he does not need a personal letter of recommendation. Instead, he calls attention to the Corinthians by revealing that through the grace of God they are demonstrating their relationship to Christ. God is at work in their lives, and he makes it known that they belong to Christ Jesus.

Many translators choose the reading you show instead of it is evident. The first choice is in the middle, the second in the passive construction. Both translations are equally acceptable, but I prefer the passive construction, which has God as the implied agent. The participle is evident appears in the present tense to demonstrate that the activity was continuous.) The imagery has a dual focus. It switches from Paul, whose heart reveals the epistle, to the Corinthians, who are the contents of the epistle. To use different wording: all people could hear Paul speak about the letter, and by observing the Corinthians they could read its message.) Paul repeats and develops the trend of thought recorded in the preceding verse (v. 2a): You are a letter from Christ.

He avers that the Christians in Corinth are a living testimony to the Lord and, thus, a living epistle. He is more specific than he was in his earlier statement, You are our letter. Now he declares that Christ is the author; that is, not Paul but Christ founded the church in Corinth. Paul ascribes all the glory and honor to Christ, and considers himself Christ s servant.) To extend the imagery, the courier of this epistle is Paul, who functions as the minister of the Corinthian church. Christ is the author and Paul the letter carrier. But some translators state that Paul is the composer and thus have the reading drawn up by us (JB compare NRSV, Moffatt).

When Christ is the author, we cannot ascribe authorship to Paul.) 1 1 2 8 0 “tw://bible.?id=60.1.12|AUTODETECT|” We do well to translate the Greek verb diakoneM, from which we have the derivatives diaconate and deacon, as I deliver [and administer a message]. Here the verb signifies that Paul proclaimed the gospel message in Corinth as Christ s mouthpiece. Paul served the believers by applying the message of salvation, much as the prophets rendered advance service to the Christian community 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.11|AUTODETECT|” ).��11�� Ministering this message to the people in Corinth, Paul was an obedient servant of Christ 7 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.11|AUTODETECT|” Acts 18:9 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.1-44.18.5|AUTODETECT|” b. Written not with ink but with the Spirit of the living God. The Greek text shows that the word written is in the perfect tense, which points to an action in the past that has consequences for the present. This action took place when Paul first brought the gospel to the Corinthians 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.5|AUTODETECT|” Acts 18:1 5) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Although Paul mentions ink but not paper, he is not carelessly expressing himself. He presents the concept of writing a letter but states that the process of writing was not by ordinary means of paper and ink. The letter instead is a spiritual epistle written with the Holy Spirit. Christ is the author of the letter, the Spirit is the facilitator of life, and God is the source of life. Human writing can fade and disappear, but divine writing is permanent, alive, and life-giving. The phrase living God recurs in both Old and New Testaments and points to God, who gives life.��12��) c.

Not on tablets of stone but on tablets of human hearts. The first contrastof writing materials is that of ink and Spirit; the second is between stone and human hearts. We would have expected Paul to indicate the dissimilarity of paper and hearts, but instead he introduces the word stone. He takes the second contrast from the prophecies of Ezekiel (11:19; 36:26), where God removes the people s heart of stone and gives them a new heart of flesh and a new spirit within them.) 1 1 2 8 0 “tw://bible.?id=2.31.18|AUTODETECT|” Further, through Jeremiah God tells the people of Israel that he will put his law within them and write it on their hearts (31:33). As God had written his law on tablets of stone 7 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” Exod. 31:18) 1 1 -1 9 0 “tw://bible.?id=2.32.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.32.15|AUTODETECT|” 32:15) 1 1 -1 9 0 “tw://bible.?id=5.9.10-5.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.10-5.9.11|AUTODETECT|” Deut. 9:10 11) 1 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” ) in Old Testament times, so he would write his law on the hearts and minds of his New Testament people. Paul contrasts the Old Testament law, which remained external, with the New Testament law, which functions internally. In effect, Paul intimates that the Old Testament covenant has become obsolete and the New Testament covenant, inaugurated by Jesus and the coming of the Holy Spirit, is now operative 7 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” Heb. 8:13) 1 1 -1 9 0 0 ).��13��) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 3:1 3) Verses 1 2) $ or. The variant reading adopted in the Majority Text is �0 (if, whether). Manuscript support is weak for the variant but strong for the preferred reading. The same phenomenon occurs at the conclusion of verse 1, where the Majority Text (with weak support) inserts the additional reading ���������� (recommendations).) 1 1 2 8 0 “tw://bible.?id=23.49.16|AUTODETECT|” ����������� this compound perfect passive participle (also v. 3) conveys an action in the past with enduring results. The compound is intensive and connotes the concept to engrave, which is applicable to stone tablets and monuments. God has engraved in his hands the names of his people 7 1 -1 9 0 “tw://bible.?id=23.49.16|AUTODETECT|” Isa. 49:16) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ���� �������� the plural is used to include Paul s fellow workers. Paul represents his associates.��14�� For the expression our hearts, see 1:22; 4:6.) Verse 3) ������������ the aorist passive participle shows single action referring to the time when Paul first came to Corinth, identifies the agent as Paul and later his associates, and modifies the word letter. The participles in the present tense appear also in 8:19, 20. But the noun �������� (ministry) occurs twelve times in this epistle, four of which are in chapter 3.��15��) 1 1 2 8 0 “tw://bible.?id=46.3.3|AUTODETECT|” ��������� the ending of this adjective depicts the essence or substance of flesh 7 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” I Cor. 3:3) 1 1 -1 9 0 0 ). Instead of the plural �������� (hearts), Textus Receptus has the singular ������� (of the heart, NKJV) with weak textual support. But the more difficult reading is the plural because of its apposition to the dative plural ������ (tablets).) 1 23 2 8 0 0 ) 4. Confidence) 3:4 6) 4 And we have such confidence through Christ toward God. 5 Not that we are competent of ourselves to consider anything to come as from ourselves, but our competence is from God. 6 And God has enabled us to be servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.) ) The difference between the new covenant and the old covenant is vividly described in chapter 3. A comparison of these two covenants reveals that the new supersedes the old. I list some elements of these covenants in parallel form:��16��) Old Covenant New Covenant ) God writes Christ writes ) the old covenant the new covenant ) on tablets of stone; on human hearts; ) Moses ministry is of Paul s ministry is of ) transient glory that surpassing glory that ) is veiled; is revealed; ) without the Spirit the Spirit ) the letter kills, gives life, ) is condemnation and is righteousness and ) abolition. permanence. ) ) ) The differences become apparent throughout the succeeding verses, but in the following segment Paul mentions his trust and competence that are in and from God respectively.) 4. And we have such confidence through Christ toward God. 5.

Not that we are competent of ourselves to consider anything to come as from ourselves, but our competence is from God. 6. And God has enabled us to be servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.) a. And we have such confidence through Christ toward God. The key word in this sentence is confidence, which seems to lack coherence with the preceding paragraph but has affinity with 2:17. If we label verses 1 3 a parenthetical comment, as some scholars do, we have to consider the thrust of this paragraph.

Even though Paul does not use the word confidence, he bases his confidence on the work of Christ and the Spirit of the living God. He realizes that his detractors can readily accuse him of spiritual arrogance when they are asked to consider the results of his ministry. With the term such, he calls attention to the quality of his confidence that comes to him through Christ in the presence of God.) In the New Testament, the Greek word pepoithsis (confidence) appears six times; all of them are in Paul s correspondence, four of them in this epistle.��17�� Paul uses this word to describe trust in people, trust in one s own strength by observing the law, or trust in Christ through the power of God. Here Paul refers to the confidence in Jesus that he already noted in 1:14 15, where he expressed it in terms of the day of our Lord Jesus. He gives the word a positive connotation by linking it to God s revelatory work in Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=44.9.4-44.9.6|AUTODETECT|” Jesus brought Paul to conversion 7 1 -1 9 0 “tw://bible.?id=44.9.4-44.9.6|AUTODETECT|” Acts 9:4 6) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ), called him to be an apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” ), repeatedly encouraged him to proclaim the Word 7 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” Acts 18:9 10) 1 1 -1 9 0 “tw://bible.?id=44.22.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.18|AUTODETECT|” 22:18) 1 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 0 ), and constantly fulfilled his promises to him. Thus Paul fully trusted Jesus because he knew that God is true.) 1 1 2 8 0 “tw://bible.*?id=45.15.18|AUTODETECT|” b. Not that we are competent of ourselves to consider anything to come as from ourselves, but our competence is from God. In this verse (5) Paul answers the question he raised earlier, And who is competent for these things? (2:16). When Paul writes about competence, he intimates that this distinction is based on confidence. A person endowed with poise possesses expertise: the word competence denotes the capability to perform a task that demands expertise. But Paul writes that his competence is not based on self-assurance, for he knows that his motives are sinful and his desires are tainted by selfishness.

In the presence of God s holiness, his sinful human characteristics are worthless. He is unable to rely on his own ability to think out something that originates within himself. He has to turn to God and realize that his ability to preach the gospel, provide leadership, and counsel the people in Corinth originates with God 7 1 -1 9 0 “tw://bible.?id=45.15.18|AUTODETECT|” Rom. 15:18) 1 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” Phil. 2:13) 1 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 0 ). Paul may have had in mind the Hebrew term shaddai, which is used to describe God as the all-sufficient One.��18�� He gives God the glory and the honor for granting him the ability to be God s servant.) 1 1 2 8 0 0 c. And God has enabled us to be servants of a new covenant. The words in this verse (6) are filled with meaning and in some instances are open to various interpretations.) 1 1 2 8 0 “tw://bible.?id=44.9.22|AUTODETECT|” First, the concept competence is decisive, because this attribute originates with God (2:16; 3:5, 6). In English, translators put the verb to enable in the perfect tense to convey both the beginning and the continuation of God s act of granting Paul the competence to be God s servant. The beginning relates to his conversion experience near Damascus 7 1 -1 9 0 “tw://bible.?id=44.9.22|AUTODETECT|” Acts 9, 22) 1 1 -1 9 0 “tw://bible.?id=44.9.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” ) and the continuation alludes to Paul s frequent references to divine aid. For instance, Paul writes, I can do all things through him who strengthens me 7 1 -1 9 0 “tw://bible.?id=50.4.13|AUTODETECT|” Phil. 4:13) 1 1 -1 9 0 0 , NRSV). Paul leans not on his own insight and understanding but looks to God for help.) 1 2 2 8 0 0 Next, the personal plural pronoun us appears a number of times in this epistle and generally refers to Paul himself (see, e.g., 1:8; 2:14; 3:1). Is Paul speaking about himself, does the pronoun include his co-workers in Corinth, is he referring to every member of the Corinthian community who participates in Paul s ministry, or does the pronoun apply to all the apostles?��19�� The last choice relates to the apostles who received authority from Christ to extend the church through the preaching of the gospel. Similarly, it applies to every minister who faithfully proclaims the Word of God, edifies the believers, and calls people to faith and repentance in Christ.) Third, Paul calls himself and his fellow workers servants. The Greek word diakonoi is not quite the equivalent of the English term deacons (see v. 3). I have chosen the translation servants; these workers are servants of the new covenant, that is, the Christian ministry. They proclaim the gospel.) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” Last, Paul introduces the words new covenant, which Jeremiah prophesied (31:31 [38:31, LXX]), Jesus spoke at the institution of the Lord s Supper 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” ), and the writer of Hebrews quoted and applied to Christ (9:15). To say that Paul is speaking of the New Testament s formation in its rudimentary form is incorrect.��20�� Paul stresses not the canon but the covenant that God has made with his people. And God appointed him to be a servant of this new covenant. As Moses was given the appointment to be the mediator and prophet of the old covenant in Israel 7 1 -1 9 0 “tw://bible.?id=2.24.0|AUTODETECT|” Exod. 24) 1 1 -1 9 0 0 ), so Paul has been commissioned to be the mediator and prophet of the new covenant in the Corinthian setting.��21��) 1 1 2 8 0 “tw://bible.?id=2.4.10|AUTODETECT|” Noteworthy is the parallel between Moses and Paul as servants of the old and new covenants respectively. When God called Moses to lead the Israelites out of Egypt, Moses doubted his own ability 7 1 -1 9 0 “tw://bible.?id=2.4.10|AUTODETECT|” Exod. 4:10) 1 1 -1 9 0 “tw://bible.?id=2.24.12|AUTODETECT|” ). And when Paul reflects on his task of preaching the gospel, he questions his own competence (2:16b). Moses relied on God to grant him ability; so did Paul. Another parallel is that of Moses receiving from God the Decalogue written on two tablets of stone 7 1 -1 9 0 “tw://bible.?id=2.24.12|AUTODETECT|” Exod. 24:12) 1 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.31.18|AUTODETECT|” 31:18) 1 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” 34:29) 1 1 -1 9 0 0 ). Paul says that his ministry is written on tablets of human hearts (v. 3).��22�� But his ministry surpasses that of Moses, for he is privileged to be the mediator of Christ s new covenant.) 1 1 2 8 0 “tw://bible.?id=42.22.20|AUTODETECT|” The new covenant has come forth out of the old covenant (v. 14), and the adjective new indicates that this covenant has a quality that is superior to the old. Jesus inaugurated the new covenant in his blood at the time he instituted the Lord s Supper 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 0 ) and thus fulfilled the prophecy recorded by Jeremiah. More than six hundred years earlier, through Jeremiah, God announced the coming of a new covenant that he would make with Israel (31:31 34). Note that God took the initiative for making both the old and the new covenants: the old at Sinai and the new in Zion. And God made these agreements with his people for their benefit and well-being.) 1 1 2 8 0 “tw://bible.?id=2.23.25-2.23.31|AUTODETECT|” The benefits of the old covenant were God s daily provisions of food and water, protection from sickness, fertility and full-term pregnancies, a long life span for every Israelite. God would fight for them by driving the nations out of the promised land, so that his people could take possession from the Red Sea to the Mediterranean, from the southern border of the desert to the northern part of the Euphrates 7 1 -1 9 0 “tw://bible.?id=2.23.25-2.23.31|AUTODETECT|” Exod. 23:25 31) 1 1 -1 9 0 0 ). The people were obliged to obey God by keeping the laws of the Decalogue, those pertaining to protection and responsibility, and those that promoted justice and mercy in social life (Exod. 20 23). In fact, the blessings and the obligations of the old covenant are recorded in these four chapters.��23��) 1 1 2 8 0 “tw://bible.?id=23.11.9|AUTODETECT|” The new covenant is superior to and differs from the old in respect to the place of God s law, promise, knowledge, and remission of sin. In the new covenant, the laws of God are written not on stone or paper but on human hearts and minds. They are part of the people s inner being. God fulfills his promise by proving that he is their God and they are his people. Also, God s revelation becomes so universally known that it covers the earth as the waters cover the sea 7 1 -1 9 0 “tw://bible.?id=23.11.9|AUTODETECT|” Isa. 11:9) 1 1 -1 9 0 “tw://bible.?id=35.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=35.2.14|AUTODETECT|” Hab. 2:14) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” ). Throughout the world all classes of people know the Lord. And last, God forgives sin and remembers it no more 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jer. 31:31 34) 1 1 -1 9 0 “tw://bible.?id=58.8.10-58.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.10-58.8.12|AUTODETECT|” Heb. 8:10 12) 1 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” ). He grants complete remission through his Son Jesus Christ, who shed his blood on Calvary s cross. Without the shedding of blood there is no forgiveness 7 1 -1 9 0 “tw://bible.*?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 0 b).) 1 4 2 8 0 0 d. Not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. The last part of verse 6 has caused ample debate in scholarly and ministerial circles. Thomas E. Provence has categorized three different interpretations and evaluations.) 1.

