2 Coríntios 3
Warren Wiersbe · Citado em PreceptAustin
2 Coríntios 3
Wiersbe notes that "When the people of God look into the Word of God and see the glory of God, the Spirit of God transforms them to be like the Son of God (Expository Outlines on the New Testament) R Kent
2 Coríntios 3:5-6
Wiersbe remarks should encourage every saint - "The will of God will never lead you where the grace of God cannot keep you and the power of God cannot use you....Men like Charles Spurgeon and George Whitefield were gifted orators whose words carried power, but they did not depend on their natural talents. They trusted the Spirit of God to work in the hearts of their hearers, and He did. Those who minister the Word must prepare and use every gift God has given them—but they must not put their confidence in themselves (Ed: or their supposed "adequacy"). (Bible Exposition Commentary) “Our sufficiency is of God.” John Berridge (Read this incredible saint's short biography) O Lord, with shame I do confess My universal emptiness, My poverty and pride; I cannot keep Thee in my sight, Nor can I think one thought aright, Unless Thy Spirit guide. I cannot from my idols part, Nor love the Lord with all my heart, Nor can myself deny; I cannot pray, and feel thee near, Nor can I sing with heavenly cheer, Unless the Lord be nigh. Since Adam from God’s image fell, On spiritual things we cannot dwell; The heart is turned aside; And none can raise to life the dead But He Who raised Himself indeed, And for dead sinners died. Then let this mighty Jesus be, An all-sufficient Help for me, Creating power and will; Thy grace sufficed saints of old; It made them strong and made them bold, And it suffices still. (Amen!) Pastor Rob Salvato has an discussion of several Biblical characters that illustrate the provision of God's adequacy for their inadequacy... When Moses was called by God to go to Pharaoh, he objected declaring... Please, Lord, I have never been eloquent, neither recently nor in time past, nor since Thou hast spoken to Thy servant; for I am slow of speech and slow of tongue." (Ex 4:10+) God responded Who has made man’s mouth? Is it not I, the LORD? Now go, and I will be with your mouth and teach you what you shall speak. (Ex 4:11+) This same pattern (human insufficiency and divine sufficiency) is seen in Joshua whom God called to lead Israel into the promised land after the death of Moses. Joshua's reaction was fear and a sense of inadequacy. God responded with a declaration of assurance that... No man shall be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not leave you nor forsake you. Be strong and of good courage. (Josh 1:5-6a) During the days of the Judges, Gideon was called to be Israel's deliverer, but he too responded with a declaration of his inadequacy... Please, Lord, how can I save Israel? Behold, my clan is the weakest in Manasseh, and I am the least in my father’s house” (Jdg 6:15+) Gideon’s insufficiency was met with the Lord’s sufficiency... And the Lord said to him, ‘But I will be with you, and you shall strike the Midianites as one man. (Jdg 6:16+) The prophet Isaiah sees the thrice holy God and sees himself as a lowly sinner exclaiming... Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts." (Isa 6:5) Then one of the seraphim of the LORD touched Isaiah’s lips with a burning coal from the altar declaring... Behold, this has touched your lips; and your iniquity is taken away, and your sin is forgiven. (Is 6:7) And when the Lord ask "Whom shall I send?", Isaiah responds (Is 6:8) and the Lord says "Go and tell this people..." (Is 6:9) Once again we see the provision of God's adequacy for Isaiah's "woe is me" inadequacy. The prophet Jeremiah also expressed his inadequacy declaring... Ah, Lord God! Behold, I do not know how to speak, for I am only a youth. (Jer 1:6) Jeremiah’s inadequacy was met by the Lord's assurance of His adequacy... But the LORD said to me, "Do not say, 'I am a youth,' Because everywhere I send you, you shall go, and all that I command you, you shall speak. Do not be afraid of them, for I am with you to deliver you," declares the LORD. (Jer 1:7,8) In all these examples when God’s call came to the individual, their human insufficiency became the platform for God’s sufficiency. The declaration of their inability in the calls of Moses and Jeremiah are reminiscent of the great D L Moody who was the "Billy Graham" of His day. He was led to Christ by a shoe salesman and eventually preached to millions of people and leading hundreds of thousands to Christ. But D L Moody had a problem -- His grammar was not good and he often mispronounced words so that people would even laugh at Him. In spite of his inadequate grammatical background, Moody determined to rely on the Lord's adequacy. After one of his messages a seminary student approached him and said "Mr. Moody I counted 18 grammatical errors in the first 5 minutes of your mess." Moody responded "Young man I am using all the grammar I got for God’s glory!! What are you doing with yours?" The Moody’s of the World inspire us all, because in their lives we see God using someone like that and it makes us think that He could use us. (The All Sufficiency of Christ) In a Forbes article about Harry Quadracci and the Quad/Graphics printing company, Phyllis Berman writes about the kind of employees the company hires. A good many people whom society would dismiss as losers have been given a chance at Quad/Graphics, and they are grateful. “We hire people who have no education and little direction,” Quadracci explains. “They are the kind of people who look at their shoes when they apply for a job. They join the firm not for its high wages—starting salaries on the floor are only about $7.50 an hour—but because we offer them a chance to make something out of themselves.” Like this businessman, God delights in calling workers who look at their shoes when they apply for the job. God gives great responsibility to people whom the world thinks little of. (Contemporary illustrations for preachers, teachers, and writers: Baker Books, 1996) Filled With The Spirit Our sufficiency is from God. —2 Corinthians 3:5 Today's Scripture: 2 Corinthians 3 Bible scholar C. I. Scofield once visited a psychiatric hospital in Staunton, Virginia. The superintendent, who was giving him a tour, pointed out a powerfully built young man who seemed to be the picture of health. Scofield asked, “Wouldn’t that man be very difficult to manage if he became violent?” “Yes,” said the superintendent, “but he never exerts his power. His delusion is that he has no strength! He is always asking for medicine and complaining of weakness.” Scofield later commented, “How many in the church are like that! Divinely gifted with the indwelling power of the Holy Spirit, they lack the faith, knowledge, and consecration to use it. People are always praying for power. There is power enough. What they need is the willingness to be used in any humble position, and the faith to exercise the strength God has given.” Lord, fill us with Thy Spirit’s might That we may live as in Thy sight; On all Thy children lay Thy hand That they may live as Thou hast planned. —Lloyd The human spirit fails unless the Holy Spirit fills. Imperfect Leaders - God’s ways are not our ways. We tend to equate leadership with lordship; He equates leadership with servant hood. We want strength so we can help God with His work; He makes us weak so He can demonstrate His power. We advertise our credentials so others can be