2 Coríntios 3
Kenneth Wuest · Citado em PreceptAustin
2 Coríntios 3:1-4
Wuest: Are we beginning again to be commending ourselves? Or, we do not need, as some, commendatory letters to you or commendatory letters from you, do we? (Eerdmans Publishing - used by permission) Young's Literal: Do we begin again to recommend ourselves, except we need, as some, letters of recommendation unto you, or from you? 1Co 3:10 4:15 10:33 Letters: 1Co 16:3 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 4:2 but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. 2 Corinthians 10:2 I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some (NOTE "SOME" USED IN SAME SENSE AS 2Cor 3:2), who regard us as if we walked according to the flesh. 2 Corinthians 10:12 For we are not bold to class or compare ourselves with some (NOTE "SOME" USED IN SAME SENSE AS 2Cor 3:2) of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding. Preface - Paul Brown makes the following statement (with which I agree) about the difficulty of this chapter and especially verses 13-18 (although I personally think v18 is straightforward) (Note: This quote is repeated at beginning of sections v12-14 and v15-17). If we agree with F F Bruce that "of all the Pauline epistles, 2 Corinthians is probably the one which presents most problems to the interpreter", we might also add that chapter three is probably the most difficult to interpret, with verses 12-18 presenting the greatest problems. Van Unnik says about them, 'The path to their right interpretation is beset with a great many difficulties and there is hardly a single point on which expositors agree."2 In her recent, detailed study of this passage Linda Belleville says, "Almost every exegete who has studied 2 Cor 3:12-18 has struggled with its apparent lack of cohesion and its exegetical ambiguities",3 and when AT Hanson comes to v 17 he says, "we now approach what could be called the Mount Everest of Pauline texts as far as difficulty is concemed."4 This article does not aspire to scale Everests, but presents a modest excursion into the foothills and hopes to cast some light on Paul's use of the veil in these verses. (Exegesis 16:Lifting the Veil - Paul Brown - Foundations 31) SHOW ME YOUR CREDENTIALS! Context: Paul has just described those peddling the Word of God (2Cor 2:17+). In contrast he stated he ministered from sincerity (eilikrineia meaning he was "sun tested" so to speak unlike these hucksters). The Lord's ministry through Paul was under attack by false teachers and false apostles who had come to Corinth. Beloved, there is a lesson for all of us who seek to preach and teach the pure milk of His Word in season and out of season -- attacks will surely come on men and women who undertake Word centered, Christ exalting, Spirit filled, God glorifying ministries! The modus operandi of Satan's pseudo-saints (cp 2Co 11:12, 13, 14 15) has not changed much since Paul's time - they told lies about him and sought to discredit his character and his competency as a minister so that they might usurp his authority in the church at Corinth. Paul was placed in a tenuous position for his own attempts to defend his ministry might be twisted by his enemies as an effort of self-commendation. This is the context for one of the great sections of this letter. Summary of 2 Corinthians 3 (See also Table summary) - Defense against the charge of self-recommendation, which St. Paul does not need (2Co 3:1, 2, 3). His sufficiency comes from God (2Co 3:4, 5, 6), who has made him minister of a covenant far more glorious than that given to Moses (2Co 3:7, 8, 9, 10, 11). This ministry needs no veil upon the face (2Co 3:12, 13), such as to this day darkens the hearts of the Jews (2Co 3:14, 15), though it shall one day be removed (2Co 3:16, 17,18). (The Pulpit Commentary) Alfred Deissmann has an interesting comment on the Corinthian epistles noting that "The two “Epistles to the Corinthians” that have come down to us also belong to the group of real letters. What is it that makes the second Epistle so extremely unintelligible to many people? Simply the fact that it is out-and-out a letter, full of allusions which we for the most part no longer fully understand. St. Paul wrote this letter with the full strength of his personality, putting into it all the varied emotions that succeeded and encountered one another in his impulsive soul—deep contrition and thankfulness towards God, the reformer’s wrath, irony and trenchant candor towards the vicious. The first “Epistle to the Corinthians” is calmer in tone because the situation of the letter is different, but this also is no pamphlet addressed to the Christian public, but a real letter to Corinth, in part an answer to a letter from the church there. (Deissmann, A., & Strachan, L. R. M -- Light from the ancient East; the New Testament illustrated by recently discovered texts of the Graeco-Roman world - Online)
2 Coríntios 3:1-4
Wuest: As for you, you are our letter which has been permanently engraved in our hearts, and which is being known and read by all men. (Eerdmans Publishing - used by permission) Young's Literal: our letter ye are, having been written in our hearts, known and read by all men, are:1Co 3:10 1Co 9:1,2 in: 2Co 7:3 2Co 11:11 2Co 12:15 Php 1:7 known: Ro 1:8 1Co 9:2 1Th 1:8 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 7:3+ I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. Philippians 1:7+ For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. Romans 1:8+ (ROMAN CHRISTIANS LIKE "LETTERS" ALSO) First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. 1 Thessalonians 1:7-8+ so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. PAUL LETTER WAS WRITTEN ON HEARTS NOT PAPYRUS! You are our letter, written in our hearts, known and read by all men - You are (present tense) indicates Paul considers the saints at Corinth to continually be their "letter of commendation", their "credentials" (Amplified), their "testimonial" (Phillips). Paul's commendation was in people, not on paper! It was written internally, not externally. The saints at Corinth had left an indelible mark on the hearts of Paul, Timothy and Silas when they had initially proclaimed the Gospel in Corinth, an impression that could not be "erased" from their heart (written = perfect tense = permanently engraved in our hearts). Broomall - in contrast to those men in need of conceited self-appraisal "Paul’s letter is (1) personalized—our epistle; (2) permanent—written in our hearts; (3) public—known and read of all men (2 Corinthians 3) Apparently the accusations of Paul's spurious apostleship had been present for some time for in his first epistle he defends his legitimacy with an argument similar to that in the present passage asking four pointed rhetorical [for effect] questions... Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord. (1Co 9:1-2+) Comment: In short, the very existence of the church at Corinth was indisputable evidence of Paul’s apostolic authority and authenticity. Broomall - Paul vehemently exposes those who need letters of self-commendation (cf. 5:12; 10:12, 18; 12:11). His mission and ministry did not need such conceited self-appraisal. (2 Corinthians 3) You are our letter - Note that epistole (letter) is placed first for emphasis. While this description obviously refers to the saints in the church at Corinth, by way of application, every believer is in effect an "Epistle of Christ". The power of the Gospel is indisputably demonstrated by changed lives, especially the fruit of the Spirit (Gal 5:22+, Gal 5:23+). THOUGHT - You have heard the saying that you may be the only Bible someone ever reads! What message is your "version" of the Bible conveying to your family members, your neighbors, your co-workers, etc?
2 Coríntios 3:1-4
Wuest: You are those who are openly shown to be a letter which exhibits Christ, this letter having been ministered [written] by us, not having been written with ink but by the Spirit of the living God, not on stone tablets but on tablets that are human hearts. (Eerdmans Publishing - used by permission) Young's Literal: manifested that ye are a letter of Christ ministered by us, written not with ink, but with the Spirit of the living God, not in the tablets of stone, but in fleshy tablets of the heart, Letter: Ex 31:18 Rev 2:1,8,12,18 3:1,7,14,22 cared for: 1Co 8:5-10 Living: 2Co 6:16 Jos 3:10 1Sa 17:26 Ps 42:2 84:2 Jer 10:10 Da 6:26 Mt 16:16 1Th 1:9 Heb 9:14 not: Ex 24:12 34:1 but: Ps 40:8 Jer 31:33 Eze 11:19 36:25-27 Heb 8:10 10:16 2 Corinthians 3 Resources - Multiple Sermons and Commentaries OPEN LETTERS OF CHRIST An amanuensis is a person employed to write or type what another dictates or to copy what has been written by another. The Corinthian saints were Christ's amanuensis. As Ray
2 Coríntios 3:1-4
Wuest: And such confidence are we having through the Christ towards God. (Eerdmans Publishing - used by permission) Young's Literal: and such trust we have through the Christ toward God, 2Co 2:14 Php 1:6 Ex 18:19 1Th 1:8 2 Corinthians 3 Resources - Multiple Sermons and Commentaries PAUL'S CONFIDENCE IS NOT IN SELF BUT IN SAVIOR Paul is quick to squash any hint of personal pride in the changed lives of the Corinthians, knowing that some might think what he had just said was self boasting. Such confidence we have through Christ toward God - NLT "We are confident of all this because of our great trust in God through Christ." REB = "It is in full reliance upon God, through Christ, that we make such claims." (referring to the claims he has just made in vv1-3 about the Corinthians as living epistles testifying to the authenticity of Christ's ministry). In other words, the spiritual success he had been blessed to have with the Corinthians was due not to his work but to Christ's work through him. Barton - Paul did not want to have anything to do with vain boasting (see 2Co 3:1; 2Co 5:12; 2Co 10:18). Yet he expressed his confidence and assurance (see 2Co 1:15; 2Co 5:6, 8) in his own ministry, not because of his own eloquence or sophistication, but because God through Christ had commissioned Paul as an apostle on the Damascus road (see Acts 9:15–19+). (Life Application Commentary) Gromacki - Paul was not cocky or self-assured, but he did know that God had worked both in and through him.