The hermeneutical view makes a distinction between the text and the Holy Spirit, who inspires the text to give it meaning. The text is subservient to the Spirit.) But this distinction says nothing about the respective functions Paul ascribes to the letter and the Spirit: to kill and to give life. And Paul says nothing about the manner of interpreting the text. The hermeneutical view, then, is questionable.) 2. The legal view identifies the letter with the law, so that the law and the Spirit are opposites. In effect, the new covenant abolishes the law.) 1 1 2 8 0 “tw://bible.?id=45.7.12|AUTODETECT|” But elsewhere Paul writes that the law is holy, righteous and good and spiritual 7 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” Rom. 7:12) 1 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=45.7.6|AUTODETECT|” ). We are released from the law that was without the Spirit, but we serve God by keeping the law in a new way of the Spirit 7 1 -1 9 0 “tw://bible.?id=45.7.6|AUTODETECT|” Rom. 7:6) 1 1 -1 9 0 0 ). From Paul s discussion on the law, we know that he does not view the law and the Spirit as opposites of one another.) 1 1 2 8 0 0 3. The proper interpretation is to see a person externally observing the letter of the law but internally ignoring it.) 1 1 2 8 0 “tw://bible.?id=45.2.27-45.2.29|AUTODETECT|” But when the Holy Spirit subdues the heart of an individual, obedience to the law and fulfilling its true intention are evident 7 1 -1 9 0 “tw://bible.?id=45.2.27-45.2.29|AUTODETECT|” Rom. 2:27 29) 1 1 -1 9 0 0 ). Not the letter but the Spirit changes a person s heart. We distinguish between an external conformity to the law (the letter) and an internal obedience, through the Spirit, to fulfill the express purpose of the law: to have life.��24��) 1 1 2 8 0 “tw://bible.?id=2.32.28|AUTODETECT|” The historical setting of the Israelites disregard for the words of the old covenant gives a clear example that the letter kills. When God at the top of Mount Sinai wrote the Ten Commandments on tablets of stone, the Israelites at the bottom of the mountain fashioned the golden calf. As a consequence of not obeying the conditions of the old covenant, three thousand Israelites died 7 1 -1 9 0 “tw://bible.?id=2.32.28|AUTODETECT|” Exod. 32:28) 1 1 -1 9 0 “tw://bible.?id=4.32.12|AUTODETECT|” ). Conversely, Caleb was blessed with long life and an inheritance in the promised land because he had a different spirit and followed the Lord wholeheartedly 7 1 -1 9 0 “tw://bible.?id=4.32.12|AUTODETECT|” Num. 32:12) 1 1 -1 9 0 “tw://bible.?id=4.14.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.14.24|AUTODETECT|” 14:24) 1 1 -1 9 0 “tw://bible.?id=6.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.14.9|AUTODETECT|” Josh. 14:9) 1 1 -1 9 0 “tw://bible.?id=5.1.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.36|AUTODETECT|” Deut. 1:36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.2|AUTODETECT|” Writing on the contrast between the law and the Spirit, Paul says elsewhere, Through Christ Jesus the law of the Spirit set me free from the law of sin and death 7 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” Rom. 8:2) 1 1 -1 9 0 “tw://bible.?id=26.36.27|AUTODETECT|” ). The law is not set aside, for the Holy Spirit takes that law and empowers it by giving life to all God s covenant people 7 1 -1 9 0 “tw://bible.?id=26.36.27|AUTODETECT|” Ezek. 36:27) 1 1 -1 9 0 0 ). The Holy Spirit causes the believer to understand the implications of God s law in the age of the new covenant. And the age of this covenant is the age of the Holy Spirit, who gives life to God s people. Facing the letter of the law without the Holy Spirit, man is subject; but in the presence of the Holy Spirit, man is object.��25�� If then the Spirit lives in the hearts of believers, they must place themselves under the authority of God s Word, not as subjects but as objects.) 1 12 2 8 0 0 As I conclude this segment, the familiar words of the Nicene Creed come to mind:) And I believe in the Holy Spirit,) the Lord and Giver of life.) ) Greek Words, Phrases, and Constructions in 3:4 6) Verses 4 5) ���� this preposition conveys the meaning friendly toward God.��26�� It is synonymous with ���������, before [God] (2:17).) �P� E�� the verb to be must be supplied, so that the text reads, it is not that (see 1:24).) Verse 6) C� ��� yes, he also. Martin H. Scharlemann observes, In starting a new sentence a relative pronoun may be turned into a personal one. ��27��) 1������� he enabled. The aorist tense is constative and comprises Paul s entire ministry.) ������ �������� new covenant. Without definite articles, the term is used in the absolute sense of the word as a technical term. It refers to the celebration of the Lord s Supper.

The adjective ����� means something new that comes forth out of the old and surpasses it in quality. The framework of the ������� remains the same, but its substance is superior in every respect.) 1 1 2 8 0 “tw://bible.?id=45.2.27|AUTODETECT|” �x ������ the term ����� signifies the Holy Scripture, but �x ������ is the written code 7 1 -1 9 0 “tw://bible.?id=45.2.27|AUTODETECT|” Rom. 2:27) 1 1 -1 9 0 “tw://bible.?id=45.2.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.2.29|AUTODETECT|” 29) 1 1 -1 9 0 0 , NIV).) 1 7 2 8 0 0 ) 5. Comparison of Glory) 3:7 11) 7 Now if the ministry that resulted in death, chiseled in letters on stone, appeared in glory, so that the Israelites were unable to look at Moses face because of its glory, though this glory was set aside, 8 how much more glorious will be the ministry of the Spirit? 9 If, then, glory was conferred on the ministry of condemnation, how much more abundant will be the ministry of righteousness in respect to glory? 10 For indeed, what once was glorified has not been glorified in this respect because of the glory that surpasses it. 11 For if that which is set aside appeared with glory, how much more that which remains appears in glory.) ) Paul avails himself of some of the same vocabulary he used in the preceding verse (v. 6) and once more compares the old covenant with the new. He notes the intensity of Moses glory, but nevertheless that glory was transient. Then he compares the glory of the two covenants and shows the surpassing splendor of the new.) 7. Now if the ministry that resulted in death, chiseled in letters on stone, appeared in glory, so that the Israelites were unable to look intently at Moses face because of its glory, though this glory was set aside.) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” a. Now if the ministry that resulted in death, chiseled in letters on stone, appeared in glory. The first word, now, as a transitional particle, marks a new paragraph, which begins with a conditional clause. This clause expresses reality that is derived from a passage in the Old Testament Scriptures. ) 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exodus 34:29 35) 1 1 -1 9 0 “tw://bible.?id=2.32.0|AUTODETECT|” relates the historical setting of Moses, who descended from Mount Sinai with the second set of tablets on which God had written the Ten Commandments. Note that this passage follows ) 7 1 -1 9 0 “tw://bible.?id=2.32.0|AUTODETECT|” Exodus 32) 1 1 -1 9 0 0 , which depicts the worship of the golden calf, the destruction of the first set of tablets with the Decalogue, God s anger against Israel, and the death of three thousand people.) 1 1 2 8 0 “tw://bible.?id=2.32.10|AUTODETECT|” When Moses came to the Israelites a second time, he carried the two tablets of stone on which God had engraved his law. The presentation of this second set of tablets to Moses marks God s willingness to renew his covenant with Israel. By worshiping the golden calf, the people had broken the law that God had given them and abrogated the covenant. When Paul reflected on the effect the covenant had on a disobedient people, he saw the specter of death 7 1 -1 9 0 “tw://bible.?id=2.32.10|AUTODETECT|” Exod. 32:10) 1 1 -1 9 0 “tw://bible.?id=5.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.9.14|AUTODETECT|” Deut. 9:14) 1 1 -1 9 0 “tw://bible.?id=4.14.21-4.14.23|AUTODETECT|” ). Because of their unbelief and disobedience throughout the forty years in the desert, the Israelites were condemned to perish 7 1 -1 9 0 “tw://bible.?id=4.14.21-4.14.23|AUTODETECT|” Num. 14:21 23) 1 1 -1 9 0 0 ). Paul calls this the ministry of condemnation (v. 9).) 1 1 2 8 0 “tw://bible.?id=2.24.3|AUTODETECT|” The people of Israel assented to the obligations of the old covenant 7 1 -1 9 0 “tw://bible.?id=2.24.3|AUTODETECT|” Exod. 24:3) 1 1 -1 9 0 “tw://bible.?id=2.24.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.24.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” ), but they externalized its law, which was engraved on tablets of stone. The second time that Moses came with the tablets of the Decalogue, his face radiated divine glory and proved that he had been in God s presence 7 1 -1 9 0 “tw://bible.?id=2.34.29|AUTODETECT|” Exod. 34:29) 1 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” ). The wording of the text does not coincide with that of the Old Testament account. In that passage we read that the face of Moses radiates glory, but here the ministry of death is the subject of appeared in glory. The difference, however, is not great if we see that Paul harks back to the initial proclamation of the Decalogue at Mount Sinai. Being the source of glory, God appeared to the people of Israel in the natural phenomena of thunder, lightning, and smoke 7 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” Exod. 20:18) 1 1 -1 9 0 0 ). The writer of Sirach mentions the giving of the law to the Israelites and says:) 1 3 2 8 0 0 Their eyes saw his glorious majesty;) and their ears heard the glory of his voice.) [Sir. 17:13, REB]) 1 1 2 8 0 “tw://bible.?id=45.7.12|AUTODETECT|” The divine law emits glory because it is holy, righteous, good, and spiritual 7 1 -1 9 0 “tw://bible.?id=45.7.12|AUTODETECT|” Rom. 7:12) 1 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ). Similarly, the face of Moses, having been in God s presence, reflected divine glory. Indeed, Paul points to aspects of glory that derive from God himself. This does not mean that everything is clear. Not at all. In the next part of this verse and in succeeding verses, one of the key words in the form of either noun or verb is glory. ) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” b. So that the Israelites were unable to look intently at Moses face because of its glory, though this glory was set aside. The reading in Exodus says nothing about the people s inability to look intently at the face of Moses and about glory that was removed. We read that because Moses face was radiant, the Israelites were afraid to approach him. Moses addressed them and covered his face with a veil only after he ended his message. The Old Testament passage is silent about glory that was ineffective 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exod. 34:29 35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” If Paul provides details that are not in the text of ) 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exodus 34:29 35) 1 1 -1 9 0 “tw://bible.?id=47.3.7-47.3.18|AUTODETECT|” , did he rely on a rabbinic midrash (exposition) of this passage? A background study of literary material discloses that in Paul s day many traditions pertaining to this passage were circulating. These traditions throw light on the differences between ) 7 1 -1 9 0 “tw://bible.?id=47.3.7-47.3.18|AUTODETECT|” II Corinthians 3:7 18) 1 1 -1 9 0 “tw://bible.?id=2.34.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=2.34.0|AUTODETECT|” Exodus 34) 1 1 -1 9 0 “tw://bible.?id=2.34.0|AUTODETECT|” . In fact, Linda L. Belleville suggests that Paul is interweaving fragments of the latter narrative [) 7 1 -1 9 0 “tw://bible.?id=2.34.0|AUTODETECT|” Exodus 34) 1 1 -1 9 0 0 ] with a number of extra-biblical traditions and his own contributions, rather than making modifications to an already existing midrashic unit. ��28�� Paul, then, reflects the literary traditions of his day.) 1 1 2 8 0 “tw://bible.?id=2.32.9|AUTODETECT|” The Israelites were unable to stare intently at Moses because of the radiant glory that emanated from his face. (The Greek tense of the verb atenizein [to look at intently] conveys the sense of a single action.) The reason for the people s inability even to gaze at Moses face lies in the sin of idolatry they committed by worshiping the golden calf. Not only then, but throughout the history of Israel, the hearts of the people were hardened (v. 14). Many times God calls the Israelites a stiff-necked people 7 1 -1 9 0 “tw://bible.?id=2.32.9|AUTODETECT|” Exod. 32:9) 1 1 -1 9 0 “tw://bible.?id=2.33.3-2.33.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.33.3-2.33.5|AUTODETECT|” 33:3 5) 1 1 -1 9 0 “tw://bible.?id=2.34.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.9|AUTODETECT|” 34:9) 1 1 -1 9 0 0 ).��29��) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Paul writes that the glory was set aside. This terse comment does not mean that the radiance in Moses face gradually faded, for the words of ) 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exodus 34:29 35) 1 1 -1 9 0 0 contradict this interpretation. Rather, the glory of the old covenant is being set aside because neither the Decalogue chiseled in stone nor Moses face could achieve perfection.��30�� The word glory (see vv. 11, 13) must be understood in the setting of the old covenant that already had brought death to the Israelites. The people s hardened hearts caused the glory of the old covenant to vanish. In time, this antiquated covenant disappeared when a better covenant brought lasting glory.��31��) 1 3 2 8 0 0 8. How much more glorious will be the ministry of the Spirit?) Paul frequently uses the literary device of comparing the lesser to the greater.��32�� Here is the first contrast in a series of three (vv. 8, 9, 11). The dissimilarity is between the old and the new covenants, the ministry of death and that of the Spirit. At first sight, the second part of the comparison seems misplaced, for we would expect the word life in contrast to the term death in verse 7. But in verse 6, Paul said that the Spirit gives life; now he uses an abbreviated reference. Also, the text is a parallel of 2:16, in which Paul says that the gospel is the smell of death for some and the smell of life for others.) In verses 7 and 8, Paul is asking a rhetorical question that receives an affirmative answer.