more sure of us; He lets us fail so they can see that apart from God we’re not much at all. We are inclined to focus on personalities, to be impressed by the intellect, education, and strength of a leader’s will. Followers begin to believe that a particular leader can do no wrong. Such adulation, however, is nothing more than humanism—making a human being the measure of all things. What’s worse, it’s idolatry—centering our devotion on someone other than God. If you rely upon God's strength And live a life that's true, Then what you do in Jesus' name Will be His work through you. —D. De Haan Only as we see our weakness can we draw upon God's strength. A Deep Dependence - Five for Fighting is the stage name of a recording artist who soared to popularity after the terrorist attacks of September 11, 2001. He sings the song “Superman (It’s Not Easy),” a ballad that imagines what it must be like to be a superhero. Yet he struggles with the inadequacy of his strength to cope with the world’s complexities. People seemed to identify with the song’s theme. Real life proves we are insufficient to battle the overwhelming burdens that confront us. Even those who want to be self-sufficient can’t manage life in their own strength. As followers of Christ, we have a resource that even Superman could never claim. In our relationship with God, we find a sufficiency for life that can overwhelm our inadequacies and enable us to live victoriously. This was Paul’s encouragement to our hearts when he wrote to the believers at Corinth. He said, “Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God” (2Co 3:5). That makes all the difference in the world. All that I need He will always be, All that I need till His face I see; All that I need through eternity, Jesus is all I need. —Rowe We must experience our weakness to experience God’s strength. Doing the Work of God - When I was a pastor I used to have a recurring nightmare. I would rise to preach on Sunday morning, look out at my congregation—and see no one in the pews! It doesn’t take a Daniel (Da 2:1,19) or a dream therapist to interpret the vision. It grew out of my belief that everything depended on me. I mistakenly believed that if I did not preach with power and persuasion, the congregation would fade away and the church would fold. I thought I was responsible for the results of God’s work. In the Gospels, we read that some people asked Jesus, “What shall we do, that we may work the works of God?” (John 6:28). What audacity! Only God can do the works of God! Jesus’ answer instructs us all: “This is the work of God, that you believe in Him whom He sent” (v.29). Whatever we have to do, then, whether teaching a Sunday school class, leading a small group, telling the gospel story to our neighbor, or preaching to thousands, it must be done by faith. There is no other way to “work the works of God.” The work of the Lord for us has been done— Jesus has paid the supreme sacrifice; Our service for God has only begun— And nothing we do can help pay the price. —Hess Christ’s work on the Cross equips us to do good works for Him. COMPARISON OF OLD AND NEW COVENANTS THE OLD COVENANT THE NEW COVENANT LAW GRACE WORKS FAITH WORK REST FOCUS IS ON EXTERNALS FOCUS IS ON INTERNALS LAW IS EXTERNAL LAW IS INTERNAL FLESH EMPOWERED SPIRIT EMPOWERED LIVING UNDER THE LAW BEARS FRUIT FOR DEATH E.G., STEALS JOY LIVING BY THE SPIRIT BEARS FRUIT FOR LIFE E.G., PRODUCES JOY DEMANDS WORKS OF THE FLESH FULFILS DEMAND IN FINISHED WORK OF CHRIST PRACTICAL EFFECT ON LIVING... BONDAGE SLAVERY PRACTICAL EFFECT ON LIVING... LIBERTY FREEDOM BRINGS SPIRITUAL DEATH BRINGS SPIRITUAL LIFE MINISTRY OF CONDEMNATION (Law condemns the sinner) MINISTRY OF RIGHTEOUSNESS (Grace redeems the sinner) PICTURE OF CHRIST PERSON OF CHRIST A PALE SHADOW (Shadow) THE EXACT IMAGE (Substance) INAUGURATED AT MT. SINAI CONSUMMATED (RATIFIED) AT MT. ZION MOSES MEDIATED CHRIST MEDIATES SEPARATE & DISTINCT FROM ABRAHAMIC COVENANT EXTENSION & AMPLIFICATION OF ABRAHAMIC COVENANT TEMPORARY EVERLASTING EARTHLY TENT TEMPORAL HEAVENLY TABERNACLE ETERNAL SINS COVERED (Yom Kippur once a year) SINS FORGIVEN (Sent away forever) CONTINUAL SACRIFICES CAN NEVER TAKE AWAY SINS (Blood of animals) ONE SACRIFICE TAKES AWAY SINS FOR ALL TIME (Body and blood of Christ) CANNOT CONVEY A CLEAR CONSCIENCE CONVEYS A CLEAR CONSCIENCE CONDITIONAL COVENANT UNCONDITIONAL COVENANT GOAL OF LAW REMINDER OF SIN DISCOVERS SIN CONDEMNS SINNER TUTOR LEADS TO SAVIOR GOAL OF NEW COVENANT REMISSION OF SIN DEFEATS SIN CONDEMNS SIN TUTOR NO LONGER NECESSARY LAW WRITTEN ON STONE "I WILL DO" LAW WRITTEN ON HEART "I WILL DO BY HIS SPIRIT" DESIRE TO OBEY BUT NO INTERNAL POWER DESIRE TO OBEY RESURRECTION POWER WITHIN DON’T COME TOO CLOSE DRAW NEAR WITH CONFIDENCE NO HOPE TO HOLD US A SURE HOPE TO HOLD FAST TO & TO HOLD US FAST 2 Corinthians 3:6 Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (NASB: Lockman) Greek : os kai hikanosen (3SAAI) hemas diakonous kaines diathekes, ou grammatos alla pneumatos; to gar gramma apoktennei (3SPAI), to de pneuma zoopoiei (3SPAI). Amplified: [It is He] Who has qualified us [making us to be fit and worthy and sufficient] as ministers and dispensers of a new covenant [of salvation through Christ], not [ministers] of the letter (of legally written code) but of the Spirit; for the code [of the Law] kills, but the [Holy] Spirit makes alive. [Jer. 31:31.] (Lockman) ESV: who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (ESV) KJV: Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. NET: who made us adequate to be servants of a new covenant not based on the letter but on the Spirit, for the letter kills, but the Spirit gives life.(NET Bible) NIV: He has made us competent as ministers of a new covenant--not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (NIV - IBS) NLT: He has enabled us to be ministers of his new covenant. This is a covenant not of written laws, but of the Spirit. The old written covenant ends in death; but under the new covenant, the Spirit gives life. (NLT - Tyndale House)
2 Coríntios 3:5-6
Wiersbe has a similar comment noting that "Paul was not contrasting two approaches to the Bible, a “literal interpretation” and a “spiritual interpretation.” He was reminding his readers that the Old Covenant Law could not give life; it was a ministry of death (see Gal 3:21). The Gospel gives life to those who believe because of the work of Jesus Christ on the Cross.Paul was not suggesting that the Law was a mistake or that its ministry was unimportant. Far from it! Paul knew that the lost sinner must be slain by the Law and left helplessly condemned before he can be saved by God’s grace. John the Baptist came with a message of judgment, preparing the way for Jesus and His message of saving grace. A legalistic ministry brings death. (Ed: See Ray Stedman's excellent message on Legalism - how not to walk by the Spirit) Preachers who major on rules and regulations keep their congregations under a dark cloud of guilt, and this kills their joy, power, and effective witness for Christ. Christians who are constantly measuring each other, comparing “results,” and competing with each other, soon discover that they are depending on the flesh and not the power of the Spirit. There never was a standard that could transform a person’s life, and that includes the Ten Commandments. Only the grace of God, ministered by the Spirit of God, can transform lost sinners into living epistles that glorify Jesus Christ.(Bible Exposition Commentary) Jesus declared this same truth in John 6 It is the Spirit Who gives life; the flesh profits NOTHING ("the flesh counts for nothing" - ou me - double negative = absolutely NOTHING!); the words that I have spoken to you are spirit and are life ("are spirit-giving and life-producing"). (John 6:63)