2 Coríntios 3:5-6
Wuest: Not that we are sufficient in ourselves to evaluate anything, this evaluation originating from ourselves, but our sufficiency has its source in God (Eerdmans) Young's Literal: not that we are sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God, MNT not that I am sufficient of myself to effect any thing by the strength of my own reason: but my sufficiency is from God. NTMS:ITEETRGT not that of ourselves we are competent to decide anything by our own reasonings, but our competency comes from God. NEB There is no question of our being qualified in ourselves: we cannot claim anything as our own. The qualification we have comes from God; MLB:BV not because we possess self-sufficiency to regard anything as from ourselves, but because our sufficiency is God-given. NJB it is not that we are so competent that we can claim any credit for ourselves; all our competence comes from God. REB There is no question of our having sufficient power in ourselves: we cannot claim anything as our own. The power we have comes from God; MEV not that we are sufficient in ourselves to take credit for anything of ourselves, but our sufficiency is from God, GNB There is nothing in us that allows us to claim that we are capable of doing this work. The capacity we have comes from God; Not that we are adequate 2Co 2:16 4:7 Ex 4:10 Jn 15:5 Adequacy - 2Co 12:9 Ex 4:11-16 Jer 1:6-10 Mt 10:19,20 Lk 21:15 24:49 1Co 3:6,10 15:10 Php 2:13 4:13 Jas 1:17 2 Corinthians 3 Resources - Multiple Sermons and Commentaries ADEQUACY/SUFFICIENCY IN 2 CORINTHIANS 2Co 2:16 Who is adequate? 2Co 3:5 We are not adequate 2Co 3:6 God is adequate 2Co 9:8 God's grace abounds 2Co 12:9 God's grace is sufficient WHO IS ADEQUATE FOR THESE THINGS? There is an old saying "give credit where credit is due" and this is exactly what Paul did immediately after describing the changed lives of the Corinthians. O, how we need to imitate Paul's example if we too are blessed to see spiritual fruit in our ministries (His ministry through us). God's very Name is "Jealous" because He is a jealous God (Ex 34:14+) and He will not share His glory with another. Paul understood this attribute of Yahweh. 2 Corinthians 3:5-6 (and 2Co 12:9+) are in a sense the answer to Paul's earlier rhetorical question "to the one an aroma from death to death, to the other an aroma from life to life. And Who is adequate for these things?" (2Co 2:16+) Indeed, the question on the heart of every servant of the Living God ought to be "Who is adequate (hikanos) for these things?" to which we can humbly, dependently, truthfully and continually respond "our adequacy is from God." Clearly Paul understood the words of Jesus in John 15:5 “I am the vine, you are the branches; he who (present tense - continually) abides in Me and I in him, he (present tense - continually) bears much fruit, for apart from Me you can do (ABSOLUTELY) nothing. Not that we are adequate in ourselves to consider anything as coming from ourselves - Not (ou) signifies absolute negation. Not even a small percent of our adequacy in the supernatural realm comes from ourselves! Not that we are adequate could be supplemented with the words "not that we have arrived." Believers are works in progress (progressive sanctification) and are constantly in need of sanctifying work of the Word of God (Jn 17:17, cf Eph 5:26+) and the Spirit (1Pe 1:2+, 2 Th 2:13+, Ro 15:16+, 1 Cor 6:11+, cf 1Th 5:23+) There is a perfect parallel passage in Paul's first letter to the Corinthians... But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.(1 Cor. 15:10+) (Grace...grace...grace! Amazing grace indeed!) Comment - Grace is not just unmerited favor but is supernatural power for ministry. Swindoll asks "How many ministers do you know who model that? How many Christians exhibit this kind of self-surrender? Paul’s words stand in sharp contrast to a worldview that glorifies rags-to-riches stories of people pulling themselves up by their own bootstraps, taking extreme measures to be “discovered,” or expending large amounts of time, money, and energy to toot their own horns. From Paul’s perspective, it was not important that anybody see us, but that they see Him. The more we promote ourselves, the more we obscure the person and work of Christ. (Insights on 1&2 Corinthians) THOUGHT- Who Alone could make inadequate natural men adequate for supernatural work, the only work that will endure eternally, because it from Him, through Him and to Him (cf Jn 15:5). God grant each of us a heart attitude that continually desires that Jesus would be ever increasing in us and through us and that we would be ever decreasing (Jn 3:30+) as we are being transformed from glory to glory (2Co 3:18+). D L Moody spoke to the importance of understanding and accepting the truth of our natural inadequacy for any divine (supernatural) work "If God calls a man to His work (EMPHASIZE "HIS WORK"), and will be with him in that work (AND HE WILL), he will succeed--no matter what the obstacles may be...Let us put ourselves in the hands of God (ED: "THE GOOD HAND OF THE LORD")" Henry Blackaby would add "The reality is that the Lord never calls the qualified; He qualifies the called." “Watch to see where God is working and join Him.” (cf Jn 5:17,19,20) -- Henry Blackaby Guzik on not that we are adequate in ourselves - Some people refuse to be used by God because they think of themselves as “not ready,” but in a sense, we are never ready or worthy. If we were, the sufficiency would be in ourselves and not from God. (2 Corinthians 3)
2 Coríntios 3:5-6
Wuest: who also made us sufficient as those who minister a testament, new in quality, not of the letter [of the law] but of the Spirit, for the letter [of the law] kills, but the Spirit makes alive. (Eerdmans) Young's Literal: who also made us sufficient to be ministrants of a new covenant, not of letter, but of spirit; for the letter doth kill, and the spirit doth make alive. Made: 2Co 5:18-20 Mt 13:52 Ro 1:5 1Co 3:5,10 12:28 Eph 3:7 4:11,12 Col 1:25-29 1Ti 1:11,12 4:6 2Ti 1:11 New Covenant: 2Co 3:14 Jer 31:31 Mt 26:28 Mk 14:24 Lk 22:20 1Co 11:25 Heb 7:22 Heb 8:6-10 Heb 9:15-20 Heb 12:24 Heb 13:20 Not of the letter - Ro 2:27-29 Ro 7:6 For the letter kills - 2Co 3:7,9 Dt 27:26 Ro 3:20 4:15 Ro 7:9-11 Ga 3:10-12,21 But the Spirit: Jn 6:63 Ro 8:2 1Jn 1:1 Gives life: Jn 5:21 Ro 4:17 1Co 15:45 Eph 2:1,5 1Pe 3:18 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 11:25+ In the same way He took the cup also after supper, saying, “This cup is the new (kainos) covenant in My blood; do this, as often as you drink it, in remembrance of Me.” Luke 22:20+ And in the same way He took the cup after they had eaten, saying, “This cup which is poured out for you is the new (kainos) covenant in My blood. Matthew 26:28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. Romans 8:2+ For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. THE ALL SUFFICIENCY OF CHRIST Who also made us adequate as servants of a new covenant - God made us adequate when we were delivered from the domain of darkness and transferred to the kingdom of His beloved Son." (Col 1:12), which describes our standing (position) in Christ, not our practice. In the present context adequate (qualified) speaks primarily of Paul's practice of his position. Paul acknowledges that he was made adequate to proclaim the good news of the New Covenant to the Corinthians (his practice). In Colossians Paul praises God "giving thanks to the Father, Who has qualified us to share in the inheritance of the saints in Light. (Col 1:12). The aorist tense of qualified signifies effective action at a point in time, past completed action ~ the act of making them fit or qualified = that moment when God saved us. By the past completed act (aorist tense) of Jesus crucifixion and our co-crucifixion with Him (Ro 6:6+, Gal 2:20+), believers are worthy because "worthy is the Lamb Who was slain" (Re 5:12+) and they are now in Christ (See in Christ and in Christ Jesus and in Christ). When an individual by faith receives what was prepared from the foundation of the world, they are made sufficient in Christ and thus qualified to enter the Holy of Holies by the blood of the Lamb, qualified to receive full possession of their inheritance which will be realized in the future and qualified to minister to and for the Most Holy God. Before Christ made Paul adequate to be His instrument (Acts 9:4, 5, 6, 15, 16), Paul sought to make himself "adequate", writing in his letter to the Philippians... If anyone else has a mind to put confidence in the flesh, I far more: circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless. But whatever things were gain to me, those things I have counted as loss for the sake of Christ. (Php 3:4, 5, 6-note, Php 3:7+) God has rendered