Yes, the ministry of the Spirit is incomparably greater in degree of glory than that which surrounded the ministry of the old covenant. Paul writes the future tense, will be, but is not saying that the greater glory will begin at the end of cosmic time. Certainly not. This future tense begins with the ministry of Jesus and continues after the outpouring of the Holy Spirit on Pentecost until the consummation.) 1 1 2 8 0 “tw://bible.?id=4.11.25-4.11.29|AUTODETECT|” What does Paul mean with the phrase the ministry of the Spirit ? Surely he is not overlooking the presence of the Spirit in the Old Testament era. For instance, God took of the Spirit that rested on Moses and put the Spirit on seventy elders; they began to prophesy, and so did Eldad and Medad. When Moses heard about it, he wished that the Lord would place his Spirit on all the people so that everyone might prophesy 7 1 -1 9 0 “tw://bible.?id=4.11.25-4.11.29|AUTODETECT|” Num. 11:25 29) 1 1 -1 9 0 0 ). What Paul has in mind is the Spirit s abiding presence, which began on the day of Pentecost and lasts forever. Paul teaches that the ministry of the Spirit pertains to the gospel with its transforming effect in the lives of God s people. We are transformed into the likeness of Christ who grants us ever greater glory (v. 18).) 1 1 2 8 0 0 9. If, then, glory was conferred on the ministry of condemnation, how much more abundant will be the ministry of righteousness in respect to glory?) 1 1 2 8 0 “tw://bible.?id=58.1.14|AUTODETECT|” The Greek word diakonia, which I have translated ministry, occurs twelve times in this epistle, four of them in chapter 3. Paul uses the term more than does any other New testament writer,��33�� and in this context chooses it to designate service. God appoints both people and angels to serve others 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ). So the collection of money by the Gentile churches for the Jerusalem saints was a ministry of love (8:4; 9:1, 12). The expression ministry, then, summarizes all the activities of the givers, collectors, carriers, and recipients. Likewise, in this chapter the expression summarizes the entire ministry that pertains to the old covenant, the law, and the priesthood. Paul calls it a ministry that resulted in death (v. 7) and condemnation (v. 9); it exposed sin, and sin in itself leads to death. By comparison, the totality of the ministry that pertains to the new covenant is guided by the Holy Spirit and is filled with life.

But in this verse, the dissimilarity is not of death and life but of condemnation and righteousness. These two stand in opposition to one another, for the person who is condemned before God s tribunal faces death and the one who is declared righteous has life. A person who is righteous has the Spirit, for the Spirit brings about a right relationship with God.��34��) 1 1 2 8 0 0 This is the second time that Paul writes the how much more clause (vv. 8, 9, 11), for once again Paul resorts to the literary device of comparing the lesser with the greater. In three successive verses (vv. 7 8, 9 [v. 10 is its explanation], 11), he introduces the familiar wording: if then & , how much more.& The first contrast is between death and the Spirit (vv. 7 8), the second between sentencing and acquittal (v. 9), and the third between glory that is put aside and glory that endures (v. 11).) 1 1 2 8 0 “tw://bible.?id=5.27.26|AUTODETECT|” The message that Paul conveys in the first clause of verse 9 appears to be incongruous. There is no glory in a courtroom when the presiding judge sentences a criminal and pronounces the death penalty. But Paul looks at the totality of the ministry of condemnation and sees that the law given by God is glorious and the sentence just 7 1 -1 9 0 “tw://bible.?id=5.27.26|AUTODETECT|” Deut. 27:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.1.17|AUTODETECT|” The ministry of righteousness is the same as the ministry of reconciliation (5:18). God declares a sinner righteous through the redeeming blood of Jesus Christ and at the same time places him or her on the path of sanctification 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Rom. 1:17) 1 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.21-45.3.22|AUTODETECT|” 3:21 22) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 10. For indeed, what once was glorified has not been glorified in this respect because of the glory that surpasses it.) The verse seems to be a paradox that is understandable only to the original readers. To put it anachronistically, Paul probably had written a lengthy footnote to explain this verse, but the notes were lost. If we focus attention on the phrase in this respect and link it to the preceding verse (v. 9), we begin to understand Paul s thought. The glory conferred on the ministry of condemnation is nothing compared to the glory of the ministry of righteousness.) In this respect, Paul continues, that which has been glorified, namely, the old covenant of the law, has not been glorified to the fullest extent because of the glory of the new covenant of Christ s gospel. The glory of the ministry of God s righteousness far outshines the glory of the ministry that led to condemnation. Certainly, God reserved his surpassing glory for the ministry of the new covenant.��35�� Paul sees the old covenant not as having been abolished but as having been subsumed or built upon, and that the essence of the Sinai covenant had been retained. ��36��) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” According to ) 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exodus 34:29 35) 1 1 -1 9 0 0 , Moses face was radiant. In the Greek text of the Old Testament the literal translation is the color of his face was glorified (v. 30, and see v. 35). There the perfect tense of the verb to glorify appears, and Paul adopts the usage in his discussion of contrast between the old and the new covenants.) 1 1 2 8 0 “tw://bible.?id=49.1.19|AUTODETECT|” The first two words in this verse introduce an explanation of verse 9, which has a characteristic comparison: how much more. This comparison is explained by the term hyperballein (to surpass), which is a Greek word that in participle form appears only in Paul s letters. Paul uses it to describe the concepts glory (3:10), grace (9:14), power 7 1 -1 9 0 “tw://bible.?id=49.1.19|AUTODETECT|” Eph. 1:19) 1 1 -1 9 0 “tw://bible.?id=49.2.7|AUTODETECT|” ), riches of God s grace 7 1 -1 9 0 “tw://bible.?id=49.2.7|AUTODETECT|” Eph. 2:7) 1 1 -1 9 0 “tw://bible.?id=49.3.19|AUTODETECT|” ), and knowledge 7 1 -1 9 0 “tw://bible.?id=49.3.19|AUTODETECT|” Eph. 3:19) 1 1 -1 9 0 0 ). These five concepts derive from God and excel all temporal values.) 1 2 2 8 0 0 11. For if that which is set aside appeared with glory, how much more that which remains appears in glory.) In this third contrast, Paul stresses the abiding nature of glory in the ministry of the new covenant. The process of being set aside is compared with that which remains. Paul speaks not of making the glory of Moses face ineffective but of the ministry in its totality as it pertains to the old covenant.) 1 1 2 8 0 “tw://bible.?id=24.31.32|AUTODETECT|” The meaning of the Greek verb katargein is to put aside. ��37�� The verb has a variety of meanings depending on its context, but in the current passage the verb indicates that which is transitory or evanescent. The ministry of the old covenant is put aside in its passing significance. Also, the verb to put aside is in the passive voice and has the people as the implied agent. Hence, human beings who are rebellious make the covenant useless. Because of their persistent disobedience, the Israelites made the old covenant ineffective 7 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” Jer. 31:32) 1 1 -1 9 0 “tw://bible.?id=26.36.16-26.36.23|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=26.36.16-26.36.23|AUTODETECT|” Ezek. 36:16 23) 1 1 -1 9 0 0 ) and caused its glory to vanish.) 1 25 2 8 0 0 The glory that accompanied the old covenant ministry is nothing in comparison with the glory that is permanent. The previous verse (v. 10) described the surpassing glory of the new covenant, but this verse mentions permanency. In verse 10 Paul spoke of degree; here he notes duration.) Paul reveals himself as a person who has left the framework of the old covenant and has fully embraced the new. He skillfully points out the transitoriness of the old and the lasting significance of the new covenant. As a Jew who became a Christian, he now addresses his fellow countrymen and others. At the same time, he vigorously opposes those Jews who attack him in Corinth and elsewhere.

In this argument the Apostle has chiefly in view the Judaizers who made the Law indispensable and superior to the Gospel. ��38��) ) Greek Words, Phrases, and Constructions in 3:7 11) Verse 7) �0 in this verse and in verses 9 and 11, the conditions express fact and reality.) ������ came into being. C. F. D. Moule calls this aorist strictly appropriate of a glory which is past. ��39��) �t� ������������� the present participle in the passive voice (not the middle) denotes concession: although it is being set aside. The nearest feminine antecedent is glory. ) Verse 9) �� �������� the Majority Text has the nominative case instead of the dative.

The manuscript evidence favors the reading of the dative case,��40�� while the harder reading is the nominative. The difference in translation is minimal.) ���� this is the dative of reference: with respect to glory. ) Verses 10 11) �P ���������� the perfect tense denotes action in the past with lasting results but now terminated, as the negative particle shows.) �x ������������ the neuter perfect passive participle sums up the entire era of the old covenant.) � ����� �� ����� in this matter (see 9:3). This phrase modifies the main verb ����������, not the succeeding part of the verse.) �x ������������� in the neuter singular, the participle with the definite article forms the totality of the implied object. The compound participle is intensive and derives from the preposition ���� (causative) and the verb ����� (to be idle; and ����, not working). Note also that the participle is in the present tense to indicate continued action. And last, many translators and commentators understand the participle as a middle: is fading.

This translation makes good sense. But so does the passive in all three places (vv. 8, 11, 13).) ��p ����� the preposition with the noun has the sense of accompaniment. ��41��) ) 6. Unveiled Faces) 3:12 18) 12 Therefore, because we have such hope, we are very bold. 13 And we are not like Moses, who used to put a veil over his face so that the Israelites could not stare at the end of what was set aside. 14 But their minds were hardened. For until this very day, the same veil remains during the reading of the old covenant. It remains covered because only in Christ the veil is removed. 15 Yes, even today, whenever the law of Moses is read, a veil covers their heart. 16 [Scripture says,] But whenever anyone turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And all of us with uncovered face are beholding the reflected glory of the Lord and are transformed into the same likeness from one degree of glory to another just as from the Lord, that is, the Spirit.) ) The present section is no doubt one of the most difficult to understand in all Paul s epistles. This passage has spawned numerous interpretations and views; consequently, the literature on this particular segment is vast.

To offer perspective, I summarize the salient points of this chapter before giving an explanation of the current passage.) Of this chapter s four segments (vv. 1 3, 4 6, 7 11, 12 18), the last one is Paul s application of the Old Testament teaching of God s glory to the New Testament church. Next, in this concluding segment, he explains the work of the Holy Spirit in the lives of God s people. He does so by structuring parallels of the old covenant era and that of the new covenant. He points out this difference by stressing the freedom believers have through the Spirit of the Lord. And last, he begins the chapter with a reference to letters of recommendation (v. 1) and ends the chapter by proving that the glorious message of salvation transforms human lives. That proof validates his apostolicity.