2 Coríntios 3:7-11
Wiersbe commenting on even more with glory writes "When Moses descended from the mountain, after conversing with God, his face shone with the glory of God (Ex 34:30+). This was a part of the glory of the giving of the Law, and it certainly impressed the people. Paul then argued from the lesser to the greater: if there was glory in the giving of a Law which brought death, how much more glory is there in a ministry that brings life! (Bible Exposition Commentary) Samuel Davies - However little the gospel of Christ is esteemed in the world, it is certainly the most gracious and important dispensation of God towards sinful men, or else our Bible is mere fantasy and fable; for the Bible speaks of it with the highest encomiums, and the sacred writers are often in transports when they mention it. It is called: the gospel of the grace of God, Acts 20:24; the gospel of salvation, Ephesians 1:13; the glorious gospel, or, the gospel of the glory of Christ, 2 Corinthians 4:4; the gospel of peace, Ephesians 6:15. Nay, its very name has something endearing in the sound, "good tidings," "joyful news". It is the wisdom of God in a mystery, 1Corinthians 2:7; the mystery which had been hidden from ages and from generations, Col. 1:26; the ministry of the Spirit, and of righteousness, which far exceeds all former dispensations in glory. 2 Corinthians 3:8, 9. (The Nature of Justification) Here is a translation of 2Cor 3:7-8 in one African language - The old Laws were written on stones, and the glory of God was seen at that time. The people of Israel could not look [long] at the face of Moses, because it was shining strongly, even though this glory did not last. Therefore, if the Laws whose job is to bring death had glory like that, then the work of the Spirit of God will have greater glory than the Laws. Is this not true? (UBS Handbook) J C Philpot on the Ministry of the Spirit... The first leading feature of the gospel is, that it is the ministry of the Spirit; that is, through it and by it the Holy Spirit is promised and communicated. Thus Paul asks the Galatians, "This only would I learn of you—have you received the Spirit by the works of the law or by the hearing of faith?" (Gal 3:2) The "hearing of faith" means that hearing of the gospel with the believing heart, whereby it becomes "the power of God unto salvation," (Ro 1:16) when it comes "not in word only, but also in power, and in the Holy Spirit, and in much assurance." (1Th 1:5) In this sense the gospel is the ministry or service of the blessed Spirit, that gracious and holy Teacher using it as a means of conveying himself into the heart. When our blessed Lord rose from the dead, and ascended on high, he "received gifts for men." (Ps 68:18) The prime and chief of these gifts was the Holy Spirit, which, being promised Him by the Father as a part of the reward of His humiliation, sufferings, and death, is therefore called "the promise of the Father;" (Acts 1:4KJV) "Behold, I send the promise of the Father upon you;" (Lk 24:49) "the promise of the Holy Spirit;" (Acts 2:33) and "the Holy Spirit of promise;" (Ep 1:13) the meaning of all these expressions being that the Holy Spirit, with all His gifts and graces, is the promised Comforter, Teacher, and inward Intercessor of all to whom the gospel comes with power. Thus the chief glory of the Gospel is, that it is the "ministry of the Spirit." If, then, the precept be an integral part of the gospel, it must also be a part of the ministry of the Spirit. Not that the precept communicates the Spirit, as do the truths, the promises, the invitations, the declarations of the gospel. These instrumentally communicate the Spirit, whereas the precept does but follow it, and acts in union and harmony with it. Let us explain this point a little more clearly. When a Gospel truth, such as "The blood of Jesus Christ cleanses from all sin;" or a Gospel declaration, as "He who believes on me has everlasting life;" or a Gospel promise, as, "I will not leave you comfortless, I will come unto you," or a Gospel invitation—"If any man thirsts, let him come to me and drink," comes to the heart with a divine power, the Holy Spirit is as if communicated thereby; for He comes into the heart through that truth, declaration, promise, invitation, etc. But He does not, at least not usually, come into the heart through the precept, for the precept follows as the fruit and effect of His coming. Yet as the fruit and effect of his coming, the spirit of the precept is in the fullest harmony and union with the whole tenor and current of the gospel. Thus there is not a single precept which is not in harmony with the gifts and graces of the Holy Spirit. May we use a figure to illustrate this? Here is a piece of beautiful music—the master-piece of an eminent composer, say Handel's Hallelujah Chorus. What do you see? Several sheets of musical characters, as notes, etc., which you may or may not read and understand. But while in the mere score, there is no music in them—at least, the body is there, but not the soul of music. Now, hear this score played and sung as intended. What a soul is put into it, and what harmony! Among thousands of notes you will not hear a jarring sound. So with the precepts. Dead in the letter, when a soul is breathed into them by the Holy Spirit, they all are animated as with one harmonious voice, every note being in perfect unison with the Gospel of the grace of God. (The Precepts of the Word of God) MINISTRY OF THE SPIRIT SANCTIFICATION OF SAINTS The ministry of the Spirit includes causing us to be born again and then causing us to grow in grace and the knowledge of our Lord and Savior Christ Jesus. Bradford Mullen summarizes the Holy Spirit's role in sanctification (Note: I've also included some of his additional thoughts from his excellent article on sanctification) ... The Holy Spirit is the dynamic of sanctification. Jesus said that he had to go away so that the Holy Spirit would indwell believers (Jn 14:16, 17, 18, 19 20). The "Holy" Spirit is so named not because he is more holy than the Father and the Son, but because his specific ministry vis-a-vis salvation is sanctification (Ro 15:16+; 1Th 4:3+, 1Th 4:4+; 2Th 2:13+; 1Pe 1:2+). The Spirit that inspired the Word of God now uses it to sanctify. Jesus, therefore, prayed concerning his own, "Sanctify them by the truth" (John 17:17). The Holy Spirit is the Spirit of truth (Jn 16:13). The blessing of the new covenant is the presence of the Spirit (Ezek 36:27+; Gal 3:14+). The Holy Spirit not only is the restoration of the presence of God in believers; he also equips believers to serve the church and the world. As the fruit of the Spirit are the result of the reproduction of godly character in believers (Gal 5:22+, Ga 5:23+), so the gifts of the Spirit (Ro 12:4, 5, 6+; 1Co 12:1-14:40+) are the means by which believers serve others. Though God sanctifies by grace, human beings are responsible to appropriate God's grace by faith. Faith is "the" means of sanctifying grace. The Bible indicates that there are other means at the disposal of believers to promote the direct faith—the Word, prayer, the church, and providence. The Word reveals God's