us fit, made us sufficient, made us competent, qualified us making us to be fit and worthy and sufficient. The omnipotent God, the "Sufficient One", which in fact is a Name of God in the Greek translation (Septuagint) of the Hebrew OT books of Job and Ruth where the Greek word for adequate, hikanos, is used to translate His Name Shaddai (see study) or Almighty. For example in chapter one of Ruth Naomi has suffered the loss of her husband and two sons and is making her way back to her home in Bethlehem. In her great grief and loss she declares to her two Moabite daughters-in-law... Do not call me Naomi (= pleasant); call me Mara (means bitter), for the Almighty (Shaddai; Lxx = hikanos) has dealt very bitterly with me. I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty (Lxx = hikanos with definite article "the" = "the Adequate One") has afflicted me? (Ruth 1:20, 21-see commentary) Comment: Now keeping in mind the meanings of hikanos (which include words like sizeable, considerable, competent, ample, adequate, enough, large enough or sufficient), take those meanings and plug them into Naomi's use of the Name of God. Naomi although feeling a great sense of (real) loss in essence is saying "My God is the Sufficient One", "the One Who is large Enough", "the Adequate One", etc. It is as if by calling God Shaddai (rarely used outside of Genesis, Job and Ruth), Naomi is expressing her trust in Him even in the midst of the great pain of personal loss. Would it be true of us in our daily lives that we too could all see God as ample, adequate, competent, large enough, sufficient, etc when we are experiencing adversities, afflictions, unexpected trials and tests. Open the eyes of our heart LORD to see You as you truly are -- "Large Enough" for any and every trial and affliction we will ever encounter. In Christ. Amen. Naomi's use of Shaddai (only in Ru 1:20, 21) is not by accident, for to know a specific Name of God is to know His character and His attributes inherent in that Name. And so surely Naomi knows Shaddai as the God with Whom we have to do, Who allows suffering, but in that suffering is the ever Faithful One Who is always "enough" (cp 1Co 10:13-note). He is "enough" in Himself. He is Self-sufficient. He has everything and He needs nothing. He is "enough" for each us if we are in covenant with Him for then we have all in Him, and we have enough in Him, enough to satisfy our deepest desires, enough to supply the defect of everything else in our life and enough to secure to us happiness for our immortal souls. This is the God with Whom Naomi although experiencing bitter circumstances was still intimate. THOUGHT - Beloved, do you know God intimately as Shaddai, ever sufficient for your every insufficiency? Have you come to the point in your personal relationship with God that He is enough? Is He sufficient to meet all your needs? (This is a "secret" that we must all learn in the God's "classroom" of affliction and abundance. Do you have a tender, teachable heart? Meditate on how Paul obtained the secret in Php 4:11, 12-note, Php 4:13-note) Can Shaddai be trusted to fulfill the promises of His Word? What in your life looks impossible? Beloved, in Shaddai it is "Him-possible"! But have you surrendered your burdens and cares fully to the Lord? Are you willing to wait upon Him to fulfill His promises? GOD'S ADEQUACY NOT OUR INADEQUACY! Made...adequate (2427)(hikanoo = see study of related word hikanos = sufficient, enough) means to make or render fit, to make adequate, to make capable, to make sufficient (as fulfilling a specific requirement) or to render competent or worthy. Hikanoo is in the aorist (past completed action) tense, indicative mood (mood of reality). God really rendered Paul fit for ministry. Similarly He made (not "is going to make") us adequate. Do you believe this? THE SECRET OF JOY IN SUPERNATURAL SERVICE John the Baptist is the prototype of the man or woman God uses greatly (see our Lord's own assessment of John = Mt 11:11) and so we should not be surprised that he had an strong sense of His insufficiency in the presence of His Sufficient Savior declaring... And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit (not worthy = NET; Greek = hikanos) to stoop down and untie the thong of His sandals. I baptized you with water; but He will baptize you with the Holy Spirit.” (Mk 1:7-8+) Indeed, if we would desire to be sufficient as servants of Shaddai, we would do well to learn and practice the "secret" of John the Baptist who declared... He must (present tense - continually) increase (present tense - continually), but I must (continually - present tense) decrease. (John 3:30-commentary) Comment: First, note the order. Not me decreasing to make room for Him. No, Christ increasing, for the more I see Him high and lifted up, the more I am driven downward, which is the root meaning of the Greek word for humility (see notes). Then I am in the perfect position (at the foot of the Cross - Beloved of God, pause for a moment, close your eyes and praise the Name of Jesus as you play Grace Flows Down by Christy Nockels) to receive His adequate grace (Jas 4:6-commentary). And we do well to continually remember that humility of mind (note) was the very substance of our Savior's sacrificial service (Read Php 2:3, 4-note, Php 2:5, 6, 7-note, Php 2:8-note, Mt 11:29, Jn 12:24 Mk 10:45)! Second, note the use of the present tense in all the verbs, which speaks of a continual attitude and action. John did not see this "spiritual equation" as optional but as mandatory to one who would be meet for the Master's use! In other words "must", "increase" and "decrease" call for this to be a disciple's lifestyle - Jesus progressively, incessantly increasing, the "big I" ever decreasing. Herein lies the secret of supernatural service to the Savior! Paul understood this vital dynamic of Christ increasing and Paul decreasing. As Jesus became more and more preeminent in his heart and ministry, his self assessment progressively "decreased"! May our matriculation in the school of faith and affliction cause each of us to go toward "the rear of the class" rather than toward the "front of the class" (in our own estimation)! PAUL'S ESTIMATION OF HIMSELF OVER TIME 55 AD 1 Corinthians 15:9+ The least of the apostles 61 AD Ephesians 3:8+ The very least of all saints 63-66 AD Foremost of sinners A W
2 Coríntios 3:7-11
Wuest: Now, since the ministration of death which has been engraved by means of letters on stones was surrounded with glory so that the sons of Israel were not able to fix their gaze upon the face of Moses because of the glory of his face, which glory was of a transient nature, Young's Literal: and if the ministration of the death, in letters, engraved in stones, came in glory, so that the sons of Israel were not able to look stedfastly to the face of Moses, because of the glory of his face -- which was being made useless, Ministry: 2Co 3:6,9 Ro 7:10 engraved: 2Co 3:3 Ex 24:12 Ex 31:18 Ex 32:15,16,19 Ex 34:1,28 Dt 4:13 5:22 9:9-11,15 Dt 10:1-4 Heb 9:4 Came with glory: Dt 4:8 Ne 9:13 Ps 19:7,8 119:97,127,128,174 Ro 7:12, 13, 14,22 Ge 3:21 2 Corinthians 3 Resources - Multiple Sermons and Commentaries THE MINISTRY OF DEATH John
2 Coríntios 3:7-11
Wuest: how shall not rather the ministration of the Spirit be surrounded with glory? Young's Literal: how shall the ministration of the Spirit not be more in glory? 2Co 3:6,17 11:4 Isa 11:2 44:3 59:21 Joel 2:28,29 Jn 1:17 7:39 Ac 2:17,18,32,33 Ro 8:9-16 1Co 3:16 12:4-11 Ga 3:2-5,14 Ga 5:5,22,23 Eph 2:18 2Th 2:13 1Pe 1:2 Jude 1:19,20 2 Corinthians 3 Resources - Multiple Sermons and Commentaries THE GREATER GLORY OF THE SPIRIT'S MINISTRY how will the ministry of the Spirit fail to be even more with glory As is Paul's frequent practice, he asks his readers a rhetorical question, that is, a question asked merely for effect with no answer expected. In this passage Paul is completing the comparison he began in 2Co 3:7. In other words, if the Law of Moses came with such splendor, how much greater is the splendor of the ministry of the Spirit. The question assumes an affirmative answer for clearly the ministry of the Spirit brings more glory than the ministry of Moses and the Old Covenant. The ministry of the Spirit - This is another "synonym" for the New Covenant (which also equates with "the ministry of the Gospel" according to Joseph Beet), the "centerpiece" of the New Covenant being the permanently indwelling Spirit in all who enter the New Covenant. In other words, the New Covenant is aptly called the ministry of the Spirit because it results in the giving of the Holy Spirit to all who enter it by grace through faith (cp Ro 8:9+, 1Co 6:19+) Puritan writer Thomas Watson says that "The ministry of the gospel is called the ministry of the Spirit in 2 Corinthians 3:8, because the Spirit of God ordinarily makes use of this to work grace. This ministry of the Spirit is to be preferred before the ministry of angels. (The Beauty of Grace) Ministry (1248)(diakonia) means the rendering or assistance or help by performing certain duties, often of a humble or menial nature serve, including such mundane activities as waiting on tables or caring for household needs—activities without apparent dignity - Diakonia is a keyword in Second Corinthians (almost 1/3 of NT uses) - 2 Co. 3:7; 2 Co. 3:8; 2 Co. 3:9; 2 Co. 4:1; 2 Co. 5:18; 2 Co. 6:3; 2 Co. 8:4; 2 Co. 9:1; 2 Co. 9:12; 2 Co. 9:13; 2 Co. 11:8 Be even more with glory - Literally the future tense is used ("will be...with glory") for when the Law of Moses was given, the New Covenant was clearly a future event. Obviously at the time Paul wrote the new covenant was a present reality. The Law written on stone could only condemn. The Law written on the heart by the Holy Spirit brought salvation. Clearly the New Covenant has even more glory than the Old. John