God is using him as a minister of the gospel. Therefore, this last segment is a fitting introduction to the next segment (4:1 6), which is part of a discussion that Paul began at 2:14.) 12. Therefore, because we have such hope, we are very bold.) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” The first word in this verse links the preceding paragraph to the present one.��42�� With this word Paul continues his discourse by expanding on the teachings of the previous verses. Now he builds on his earlier teachings (vv. 7 11) in which he began to explain the implications of Moses veil 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exod. 34:29 35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=51.1.27|AUTODETECT|” The causal connotation of the first clause has its basis in the preceding paragraph. The abiding nature of the new covenant fills Paul and his associates with hope, for they know that nothing will supplant this covenant. Also, their hope is founded on the presence and power of the Holy Spirit (v. 8) and the ministry of righteousness (v. 9).��43�� In the New Testament, the word hope never conveys a negative but always a positive expectation of that which is good. Here it points to the surpassing glory that accompanies the ministry of the gospel 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” Col. 1:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 We are very bold. This short clause is filled with meaning, for it is a summary of previous statements and an introduction to Paul s remarks about veiled and unveiled faces. The word bold may refer to freedom of speech that Paul and his co-workers enjoy. At this point in the text, the Syriac translation literally says, We behave ourselves with uncovered eye. The phrase with uncovered eye, which means openly, occurs frequently in the Syriac New Testament and has a variant, with uncovered face [or head]. This variant occurs in verse 18 and thus serves as a synonym of bold in verse 12.��44��) 1 1 2 8 0 “tw://bible.?id=46.11.4|AUTODETECT|” The objection is raised that the original readers of Paul s epistle would be unable to understand his bilingual switch from the Syriac to the Greek.��45�� If Paul were the first and only writer to introduce the words with uncovered face [or head], the objection would be formidable. But first- and second-century literature of Jews, Greeks, Romans, and Christians clearly shows that covering one s face or head was a sign of either shame or reverence 7 1 -1 9 0 “tw://bible.?id=46.11.4|AUTODETECT|” I Cor. 11:4) 1 1 -1 9 0 “tw://bible.?id=46.11.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.11.7|AUTODETECT|” 7) 1 1 -1 9 0 0 ). Here the connotation is positive, so that to appear in public with uncovered face or head means to speak reverently and boldly.) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” Could the Corinthians understand Paul s presentation? Yes, because Paul had been their instructor for eighteen months 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 0 ) and they were acquainted with his teaching. Next, numerous bilingual Jewish converts to Christianity lived in Corinth. And last, the custom of covering or uncovering one s face was not limited to a particular culture.��46��) 1 1 2 8 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” With the expression bold Paul looks ahead to the end of the chapter, where he writes the words unveiled faces (v. 18). He bases the use of this term on his interpretation of ) 7 1 -1 9 0 “tw://bible.?id=2.34.29-2.34.35|AUTODETECT|” Exodus 34:29 35) 1 1 -1 9 0 0 and its application to Christianity. He intimates that his ministry of the Spirit and righteousness (vv. 8 and 9) has an openness toward both God and man.��47�� With fellow believers, he possesses a boldness that is expressed while ministering with an unveiled face.) 1 3 2 8 0 0 Even though in English we place a period at the conclusion of verse 12, the Greek shows a sentence that continues into the next verse with the conjunction and. Paul compares our respectful boldness with the veil Moses placed over his face after he had been in God s presence. But what is the implication of Moses action?) 13. And we are not like Moses, who used to put a veil over his face so that the Israelites could not stare at the end of what was set aside.) a. Translation. And we are not like Moses.

Translators add the words we are to a terse clause in Greek to construct a smooth sentence in English. The last part of the verse begs the question of what Paul means with at the end. Some versions add of glory and read at the end of glory that was being set aside (e.g., NRSV) to transmit the sense of the verse. I am presenting a literal translation of the last part of this verse and will try to set forth its meaning.) 1 1 2 8 0 “tw://bible.?id=2.34.33-2.34.35|AUTODETECT|” b. Problem. Moses, who used to put a veil over his face. Why did Moses cover his face? The Old Testament passage 7 1 -1 9 0 “tw://bible.?id=2.34.33-2.34.35|AUTODETECT|” Exod. 34:33 35) 1 1 -1 9 0 0 ) relates that Moses face was radiant because he had spoken with God. In God s presence Moses would remove the veil, but in the presence of the Israelites he concealed his face. He did so, however, not before but after he had addressed the people: When Moses finished speaking to them, he put a veil over his face (v. 33). But Paul says that Moses put a veil over his face so that the Israelites could not stare at the end of what was set aside. The word glory is not in the text, even though many translators supply it (see v. 7).) 1 1 2 8 0 “tw://bible.?id=45.10.4|AUTODETECT|” The problem lies not so much in Moses veil or his radiant face but in the last part of the verse: the end of what was set aside. What is the meaning of this enigmatic clause? Scholars interpret the end to mean either goal or termination. Some argue that the word end means goal in the sense of ultimate significance ��48�� and refer to ) 7 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” Romans 10:4) 1 1 -1 9 0 0 , Christ is the end of the law. Although the concept goal has merit, the last words of the text seem to favor the idea of termination. Does termination signify that the fading glory of Moses face was comparable to a gradually disappearing suntan? Paul does not specifically mention the term glory in this verse; instead he writes, the end of what was set aside. This wording refers to not only the termination of Moses ministry but also, eventually, that of the old structure of the covenant itself. In addition, we observe that Paul s wording at this point is rather redundant.

The two expressions, the end and what is set aside, support each other to emphasize the same message. And as a last observation we mention that in the Greek New Testament the word telos generally signifies termination and not intention or goal.��49��) 1 1 2 8 0 “tw://bible.?id=2.24.3-2.24.8|AUTODETECT|” The context of the passage in Exodus (34:29 35) teaches that the Israelites were unable to look at the glory that beamed from Moses face because their guilty consciences accused them. They had broken the covenant that God had made with them and that they had ratified 7 1 -1 9 0 “tw://bible.?id=2.24.3-2.24.8|AUTODETECT|” Exod. 24:3 8) 1 1 -1 9 0 “tw://bible.?id=1.32.30|AUTODETECT|” ). Their sin made it impossible for them to look at the glory that represented God himself. The Israelites were afraid that the brilliance that Moses displayed might result in God executing vengeance on them. How could they endure the radiance that emanated from God, whose holiness tolerates no sin? God s full glory would have destroyed the Israelites.��50�� They knew that if they would see God, they would die 7 1 -1 9 0 “tw://bible.?id=1.32.30|AUTODETECT|” Gen. 32:30) 1 1 -1 9 0 “tw://bible.?id=2.33.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.33.20|AUTODETECT|” Exod. 33:20) 1 1 -1 9 0 “tw://bible.?id=7.6.22-7.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.6.22-7.6.23|AUTODETECT|” Judg. 6:22 23) 1 1 -1 9 0 “tw://bible.?id=7.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.13.22|AUTODETECT|” 13:22) 1 1 -1 9 0 0 ). But when God spoke to the Israelites either directly from Mount Sinai or indirectly through Moses, he revealed his glory. Hence, God s glory and God s word go together.) 1 2 2 8 0 0 Whenever Moses spoke God s word, he did not cover his face. When God s spoken word addressed Moses or through Moses the Israelites, Moses was unveiled so that God s glory might shine forth unhindered. The veil covered Moses face because of Israel s sin. Instead of repenting, the Israelites asked Moses to cover his face, for they did not want to see the radiance of his face. They chose to continue to live in sin and to harden their hearts. Thus, they themselves were instrumental in setting aside Moses ministry, God s glory, and the old structure of the covenant.) 14.

But their minds were hardened. For until this very day, the same veil remains during the reading of the old covenant. It remains covered because only in Christ the veil is removed.) 1 1 2 8 0 “tw://bible.?id=2.34.30|AUTODETECT|” a. But their minds were hardened. The adversative but is strong and decisively points to the reason for asking Moses to cover his face. Moses placed a veil over his face not because the radiance was fading but because Aaron and all the Israelites were afraid to approach him 7 1 -1 9 0 “tw://bible.?id=2.34.30|AUTODETECT|” Exod. 34:30) 1 1 -1 9 0 “tw://bible.?id=58.3.13|AUTODETECT|” ). Their fear arose from guilty consciences. By contrast, a clear conscience exhibits confidence that provides a boldness to enter into God s presence. Paul interprets this fear in terms of the Israelites refusal to obey God; that is, their minds were hardened by the deceitfulness of sin 7 1 -1 9 0 “tw://bible.?id=58.3.13|AUTODETECT|” Heb. 3:13) 1 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” ). They indeed had the gospel preached to them but did not accept it in faith 7 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” Heb. 4:2) 1 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” ). Their thought patterns had become rigid and their thinking processes were not open to the Word of God. The god of this age blinded their minds so that they could not understand the Scriptures 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 1 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” John 12:40) 1 1 -1 9 0 “tw://bible.?id=44.28.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.27|AUTODETECT|” Acts 28:27) 1 1 -1 9 0 0 ).��51�� The evil one controlled their thinking.) 1 1 2 8 0 0 Through grace, God did not withdraw himself from the Israelites but remained faithful to his covenant promises. God continued his presence in the camp of Israel. The veil of Moses thus becomes a metonomy for the hardness of Israel s hearts under the old covenant. ��52�� The piece of cloth that covered Moses face represented the stiff-necked people of Israel.) 1 1 2 8 0 “tw://bible.?id=45.11.7|AUTODETECT|” b. For until this very day. Paul now applies the passage from Exodus to his own times and people wherever he encounters hardness of heart 7 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ). Even though God sent forth his Son in all his glory 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” ), his own people did not receive their Messiah. As Jesus messenger, Paul testified to the hardness of heart the Jews displayed. The wording until this very day is idiomatic in both Greek and English 7 1 -1 9 0 “tw://bible.?id=45.11.8|AUTODETECT|” Rom. 11:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.11.4|AUTODETECT|” c. The same veil remains during the reading of the old covenant. What is the meaning of the first part of this sentence? Is Paul referring to the veil Moses used in the desert? Obviously not. Is it the Jewish tallith (shawl) that Jews wear over their heads and shoulders at the time of morning prayers and readings of the law?��53�� Did every Jew in Paul s day cover his head with a shawl at worship? Not so, because Paul earlier wrote that a man who covers his head when he prays or prophesies dishonors his head 7 1 -1 9 0 “tw://bible.?id=46.11.4|AUTODETECT|” I Cor. 11:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Paul is saying that when the Jews are reading the words of the old covenant, there is a veil over their hearts. He notes that Moses, who served as mediator between God and man, placed a veil over his face to prevent the people from seeing God s glory. And he remarks that even to his day a veil over the law of Moses prevents the Jews from seeing Christ, who is able to remove this veil. Paul shifts the imagery from Moses as a person to Moses as the personification of the law (see v. 15).��54�� He calls attention not to the people who are placing a veil over the reading of the law but to the fact that the veil itself remains.) 1 1 2 8 0 “tw://bible.?id=45.11.7-45.11.8|AUTODETECT|” The veil had the same function in both Moses and Paul s day, for it blocked the glory of the covenant that God had made with his people. It is a symbol of hardened hearts that refuse to accept and obey God s Word. Although Moses conveyed God s commands to the Israelites, they listened to him but declined to obey the stipulations of the old covenant. When they asked Moses to cover his face, they in fact turned away from God. Similarly, the refusal of the Jews to appropriate God s covenantal promises in faith is a veil that obstructs God s glory when his Word is read. Paul combines both the verb to harden and the temporal reference to this very day to show their relevance to his own day 7 1 -1 9 0 “tw://bible.?id=45.11.7-45.11.8|AUTODETECT|” Rom. 11:7 8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=24.31.31-24.31.34|AUTODETECT|” There are two additional considerations. First, the veil that covers the old covenant is not to be understood literally as some kind of container in which a scroll was kept. Rather, Paul sees a figurative veil that covers the words of the old covenant while they are read in worship services. As these words sound forth at a sabbath worship or elsewhere, the minds of the readers and the hearers are unwilling to understand their true meaning. Metaphorically, a veil of their own making bars them from seeing the truth. Next, should the translation be old covenant or Old Testament ?