will (John 17:17). Prayer allows the believer to apply faith to every area of life. The church is the context in which mutual ministry takes place. Providence is God's superintendence over every detail of life so that a believer will always have a way to grow in grace. Whether abounding or not (Php 4:11+, whether certain of the outcome or not (Esther 4:11-5:3+), the people of God may sanctify each situation knowing that God has allowed it and is present in it. In the case of temptation, the believer knows that there always will be a sanctifying faith response available (1Co 10:13+). When God disciplines his children, it is for their good, that they may "share in his holiness" (He 12:10+). God detests sacrifices that are not offered by faith (Ps 40:6+; Heb 10:5, 6, 7+). On the other hand, a person is sanctified by presenting to God offerings that he proscribes (1Sa 16:5; Job 1:5). In New Testament language, we present ourselves as "living sacrifices" (Ro 12:1-note). According to the old covenant, sacrifices are usually slain. Yet in the new covenant a believer dies with Christ in order to live a new holy life in the power of Christ's resurrection and in identification with Christ's suffering (Ro 6:1-11+; Gal 2:20+; Php 3:8, 9, 10+). A believer grows in sanctification by living according to his or her new identity. (ED: I WOULD ADD BY OBEYING THE WORD AND WILL REVEALED TO THEM) Before being "in Christ" the believer was "in Adam" (Ro 5:12-21+). To be "in Adam" is to be spiritually dead. Death means "separation, " not "annihilation." A spiritually dead person is separated from God, the Life which alone can make one "godly." While separated from God, the unbeliever develops a working relationship with three related counter-sanctifying influences—the world, the flesh and the devil. "The world" provides an allure to which "the flesh" readily responds, so that the believer has a topsy-turvy outlook that places created things before the Creator (Ro 1:23, 24, 25+). All the while "the devil"—Satan, the liar and slanderer of God—along with those under his sway, give hearty approval. Faith in the gospel places the believer "in Christ," where everything becomes new (2Cor 5:17-note, 1Co 15:22). Scripture calls all that the "new" believer was outside of Christ the "old man" or "old self." That identity has passed away through faith-solidarity with Christ in his death. The new identity is characterized by faith-solidarity with Christ in his resurrection so that "we might bear fruit to God" (Ro 7:4b-note; cf. Ro 6:1-11-note; Col 3:1, 2, 3, 4-note). Formally, the transformation by faith is immediate, but does not automatically result in changed thinking or behavior. The world, the flesh, and the devil still operate in their usual insidious way, but the power of each has been rendered inoperative (Ro 6:6-note; He 2:14-note Gal 6:14-note) for those who live by faith according to their new identity. Faith includes repentance—identifying and forsaking everything that characterizes the "old man." Faith also includes trust—living in the light of everything that characterizes the "new man, " even if it doesn't "feel" right. All of this is done in hope, or forward-looking faith—confidence that God will carry out his sanctifying purposes to the end (He 11:1-note). When Christ returns to complete his work, He will remake the world, resurrect believers, and banish Satan eternally. Sexual purity is a frequently mentioned application in Scripture of a properly functioning sanctified life (1Co 6:18, 19, 20-note; 1Th 4:3-8-note). This is so, in part, because marriage is the most revealing context from which to understand Christ's sanctifying purpose for the Church (Eph 5:25 26 27 28 29 30-note). Believers' bodies are sanctified by controlling them in such a way that God's purposes are being fulfilled by them (Ro 6:19-note, Ro 6:22-note; Ro 12:1-note, Ro 12:2-note; 1Th 4:4-note). Sanctification has a negative and positive orientation. Negatively, sanctification is the cleansing or purifying from sin (Isa 66:17; 1Co 6:11; Ep 5:26-note; Titus 3:5,6-note; Heb 9:13-note). The laver in God's sanctuary provided a place for those offering sacrifice to God to ritually cleanse themselves. Christ cleanses the sinner once for all. The believer testifies to this through a lifestyle of self-denial (Mt 16:24). Biblical self-denial is not asceticism—withholding pleasure or causing pain as an inherent means of spiritual growth (Col 2:23-note). It is placing the interests of God before the interests of self. Believers do not deny or ridicule legitimate human desires. These desires, however, need to be continually prioritized according to God's purposes (Mt 6:33-note). Positively, sanctification is the growth in righteous attitudes and behavior. Good deeds (Eph 2:10-note), godliness (1Pe 1:15-note), Christ-likeness (1Pe 2:21-note), and fulfilling the demands of the Law (Ro 8:4-note) are all ways of referring to the product of sanctification. The believer "presses on" by laying hold by faith on the promises of God (Php 3:12-note), striving according to his indwelling resources (Col 1:29-note). The initial avenue of spiritual experience is the mind. Faith must have an object. God transforms believers from a worldly perspective and lifestyle by renewing the mind (Ro 12:2-note). The Word of God makes us wise (2Ti 3:15-note), for "faith comes from hearing the message, and the message is heard through the word of Christ" (Ro 10:17-note). We need the mind of Christ (Php 2:5-note), by which we take every thought captive (2Cor 10:5-note). The result of sanctification is glory—the manifestation of God's presence. Glory is symbolized by a fire that does not consume (Ex 3:5), by a visible pillar of cloud and fire hovering above the Holy of Holies (Ex 40:34, 35), by fire and violent quaking accompanying the giving of the Law on Sinai (Ex 19:18), and by the splendor that will accompany Christ's return to earth (Rev 19:11ff-note). God's sanctifying presence among people results in the manifestation of his glorious moral attributes. The new covenant brings greater glory than the old (2Cor 3). The Spirit occupies the place in the new covenant that the Lord did in the old covenant (2Co 3:17-note). He progressively grows believers into God's likeness from glory to glory (2Co 3:18-note). So, whereas (positional) sanctification has been accomplished fully and finally in Christ and all those who are in Christ are positively sanctified, the Christian is progressively sanctified through the Spirit's ministry. The New Testament stresses moral, not ritual sanctification. Christ's atoning work put an end to the ceremonial foreshadowing of Israel's cultic practice ("Ceremonial" aspect of the Old Covenant law). Jesus' reference to the temple altar in Mt 23:19 was from the perspective of the practice he came to supersede. A sanctified believer has assurance that he or she is Christ's. The call to sanctification reminds the Christian that he or she cannot presume upon justification. Professing believers are to "pursue" sanctification (Heb 12:14-note). Apart from God's sanctifying work in human beings, "no one will see the Lord" (Heb 12:14-note). God will judge any person claiming identification with Christ while not actively engaged in pursuing sanctification (Mt 7:21-note, Mt 7:22, 23-note). John bases assurance on a faith that perseveres in sanctification (1Jn 2:3, 4, 5, 6; 5:2, 3, 4). Though sanctification is never complete in this life (1Jn 1:8, 9, 10), it is not an optional extra, tacked on to justification. (Read Bradford Mullen's lengthy but excellent synopsis of sanctification) 2 Corinthians 3:9 For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.