2 Coríntios 3:7-11
Wuest: For in view of the fact that the ministration of condemnation was glorious, by so much more will the ministration of righteousness superabound in the sphere of the glorious. Young's Literal: for if the ministration of the condemnation is glory, much more doth the ministration of the righteousness abound in glory; ministry of condemnation: 2Co 3:6,7 Ex 19:12-19 20:18,19 Ro 1:18 8:3,4 Ga 3:10 Heb 12:18-21 ministry of righteousness: 2Co 5:21 Isa 46:13 Jer 23:6 Ro 1:17 3:21,22 4:11 5:15-21 10:3-10 1Co 1:30 Ga 5:4,5 Php 3:9 2Pe 1:1 abound in glory 2Co 3:10,11 1Co 15:41 Heb 3:5,6 2 Corinthians 3 Resources - Multiple Sermons and Commentaries DIAMETRICALLY OPPOSITE MINISTRIES For (gar)(term of explanation) explains or continues Paul's argument (it restates it using slightly different wording) that the glory of the New Covenant surpasses the fading glory of the Old Covenant. If (ei) introduces a first class conditional statement (as all all the "IF's" in this section - 2Co 3:7, 3:11) assuming the following statement to be true from the author's perspective. In other words the following statement does not express doubt. Wuest conveys the sense of this conjunction "for in view of the fact that". The ministry (diakonia) of condemnation has glory - Paul continues his argument from lesser (Old Covenant) to greater (New Covenant). The ministry of condemnation was the result of trying to do it on your own resources, by your own efforts. It was therefore "the ministry of judgment, the ministry of doom, the ministry of damnation" (MacArthur) Why? Because no one could obey the law perfectly (Jas 2:10+). No amount of self-effort could ever please God. The ministry of condemnation amplifies Paul's previous statement that the letter kills (2Co 3:6+). Condemnation (2633) (katakrisis - kata = against + krino = judge) describes a judicial verdict involving a penalty.The Old Covenant was in essence a judicial act declaring people guilty, and dooming them to punishment. Moses declared the OT equivalent of James 2:10+, writing "‘Cursed is he who does not confirm the words of this law by doing them.’ And all the people shall say, ‘Amen.’ (Dt 27:26, quoted by Paul in Gal 3:10+). Comment: This final curse is the last of the twelve curses (Deut 27:1-26+ consists only of the curses) and this last curse sums up all the previous ones. The point is that God required and the Law demanded total, perfect obedience something accomplished by only one Man, the Man Christ Jesus (cp 2Co 5:21, He 4:15+). Note the response of the sons of Israel was "Amen" (12 times they replied "Amen" each time solemnly saying they agreed that the curses were just and valid! - see word study on "Amen") which was their way of saying they would be obedient, a promise they almost immediately broke! As a result they came under the condemnation of the Law (cp Ezek 18:4, Ro 3:19+, Ro 3:20+, Ro 6:23+). Ray
2 Coríntios 3:7-11
Wuest: For even that which has been made glorious [the ministration of death] has not [really] been made glorious in this respect, namely, on account of the glory [of the ministration of righteousness], which glory superabounds. Young's Literal: for also even that which hath been glorious, hath not been glorious -- in this respect, because of the superior glory; Job 25:5 Isa 24:23 Hag 2:3,7, 8, 9 Ac 26:13 Php 3:7, 8 2Pe 1:17 Rev 21:23,24 22:5 2 Corinthians 3 Resources - Multiple Sermons and Commentaries PAST GLORY IS SURPASSED! For (gar) explains and supports Paul's argument from lesser glory (Old Covenant) to greater glory (New Covenant) mentioned in 2Co 3:9. Indeed what had glory (doxazo) in this case (comparison of Old & New) has no glory (doxazo) because of the glory (doxa) that surpasses it- The Old Covenant had glory. The glory on the face of Moses, although temporary, was real glory. Not only did Moses' face reflect glory, the Tabernacle (established in concordance with the Old Covenant regulations) was the site of God's Shekinah glory which ceased with the destruction of the Solomon's temple. Has no glory (doxazo) is in the perfect tense which indicates that this loss of splendor of the Old Covenant is a permanent condition. Similarly, the second glory is also perfect tense describing a continual state of glory. Clearly the Old Covenant had glory (2Co 3:7 and the next verse 2Co 3:11) but that glory is as if it is no glory in comparison the glory of the New Covenant which far surpasses the glory of the Old Covenant. This is like the glory of the sun compared to the glory of the moon, for when the sun rises, the moon's "glory" fades and eventually disappears. Glory (doxa) that surpasses it - More literally "the surpassing glory", the "throwing beyond" glory. The present tense indicates that it is a continually surpassing glory in comparison to glory of the Old Covenant. The book of Hebrews states a similar truth declaring "When He said, "A new covenant, (added by translators)" He has made the first (old covenant) obsolete (palaioo in perfect tense = lasting effect). But whatever is becoming obsolete (palaioo) and growing old is ready to disappear. (Hebrews 8:13+) Rob Salvato illustrates the "no glory" of the Old Covenant - The law is a mirror. It is not a bar of soap. We look in the mirror to see the condition of our countenance. I need a makeover – I need a shower I am dirty! It’s the soap which cleanses US of our dirt. The law is a mirror. not soap. The law is not a surgeon, who can remove, by his skills, a cancer. The law is simply gives us the diagnosis. The office of the law is to show us the disease in such a way that it shows us no hope of a cure! The New Covenant brings a remedy to those who are past hope. The glory of the New Covenant is greater because it provides a way for man to become RIGHTEOUS in the site of God through faith in Jesus Christ – That is what made this a greater glory! (From Glory to Greater Glory) A T
2 Coríntios 3:7-11
Wuest: For, since that which is passing away was with glory, by so much more that which remains is within the sphere of glory. Young's Literal: for if that which is being made useless is through glory, much more that which is remaining is in glory. If: 2Co 3:7 Ro 5:20,21 Heb 7:21, 22, 23, 24, 25 8:13 12:25, 26, 27 28 29 Much more: 2Co 3:6 4:1 2 Corinthians 3 Resources - Multiple Sermons and Commentaries THE NEW COVENANT IS PERMANENT For if - If introduces a first class conditional statement (as all all the "IF's" in this section - 2Co 3:7, 3:9) which assumes the following statement to be true from the author's perspective. In other words one "For since it is true" is the idea (the Law did have glory). Continuing his lesser-to-greater argument, Paul explains or gives a reason for the greater splendor suggested in the preceding verse. That which fades away (katargeo) was with glory, much more that which remains is in glory - Referring to the ministry of the Old Covenant of Law, the ministry of condemnation. The Old Covenant is valid (but see MacArthur's clarifying comment) only until the New Covenant comes with the liberating, life giving Gospel (Gal 3:22+ - where "Scripture" in context = "Old Covenant", Ro 10:4+, Ro 6:14+). In 2Co 3:7 the same verb katargeo (fading away) refers to the glory of Moses’ face, whereas here fades away (katargeo) refers to the glory of the Old Covenant, the present tense signifying the glory was continually fading. The fading of the glory on Moses' face was in a sense an acted out prophecy, in other words, the facial fading preceding and predicting the future fading of the Old Covenant. That which remains - This phrase refers to the New Covenant. The Good News. The Gospel of grace. The ministry of the Spirit. The ministry of righteousness. Remains (meno) means to abide and present tense indicates the glory of the New Covenant is never ending and does not need to be replaced, amended or updated because it fully accomplishes all of God's redemptive objectives. Ryrie - "There is no question that the law was glorious for its time and purpose, but its temporariness and limited purpose caused that glory to fade in the blazing light of the grace of Christ, which has as its eternal purpose the bringing of many sons into glory (John 1:17; Heb. 2:10). John