Translators and interpreters are divided on this point. True, the Old Testament Scriptures (Law, Writings, and Prophets) were read in the synagogues every Sabbath. But at present, Paul is not distinguishing between the Old Testament and New Testament Scriptures. In context, he is discussing the old covenant that was ratified at Sinai.��55�� He intimates that his contemporaries fail to see the replacement of the old covenant by the new covenant 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” Jer. 31:31 34) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ). With his associates, Paul is a minister of the new covenant (v. 6) that Jesus inaugurated at the institution of the Lord s Supper 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 0 ). Because of his emphasis on the covenant concept, I prefer the translation old covenant.) 1 1 2 8 0 “tw://bible.?id=44.26.17|AUTODETECT|” d. It remains covered because only in Christ the veil is removed. Paul himself had to step out of the old covenant context in which he was raised and educated. He adopted the new covenant structure after his conversion near Damascus, and for him Christ removed the veil by opening his spiritual eyes. In turn, Paul was sent to preach the gospel and to open the eyes of both his Jewish and Gentile contemporaries 7 1 -1 9 0 “tw://bible.?id=44.26.17|AUTODETECT|” Acts 26:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.3.1-58.3.6|AUTODETECT|” The covenant that God made with his people remains basically the same, for the God of Israel is the same God who reveals himself in Jesus. The old covenant differs from the new in respect to God s redemptive acts in Jesus Christ, so that the new covenant is a sequel to the old. Moses as a servant in God s house was the mediator of the first covenant, but Christ as the Son over God s house is the mediator of the better covenant 7 1 -1 9 0 “tw://bible.?id=58.3.1-58.3.6|AUTODETECT|” Heb. 3:1 6) 1 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.22|AUTODETECT|” 7:22) 1 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 0 ).��56��) 1 1 2 8 0 0 Only a living relationship with Christ removes the figurative veil that covers the old covenant. That veil is placed aside when the glory of the new covenant illumines the hearts and minds of Christ s people. Rejecting Jesus Christ keeps the veil in place and identifies hardened sinners with recalcitrant Israelites in the desert.) 1 1 2 8 0 “tw://bible.?id=48.4.4|AUTODETECT|” Throughout the centuries, Israel lived in the presence of God s glory associated with the ark of the covenant, first in the tabernacle and later in the temple. Yet this glory was always veiled because of human disobedience with respect to fulfilling God s covenant demands. Israel received the law on stone tablets that were placed inside the ark of the covenant, that is, in the presence of God. Israel regarded these tablets externally relevant but internally ineffective, for the laws were written on stone and not on human hearts and minds. During the Old Testament era, Israel had not yet received the salvation in Christ and the gift of the Holy Spirit. But when in the fullness of time 7 1 -1 9 0 “tw://bible.?id=48.4.4|AUTODETECT|” Gal. 4:4) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” ) Jesus came to his own people, the Jews refused to acknowledge him 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” ). Also, after the Holy Spirit was poured out, opposition from the Jerusalem hierarchy resulted in the great persecution of the church 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 0 ). A veil covered the hearts of the people.) 1 1 2 8 0 “tw://bible.?id=2.34.34|AUTODETECT|” The repetition of words and phrases in verses 14b 16 is significant, for Paul employs parallelism in presenting his case. Indeed, verse 15 repeats the previous verse to emphasize its message. And verse 16 is a quotation 7 1 -1 9 0 “tw://bible.*?id=2.34.34|AUTODETECT|” Exod. 34:34) 1 1 -1 9 0 0 ) by which Paul affirms his discourse. Here are some of the phrases in parallel columns:) 1 12 2 8 0 0 until this very day even today ) same veil remains the veil covers ) the reading of whenever the law ) the old covenant of Moses is read ) in Christ to the Lord ) the veil is removed the veil is removed ) ) ) 15. Yes, even today, whenever the law of Moses is read, a veil covers their heart.) a. Yes, even today. Many translations have the adversative however as the first word in this sentence. But to maintain the parallelism, the Greek term alla can be better understood as the intensive yes rather than the adversative however.) Paul directs attention to the reality of that day; namely, his countrymen are rejecting Christ. Without Christ, they continue to live in the context of the old covenant.

For the sake of emphasis, he alerts his readers to the indisputable fact that even in his own day those Jews who reject Christ are on the same level as the Israelites who hardened their hearts. Thus, he repeats the time reference, even today. ) b. Whenever the law of Moses is read, a veil covers their heart. Now Paul is more specific than he was in the preceding verse, when he said that the veil covered the reading of the old covenant ; here a veil covers the heart of the Jewish people. That is, removing the cover is a matter not merely of the intellect but also of the heart. Paul goes further than saying the minds of the Israelites were hardened; in this parallel he notes that the hearts of the Jews are darkened.

The heart is the inner core and fountain of every human being.) 1 1 2 8 0 “tw://bible.?id=23.6.10|AUTODETECT|” The veil no longer refers to a piece of material that covered Moses face, but figuratively describes the hardening of the heart. The veil represents a refusal to accept the fulfillment of God s revelation in Jesus Christ. Using Hebrew parallelism, Paul repeats his thoughts of verse 14a and sharpens his focus by referring to hearts that were covered, that is, hardened 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” Isa. 6:10) 1 1 -1 9 0 0 ). His compatriots have eyes but they refuse to see; ears, but they decline to hear; and they have hearts that are closed. Whenever the Scriptures are read and explained during the synagogue worship services, a veil covers their understanding.��57��) 1 2 2 8 0 0 From our point of view, Paul s argumentation does not adhere to principles of logic. In place of the principles to which we are accustomed, his reasoning follows the principle of inference by analogy. In brief, Paul does not proceed logically. ��58�� He uses key words including letter, heart, covenant, veil, glory, face, and Spirit. He moves from one term to another and, in the process, considers a number of nuances. For instance, when Moses puts a veil over his face, the Israelites cannot see him and are oblivious to Moses and the law. When the law is read, the people have a veil over their minds and over their hearts. They are spiritually blind, because they are averse to accepting the full message of the Scriptures.) 16. [Scripture says,] But whenever anyone turns to the Lord, the veil is removed. ) 1 1 2 8 0 “tw://bible.?id=2.34.34|AUTODETECT|” This verse is a quotation from the Old Testament passage that Paul has consulted throughout his discourse 7 1 -1 9 0 “tw://bible.?id=2.34.34|AUTODETECT|” Exod. 34:34) 1 1 -1 9 0 0 ). He omitted an introductory formula such as Scripture says. The text in the Old Testament differs so much from Paul s quotation that we must conclude he adapted the wording to suit his argument. We read the passage from Exodus as follows:) 1 4 2 8 0 0 But whenever he entered the Lord s presence to speak with him, he removed the veil until he came out. [34:34]) The Old Testament text has Moses as subject of the sentence, but Paul provides no subject at all for the verb to turn. Who is the one who turns to the Lord? Next, the word Lord refers to God but the expression Lord to Jesus. Third, Paul changed two phrases: instead of he entered the Lord s presence he has he turns to the Lord ; and in place of he removed the veil he writes the veil is removed. Last, the other parts of the Old Testament verse he omits.) Let us take these points sequentially. First, who is the subject of the verb to turn?

Most translations give an indefinite answer: a man (RSV), he (NAB, REB), anyone (NIV), one (NRSV), or they (JB, NJB). The last clause of verse 14 refers to the Jews of Paul s day, for a veil covers their heart. This plural would be the expected antecedent were it not for the singular verb in verse 15. Paul frequently switches from the plural to the singular, as is evident in the use of the personal pronouns we and I throughout this epistle. Here he writes the singular to stress that conversion takes place on an individual basis whether the person is male or female, Jew or Gentile. Hence, the translation anyone is preferred.) Next, to whom does Paul refer when he writes the word Lord?

Addressing his contemporaries, Paul already has noted that the veil can be removed only in Christ (v. 14b). With a parallel statement, he now notes that the person who turns to the Lord experiences the removal of the veil. The Lord is Christ Jesus and not Israel s God, for the person who turns to the Lord is not Moses but Paul s compatriot, as he indicates with three time references: this very day (v. 14), today (15), and whenever (vv. 15 16).��59�� Because Paul adapts the Old Testament text to his own argument, he speaks no longer of Moses but of Christ.) 1 1 2 8 0 “tw://bible.?id=23.6.10|AUTODETECT|” Third, another indication that Paul modifies the passage from Exodus is evident in two phrases: instead of he entered the Lord s presence Paul writes he turns to the Lord. He has in mind the hardened hearts of his people (v. 14a), for which he uses the wording of ) 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” Isaiah 6:10) 1 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.13.15|AUTODETECT|” Matt. 13:15) 1 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.12|AUTODETECT|” Mark 4:12) 1 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.40|AUTODETECT|” John 12:40) 1 1 -1 9 0 “tw://bible.?id=44.28.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.27|AUTODETECT|” Acts 28:27) 1 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” ). The concluding line in ) 7 1 -1 9 0 “tw://bible.?id=23.6.10|AUTODETECT|” Isaiah 6:10) 1 1 -1 9 0 0 is and turn and be healed. From this well-known passage, Paul now borrows the verb to turn, which signifies conversion.��60�� The veil representing the hardness of heart of Paul s contemporaries is removed whenever they turn to the Lord and convert.) 1 1 2 8 0 “tw://bible.?id=2.34.34|AUTODETECT|” Paul is relying not on the Hebrew text but on that of the Septuagint 7 1 -1 9 0 “tw://bible.?id=2.34.34|AUTODETECT|” Exod. 34:34) 1 1 -1 9 0 0 ). From it, he quotes the words whenever, Lord, remove, and veil. He changes the Greek verb periaireitai (he removes) from the past tense to the present and from the middle to the passive. Thus, Moses removed the veil becomes the veil is removed. ) 1 1 2 8 0 0 Last, because Paul adjusts the Old Testament text to his discourse on the veil, he does not need the extra phrases to speak with him and until he came out. He has made his point with the direct and indirect support of the Scriptures.) 1 1 2 8 0 “tw://bible.?id=45.11.23|AUTODETECT|” So Paul writes elsewhere, And if [the Jews] do not persist in unbelief, they will be grafted in, for God is able to graft them in again 7 1 -1 9 0 “tw://bible.?id=45.11.23|AUTODETECT|” Rom. 11:23) 1 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ). When they accept Christ, the veil that has kept them from seeing him is removed. Then they are saved, when God removes their sin as the result of the new covenant he has made with them 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=45.11.26-45.11.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.26-45.11.27|AUTODETECT|” Rom. 11:26 27) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ). The way the Jewish people must travel to God the Father is through Jesus Christ 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 b).) 1 2 2 8 0 0 17. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.) a. Now the Lord is the Spirit. The clauses are short and the words are uncomplicated, but the meaning of this relatively short verse is profound. Identifying the Lord with the Holy Spirit touches the doctrine of the Trinity. Is Paul referring to God the Father or to Christ?

The answers to this question are numerous and varied. Nearly all the studies on verse 17a can be placed in two categories: those that present God as the Lord, and those that understand Christ to be the Lord.��61�� The close link that this verse has with the preceding one (v. 16) and its interpretation determines to a large extent the choice for the exegete. That is, one s interpretation of verse 16 has an unavoidable bearing on verse 17.��62��) 1 1 2 8 0 “tw://bible.?id=2.34.34|AUTODETECT|” If we interpret verse 16 to suggest strictly its Old Testament setting at the time of Moses, the word Lord means God. Whenever Moses turned to the Lord God, he removed the veil 7 1 -1 9 0 “tw://bible.?id=2.34.34|AUTODETECT|” Exod. 34:34) 1 1 -1 9 0 0 ). One translation explains verse 17 in a paraphrase, Now the Lord of whom this passage speaks is the Spirit (REB). God, then, is the Spirit and the word Lord in verse 18, as an expansion of verse 16, points to God.��63��) 1 3 2 8 0 0 If we take the term Lord in verses 16 18 as a reference to Christ (see v. 14), we interpret the passage to mean that Paul was addressing his Jewish contemporaries. As Moses approached God, so the Jew of Paul s day is invited to turn to Christ. If the Jew responds affirmatively to this invitation, the veil that covers his heart is removed. Throughout this passage (vv. 16 18), Paul does not use the word God in connection with the Lord. Next, the purpose of verse 18a appears to focus attention on Christ: And all of us with uncovered face are reflecting the glory of the Lord (compare 4:4, 6). It is Paul s intention to point his readers to Jesus Christ.

And last, the flow of verses 16 18 calls for the identification of Christ with the Lord.) Let us briefly retrace some of Paul s emphases in chapter 3. One of these is the work of the Holy Spirit. Paul mentioned the life-giving Spirit who works in people s hearts in a ministry of glory that surpassed that of Moses (vv. 3, 6, 8). Next, in a following section he considered the difference between the old and the new covenants. Third, he does so in terms of a veil that either remained or was removed in Christ (vv. 13 15). Whenever Paul s fellow Jews turn to Christ, the veil is lifted and they are able to accept the new covenant.

Now Paul has to complete his earlier discussion on the Holy Spirit. He accentuates the nuance of the Spirit who in Christ takes away the veil from the reading of the old covenant.) The Holy Spirit works in the heart of all believers who are in Christ, for only in Christ is the veil removed (v. 14b). Without identifying the Lord and the Spirit, Paul sees the Holy Spirit at work in all the people who are in Christ.��64�� The Spirit is breathing life into the words of the new covenant. Without the veil that covered the old covenant, believers meet the Christ of the Scriptures. Paul views the Lord to be the Spirit at work in giving the believers the correct understanding of God s revelation.��65�� Through the Word, the Spirit changes a person s heart, fosters life, and leads a believer to freedom in Christ. In slightly different wording Paul utters the same thought at another place:) 1 1 2 8 0 “tw://bible.?id=45.8.1-45.8.2|AUTODETECT|” Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. [) 7 1 -1 9 0 “tw://bible.?id=45.8.1-45.8.2|AUTODETECT|” Rom. 8:1 2) 1 1 -1 9 0 0 ]) 1 5 2 8 0 0 b. And where the Spirit of the Lord is, there is freedom. With the second clause in verse 17, Paul makes it plain that he does not identify the Lord with the Spirit. This second clause clarifies the first, for the phrases Spirit of the Lord, of Jesus, of Christ, and of Jesus Christ occur many times in the New Testament.��66�� Paul notes a close correlation between Christ and the Holy Spirit when he writes, where the Spirit of the Lord is, there is freedom. ) Some scholars attempt to revise this part of the text, but their emendations are unconvincing. Conjectures are considered viable only when a reading makes no sense at all. This is not the case here.