(NASB: Lockman) Greek : ei gar te diakonia tes katakriseos doxa, pollo mallon perisseuei (3SPAI) e diakonia tes dikaiosunes doxe Amplified: For if the service that condemns [the ministration of doom] had glory, how infinitely more abounding in splendor and glory must be the service that makes righteous [the ministry that produces and fosters righteous living and right standing with God]! (Lockman) ESV: For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. (ESV) KJV: For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. NET: For if there was glory in the ministry that produced condemnation, how much more does the ministry that produces righteousness excel in glory! (NET Bible) NIV: If the ministry that condemns men is glorious, how much more glorious is the ministry that brings righteousness! (NIV - IBS) NLT: If the old way, which brings condemnation, was glorious, how much more glorious is the new way, which makes us right with God! (NLT - Tyndale House)
2 Coríntios 3:12-14
Wiersbe - When you are a part of a ministry of increasing glory, you can be bold in what you say; and Paul did not hide his boldness. Unlike Moses, Paul had nothing to conceal. (Bible Exposition Commentary) Do we as believers really believe we have nothing to conceal but every reason for expressing fearless candor and great freedom in speaking to the lost about the glorious good news in the New Covenant? As alluded to above, one of the "effects" of being filled with the Spirit (Ep 5:18+) is "altered speech" (cf Ep 5:19+ where first word in Greek = "speaking") and specifically in the context of our conduct among the lost, boldness in proclamation of the New Covenant (Study boldness in the book of Acts - Acts 2:4+, Acts 4:8+ Acts 4:31-33+ Stephen in Acts 6:5, 8, 10+; Acts 9:27-28+ Acts 13:46+ Acts 14:3+ Acts 18:26+ Acts 19:8+ - see Paul's prayer in prison - Ep 6:19 20+)
2 Coríntios 3:12-14
Wiersbe - When you are free to speak, then there is no fear and you have confidence. A believer can come with boldness (same word as "confidence") to the throne of grace (He 4:16+) with openness and freedom and not be afraid. We have this boldness because of the shed blood of Jesus Christ (He 10:19+). Therefore, we should not cast away our confidence, no matter what the circumstances might be. We should not have confidence in ourselves, because we are too prone to fail; but we should have confidence in Jesus Christ who never fails. (Bible Exposition Commentary) Writing to the saints at Thessalonica Paul declared that... after we (Paul, Silvanus and Timothy - 1Th 1:1+) had already suffered and been mistreated (hubrizo = insulted, treated injuriously with insolence, even with wicked violence and with reproach) in Philippi, as you know, we had the boldness in our God to speak (Greek = parrhesiazomai = to be frank in their utterances, confident in their spirit and demeanor as they spoke) to you the Gospel of God amid much opposition (agon [English "agony"!] - intense struggle like the intense contest for victory in Olympic games with either physical or nonphysical force and against strong opposition). (1Th 2:2+) Confidence (3954)(parrhesia/parresia from pás = all + rhesis = speech, act of speaking) is literally all speech or speaking all things and thereby conveys the idea of freedom to say all. The basic idea in the word is freedom of speech, when the word flowed freely. It is that attitude of openness that stems from freedom and lack of fear ("shaking" fear - godly, reverential fear is always appropriate) means in essence the freedom to say all. The Greeks used parrhesia of those who had the right to speak openly in the assembly. Other nuances of parrhesia include speaking with plainness, openness and confidence (Acts 2:29), speaking publicly or in the open (Jn 7:13, 11:54, 18:20) or even something done in public (Jn 7:26, Col 2:15-note) Confidence - Boldness. Courage. Fearlessness in the face of danger. A state of mind marked by freedom from uncertainty, diffidence, or embarrassment. A trusting or reliance. An assurance of mind or firm belief in the integrity, stability or veracity of the truth and reality of the superiority and sufficiency and spiritually stabilizing impact in the New Covenant of grace. In classical writings slaves did not have the privilege of bold speech before their master. How different is the speech of believers, who as bondservants of Christ, servants of the Most High God, possess all the privileges of a son or daughter in the family and can speak endearments openly even such intimate words "Abba" (Aramaic for "father" and like our English "Daddy" or "Papa")"! (Used by Jesus in Gethsemane - Mk 14:36+ and used by believers - Ro 8:15+ Ga 4:6+) The hope of the New Covenant far from constraining believers, liberated them and enabled them to speak openly and with complete confidence before God because of their exalted, eternal position in Christ, God's beloved Son. PAUL CONTRASTS THE TWO COVENANTS THE OLD COVENANT THE NEW COVENANT Written with ink on tablets of stone 2Cor 3:3-note Written with the Spirit on tablets of human hearts 2Cor 3:3 Adequacy from Self 2Cor 3:5-note Adequacy from God 2Cor 3:5 The Letter (law) Kills (3000 @ Sinai – Ex 32:28) 2Cor 3:6-note The Spirit gives Life (3000 @
2 Coríntios 3:12-14
Wiersbe - When you are a part of a ministry of increasing glory, you can be bold in what you say ; and Paul did not hide his boldness (2Co 3:12). Unlike Moses, Paul had nothing to conceal. When Moses came down from communing with God (ED: THE SECOND TIME-SEE PASSAGES ABOVE), his face shone, reflecting the glory of God. When he spoke to the people, they could see the glory on his face, and they were impressed by it. But Moses knew that the glory would fade away; so, when he finished teaching the people, he put on a veil. This prevented them from seeing the glory disappear....The word translated end in 2 Corinthians 3:13 has two meanings: “purpose” and “finish.” The veil prevented the people from seeing the “finish” of the glory as it faded away. But the veil also prevented them from understanding the “purpose” behind the fading glory. The Law had just been instituted, and the people were not ready to be told that this glorious system was only temporary (ED: WHILE THAT IS A POSSIBLE INTERPRETATION IT IS SOMEWHAT SUPPOSITIONAL, THE NEXT PASSAGE SAYS THEIR MINDS WERE HARDENED WHICH ADDS SOME CREDENCE TO WIERSBE'S INTERPRETATION.). The truth that the covenant of Law was a preparation for something greater was not yet made known to them. (Bible Exposition Commentary) In another place Wiersbe writes "Certainly there was glory to the OT ministry. Glory filled the temple; the glory of God hovered over the people in the wilderness. The temple and its ceremonies, and the very giving of the Law to Moses, all had glory attached to them. But it was a fading glory, not a lasting glory. Paul cites the experience of Moses from Ex. 34:29–35. Moses had been in God’s presence, and His glory was reflected on his face. But Moses knew that this glory would fade, so he wore a veil over his face whenever talking to the people (ED: THIS IS NOT CLEAR - I THINK MOSES TOOK IT OFF WHEN HE SPOKE AND PUT IT BACK ON AFTER HE SPOKE - Ex 34:33KJV MIGHT SUGGEST THIS BUT ALL OTHER TRANSLATIONS SAY WHEN MOSES FINISHED SPEAKING HE WOULD PUT THE VEIL