2 Coríntios 3:12-14
Wuest: Having therefore such a hope, we use great freedom and boldness of speech, Young's Literal: Having, then, such hope, we use much freedom of speech, We use: 2Co 4:2,3,13, Jn10:24 16:25,29 1Co 14:19 Col 4:4 Boldness: 2Co 7:4 10:1 Ac 4:13,29-31 9:27,29 14:3 Eph 6:19,20 Php 1:20 1Th 2:2 1Ti 3:13 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: Romans 15:13 Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit. Ephesians 1:18 I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, Ephesians 4:4 There is one body and one Spirit, just as also you were called in one hope of your calling; Colossians 1:5 because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel 1 Thessalonians 5:8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. Hebrews 6:17-19 In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, 18 so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. 19 This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, Hebrews 7:19 (for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. A MORE GLORIOUS COVENANT A MORE GLORIOUS HOPE A SPEECH THAT IS BOLD Keep the context of this chapter in mind - Paul is defending himself against accusations that he is a false teacher (see 2Co 3:1 2 3 4-note). As he defends himself by identifying himself with the New Covenant (2Co 3:5,6+), he then launches into an explanation regarding the superiority of the New Covenant over the Old Covenant because (as inferred from the context) false teachers were promoting the Old Covenant as necessary for salvation. Because of Paul's focus on the superiority of the New Covenant, John MacArthur has referred to 2Co 3:6-18 as a "shrunken version of the book of Hebrews", primarily because Hebrews repeatedly emphasizes that compared with the Old Covenant of Law the New Covenant of grace is BETTER: better covenant (He 7:22+), better hope (He 7:19+, He 8:6+), better promises (He 8:6+), better sacrifice (He 9:23+, He 12:24+), better possession (He 10:34+), better country (He 11:16+), better resurrection (He 11:35+) better provision (He 11:40+). As an aside, recall that in Hebrews the writer clearly teaches that salvation in the Old Testament was never based on keeping the Old Covenant laws and rituals and ceremonies, but instead was always based on Christ's death, burial and resurrection which provided the payment for [~redemption] the forgiveness (see aphesis and aphiemi) of OT saints which was given in a sense "on credit" (providing "retroactive redemption") to those who like Abram believed God (Ge 15:6+, He 9:15+ where "He" refers to Christ, a truth also reiterated in Ro 3:25, 26+, cp God's provision of the way of salvation in His protevangelium [first giving of the Gospel] in Ge 3:15+ where "you...your" = Satan). See table below summarizing Paul's points of contrast between the New Covenant and the Old Covenant. (See related studies - New Covenant in the Old Testament; Why the New is Better; Abrahamic vs Old vs New) Warren Wiersbe introduces this last section of chapter 3 reminding us that "The Bible is basically a “picture book,” because it uses symbols, similes, metaphors, and other literary devices to get its message across. In this paragraph, Paul used the experience of Moses and his veil to illustrate the glorious freedom and openness of the Christian life under grace. Paul saw in Moses’ experience a deeper spiritual meaning than you and I would have seen as we read Exodus 34:29-35+. (Bible Exposition Commentary) Therefore (3767) (oun) is a term of conclusion which should always prompt us to ask "What's it there for?" and thereby to encourage us to re-read the preceding context. In this case Paul arrives at his conclusion based upon the surpassing, never ending, permanent and irrevocable glory of the New Covenant based on grace not law or works. Recall that the false teachers in Corinth were attempting to discredit God's ministry of the Spirit and of righteousness (2Co 3:8,9+) through His apostle. But Paul had a firm hold on the truth of the superiority of the New Covenant compared to the Old Covenant. His firm grasp of this glorious truth in turn "held him firm", and gave him a sure confidence on one hand to boldly proclaim the New Covenant Gospel of grace and on the other hand to irresistibly refute the false teachers who were trying to say one needed to adhere to the Old Covenant of Law (and works) in order to attain righteousness before and acceptance with God. Paul has just described the New Covenant and based upon its surpassing glory Paul has hope, an absolute assurance that God will do good (in this case through those who enter the New Covenant), and this hope fuels his bold speech. Bible in Basic English has a pithy paraphrase "Having then such a hope, we keep nothing back."
2 Coríntios 3:12-14
Wuest: and not even as Moses put a covering over his face to the end that the sons of Israel should not fix their gaze upon the termination of that which is passing away. Young's Literal: and are not as Moses, who was putting a veil upon his own face, for the sons of Israel not stedfastly to look to the end of that which is being made useless, Would not: 2Co 3:18 At the: Ro 10:4 Ga 3:23,24 Eph 2:14,15 Col 2:17 Heb 10:1-9 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: KEEP THE CONTEXT IN MIND - Note that the passage below (Exodus 34:29-35+) describes Moses' second return from 40 days in God's presence on Mount Sinai, the first return ending dramatically with Moses smashing the two tablets when he saw the worship of the golden calf (Ex 32:19, Dt 9:16-17). At that time there was no description of glory radiating from his face. Recall also that on the first 40 days on Mount Sinai, it was Yahweh Who cut the stone tablets and wrote on them (Ex 32:15-16), and Joshua accompanied him up the mountain part of the way (Ex 24:13, Ex 32:17). Now on the second 40 day visit to Mount Sinai Moses was to cut out two stone tablets, ascend the mountain alone (no Joshua in Ex 34:1, 3) and write down the words of the covenant (God had written the first time) (Ex 34:27). And now we come to the description in Exodus 34:29-35 when Moses' returns to the Israelite camp after his second 40 days with Yahweh. This time Moses' face shone because of his speaking with Yahweh (Could this be related to Moses' prayer in Ex 33:18 "Show me Your glory"?) This is where the passages below pick up. Exodus 34:29-35+ It came about when Moses was coming down from Mount Sinai (and the two tablets of the testimony were in Moses’ hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him. 30 So when Aaron and all the sons of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him. 31 Then Moses called to them, and Aaron and all the rulers in the congregation returned to him; and Moses spoke to them. 32 Afterward all the sons of Israel came near, and he commanded them to do everything that the LORD had spoken to him on Mount Sinai. 33 When Moses had finished speaking with them (the sons of Israel), he put a veil over his face. 34 But whenever Moses went in before the LORD to speak with Him, he would take off the veil until he came out; and whenever he came out and spoke to the sons of Israel what he had been commanded, 35 the sons of Israel would see the face of Moses, that the skin of Moses' face shone. So Moses would replace the veil over his face until he went in to speak with Him. DISCLAIMER - As explained below, this is not an easy section to interpret and there is great variation in the commentaries. Paul Brown makes the following statement (with which I agree) about the difficulty of this chapter and especially verses 13-18 (although I personally think v18 is straightforward) (Note: This quote is repeated at beginning of sections v12-14 and v15-17). If we agree with F F Bruce that "of all the Pauline epistles, 2 Corinthians is probably the one which presents most problems to the interpreter", we might also add that chapter three is probably the most difficult to interpret, with verses 12-18 presenting the greatest problems. Van Unnik says about them, 'The path to their right interpretation is beset with a great many difficulties and there is hardly a single point on which expositors agree."2 In her recent, detailed study of this passage Linda Belleville says, "Almost