Nevertheless, some scholars wish to change the reading of the text. For example, Jean H�ring seeks perfect parallelism and with conjectures contrives the following lines:) There where the Lord is, is the Spirit.) There where the Spirit is, is the liberty of the Lord.) He admits that for the reading of the first line, textual support is entirely lacking.��67�� Without this evidence, we must reject his emendation. And we question his proposed reading of the second line for its lack of textual witnesses. Early and old Latin versions, Syriac and Coptic translations, and manuscripts of the Western text stress the word there in the reading: However, where the Spirit of the Lord is, there is freedom. With respect to H�ring s second line, the evidence is wanting. His proposal is speculative, and we do well to stay with the biblical formula the Spirit of the Lord.) 1 1 2 8 0 “tw://bible.*?id=24.31.33|AUTODETECT|”

What is the meaning of freedom ? The context suggests that Jews bound to the old covenant cannot fully understand God s revelation. The hardness of their heart is a veil that prevents them from understanding the Scriptures. But when they turn to the Lord, the Spirit removes that veil. Through the Spirit of the Lord believers enjoy freedom within the setting of the new covenant, because God has written his law on their hearts and minds 7 1 -1 9 0 “tw://bible.*?id=24.31.33|AUTODETECT|”

Jer. 31:33) 1 1 -1 9 0 “tw://bible.*?id=45.7.3-45.7.6|AUTODETECT|”

). In Christ, they have been set free from the bondage to the law 7 1 -1 9 0 “tw://bible.*?id=45.7.3-45.7.6|AUTODETECT|”

Rom. 7:3 6) 1 1 -1 9 0 “tw://bible.*?id=45.8.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.3|AUTODETECT|”

8:3) 1 1 -1 9 0 “tw://bible.*?id=48.5.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.5.1|AUTODETECT|”

Gal. 5:1) 1 1 -1 9 0 “tw://bible.*?id=45.6.18-45.6.23|AUTODETECT|”

), from the enslavement of sin that leads to death 7 1 -1 9 0 “tw://bible.*?id=45.6.18-45.6.23|AUTODETECT|”

Rom. 6:18 23) 1 1 -1 9 0 “tw://bible.*?id=45.6.6|AUTODETECT|”

), and from their old nature 7 1 -1 9 0 “tw://bible.*?id=45.6.6|AUTODETECT|”

Rom. 6:6) 1 1 -1 9 0 “tw://bible.*?id=49.4.22|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.9|AUTODETECT|” Col. 3:9) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ). Believers are able to lead a joyful life, for the Spirit of God lives within them 7 1 -1 9 0 “tw://bible.*?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0

18. And all of us with uncovered face are beholding the reflected glory of the Lord and are transformed into the same likeness from one degree of glory to another just as from the Lord, that is, the Spirit.) Paul now summarizes the thoughts he has presented in this chapter, especially in the words that he repeats. Note these expressions: face (v. 13), glory (vv. 7 11), Lord (vv. 16 17), and Spirit (vv. 3, 6, 8, 17). He also uses the term uncovered as an antonym of veil (vv. 13 16). And he writes three new terms: reflect, likeness, and transform. ) a. And all of us with uncovered face are beholding the reflected glory of the Lord.

Paul begins with an introduction, and all of us, that includes every one of his readers. He is not merely addressing the Jewish people, for the members of the new covenant are both Jews and Gentiles. For this reason, he is rather emphatic by literally saying we all to include every believer.��68��) Much has been written about the next few words in this text: with uncovered face are reflecting the glory of the Lord. The variations in understanding these words are multiple, for every word is meaningful and open to several interpretations.) 1 1 2 8 0 “tw://bible.?id=40.28.20|AUTODETECT|” First, the contrast of Moses covered face before the Israelites and the Christian s uncovered face before the Lord is evident. In God s presence Moses removed the veil and then before the Israelites reflected God s glory. Looking at Christ, Christians do so without a veil and then reflect the glory of the Lord, as it were, in a mirror.��69�� Between Moses in God s presence and the Christians in Christ s presence we see a degree of parallelism. But between the Israelites and the Christians we see contrast. The Israelites would not look at God s glory that Moses face reflected, for they chose to live in spiritual blindness (v. 14a). A veil covered their hearts as long as they refused to turn to the Lord (v. 15). Christians, however, live in the presence the Lord.��70�� Moses was in God s presence for a limited time, but Christians have the promise of the Lord that he is always with them 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” ). The veil of Moses represented Israel s hardness of heart; the unveiled faces of Christians portray their confidence (see v. 12), for they have fellowship with the Father and the Son 7 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” I John 1:4) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 Next, the Greek verb katoptrizein, here given as a participle in the present middle or passive, occurs only once in the New Testament. Because of this fact, its meaning is debatable. We know that in the active voice it means to mirror, show in a mirror, reflect. The passive means to be mirrored and the middle signifies to behold something in a mirror. The question is whether this Greek participle should be interpreted as a passive or as a middle. Here are four representative translations:) 1. beholding as in a mirror the glory (NASB)��71��) 2. beholding the glory of the Lord (RSV)) 3. reflect the Lord s glory (NIV)) 4. like mirrors reflecting the glory (NJB)��72��) Every version has its own strengths and defenders, but the issue is really between the translations beholding and reflecting.

Some translators omit the words in a mirror, for they reason that the phrase is implied in the translations behold or reflect. I have adopted the middle voice in a combination of the second and third readings: beholding the reflected glory of the Lord. I do so for the following reasons:) 1. The active and the middle are often identical in meaning; here the verse can signify reflect. ) 2. Some writers in the first few centuries of our era interpreted the verb katoptrizein to mean reflect. ��73��) 1 1 2 8 0 “tw://bible.?id=44.4.13|AUTODETECT|” 3. Even when we support the reading beholding, we must admit that the deeper meaning of this verb is that Christ reflects his glory in our lives. The result is that by our conduct people realize that we are followers of Jesus 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” Acts 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.17.1-40.17.3|AUTODETECT|” Third, the three apostles Peter, James, and John saw the glory of the Lord at Jesus transfiguration 7 1 -1 9 0 “tw://bible.?id=40.17.1-40.17.3|AUTODETECT|” Matt. 17:1 3) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” and parallels). John writes, The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=61.1.16-61.1.17|AUTODETECT|” ). Peter notes, We were eyewitnesses of his majesty. For he received honor and glory from God the Father when the voice came from the Majestic Glory 7 1 -1 9 0 “tw://bible.?id=61.1.16-61.1.17|AUTODETECT|” II Peter 1:16 17) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ). Peter urges his readers to follow in Jesus footsteps 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 “tw://bible.?id=44.9.3-44.9.9|AUTODETECT|” b). After having seen Jesus glory near Damascus 7 1 -1 9 0 “tw://bible.?id=44.9.3-44.9.9|AUTODETECT|” Acts 9:3 9) 1 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” and parallels), Paul reflected his glory. This reflected glory of the Lord is not something that Christians experience only passively. On the contrary, they reflect Christ s glory as an exercise that is active and coincides with the process of sanctification. Paul, therefore, stresses some well-known Christian virtues as fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Gal. 5:22 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.34.34-2.34.35|AUTODETECT|” Last, Moses reflected God s glory after he had been in God s presence. When he spoke to the Israelites and communicated God s message, they saw the radiant reflection of his face 7 1 -1 9 0 “tw://bible.?id=2.34.34-2.34.35|AUTODETECT|” Exod. 34:34 35) 1 1 -1 9 0 0 ). Because of their hardened hearts, they asked him to cover his face. Christians, however, are forgiven through Christ s atoning sacrifice. They see and reflect the glory of their Lord with uncovered faces. In light of the second part of the text [we] are transformed into the same likeness Paul appears to have in mind God s glory revealed in Christ.) 1 1 2 8 0 0 b. And [we] are transformed into the same likeness. This is the main part of the verse that receives special emphasis. The verb is in the present tense and passive in voice, which means that transformation is a process with an implied agent doing this work in us.) 1 1 2 8 0 “tw://bible.?id=40.17.2|AUTODETECT|” The Greek verb metamorphousthai (to be transformed) occurs only four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=40.17.2|AUTODETECT|” Matt. 17:2) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” ). The first two occurrences are parallels and refer to Jesus transfiguration in the presence of Moses and Elijah with Peter, John, and James as observers. This was an external visible change in Jesus appearance. The third and fourth passages 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 ) speak of an internal change that one cannot readily observe. Yet the transformation changes the entire person in heart, soul, and mind. The third occurrence is a positive command of Paul to the Romans to be transformed by the renewing of your mind. The last use of the word is a descriptive statement in the current text.) 1 1 2 8 0 “tw://bible.?id=45.8.29|AUTODETECT|” What is the meaning of being transformed? How are we transformed? And, who is the agent that transforms us? Jesus, the firstborn among many brothers 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 0 ), was glorified on the mountain of transfiguration. By being the forerunner, he assures us that we, too, shall be glorified. Already in this life we are transformed in his image, now in principle, but eventually in full glory. The transformation that occurs in the inner being of a person affects all of his or her thinking, speaking, and acting. The external consequences become immediately apparent and gradually more explicit. (Incidentally, Paul himself is an excellent example of the inner transformation from a fanatical Pharisee into an obedient servant of Christ) The Spirit leads believers to Christ whose image they reflect, for they are a living letter that everyone can read (v. 2).) 1 1 2 8 0 “tw://bible.?id=45.8.30|AUTODETECT|” We presently see the glory of the Lord and know that we are changed in his likeness through the working of the Holy Spirit.��74�� In the consummation, we shall be fully glorified like the Son of God 7 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” Rom. 8:30) 1 1 -1 9 0 “tw://bible.?id=46.15.49|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.49|AUTODETECT|” I Cor. 15:49) 1 1 -1 9 0 “tw://bible.?id=46.15.51-46.15.52|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.51-46.15.52|AUTODETECT|” 51 52) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.11|AUTODETECT|” c. Into the same likeness from one degree of glory to another. Paul uses the Greek word eikMn (likeness, image) also in 4:4 with reference to Christ. Believers are transformed into the image of Christ, for as Christians they bear Christ s name. They are Jesus brothers and sisters in the family of God 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 “tw://bible.?id=19.84.7|AUTODETECT|” ). The term same likeness does not convey the idea that all believers are identical in appearance. Rather, all those who are led by the Spirit into joyfully obeying Christ are transformed to bear his image. They are the people who gradually go from one degree of glory to another. Paul modifies an Old Testament concept that appears in one of the psalms, they go from strength to strength till each appears before God in Zion 7 1 -1 9 0 “tw://bible.?id=19.84.7|AUTODETECT|” Ps. 84:7) 1 1 -1 9 0 0 ; LXX, 83:8). Here he applies this concept to believers who in their earthly lives progress on the path of sanctification; ultimately they are translated from earth to heaven, from partial to full glory.) 1 5 2 8 0 0 d. Just as from the Lord, that is, the Spirit. The Greek text has only four words, which are literally translated, as from Lord Spirit. Interpreting these words is difficult and has led to many variations presented in English translations. One is straightforward: just as from the Lord, the Spirit (NASB), but others paraphrase the text and read, through the power of the Lord who is the Spirit (REB; compare NEB), or and that fittingly enough, seeing that everything is wrought by the Lord, is wrought by none other than the Spirit (Cassirer). Still others reverse the nouns Lord and Spirit: even as by the Spirit of the Lord (KJV, NKJV).) How do we determine the meaning of these words?

The first words in this clause are just as. Paul is introducing a comparison in the sense of just as and so also. With this implied correlation he wishes to say, Just as Moses reflected God s glory and was transfigured, so also we are transformed into the Lord s image from glory to glory. As Moses turned to God, so we turn to the Lord and derive our glory from him through the working of the Spirit. ��75�� We know that Jesus, who changes our lives, is the wellspring of our transformed inner being. This change occurs through the working of the Holy Spirit (see v. 17). Our whole transformation is the work of the Lord in and by and through the Spirit. ��76��) Notice also that the expression Spirit is the last word in the verse and thus receives emphasis.