ON HIS FACE):, lest they see the glory fade and lose confidence in his ministry (ED: I DON'T AGREE WITH THIS STATEMENT AS THERE IS NO SCRIPTURAL SUPPORT). (It is commonly taught, but in error, that Moses wore the veil to avoid frightening the people. Note 2Co 3:13, “And not as Moses did, who put a veil over his face so no one could see the glory fade away” (TLB). God never meant for the glory of the Old Covenant to remain; it was to fade away before the abounding glory of the Gospel. If the ministry of condemnation (the Law) was glorious, then the ministry of righteousness (the Gospel) is even more glorious! Paul needs no veil; he has nothing to hide. The glory of the Gospel is there! (Wiersbe's Expository Outlines) ESV Study Bible on at the end of what was fading away - Though commentators differ as to what this means, the most likely interpretation is that Moses put a veil over his face so that the Israelites would not see that the glory was gradually fading, signifying the temporary nature of the old covenant (the “outcome” was that it “was being brought to an end,” or fading away; 2 Cor. 3:7, 13). (ESV Study Bible) Broomall on 2Co 3:13 - We have here the reason for the “great boldness” of Christians. Moses used to put (the verb is in the imperfect tense) a veil on his face so that the Israelites could not see the end of the fading splendor (RSV). In Paul’s inspired interpretation of the OT, the evanescent glory that shone from Moses’ face after his communion with God becomes typical of the passing glory of the old dispensation. (2 Corinthians 3) Bernard (2 Corinthians 3) makes an interesting comment on 2 Cor 3:13 - "The A.V., “could not steadfastly look to the end of that which was abolished,” evidently takes telos as standing for Christ, the fulfilment of the Mosaic law (Ro 10:4, cf similar thought in Jesus' declaration in Mt 5:17+)." Bernard's comment is worth considering because the word for end (telos) in the phrase at the end of what was fading away is the same word Paul used in Romans 10:4+ "For Christ is the end (telos) of the law for righteousness to everyone who believes." The OT (all the OT types, shadows, sacrifices, festivals, etc) pointed to Christ (Col 2:16-17+). He was the "end" of the OT law, for He fulfilled the law. Veil (2571) (kalumma from kalupto = cause something to be covered over and hence not visible) is literally a covering or veil but is used figuratively here to refer to something that functions as an impediment, hindrance, obstruction or obstacle. 2Co 3:13 is literal veil, but 2Co 3:14-16 are figurative uses referring to an impediment. Classical Greek - several different symbolic meanings are conveyed with the use of kalumma. For instance, the “covering” of the head is an expression of sorrow (Sophocles Ajax 245 [Fifth Century B.C.]). Also, the “veil” or “covering” was a commonly practiced magico-religious custom in which the head of a corpse was “covered” in order to protect the deceased against demon forces. The “veil” was also sometimes associated with a type of mask, emphasizing both prescience and unreality (see Oepke, “kalumma,” Kittel, 3:558–560). Kalumma can also denote other “coverings” such as the skull (the covering of the brain), an eyelid, portions of a roof, or a fishnet (Liddell-Scott). Kalumma in NT only in 2 Co. 3:13; 2 Co. 3:14; 2 Co. 3:15; 2 Co. 3:16. Septuagint - Especially of Moses' veil - Ex 27:16; Ex 34:33; Ex 34:34; Ex 34:35; Ex 35:11; Ex 39:34; Ex 40:5; Nu 3:25; Nu 4:8; Nu 4:10; Nu 4:11; Nu 4:12; Nu 4:14; Nu 4:25; In the Book of Numbers the use of kalumma, along with katakalumma, is used to instruct the Levites to place a “covering” over the holy objects (e.g., the ark of the covenant, the altar, altar vessels, etc, to keep from being touched or seen for to look at them or touch them could mean death (Nu 4:15, 20+). Face (4383)(prosopon from prós = toward + ops = the eye or face) is literally the eye toward, the front part of one's head, the countenance (Latin ~ con = with + teneo = to hold, literally the contents of a body and then the outline which constitutes the whole figure, the face as expressing a person's character or mood). One of the most notable uses of prosopon is found in the Septuagint translation of Numbers 6 in the famous Aaronic blessing "The Lord make His face (Lxx = prosopon) shine on you, and be gracious to you (Nu 6:25)." Dwight L Moody commenting on the Aaronic Blessing said: Here is a benediction that can go all the world over, and can give all the time without being impoverished. Every heart may utter it: it is the speech of God: every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Here is blessing—keeping—shining—the uplifting upon our poor life of all heaven’s glad morning. It is the Lord Himself Who brings this bar of music from heaven’s infinite anthems Comment: Indeed when Jehovah-Jesus makes His face to shine upon us as we mediate on His glory and beauty in His living and active Word, we are benefactors of His grace and experience a change in our face...from one degree of glory to another! Look intently (816) (atenizo from a = intensifies + teino = stretch, strain) means to fix one's gaze on something or stare at something (2Co 3:7+, cf eyes "fixed on" Jesus in Lk 4:20+). Gaze earnestly. Look straight at something. The sons of Israel could not look directly into Moses' face because of the intensity of the supernatural glory his skin reflected. Moses' face certainly would have made a "great endorsement" for beauty creams that promise to make your face radiant (but this of course would have been "false advertising" for the glory was from presiding in the presence of the Lord, not the putting of cream on one's face)! The end (5056) (telos) speaks of a consummation, a goal achieved, a result attained, or a realization. "The end" (to telos) is an idiom which serves as a marker of the conclusion to what has preceded, in this case the termination of the glory on Moses' face. Fading (2673)(katargeo from kata = intensifies meaning + argeo = to be idle or inactive from argos = ineffective, idle, inactive from a = without + érgon = work) literally means to reduce to inactivity. To cause something to come to an end. The present tense indicates the glory on Moses was continually fading which serves as prophetic picture of the temporary nature of the Old Covenant, the old "worn out" order. Lexham Research Commentary on 2 Corinthians summary of interpretations of 2Co 3:13 Barrett (1973, 119) contends that Paul contradicts the intention of Exod 34:29–35. While Exodus implies that Moses veiled himself because the people were afraid, Paul says Moses veiled himself so the Israelites wouldn’t see the glory end and “thus be led to disparage Moses as being of no more than temporary importance.” With other commentators, he notes that the Greek grammar supports the idea that “what was ending” was not the glory of Moses’ face, but the old covenant, “the religious framework of law under which Israel was constituted as a people.” ---- “2 Corinthians 3:12–13” BNTC: The Second Epistle to the Corinthians Belleville (1996, 102–107) calls 2 Cor 3:12–18 “a brief version of Pauls’ lengthier reflections” in Rom 9–11 on the Jews’ rejection of Jesus. She says the purpose of Moses’ veil was to prevent the Israelites from scrutinizing “the fading character of his ministry,” and she understands the metaphor of the veil with respect to the Israelites (2 Cor 3:14) to refer to their mental sluggishness. She applies the metaphor both