every exegete who has studied 2 Cor 3:12-18 has struggled with its apparent lack of cohesion and its exegetical ambiguities",3 and when AT Hanson comes to v 17 he says, "we now approach what could be called the Mount Everest of Pauline texts as far as difficulty is concemed."4 This article does not aspire to scale Everests, but presents a modest excursion into the foothills and hopes to cast some light on Paul's use of the veil in these verses. (Exegesis 16:Lifting the Veil - Paul Brown - Foundations 31) Hanson full quote say that chap. 3 is “the Mount Everest of Pauline texts as far as difficulty is concerned—or should we rather call it the sphinx among texts, since its difficulty lies in its enigmatic quality rather than its complexity?” (“The Midrash in II Corinthians 3,” 19). And are not like Moses Who used to put a veil over his face (prosopon) so that the sons of Israel would not look intently (atenizo) at the end (telos) of what was fading away (katargeo - present tense - continually fading) - Paul has just stated they use great boldness in our speech (2Cor 3:12). Now he states they are not like Moses who used to put a veil over his face. Note that the verb put is in the imperfect tense picturing him as doing this action over and over. My interpretation of not look intently - While Moses was speaking to God or to the sons of Israel, the veil was not covering his radiant face. The glory on his face was a fading glory and so he put a veil on his face. Some commentators say he did this because they were afraid of his shining face (see passages above) and that is why he put on a veil. However if you keep reading passages above it is clear that Moses assuages their fears and the leaders and the people came near to him. After he spoke to them, he would put on a veil and he repeats this process according to these passages. Notice that Ex 34:33-35 suggest that after Moses spoke to the people, he would put the veil back over his face. Clearly this would prevent the Israelites from seeing the glory of his face but other than this obvious effect Moses gives no specific explanation of why he put the veil over his face. This is where Paul fills in the blanks so to speak, explaining the purpose was that the sons of Israel might not see the end of the glory which was fading. Now why did Moses not want them to see the end of the glory? That is where the commentaries really begin to diverge in interpretation. What follows is first a summary of five interpretations and then explanations from commentators I frequently quote and highly respect. Ultimately you will have to pray about this and ask the Spirit to show you which is the most likely interpretation. Lexham Research Commentary on 2 Corinthians writes "Paul says the purpose of Moses’ veil was that the Israelites “might not stare at the end (telos) of what was transitory (katargeō)” (2 Cor 3:13). There are at least five different interpretations of this phrase. (1) The most common understanding is that the glory on Moses’ face faded between his encounters with Yahweh, and he veiled it to keep the Israelites from seeing it fade so as “to avoid the people’s disappointment” (Martin 1986, 68) or keep them from “disparage[ing] Moses as being of no more than temporary importance” (Barrett 1973, 119)). (2) A second interpretation is that Moses veiled his face to protect Israel from God’s judgment. In this view, the meaning of telos is “consequence,” and the veiling was an act of mercy. In contrast to Moses, Paul can boldly proclaim the gospel since the Spirit brings life rather than judgment or death (Hafemann 2005, 359). (3) A third view is that Moses’ veil kept the Israelites from recognizing that the old covenant performed “only an interim function until its supersession by the Christ-event” (Thrall 1994, 258). (4) Harris offers a fourth interpretation of 2 Cor 3:13, in which the veil kept the people from gazing in amazement until the glory faded. Moses’ repeated action taught the people that the Sinaitic covenant was only a temporary arrangement, and by putting on the veil, he “visually dramatized the coming eclipse of the glory of the Sinaitic covenant” (Harris 2008, 462–63).(5) A fifth interpretation is that Moses’ veiling was an “acted parable” that demonstrated to the people that their sins had made them unable and unworthy to view even temporary glory without interruption” (Harris 2005, 298). (See more on this topic below) THOUGHT - When Paul preached the New Covenant, he did not put a veil over his face as Moses did when he was finished speaking to Israel. Every minister of the New Covenant (and we are all in some sense ministers for our "pulpit" is wherever we find ourselves in our daily life) does not have to hide his face, for the glory of the Gospel will never grow dim or fade away. Paul can be bold and has no need of a veil, for he has nothing to hide (and neither do we beloved!) in proclamation of the Gospel. John MacArthur has some interesting comments, although they are a bit enigmatic - Moses veiled himself to hide from the frightened Israelites the blazing glory that shone forth from his face (Ex. 34:30+ = "they were afraid" ED: I DISAGREE WITH THIS COMMENT - SEE RELATED PASSAGES ABOVE). Though the glory of the old covenant was designed to fade in the face of the more glorious new covenant, it was nevertheless a devastating, brilliant, blinding glory (ED: CAREFUL READING OF THE EXODUS PASSAGE DOES NOT SUGGEST IT WAS A "BLINDING GLORY."). As Moses had been unable to see the glory of God because it would have destroyed him (Ex. 33:20), so the partial glory on Moses’ face was too much for the people to look on (ED: AGAIN THE TEXT DOES NOT CLEARLY MAKE THAT STATEMENT). Moses’ veiling of his face was so that the sons of Israel would not look intently at what Paul calls the end of what was fading away. That expression symbolizes the shadowy, veiled, diminishing nature of the glorious Mosaic covenant (ED: I THINK THIS IS A BETTER EXPLANATION FOR VEILING THEN FEAR OR POTENTIAL BLINDNESS). It was replete with types, pictures, symbols, and mystery. It could never be fully understood without the new covenant, connected to the person and work of the coming Messiah (ED: cf Col 2:17+). Even the inspired writers of the Old Testament did not fully understand everything that they wrote (1 Peter 1:10–12+ - ED: AND AS STATED ABOVE MOSES MADE NO ATTEMPT TO EXPLAIN WHY HE PUT THE VEIL ON AFTER SPEAKING TO THE ISRAELITES). (MNTC-2 Cor)
2 Coríntios 3:12-14
Wuest: But their minds were hardened, for to this very day the same covering remains at the reading of the testament whose usefulness is over, it not being revealed that it [the covering] is being done away in Christ. Young's Literal: but their minds were hardened, for unto this day the same vail at the reading of the Old Covenant doth remain unwithdrawn -- which in Christ is being made useless-- but their minds - 2Co 4:3,4 Ps 69:23 Isa 6:9-10 Isa 26:10-12 Isa 42:18-20 Isa 44:18 Isa 56:10 Isa 59:10 Jer 5:21 Ezek 12:2 Mt 6:23 Mt 13:11-15 Jn 9:39-41 Jn 12:40 Ac 28:26,27 Ro 11:7-10,25 the same veil 2Co 4:6 Isa 25:7 Mt 16:17 Lk 18:31, 32, 33, 34 24:25, 26, 27, 44, 45, 46 Jn 8:12 Jn 12:46 Ac 16:14 26:18 Eph 1:17 18 19 20 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 29:4+ “Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear. Psalm 69:23 May their eyes grow dim so that they cannot see, And make their loins shake continually. Isaiah 6:9-10+ He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” Isaiah 44:18 They do not know, nor do they understand, for He has smeared over their eyes so that they cannot see and their hearts so that they cannot comprehend. Isaiah 56:10 His watchmen are blind, All of them know nothing. All of them are mute dogs unable to bark, Dreamers lying down, who love to slumber; Isaiah 59:10 We grope along the wall like blind men, We grope like those who have no eyes; We stumble at midday as in the twilight, Among those who are vigorous we are like dead men. Jeremiah 5:21 ‘Now hear this, O foolish and senseless people, Who have eyes but do not see; Who have ears but do not hear. Hebrews 3:8+ DO NOT HARDEN (present -continually, active - willful choice, subjunctive - possibility) YOUR HEARTS AS WHEN THEY PROVOKED ME, AS IN THE DAY OF TRIAL IN THE WILDERNESS, Hebrews 3:15+ while it is said, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS, AS WHEN THEY PROVOKED ME.” (quotation from Ps 95:7–8.) Hebrews 4:7+ He again fixes a certain day, “Today,” saying through David after so long a time just as has been said before, “TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS.” ISRAEL'S CALLOUSED MINDS 2Co 3:14-15 illustrate the danger of continually rejected the truth about God that has been revealed. The danger is judicial blindness of the eyes to spiritual truth and hardening of the heart which cannot comprehend spiritual truth. All men have had a chance from Paul writes that "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who (actively, willfully, continually) suppress the truth in unrighteousness, 19 because that which is known about God is evident within them; for God made it evident to them. 20 For (EXPLAINS HOW GOD MADE IT EVIDENT) since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen (CAN YOU SEE HOW DANGEROUS IS THE TEACHING OF EVOLUTION - IT FUTILELY ATTEMPTS TO EXPLAIN AWAY THE CREATOR!), being understood through what has been made, so that they are without excuse.