2 Corinthians 3

1 as some [others]. These were probably Paul’s opponents at Corinth, who seem to have brought commendatory letters to the church there from Judea. I do not (he says) " need " such, for you are yourselves my recommendation: ep. Acts xviii. 27.

2. Ye are our epistle. Privately to my own consciousness, publicly to all men; bearing no mere human testimony, but the witness of the Holy Spirit by His work on your hearts.

3 fleshy tables, etc. Better, " in tablets which are hearts of flesh " (i.e., human hearts).

4 such trust. Such as springs from having this " commendation " from God, which, however, does not make me self-confident; for I feel that my " sufficiency " and success, both in comprehending and imparting saving truth, must be " from God " (5).

5 to think any thing as of ourselves. Rather, as R.V., " to account any thing as from ourselves," i.e., to reckon any good thing in us as originating in ourselves (" quasi ex nobis," " as if from ourselves " (Vulgate)).

6 who also hath made us able ministers. " Who made us sufficient as ministers " (R.V.). The word sufficient refers to the previous verse and to ii. 16.

the new testament, etc. Rather, " a new covenant, not of letter, but of spirit." The contrast suggested in ver. 3 by the allusion to Jer. xxxi. 31-34 is here developed. The old covenant, here called a " writing " on " tables of stone," tended only to " condemnation " and " death " (see on Rom. iv. 14, 15; vii. 9-11); the new covenant here spoken of as the power of " the Spirit of the living God " on man’s " heart," produces " righteousness " and " life." Moses administered the former " in glory “; how much more must the ministry of the latter be clothed " in glory,” not outwardly dazzling, but spiritually enlightening! (7-11).

7 could not stedfastly behold. " They were afraid " : see Exod. xxxiv. 30.

was to be done away. Rather, as R.V., " was passing away."

8 be rather glorious. For clearness, the word rather should be transposed: " How shall not rather the ministration of the Spirit be with glory ? "

10 in this respect. Or, " in this particular " : i.e., when compared with the " surpassing glory " of the gospel, which for ever " remaineth, in glory " unsurpassed.

12 as Moses, which put a vail, etc. See Exod. xxxiv. 29, 35.

13 to the end of that which is abolished. Rather, as R.V., " on (or, unto) the end of that which was passing away." This veiling of the Lawgiver’s face, which prevented the Israelites from seeing how the glory vanished, symbolised the hiding from the Israelites of " the end," indicating the transitory nature of the dispensation (14). But meanwhile their own perception became dull, as if the veil were on their own hearts, as it now is (15) in reading the " old covenant “; it " being not made known [to them] that in Christ [the old covenant] is abolished.” " But (16) whenever [the heart] shall return to the Lord the veil is taken away."

17. Now the Lord is that (the) Spirit. " But the Lord (to whom the heart returns) is the Spirit (spoken of before, ver. 3) who frees from the bondage of the law " : see Rom. vi. 14; viii. 15, and notes.

18. But we all, etc. " All we " in whom " the Spirit of the Lord is " (instead of vainly reading the law with veiled heart), with unveiled face reflect as in a mirror the glory of the Lord (the Spirit of freedom); and are thereby transformed into His likeness, passing from one degree of glory to another, according as we receive " from the Lord the Spirit," that is, from Christ : see ver. 17.

transformed. The same Greek word is used of the transfiguration of our Lord (Matt. xvii. 2), and of the transformation of believers (Rom. xii. 2).