to the Mosaic covenant (“instead of lying over Moses’ face, it now lies over the Mosaic covenant”) and to the Israelites’ hearts (“Paul portrays Israel’s mental stupor in terms of a veil that has settled over the heart of the nation”) (107). She notes, however, that the individual Israelite could respond personally to the Lord (and have the veil removed), even though the nation remained unresponsive (2 Cor 3:16). ---- “2 Corinthians 3:12–16” The IVP New Testament Commentary Series: 2 Corinthians Garland (1999, 191) evaluates the two basic alternatives for understanding Moses’ veil: (1) Moses was hiding something or (2) Moses was protecting the people. Garland argues that interpretations of 2 Cor 3:13 that understand the glory (doxa) to have faded, misread the grammar: katargeō is a neuter or masculine participle and cannot modify the feminine noun doxa. He concludes that Hafemann’s interpretation offers the best solution to the interpretative challenges (see below). He also notes that the people’s problem was hardened hearts, “not simply dull minds.” ---- “2 Corinthians 3:13” NAC: 2 Corinthians Hafemann (2000, 154–57) contrasts Paul’s indirect reference to Moses’ veiling in 2 Cor 3:7 with his reference in 2 Cor 3:13. He asserts that in the first instance, Israel could not look at Moses because their rebellion would have brought judgment on them. However, in the second instance, “Moses veiled himself both to embody this judgment and to mediate the mercy of the renewed covenant” (154). Because the Spirit had changed the Corinthians’ attitude toward God, Paul did not need to “veil himself” before them. However, the Israelites were hardened to Paul’s message of the new covenant just as they were to Moses’ message of the old covenant: “From Sinai on, Israel has been hardened [by God!] to the revelation of God’s glory in her midst” (156–57). This hardening is spiritual and moral, not intellectual. ---- “Excursus: The Glory and the Veil of Moses in Post-Biblical Judaism” Paul, Moses, and the History of Israel: The Letter/Spirit Contrast and the Argument from Scripture in 2 Corinthians 3; “The Boldness of Paul and the Veil of Moses” Paul, Moses, and the History of Israel: The Letter/Spirit Contrast and the Argument from Scripture in 2 Corinthians 3; “2 Corinthians 3:13” NIVAC: 2 Corinthians Harris (2005, 337) thinks Moses veiled his radiance to keep the Israelites from staring at his face “in utter amazement” until the brilliance faded. In his view, Moses’ repeated action of veiling was a way to teach Israel that the covenant would eventually be eclipsed. Harris discusses several different interpretations of 2 Cor 3:13 in his NIGTC volume.---- “2 Corinthians 3:13” EBC: Romans—Galatians (Revised Edition); “2 Corinthians 3:12–13” EBC: Romans through Galatians; “2 Corinthians 3:13” NIGTC: The Second Epistle to the Corinthians Martin (1986, 68) discusses the possible meanings of telos, including “termination/end” and “goal/purpose.” He concludes that the key word in the text is not “veil” (kalumma), but the verb atenizō (“to gaze”). The problem is that Israel “persisted in looking at a face that symbolized a ‘ministration’ … which in turn was on the way out.” The Israelites of Moses’ day and the Jews of Paul’s demonstrated “their obtuseness by looking to Moses as the final embodiment of God’s salvation.” ---- “2 Corinthians 3:13” WBC: 2 Corinthians Scott (2011, 78) contends that Moses’ veil protected the people from the consequence (telos) of the glory: judgment for their hardened hearts. He also notes that God was the one who hardened the Israelites (2 Cor 3:14). In Scott’s view, the veil over Israel’s heart represents its obduracy, and Paul used the imagery “to show the historical continuity” between contemporary and OT Israel: “The original reason for the veil has not changed in all those centuries. The veil thus becomes a metonymy of effect (veiling) for cause (rebellious and unrepentant disposition).” ---- “2 Corinthians 3:12–16” UBCS: 2 Corinthians Thrall (1994, 257–58) identifies seven interpretations of Paul’s understanding of Moses’ veil. She prefers to see telos as “goal” or “final destiny” and argues that Moses’ veil concealed from the Israelites the temporary nature of the old covenant. She argues that Moses’ fading radiance symbolized “the impermanence of the Mosaic system,” and Moses engaged in “some degree of intentional deception.” ---- “2 Corinthians 3:13” ICC: A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, Volume 1 Bob
2 Coríntios 3:12-14
Wiersbe addresses the question of "Why did most of Israel reject her own Messiah?"...- The reason? There was a “spiritual veil” over their minds and hearts. Their “spiritual eyes” were blinded, so that when they read the Old Testament Scriptures, they did not see the truth about their own Messiah. Even though the Scriptures were read systematically in the synagogues, the Jewish people did not grasp the spiritual message God had given to them (2Co 3:14, 2Co 3:15-note). They were blinded by their own religion. (Bible Exposition Commentary) Reading (320) (anagnosis from aná = emphatic, again + ginosko = know <> know again) means to read something written, especially public reading of Scripture as in the present context (cp Acts 13:15 1Ti 4:13 Neh 8:8) Old (3820)(palaios from palai = in the past, long ago) antique, not recent, not new, old in the sense of worn out and decrepit. Palaios means in existence for a long time, and in a number of contexts conveys the sense of being obsolete, antiquated or outworn. Worn out from use is the idea in (Mt 9:16, 17 Mk 2:21, Lk 5:36) Palaios brings out the idea of “worn out”, the result of the wear and tear of time, the old as outworn and clearly is not something to be desired. Palaios is a clear contrast with kainos (fresh) used in 2Co 3:6. Covenant (1242)(diatheke from diatithemi = set out in order, dispose in a certain order <> from dia = two + tithemi = to place pictures that which is placed between two Thus, a covenant is something placed between two = thus an arrangement between two parties) literally conveys the idea of a testament, as in one's last will and testament. The same veil (kalumma)(meno - present tense - continually) remains unlifted (anakalupto) - The literal reading is "remains, it not (Greek negative = me) being (present tense, divine passive) revealed (anakalupto) that it is done away in Christ." Paul is drawing from the OT Exodus story to show that even as Moses' veil prevented the sons of Israel from seeing the fading glory of the Old Covenant, so too today a figurative veil continually remains and is not being revealed to the minds of most Jewish people. They are unable to see "the light of the knowledge of the glory of God in the face of Christ" (2Co 4:6) in the New Covenant. Even as the veil of Moses obstructed the view of the glory of his face (which seems to be a picture of the glory of the Old Covenant), the Jews remain ignorant of the spiritual purpose of their own law, which is like an impediment, hindrance, obstruction or obstacle so they cannot see the glorious truth of the New Covenant. Unlifted literally reads "not (me = negation) uncovered (anakalupto = uncover)" The "spiritual veil" must be drawn back (so to speak) by the Holy Spirit Who Alone can open their hardened, spiritually dully minda and spiritually circumcise their hardened hearts (see Ro 2:28, 29+, cf Col 2:11+) to the truth of the Gospel of grace in the New Covenant (cf 2Th 2:13, Acts 16:14, cp Jn 6:44).