(Ro 1:18-20) At the Great White Throne judgment of all unbelievers of all time, there will be NO EXCUSES like "God you didn't give me a chance," etc. He did give sinners a chance, but when they rejected Him, he placed a veil over their minds which made them incapable of comprehending spiritual truth. This is a frightening place to be! But (alla) introduces a contrast. UBS Handbook notes that "The significance of the word But with which verse 14 begins should not be ignored. Paul hastens to add after 2Co 3:13 that Moses is not to be blamed; rather the peoples’ hearts were hardened. Knox makes the contrast even sharper, saying “but in spite of that….” (UBS Handbook) Paul will now make a spiritual application of Moses’ veil. Broomall - Paul here gives a spiritual application for the physical veil on Moses’ face. That (LITERAL) veil now becomes a (FIGURATIVE) veil that keeps the Jews from understanding the true import of the old covenant as they read it. The word noema, here translated minds, is used almost exclusively in this epistle (2Co 2:11; 4:4; 10:5; 11:3; cf. Phil 4:7). The cognate verb form (noeo) designates “rational reflection or inner perception” (Arndt; cf. its use in Jn 12:40; 1Ti 1:7; Heb 11:3). The passive form were blinded ("hardened" in NAS) denotes the judicial blindness that befell Israel when the nation rejected Christ (cf. Jn 12:40; Rom 11:7, 25). Such blindness may be due to God ( Cf. Rom 11:7, 8), Satan ( Cf. II Cor 4:4), or man himself ( Cf. Heb 3:8). The clause, which veil is done away in Christ, can also be translated as in the ASV or as in the RSV. The verb is done away (present passive of katargeō; see II Cor 3:7b) means that this veil of spiritual blindness is being removed from the hearts of believing Israelites the moment they “see” Christ as their Saviour (cf. Jn 9:40, 41). (2 Corinthians 3) Related Resource: What is spiritual blindness? | GotQuestions.org) Their minds (noema) were hardened ("petrified") - NIV = "their minds were made dull" NET = "their minds were closed." Somewhat more literally their thoughts were hardened, which is just a way of describing unbelief. The reason they did not understand the glory of the Old Covenant and God's intended purpose of the Law, was because they refused to believe! And when they refused to believe God's presence, power and provision (see Dt 29:2-3+) God hardened their hearts (Dt 29:4+) Were hardened is in the aorist tense which indicates that the hardening is a past completed action and the passive voice (divine passive) indicates the hardening is the effect of an "outside agent", in context the judicial hardening of the sons of Israel by God Who is perfectly just in all His ways Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. Gromacki makes an interesting statement that "The proclamation of the law produces and confirms blindness, whereas the preaching of the gospel removes blindness." That is not completely true. It is true if the law is rejected. But if it is received, the Spirit uses it to drive the person's will toward the Gospel. See Purpose of the Law. Gromacki goes on to rightly explain that "Their spiritual hardness was caused by their own sin and stubbornness (Jn 9:39–41; Heb. 3:8), controlled by Satan (2Co 4:4), and confirmed by God (Isa. 6:9–10; cf. John 12:38–41; Rom. 11:7–8)." (2 Corinthians - Stand Firm in the Faith) Homer Kent - This dramatic procedure of Moses, however, was confronted by the spiritual hardness of Israelite hearts. Most of them failed to understand the true nature of the glory of Moses’ face. Paul explains that the same spiritual dullness existed among the Jews of his day. Just as the veil hid the fading glory of Moses’ face from Jewish observers, so the same sort of obscuring veil seemed to hide the true meaning of the old covenant when the Jews read it. They were unable to see that it was transient, that it pointed to Christ, and that it would be replaced by a new covenant. The obscuring veil of unbelief remains unlifted for Israel because it is removed only in connection with Christ and His work. Only by faith in Him can a person see the glory of the new covenant, as well as the replacement of the old by the new. (2 Corinthians 2:14-4:18 The Glory of Christian Ministry - An Analysis) Albert McShane - Just as Paul had switched from literal letters (2Co 3:1) to spiritual letters in 2Co 3:2, so here he sees in the literal veil covering the Law-giver an illustration of the covering on the minds of the Jews as they read the Law. Only when Christ comes into view can the true purpose of the Law be discovered. Although He has come and fulfilled all the types and shadows of the Law, yet Paul has to say that until this day the veil remains on the minds of those under the law. For nearly half a lifetime he remained in this blindfolded state and must have felt deeply saddened that so many of his fellow Israelites were still where he once was.(What the Bible Teaches - 2 Corinthians)
2 Coríntios 3:15-17
Wuest: But even today, whenever Moses is being read, a covering lies upon their heart.. Young's Literal: but till to-day, when Moses is read, a vail upon their heart doth lie, Ac 13:27, 28, 29 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: Multiple related passages dealing with "judicial hardening" and the related topic of Jesus speaking in parables - Dt 29:4+, Isa 6:9,10+ Mt 13:11-15+ Mk 4:11-12+ Lk 8:10+ Jn 9:39-41, Jn 12:38-40 Acts 28:26,27+ Ro 11:7-10+, 2Co 3:14-15+, Eph 4:17-18+, 2Th 2:10-12+. ISRAEL'S PERSISTENT SPIRITUAL BLINDNESS But (alla) introduces a contrast. Paul has just stated that the only way the "veil" of spiritual stupor and incomprehension is removed is by believing in the Messiah (2Co 3:14b-note). So the contrast is that instead of believing in their Messiah and instead of understanding that the Old Covenant pointed to their Messiah, they continue in their unbelief to this very day. Remember that in context the overarching purpose of Paul's discussion of the Old Covenant in this chapter is to emphasize the fading glory and inferiority of the Old (to produce salvation) when compared to the lasting glory and superiority of the New (Better) Covenant. To this day whenever Moses is read - Clearly a figure of speech referring to the public reading of the Old Covenant (2Co 3:14-note cp "reading of the Law and the Prophets" Acts 13:15) as was (is still) carried out "zealously" by the Jews (especially the orthodox to whom keeping the Sabbath holy is a mitzvah or duty - see Shabbat from Jewish perspective) every Sabbath (theological significance) (Acts 13:14, 15 27). The tragedy is that most of our Jewish friends who keep Shabbat, have a veil… over their heart and fail to recognize that the "Sabbath rest" was always meant to point them to the "Lord of the Rest" (cp His gracious invitation in Mt 11:28, 29, 30). When one accepts the Messiah's invitation to "Come" and receives by grace through faith the spiritual rest that only be found by belief in Christ, they rest (cease) from their works of self-effort (and self-deception) performed in vain (Ro 3:20-note) in an attempt to please God and attain righteousness (Is 64:6). The writer of Hebrews is quite clear that the Shabbat although a literal day ordained by the Old Covenant Law, was always intended to point to spiritual rest in Christ… There remains therefore a Sabbath rest for the people of God. For the one who has entered His rest has himself also rested from his works, as God did from His. Let us therefore be diligent to enter that rest (not by works but only by faith), lest anyone fall through following the same example of disobedience (Referring to Israel in the OT - see relationship between and consequence of Israel's being "disobedient" and their "unbelief" in He 3:18, 19-note). (He 4:9, 10- see note by John Piper, He 4:11-note) Read (314) (anaginosko from aná = emphatic, again + ginosko = know <> know again) literally to know again or to recognize again. It came to mean to distinguish between, to know accurately and then to read. In the NT anaginosko is used only with the meaning of "to read", and especially refers to reading aloud