Paul s stress on the Holy Spirit, therefore, summarizes all the references to the Spirit in the entire chapter (vv. 3, 6, 8, 17). The Lord Jesus, working through the Holy Spirit, brings to completion the work of salvation in our hearts and lives.) ) Doctrinal Considerations in 3:18) 1 1 2 8 0 “tw://bible.?id=42.1.35|AUTODETECT|” The first two chapters of Luke s Gospel teach that those people who have something to say that relates to the conception and birth of Jesus are filled with the Holy Spirit. We read that Mary, Elizabeth, Zechariah, and Simeon receive the gift of the Spirit 7 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” Luke 1:35) 1 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” 67) 1 1 -1 9 0 “tw://bible.?id=42.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.25|AUTODETECT|” 2:25) 1 1 -1 9 0 0 respectively). They utter words of prophecy that await fulfillment in Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=42.1.15|AUTODETECT|” The angel Gabriel told Zechariah that John the Baptist would be filled with the Holy Spirit from the time he was born 7 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” Luke 1:15) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” ). When Jesus was baptized, the Holy Spirit descended upon him in the form of a dove 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 0 ). Filled with the Spirit, they proclaimed God s Word and spoke with authority. Although Jesus performed numerous miracles, his work consisted primarily of preaching and teaching the Good News.) 1 1 2 8 0 “tw://bible.?id=44.2.1-44.2.40|AUTODETECT|” On the day of Pentecost, the Holy Spirit fell upon the apostles, who immediately began to speak in the temple area 7 1 -1 9 0 “tw://bible.?id=44.2.1-44.2.40|AUTODETECT|” Acts 2:1 40) 1 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” ). Paul, after Jesus called him near Damascus, also was filled with the Holy Spirit and immediately began to preach that Jesus is the Son of God 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” Acts 9:17) 1 1 -1 9 0 “tw://bible.?id=44.9.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ). Similarly, Philip and Stephen were guided by the Spirit in their ministry of the Word.) 1 1 2 8 0 “tw://bible.?id=46.3.16|AUTODETECT|” At two successive places 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” I Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 “tw://bible.?id=47.3.0|AUTODETECT|” ), Paul informs believers that they, too, are recipients of the Holy Spirit who dwells within them. And in ) 7 1 -1 9 0 “tw://bible.?id=47.3.0|AUTODETECT|” II Corinthians 3) 1 1 -1 9 0 0 , he stresses the work and influence of the Spirit in the hearts and lives of believers. In fact, this particular chapter has seven references to the Spirit (vv. 3, 6 [twice], 8, 17 [twice], 18) and is the chapter on the Spirit in II Corinthians.) 1 10 2 8 0 0 The power of the Holy Spirit accompanies the preaching, hearing, and application of God s Word in the life of every true believer. Filled with the Spirit, preachers speak with authority when they proclaim the message of salvation. Listeners whose hearts the Spirit has touched are spiritually alive and accept that message in faith. And because of the working of the Holy Spirit in their hearts, they reflect the Lord s glory so that everyone can see that they are followers of Jesus.) ) Greek Words, Phrases, and Constructions in 3:12 18) Verses 12 13) ������ This present participle has a causal connotation: because or since. ) ��v �P we are not. ��77�� The negative particle negates not the main verb ����� but the supplied verb to be. The subject derives from the preceding verse. The imperfect tense of the main verb denotes habitual practice who used to put. ) ��x� �x �t ������� this phrase expresses purpose with the verb negated by the particle. The aorist tense conveys single action (see the commentary on v. 7).) Verse 14) ��� this is a true adversative.) ������ the ingressive aorist points to the beginning of the act of hardening one s heart.) 1 1 2 8 0 “tw://bible.?id=50.4.7|AUTODETECT|” �p ������� notice the plural, which is often translated in the singular as mind. The expression appears six times in the New Testament; five times are in this epistle (2:11; 3:14; 4:4; 10:5; 11:3) and one time in the ) 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” Philippians 4:7) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 �t �������������� either a nominative absolute or in agreement with the noun �������. The second option is correct, because the removal refers to the veil and not the old covenant.��78��) Verses 15 16) !���� this particle occurs twice in the New Testament (vv. 15 16). With the subjunctive in both verses, it signifies whenever, every time that. ��79��) �t� ������� �P��� their heart. The Semitic preference for the use of the singular noun is evident. Something belonging to each person in the group is placed in the singular. ��80��) �������� the subject of the verb must be supplied from the context.) Verses 17 18) 1 1 2 8 0 “tw://bible.?id=55.1.16|AUTODETECT|” A �r ������ many scholars are of the opinion that the definite article is anaphoric and refers to the preceding verse with the noun ������ that lacks the definite article. The anarthrous noun usually refers to the Lord God, they say, and thus the anaphoric use of the definite article in verse 17 almost functions as a demonstrative pronoun: this Lord. However, the noun ������ in the New Testament is often used as a personal name. With the definite article it signifies the Father 7 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” II Tim. 1:16) 1 1 -1 9 0 “tw://bible.?id=55.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” ), and without the definite article the noun alludes to Christ 7 1 -1 9 0 “tw://bible.?id=45.10.13|AUTODETECT|” Rom. 10:13) 1 1 -1 9 0 “tw://bible.?id=46.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.4|AUTODETECT|” I Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=46.7.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.22|AUTODETECT|” 7:22) 1 1 -1 9 0 0 ). It is very probable that Paul refers to Christ in [verse 17]. ��81��) 1 9 2 8 0 0 ������� �� the particle ������� is a combination of ���� (according to), (which), and the emphatic enclitic -���. The word implies comparison, which in this verse must be supplied from the context. The preposition �� denotes source.) Summary of Chapter 3) Opponents are pressing Paul to present letters of recommendation to the church of Corinth. He asks whether he needs a letter, because the Corinthians themselves are a living testimony to his ministry. Speaking figuratively, Paul notes that this letter is written not with ink but with the Spirit of the living God on the hearts of the Corinthians.) The apostle states that God has given him and his associates competence in the ministry of the new covenant. He posits the contrast of the letter that kills and the Spirit who gives life.

The letters engraved in stone belonged to the ministry of the old covenant. As a minister of this covenant, Moses radiated God s glory. Paul asks whether the ministry of the Spirit is not even more glorious than Moses ministry. The first ministry brings condemnation but the second righteousness. The ministry of the old covenant passes away and is obsolete, but the ministry of the new covenant is glorious and permanent.) Paul takes a passage from the Old Testament that relates Moses covering his radiant face with a veil at the request of the people of Israel. A veil covering their hearts and minds prevented them from understanding the message of the old covenant.

Only when someone turns to the Lord is this veil removed. When the veil is taken away, writes Paul, there is freedom, which the Spirit of the Lord provides. He concludes by saying that all believers reflect the glory of the Lord when they are transformed in his image. They gradually increase in glory, which they derive from the Lord through the work of the Spirit.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.3.3|AUTODETECT|” 1 Scott J. Hafemann, Self-Commendation and Apostolic Legitimacy in II Corinthians: A Pauline Dialectic? NTS 36 (1990): 85; and see his Suffering and the Spirit: An Exegetical Study of ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.3.3|AUTODETECT|” II Cor. 2:14 3:3) 1 1 -1 9 0 0 Within the Context of the Corinthian Correspondence, WUzNT 2.19 (T�bingen: Mohr, 1986), p. 221.) 1 13 2 8 0 0 KJV King James Version (= Authorized Version)) MLB Modern Language Bible) 2 Armin Kretzer (EDNT, 3:308) observes that this commendation should in reality be issued by the church itself. For examples from the Greek world, see Clinton W. Keyes, The Greek Letter of Introduction, AJP 56 (1935): 28 44.) 3 Consult Dieter Georgi, The Opponents of Paul in Second Corinthians (Philadelphia: Fortress, 1986), p. 243.) 4 J. Knox Chamblin, Paul and the Self: Apostolic Teaching for Personal Wholeness (Grand Rapids: Baker, 1993), p. 184. Compare Georgi, Opponents of Paul, p. 244; Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 51.) 5 Karl Heinrich Rengstorf, TDNT, 7:1075.) 6 Bauer, pp. 213 14.) 7 Josephus Antiquities 4.210, 213; Gottlob Schrenk, TDNT, 1:770.) 8 See Joseph A.

Grassi, The Transforming Power of Biblical Heart Imagery, RevRel 43 (1984): 714 23.) NAB New American Bible) RSV Revised Standard Version) TNT The New Translation) 9 C. K. Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 96 n. 3; Jean H�ring, The Second Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P.

J. Allcock (London: Epworth, 1967), p. 21 n. 3; Rudolf Bultmann, The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 71; Martin, II Corinthians, p. 44.) 1 1 2 8 0 “tw://bible.?id=47.3.1-47.3.3|AUTODETECT|” 10 William Baird, Letters of Recommendation: A Study of ) 7 1 -1 9 0 “tw://bible.?id=47.3.1-47.3.3|AUTODETECT|” II Cor 3 1 3) 1 1 -1 9 0 0 , JBL 80 (1961): 166 72; Hafemann, Suffering and the Spirit, pp. 186 88.) 1 4 2 8 0 0 JB Jerusalem Bible) NRSV New Revised Standard Version) Moffatt The Bible: A New Translation, James Moffatt) 11 Hermann W. Beyer, TDNT, 2:86; Klaus Hess, NIDNTT, 3:546; Richard B. Hays, Echoes of Scripture in the Letters of Paul (New Haven and London: Yale University Press, 1989), p. 127; Hafemann, Suffering and the Spirit, pp. 195 203. Bauer translates diakoneM as care for by us with the explanation written or delivered (p. 184).) 1 1 2 8 0 “tw://bible.?id=12.19.4|AUTODETECT|” 12 ) 7 1 -1 9 0 “tw://bible.?id=12.19.4|AUTODETECT|” II Kings 19:4) 1 1 -1 9 0 “tw://bible.?id=12.19.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.19.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=23.37.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.37.4|AUTODETECT|” Isa. 37:4) 1 1 -1 9 0 “tw://bible.?id=23.37.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.37.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=27.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.20|AUTODETECT|” Dan. 6:20) 1 1 -1 9 0 “tw://bible.?id=28.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.1.10|AUTODETECT|” Hos. 1:10) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” 26:63) 1 1 -1 9 0 “tw://bible.?id=44.14.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.15|AUTODETECT|” Acts 14:15) 1 1 -1 9 0 “tw://bible.?id=45.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.26|AUTODETECT|” Rom. 9:26) 1 1 -1 9 0 “tw://bible.?id=47.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.3|AUTODETECT|” II Cor. 3:3) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” 6:16) 1 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” I Thess. 1:9) 1 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.15|AUTODETECT|” I Tim. 3:15) 1 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” Heb. 3:12) 1 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” 9:14) 1 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” 10:31) 1 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.22|AUTODETECT|” 12:22) 1 1 -1 9 0 “tw://bible.?id=66.7.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.2|AUTODETECT|” Rev. 7:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 13 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 285; Hafemann, Suffering and the Spirit, pp. 214 15; Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 30.) 1 1 2 8 0 “tw://bible.?id=47.1.8-47.7.16|AUTODETECT|” 14 Consult Linda L. Belleville, A Letter of Apologetic Self-Commendation: ) 7 1 -1 9 0 “tw://bible.?id=47.1.8-47.7.16|AUTODETECT|” II Cor. 1:8 7:16) 1 1 -1 9 0 “tw://bible.?id=47.3.1-47.3.18|AUTODETECT|” , NovT 31 (1989): 161 62; Reflections of Glory: Paul s Polemical Use of the Moses-Doxa Tradition in ) 7 1 -1 9 0 “tw://bible.?id=47.3.1-47.3.18|AUTODETECT|” II Corinthians 3.1 18) 1 1 -1 9 0 0 , JSNTSupS 52 (Sheffield: JSOT, 1991), pp. 133 34.) 1 1 2 8 0 “tw://bible.?id=47.3.7|AUTODETECT|” 15 ) 7 1 -1 9 0 “tw://bible.?id=47.3.7|AUTODETECT|” II Cor. 3:7) 1 1 -1 9 0 “tw://bible.?id=47.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” [twice]; 4:1; 5:18; 6:3; 8:4; 9:1, 12, 13; 11:8. The noun diakonos appears four times 7 1 -1 9 0 “tw://bible.?id=47.3.6|AUTODETECT|” II Cor. 3:6) 1 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” 6:4) 1 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.15|AUTODETECT|” 11:15) 1 1 -1 9 0 “tw://bible.?id=47.11.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.11.23|AUTODETECT|” 23) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 NKJV New King James Version) 16 Compare F. J. Pop, De Tweede Brief van Paulus aan de Corinthi�rs (Nijkerk: Callenbach, 1980), pp. 68 69; Seyoon Kim, The Origin of Paul s Gospel (T�bingen: Mohr; Grand Rapids: Eerdmans, 1982), p. 237.) 1 1 2 8 0 “tw://bible.?id=47.1.15|AUTODETECT|” 17 ) 7 1 -1 9 0 “tw://bible.?id=47.1.15|AUTODETECT|” II Cor. 1:15) 1 1 -1 9 0 “tw://bible.?id=47.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=47.8.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.22|AUTODETECT|” 8:22) 1 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|” 10:2) 1 1 -1 9 0 “tw://bible.?id=49.3.12|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=49.3.12|AUTODETECT|” Eph. 3:12) 1 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” Phil. 3:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=18.21.15|AUTODETECT|” 18 Compare the LXX text of ) 7 1 -1 9 0 “tw://bible.?id=18.21.15|AUTODETECT|” Job 21:15) 1 1 -1 9 0 “tw://bible.?id=18.31.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.31.2|AUTODETECT|” 31:2) 1 1 -1 9 0 “tw://bible.?id=18.40.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.40.2|AUTODETECT|” 40:2) 1 1 -1 9 0 0 (Karl Heinrich Rengstorf, TDNT, 3:294 n. 3). However, this Hebrew term can also mean all-knowing, all-powerful, and Almighty. See Christopher J. H. Wright, God, Names of, ISBE, 2:508.) 1 5 2 8 0 0 19 Compare Maurice Carrez, Le Nous en II Corinthiens. Paul parle-t-il au nom de toute la communaut�, du groupe apostolique, de l �quipe minist�rielle ou en son nom personnel? Contribution � l �tude de l apostolicit� dans II Corinthiens, NTS 26 (1980): 474 86.) LXX Septuagint) 20 Contra Jean Carmignac, II Corinthiens III. 6, 14 et le D�but de la Formulation du Nouveau Testament, NTS 24 (1978): 384 86.) 21 See William L. Lane, Covenant: The Key to Paul s Conflict with Corinth, TynB 33 (1982): 8.) 22 Scott J. Hafemann, The Comfort and Power of the Gospel: The Argument of II Corinthians 1 3, RevExp 86 (1989): 337 38.) 1 1 2 8 0 “tw://bible.?id=2.34.0|AUTODETECT|” 23 Since the decalogue is styled words and the social code ordinances, 20:1 17 is thus integral to the covenant, chap. 21 23 are subsidiary and derivative. William J. Dumbrell, Paul s Use of ) 7 1 -1 9 0 “tw://bible.?id=2.34.0|AUTODETECT|” Exodus 34) 1 1 -1 9 0 “tw://bible.?id=47.3.0|AUTODETECT|” in ) 7 1 -1 9 0 “tw://bible.?id=47.3.0|AUTODETECT|” II Corinthians 3) 1 1 -1 9 0 0 , in God Who Is Rich in Mercy: Essays Presented to Dr. D. B. Knox, ed. Peter T. O Brien and David G. Peterson (Homebush West, NSW, Australia: Lancer, 1986), p. 182.) 1 3 2 8 0 0 24 Thomas E. Provence, Who Is Sufficient for These Things? An Exegesis of II Corinthians ii 15 ii 18, NovT 24 (1982): 63 66. But Thomas R. Schreiner says that it is wrong to separate the letter from the O[ld] T[estament] law ; see The Law and Its Fulfillment: A Pauline Theology of Law (Grand Rapids: Baker, 1993), p. 129 n. 12. Consult also Stephen Westerholm, Letter and Spirit : The Foundation of Pauline Ethics, NTS 30 (1984): 229 48.) 25 F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 116.) 26 Bauer, p. 710.) 1 1 2 8 0 “tw://bible.?id=47.3.4-47.3.18|AUTODETECT|” 27 Martin H. Scharlemann, Of Surpassing Splendor: An Exegetical Study of ) 7 1 -1 9 0 “tw://bible.?id=47.3.4-47.3.18|AUTODETECT|” II Corinthians 3:4 18) 1 1 -1 9 0 0 , ConcJourn 4 (1978): 116.) 1 2 2 8 0 0 NIV New International Version) REB Revised English Bible) 1 1 2 8 0 “tw://bible.?id=47.3.7-47.4.6|AUTODETECT|” 28 Belleville, Reflections of Glory, p. 79. See also William H. Smith, Jr., The Function of ) 7 1 -1 9 0 “tw://bible.?id=47.3.7-47.4.6|AUTODETECT|” II Corinthians 3:7 4:6) 1 1 -1 9 0 0 in Its Epistolary Context, Ph.D. diss., Southern Baptist Theological Seminary, 1983, pp. 44 80; SB 3:502 16.) 1 3 2 8 0 0 29 Hafemann, Comfort and Power, p. 339.) 30 Grosheide, Tweede Brief aan Korinthe, pp. 118 19; Derk W. Oostendorp, Another Jesus: A Gospel of Jewish-Christian Superiority in II Corinthians (Kampen: Kok, 1967), p. 39.) 31 Compare Ekkehard Stegemann, Der Neue Bund im Alten. Zum Schriftverst�ndnis des Paulus in II Kor 3, ThZeit 42 (1986): 111.) 1 1 2 8 0 “tw://bible.?id=45.5.9|AUTODETECT|” 32 E.g., ) 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” Rom. 5:9) 1 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=46.12.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.22|AUTODETECT|” I Cor. 12:22) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 33 The word appears twenty-two times in Paul s epistles, eight times in Acts, and one time each in Luke, Hebrews, and Revelation.) 34 J. D. G. Dunn, Baptism in the Holy Spirit, SBT, 2d series 15 (London: SCM, 1970), p. 136.) 35 Oostendorp, Another Jesus, p. 36.) 36 Dumbrell, Paul s Use, p. 187.) 1 1 2 8 0 “tw://bible.?id=42.13.7|AUTODETECT|” 37 The verb derives from the word argos (idle) and is here in the intensive form: to render inoperative. It is used in the New Testament twenty-five times by Paul out of a total of twenty-seven. The word also occurs in ) 7 1 -1 9 0 “tw://bible.?id=42.13.7|AUTODETECT|” Luke 13:7) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Hebrews 2:14) 1 1 -1 9 0 0 . Gerhard Delling, TDNT, 1:452 54; J. I. Packer, NIDNTT, 1:73 74.) 1 7 2 8 0 0 38 Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 92.) 39 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 15.) 40 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), p. 509.) 41 J.