2 Coríntios 3:15-17
Wiersbe comments that "In each of the three churches I have pastored, it has been my joy to baptize Jewish people who have trusted Jesus Christ. It is amazing how their minds open to the Scriptures after they have been born again. One man told me, “It’s like scales falling from your eyes. You wonder why everybody doesn’t see what you see!” The veil is removed by the Spirit of God and they receive spiritual vision… As a nation, Israel today is spiritually blind; but this does not mean that individual Jews cannot be saved. The church today needs to recover its lost burden for Israel. We are their debtors, because all the spiritual blessings we have came through Israel. “Salvation is of the Jews” (Jn 4:22). The only way we can “pay off” this debt is by sharing the Gospel with them and praying that they might be saved (Ro 10:1).(Bible Exposition Commentary) An illustration of a "veil" that was "taken away" - On the road to Emmaus Jesus encountered two men (Cleopas and another unnamed) whose hearts were to some degree veiled to the meaning of the Old Testament passages that prophesied of the Messiah… And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! "Was it not necessary for the Christ to suffer these things and to enter into His glory?" And beginning with Moses (Old Covenant) and with all the prophets (Lk 24:44 adds "the Psalms"), He explained to them the things concerning Himself in all the Scriptures. (Lk 24:24-27+)
2 Coríntios 3:18
Wiersbe comments that "This verse is the climax of the chapter, and it presents a truth so exciting that I marvel so many believers have missed it—or ignored it. You and I can share the image of Jesus Christ (ED: NOW! NOT JUST IN 1Jn 3:2+) and go “from glory to glory” through the ministry of the Spirit of God! (Bible Exposition Commentary r) Comment: To make sure you do not "miss" or "ignore" the grand truth of 2Co 3:18, I encourage you to memorize this verse perfectly so that you might be enabled to meditate on it frequently and experience spiritual prosperity (Josh 1:8+) and fruitfulness (Ps 1:2, 3+) that derives from this great passage. I love Robert Morgan's (ref) title for this section, a title which pictures our privileged purpose as believers in this present evil age (Gal 1:4+, Mt 5:16+, Php 2:15+)…GLOW-IN-THE-DARK CHRISTIANS Robert M McCheyne described "glow in the dark" believers when he said that "The Christian is a person who makes it easy for others to believe in God." The supernatural transformation that is promised to those who behold as in a mirror the glory of the Lord in the Word of the Lord recalls the description of the face of Moses in Exodus... And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. 9 Whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses. 10 When all the people saw the pillar of cloud standing at the entrance of the tent, all the people would arise and worship, each at the entrance of his tent. 11 Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent....Exodus 34:34 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. (Exodus 33:8-11+....Ex 34:34-35+) But whenever Moses went in before the LORD to speak with Him (FACE TO FACE), 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. () THOUGHT - Notice that both the Israelites and Moses had "close encounters" with Jehovah, but the difference was that Moses' encounter was a "face to face" encounter and the people's encounter (with the pillar of cloud) was at a distance. And yet even though their encounter was distant, it was sufficiently impressive that they responded with worship. But here is the question -- whose face was changed? Only the face of Moses, the one who had a "face to face" encounter with the Living Lord (cf Ex 34:34,35+)! Can you see the application? If Christians today desire to grow in grace and Christ-likeness, the only way is by a "face to face" encounter with Jehovah. It follows that we need to be (1) daily looking into the "mirror" of God's Word and (2) we need to do more than just "gaze" at it like the Israelites did. We need to sit at Jesus' feet and soak in the Word -- we need to be like Mary instead of Martha! (Lk 10:38-42+)! We we do our part (including and especially in obeying what we read - cf Jn 7:17), the Spirit will take the glorious Word and transform us from glory to glory making us more and more like Christ! And not only that but our glory is even better than that Moses experienced, for in contrast to Moses, our transforming glory is increasing, not decreasing (see 2 Cor 3:13+)! Father by Your Spirit stir our hearts to desire "face to face" encounters with the Living Lord and not just a passing gaze or glance, so that Your Spirit might conform you progressively into the image of Your Son for Your glory. In Jesus' Name. Amen. John Stott wrote the following (convicting) poem… Not merely in the words you say, Not only in your deeds confessed. But in the most unconscious way Is Christ expressed. Is it a beatific smile? A holy light upon your brow? Oh no! I felt His presence When you laughed just now. To me, ’twas not the truth you taught, To you so clear, to me still dim. But when you came you brought A sense of Him. And from your eyes He beckons me, And from your heart His love is shed, Till I lose sight of you and see The Christ instead. But (de) - Charles Hodge reiterates the point made earlier that "This simple particle of transition links this verse to the previous one. The natural consequence of the freedom mentioned in 2Co 3:17 is what is stated here." (2 Corinthians 3 Commentary) If you want to shine in the ever darkening night, Keep your eye on Christ our eternally bright Light. ILLUSTRATION - Have you read the instruction manual on how to keep your "light bright"? A man returning from a journey brought his wife a matchbox that would glow in the dark. After he gave it to her, she turned out the light, but it could not be seen. Both thought they had been cheated. Then the wife noticed some French words on the box and asked a friend to translate them. The inscription said: “If you want me to shine in the night, keep me in the light.” So it is with us! We must expose ourselves to Jesus, delight in His Word, and spend time in prayer soaking up His rays. (Hughes, R. K. The Sermon on the Mount: Preaching the Word. Wheaton, Ill.: Crossway Books) They looked to Him and were radiant, And their faces will never be ashamed. (Psalm 34:5) Fixing our eyes on Jesus, the Author and Perfecter of faith, (Hebrews 12:2) For my eyes are toward You, O God, the Lord; In You I take refuge; do not leave me defenseless. (Psalm 141:8) We all (Greek = pas = all without exception) - This is Paul's way of describing all believers in the New Covenant, not just formal ministers but all who as believers are now priests of and to God (1Pe 2:9+, Re 1:6+, Re 5:10+), "all whom the indwelling of the Spirit of the Lord has made free… delivered from the bondage of the law, the veil has been removed from their heart." (Hodge) Under the Old Covenant only Moses (and the Levitical high priest once per year on the Day of Atonement [or more succinct explanation here]) who has direct access to Jehovah, but all who have entered the New Covenant by grace through faith now and forever (see description of perfect tense of anakalupto) have access to God.
2 Coríntios 3:18
Wiersbe notes that "When the people of God look into the Word of God and see the glory of God, the Spirit of God transforms them to be like the Son of God (Expository Outlines on the New Testament)
2 Coríntios 3:18
Wiersbe puts it "Each day, you can have your own personal transfiguration as you worship the Lord and yield to the Spirit." David Guzik encourages us that "It doesn’t have to work from backsliding (see related quotes) to glory to backsliding to glory. God’s work in our lives can be a continual progression, from glory to glory. (2 Corinthians 3) CHANGED FROM THE INSIDE OUT To be transformed describes a change on the outside that comes from the inside (an "inside job" so to speak). Paul is calling for an outward change in the character and conduct of the believer, which is to correspond with his or her inward spiritual condition. As someone has well said God loves us too much to let us stay as we are. Sadhu Sundar Singh (the great Christian evangelist of India) once knocked on the door of a village home, and a little girl answered, running back to call her mother. Her mother asked, “Who is it?” The girl replied, “I don’t know, but he has such a lovely face, I think it must be Jesus.” (John: That you May Believe. Preaching the Words) John