and to public reading. One of the most dramatic Sabbath readings was by Jesus Himself as recorded by Luke… And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read (anaginosko). And the book of the prophet Isaiah was handed to Him. And He opened the book, and found the place where it was written, THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE DOWNTRODDEN, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD. Comment: Jesus reads from Isa 61:1, 2 but stops in mid-sentence in verse 2, not reading "And the day of vengeance of our God" for that terrifying day was yet future [and still is future as of 2011] for it describes Daniel's Seventieth Week, which culminates [and consummates] in the last 3.5 years which Jesus identified as the Great Tribulation [compare Mt 24:15 and Mt 24:31 and Da 9:27-note] which is synonymous with the "time of Jacob's distress" [clearly a future prophecy = read Jer 30:7, 8, 9] when the nation of Israel will be purged of unbelieving Jews, those who persist in having a veil over their heart! As an aside, Isa 61:2 is one of many examples of a "prophetic time gap", in this case indicating almost 2000 years or more between fulfillments! (See also Jesus' Teaching on "Time Gap" in fulfillment of prophecy) And He closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed (intently) upon (same verb atenizo used in 2Co 3:7-note and 2Co 3:13-note) Him. And He began to say to them, "Today this Scripture has been fulfilled in your hearing." (Lk 4:16-21+) Comment: The bitter irony of this passage is that the very One to Whom the Old Testament pointed was in their very midst reading a specific passage that He Himself fulfilled at that very moment! Please, do not EVER accuse God of not being fair! Notice that even as Paul discusses in this section of 2Corinthians 3, their hearts were "veiled" so that even though they "looked intently", their hearts were spiritually blind and sadly unable to see their Savior standing in their Synagogue! THOUGHT - Dear "religious friend" (Jew or Gentile), have you (like those observant, very "religious" but unregenerate [See New Birth] Jews in the Synagogue) heard Jesus Christ speak the truth in His Word and yet have failed to recognize Him as your Savior and Lord by grace through faith? (cp Ep 2:8, 9-note, Ro 10:9, 10-note). May our Father send the wind of His Spirit to soften your stony heart so that today might become "THE DAY OF SALVATION", the day you really recognize and receive Jesus as Savior of your soul. Amen (Ezek 36:26, 27, 2Co 6:2, Jn 1:11, 12, 13) A veil (kalumma) lies (keimai - present tense - lies continually) over their heart - Paul in playing off of the previous discussion regarding the literal veil on Moses' face preventing the Israelites from seeing the fading of God's glory, now introduces a figurative veil to depict the inability of the sons of Israel to see and understand God's purpose in the Old Covenant readings heard every Sabbath. Those readings were meant to shut them up to sin (Ga 3:22NLT+), to show them the sinfulness of sin (Ro 7:7+, Ro 3:20+), to be a tutor to lead them to Christ (Ga 3:24NLT+). What was to be a "means" (in the sense of pointing to Christ) to an end (salvation in Christ) became the "end" in itself. Veil (kalumma) is used figuratively in this verse to indicate unbelief which functions as an impediment to the "spiritual vision" of the sons of Israel. This fact helps us understand why our Jewish friends have such difficulty when we present the good news of the New Covenant to them -- they didn't even comprehend God's purpose in the Old Covenant! But beloved, "Is anything too difficult for Jehovah?" (Ge 18:14a, Lk 1:37ASV+). So keep praying for your Jewish friends. And keep speaking the Word of Life to them for as our Lord Jesus Christ told His disciples "With men it is impossible, but not with God; for all things are possible with God" (Mk 10:27+, context = Mk 10:25-26+) and He alone can open their hard hearts even as He opened Lydia's (Gentile) heart to believe the words spoken by a Jewish believer named Paul! (Acts 16:13-14+)
2 Coríntios 3:15-17
Wuest: However, whenever it [Israel] shall turn to the Lord, the covering is being taken away [by the one who turns to the Lord]. Young's Literal: and whenever they may turn unto the Lord, the veil is taken away. Whenever a man turns to the Lord - Ex 34:34 Dt 4:30 Dt 30:10 La 3:40 Ho 3:4,5 Ro 11:25, 26, 27 The veil: Isa 25:7 Isa 29:18 Isa 54:13 Jer 31:34 Jn 6:45,46 2 Corinthians 3 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 4:30 “When you are in distress and all these things have come upon you, in the latter days you will return to the LORD your God and listen to His voice. IS THERE ANY HOPE FOR ISRAEL? YES! AT ANY & EVERY "TURN"! PRAISE THE LORD! But (de) indicates that in contrast to the spiritual death (Jn 8:24) that results from a hard ("spiritually uncircumcised") heart ("spiritual atherosclerosis"), there is a supernatural "miracle cure" available for a person who expresses genuine repentance and belief in Christ (cp Ro 10:9, 10+, Acts 16:31+, Acts 4:12+).
2 Coríntios 3:15-17
Wuest: But the Lord is the Spirit and where the Spirit of the Lord is there is liberty. Young's Literal: And the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty; Lord: 2Co 3:6 Jn 6:63 1Co 15:45 Where: Ps 51:12 Isa 61:1 Ro 8:2,15,16 Ga 4:6 2Ti 1:7 2 Corinthians 3 Resources - Multiple Sermons and Commentaries THE SPIRIT OF CHRIST IS GOD: ANIMATING, GLORIFYING, LIBERATING & TRANSFORMING Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty The Lord is Jesus Christ (see previous verse 2Co 3:16) and the Spirit of the Lord is the Holy Spirit (although not everyone agrees with the interpretation).
2 Coríntios 3:18
Wuest: Now, as for us, we all, with uncovered face, reflecting as in a mirror the glory of the Lord, are having our outward expressions changed into the same image from one degree of glory to another according as this change of expression proceeds from the Lord, the Spirit, this outward expression coming from and being truly representative of our Lord. (Eerdmans) Young's Literal: and we all, with unveiled face, the glory of the Lord beholding in a mirror, to the same image are being transformed, from glory to glory, even as by the Spirit of the Lord. 2Co 3:13 1Co 13:12 Jas 1:23 2Co 4:4, 2Co 4:6 Jn 1:14 Jn 12:41 1Ti 1:11 2 Corinthians 3 Resources - Multiple Sermons and Commentaries David Hocking on his alliteration of chapter 3… The COMMENDATION of God’s servant – 2Co 3:1-11 The CHANGE of the Spirit – 2Co 3:12-18 The CHANGE that He produces – 2Co 3:18 The Requirement - “with unveiled face beholding as in a glass the glory of the Lord” The Result is a process -“are changed into the same image” The Recognition of that change - “from glory to glory” The Realization of our need of the Person and work of the Holy Spirit - “even as by the Spirit of the Lord” AN EXCITING TRUTH HAVE YOU MISSED IT? But we all, with unveiled face (prosopon), beholding (katoptrizomai in present tense continually beholding) as in a mirror the glory of the Lord - But (de) is not the most accurate rendering for there is really not a contrast with the previous passage. But (de) is better translated with the word "and" because it links this passage with the liberty just described in 2Cor 3:17+ (as in ESV, NIV, NLT, NET). We all is in essence an "invitation" that flings open the gates of liberty not just to a few select, privileged souls, but to all saints, all saved souls! That should evoke a "Hallelujah" dearly beloved! Unveiled face is another way of describing one who has been born again by grace through faith (Eph 2:8-9+). Stated another way, every genuine follower of Jesus has an unveiled face! (Another "Hallelujah!") Unveiled is in the perfect tense which pictures a past completed action (our day of salvation = past tense salvation [see Three Tenses of Salvation] = justification [see justified] - described in 2Co 3:16 = "whenever a person turns to the Lord" and Col 1:13+ = "past tense deliverance") with lasting effect. In other words the veil was taken off the day that the Spirit of the Living God "invaded" and indwelt our spiritually dead bodies, making these wrecks His worship center, His temple, and opening the eyes of our heart to see Jesus as our Lord and Savior (Acts 26:18+ 16:14+) enabling us to continually behold (and understand something of) the glory of the Lord in Word of the Lord (1Jn 2:20, 27+) And don't miss the word face (prosopon) --- now that the veil is removed in (belief in) Christ, we have unfettered freedom (entrée) to approach God as our Everlasting Father seated in His throne room (see Ro 5:2+). We can daily have a "face to face" encounter with the God of the universe! (cf the privilege of Moses - Dt 34:10+). Warren