H. Moulton and Nigel A. Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, Syntax, p. 267.) 42 Unfortunately most translations omit the Greek conjunction �V� (therefore, then, so). Those that provide a translation are KJV, NKJV, SEB, NIV, NRSV, Cassirer, and Moffatt.) 43 Compare Bultmann, Second Letter, p. 84.) 44 Consult W. C. van Unnik, With Unveiled Face, an Exegesis of II Corinthians iii 12 18, NovT 6 (1963): 161; also published in Sparsa Collecta, The Collected Essays of W. C. van Unnik, part 1, NovTSup 29 (Leiden: Brill, 1973), p. 202.) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” 45 Martin, II Corinthians, p. 66; see J.-F. Collange, �nigmes de la deuxi�me �p�tre de Paul aux Corinthiens: �tude ex�g�tique de ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” II Cor. 2:14 7:4) 1 1 -1 9 0 0 , SNTSMS 18 (New York and Cambridge: Cambridge University Press, 1972), p. 88.) 1 3 2 8 0 0 46 W. C. van Unnik, The Semitic Background of �������� in the New Testament, in Sparsa Collecta: The Collected Essays of W. C. van Unnik, part 2, NovTSup 30 (Leiden: Brill, 1980), pp. 290 306. See Stanley B. Marrow, Parrhsia and the New Testament, CBQ 44 (1982): 431 46.) 47 Heinrich Schlier, TDNT, 5:883.) 48 H�ring, Second Epistle of Paul, pp. 24 25; Walter C. Kaiser, Jr., Exodus, vol. 2 of The Expositor s Bible Commentary, 12 vols., ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1990), p. 487. Paul J. Du Plessis speaks of summit, full height, �������. The Idea of Perfection in the New Testament (Kampen: Kok, 1959), p. 138.) 1 1 2 8 0 “tw://bible.?id=45.10.4|AUTODETECT|” 49 Schreiner, Law and Its Fulfillment, p. 133; Belleville, Reflections, pp. 201 2. Robert Badenas, however, claims that the term telos normally conveys purpose or goal; see Christ the End of the Law: ) 7 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” Romans 10:4) 1 1 -1 9 0 0 in Pauline Perspective, JSNTSupS (Sheffield: JSOT, 1985), pp. 38 30, and Hays, Echoes of Scripture, p. 137.) 1 1 2 8 0 0 50 See Oostendorp, Another Jesus, p. 39; Hughes, Second Epistle to the Corinthians, p. 108; Scott J. Hafemann, Corinthians, Letters to the, DPL, p. 169, and Comfort and Power, p. 339.) 1 1 2 8 0 “tw://bible.?id=23.6.9-23.6.10|AUTODETECT|” 51 For a thorough discussion on ) 7 1 -1 9 0 “tw://bible.?id=23.6.9-23.6.10|AUTODETECT|” Isaiah 6:9 10) 1 1 -1 9 0 “tw://bible.?id=43.12.40-43.12.41|AUTODETECT|” , which is quoted in ) 7 1 -1 9 0 “tw://bible.?id=43.12.40-43.12.41|AUTODETECT|” John 12:40 41) 1 1 -1 9 0 “tw://bible.?id=47.3.1-47.4.6|AUTODETECT|” , see Carol K. Stockhausen, Moses Veil and the Glory of the New Testament: The Exegetical and Theological Substructure of ) 7 1 -1 9 0 “tw://bible.?id=47.3.1-47.4.6|AUTODETECT|” II Corinthians 3:1 4:6) 1 1 -1 9 0 0 , Ph.D. diss., Marquette University, 1984, pp. 242 73.) 1 6 2 8 0 0 52 Hafemann, Corinthians, p. 169.) 53 See the respective commentaries of Plummer, p. 99, and Adam Clarke, The Bethany Parallel Commentary on the New Testament, p. 1062.) 54 Hays, Echoes of Scripture, p. 145.) 55 Carol K. Stockhausen, Paul the Exegete, BibToday 28 (1990): 196 202; P. Grelot, Note sur II Corinthiens 3.14, NTS 33 (1987): 135 44; Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), pp. 208 9.) 56 See Wilber B. Wallis, The Pauline Conception of the Old Covenant, Presbyt 4 (1978): 71 83; Gerd Theissen, Psychological Aspects of Pauline Theology, trans. John P. Galvin (Philadelphia: Fortress, 1987), pp. 137 38.) 57 See Exkurs: Der altj�dische Synagogen-gottesdienst, in SB 4.1:153 88.

Belleville (Reflections of Glory, p. 238) asserts that Paul speaks of two different veils in verses 14b and 15. But I agree with Plummer, p. 101, who sees both an external and an internal aspect of the metaphor. It is an intensification of the figure without presenting a change.) 1 1 2 8 0 “tw://bible.?id=47.3.7-47.4.6|AUTODETECT|” 58 Joseph A. Fitzmyer, Glory Reflected on the Face of Christ 7 1 -1 9 0 “tw://bible.?id=47.3.7-47.4.6|AUTODETECT|” II Cor. 3:7 4:6) 1 1 -1 9 0 0 ) and a Palestinian Jewish Motif, ThSt 42 (1981): 634.) 1 8 2 8 0 0 NJB New Jerusalem Bible) 59 Among others, J. D. G. Dunn asserts that the term Lord refers to Yahweh. II Corinthians III.17 The Lord Is the Spirit, JTS 21 (1970): 317.) 60 Georg Bertram, TDNT, 7:727; Bauer, p. 301; G. Wagner, Alliance de la lettre, alliance de l esprit.

Essai d analyse de II Corinthiens 2/14 � 3/18, ETR 60 (1985): 64; Stockhausen, Moses Veil, pp. 250 55.) 61 For a full summary of views, see Belleville, Reflections of Glory, pp. 256 63.) 62 Refer to W. S. Vorster, Eksegese en Toeligting, Neotest 3 (1971): 37 44.) 63 Dunn, II Corinthians III.17, pp. 313 18; compare the commentaries of Martin, pp. 70 74: Furnish, pp. 212 16; Kruse, pp. 98 101.) 64 Ingo Herman, Kyrios und Pneuma: Studien zur Christologie der paulinischen Hauptbriefe (Munich: K�sel, 1961), p. 49.) 65 Grosheide, Tweede Brief aan Korinthe, p. 132. Ridderbos (Paul, pp. 88, 218) views the relationship of Christ and the Spirit from a redemptive-historical point of view.) 1 1 2 8 0 “tw://bible.?id=42.4.18|AUTODETECT|” 66 ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=44.5.9|AUTODETECT|” ]; ) 7 1 -1 9 0 “tw://bible.?id=44.5.9|AUTODETECT|” Acts 5:9) 1 1 -1 9 0 “tw://bible.?id=44.8.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.39|AUTODETECT|” 8:39) 1 1 -1 9 0 “tw://bible.?id=44.16.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.7|AUTODETECT|” 16:7) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” Phil. 1:19) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” . Similarly, the references to the Spirit of God are numerous 7 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” Matt. 3:16) 1 1 -1 9 0 “tw://bible.?id=40.12.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.28|AUTODETECT|” 12:28) 1 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.9|AUTODETECT|” Rom. 8:9) 1 1 -1 9 0 “tw://bible.?id=45.8.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.11|AUTODETECT|” I Cor. 2:11) 1 1 -1 9 0 “tw://bible.?id=46.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” 6:11) 1 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” 7:40) 1 1 -1 9 0 “tw://bible.?id=47.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.3|AUTODETECT|” II Cor. 3:3) 1 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” Eph. 4:30) 1 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” Phil. 3:3) 1 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.14|AUTODETECT|” I Peter 4:14) 1 1 -1 9 0 “tw://bible.?id=62.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.2|AUTODETECT|” I John 4:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.3.17|AUTODETECT|” 67 H�ring, Second Epistle of Paul, p. 27. By contrast, see David Greenwood, The Lord Is the Spirit: Some Considerations of ) 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor 3:17) 1 1 -1 9 0 0 , CBQ 34 (1972): 467 72.) 1 2 2 8 0 0 68 Belleville asserts that the context (3:2, 12; 5:11) speaks exclusively of Paul and co-workers, who are the true ministers of the new covenant (Reflections of Glory, pp. 275 76). But Paul alludes to all the members of the universal church (Kim, Origin of Paul s Gospel, p. 231).) 69 Morna D. Hooker, Beyond the Things That Are Written? St Paul s Use of Scripture, NTS 27 (1980 81): 301.) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” 70 Refer to Jan Lambrecht, Transformation in ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor 3, 18) 1 1 -1 9 0 0 , Bib 64 (1983): 247.) 1 8 2 8 0 0 NASB New American Standard Bible) 71 Refer to Furnish, II Corinthians, p. 214.) 72 Compare van Unnik, With Unveiled Face, p. 167.) 73 Belleville, Reflections of Glory, p. 280. Compare also van Unnik, With Unveiled Face, p. 167.) 74 Consult Johannes Behm, TDNT 4:758 59; Johannes M. N�tzel, EDNT, 2:415; Jan Lambrecht, Tot steeds groter glory (II Kor. 3, 18), Collat 29 (1983): 131 38.) NEB New English Bible) Cassirer A New Testament Translation, E. Cassirer) 75 Compare Stockhausen, Moses Veil, p. 276; Dunn, II Corinthians III.17, p. 314.) 1 1 2 8 0 “tw://bible.?id=47.3.18|AUTODETECT|” 76 R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (Columbus: Wartburg, 1946), p. 951. C. F. D. Moule understands the text to mean that we experience the Lord as Spirit: ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor 3:18) 1 1 -1 9 0 0 b, ������� �x ������ ���������, in Neues Testament und Geschichte: Historiches Geschehen und Deutung im Neuen Testament: Oscar Cullmann zum 70. Geburtstag, ed. Heinrich Baltensweiler and Bo Reicke (T�bingen: Mohr [Siebeck], 1972), p. 237.) 1 5 2 8 0 0 77 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #482.) 78 Ibid., #424.) 79 Bauer, p. 348. Also see Blass and Debrunner, Greek Grammar, #455.1.) 80 Turner, Grammar of New Testament Greek, p. 23.) 81 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 319.)