2 Corinthians 3:14 Kommentar

The apostle makes an apology for his seeming to commend himself, and is careful not to assume too much to himself, but to ascribe all praise unto God (Co2 3:1-5). He then draws a comparison between the Old Testament and the New, and shows the excellency of the later above the former (Co2 3:6-11), whence he infers what is the duty of gospel ministers, and the advantage of those who live under the gospel above those who lived under the law (Co2 3:12 to the end).

INTRODUCTION TO 2 CORINTHIANS 3 In this chapter the apostle clears himself from the charge of arrogance and self-commendation, and ascribes both the virtue and efficacy of his ministry, and his qualifications for it, to the Lord; and forms a comparison between the ministration of the Gospel, and the ministration of the law, showing the preferableness of the one to the other; and consequently how much more happy and comfortable the state and condition of the saints under the Gospel dispensation is, than under the legal one: on account of what the apostle had said in the latter part of the preceding chapter, concerning the excellency, usefulness, and success of the Gospel ministry, he foresaw an objection would arise; that he and his fellow ministers were proud and arrogant, and commended themselves, which was unseemly, and not agreeably to the character they bore; which objection he obviates, Co2 3:1, by putting some questions, signifying that they were not guilty of vain boasting; nor did they need any commendations of their own, or others, nor any letters to recommend them, either from Corinth to other places, or thither: a practice which, he suggests, the false teachers made use of; and in Co2 3:2 he gives the reason why they did not stand in need of such letters, because the members of the church at Corinth were their epistle or letter, declaring to all men the efficacy and success of their ministry among men; but lest he should be charged with arrogating to himself and others, he declares, Co2 3:3 that though the Corinthians were their epistle, yet not so much theirs as Christ's; Christ was the author and subject, they only were instruments; the writing was not human, but the writing of the Spirit of God; and that not upon outward tables, such as the law was written upon, but upon the tables of men's hearts, which only God can reach; however, that they had been useful, successful, and instrumental in the conversion of souls, through the ministry of the word, that he was confident of, Co2 3:4 though the sufficiency and ability to think, study, and preach, were not of themselves, and still less to make the word effectual for conversion and comfort, but of God, Co2 3:5 wherefore he ascribes all fitness, worthiness, and ability to preach the Gospel, to the grace and power of God, by which they were made ministers of it; and hence he takes occasion to commend the excellency of the Gospel ministry above that of the law, which he does by observing their different names and effects; the Gospel is the New Testament or covenant, or an exhibition of the covenant of grace in a new form; the law is the Old Testament, or covenant, which is vanished away; which, though not expressed here, is in Co2 3:14 the Gospel is spirit, the law the letter; the one gives life, and the other kills, Co2 3:6 wherefore the apostle argues from the one to the other, that if there was a glory in the one which was only a ministration of death, as the law was, Co2 3:7 then the Gospel, which was a ministration of spiritual things, and of the Spirit of God himself, must be more glorious, Co2 3:8 and if that was glorious which was a ministration of condemnation, as the law was to guilty sinners; much more glorious must be the Gospel, which is a ministration of the righteousness of Christ, for the justification of them, Co2 3:9 yea, such is the surpassing glory of the Gospel to the law, that even the glory of the law is quite lost in that of the Gospel, and appears to have none in comparison of that, Co2 3:10 to which he adds another argument, taken from the abolition of the one, and the continuance of the other; that if there was a glory in that which is abolished, there must be a greater in that which continues, Co2 3:11 and from hence the apostle proceeds to take notice of another difference between the law and the Gospel, the clearness of the one, and the obscurity of the other; the former is signified by the plainness of speech used by the preachers of it, Co2 3:12 and the latter by the veil which was over Moses's face, when he delivered the law to the children of Israel; the end of which they could not look to, and which is a further proof of the obscurity of it, Co2 3:13 as well as of the darkness of their minds; which still continues with the Jews in reading the law, and will do until it is taken away by Christ, Co2 3:14 and that there is such a veil of darkness upon the hearts of the Jews, when reading the law of Moses; and that this continues to this day, is again asserted, Co2 3:15 and an intimation given that there will be a conversion of them to the Lord, and then it will be removed from them, Co2 3:16 and who that Lord is to whom they shall be turned, and by whom they shall have freedom from darkness and bondage, is declared, Co2 3:17 and the happy condition of the saints under the Gospel dispensation, through the bright and clear light of it, is observed, Co2 3:18 in which the Gospel is compared to a glass; the saints are represented as without a veil looking into it; through which an object is beheld, the glory of the Lord; the effect of which is a transformation of them into the same image by degrees; the author of which grace is the Spirit of the Lord.

But their minds were blinded,.... This confirms the sense given of the foregoing verse, and shows, that not the Israelites only in Moses's time, but the Jews in the times of the Gospel, had their minds so blinded, that they could not behold the glory of the Gospel, nor Christ the end of the law; see Rom 11:7. For until this day, to this very time, remaineth the same veil untaken away; not the selfsame veil that was on Moses's face, but the veil of blindness, darkness, and ignorance, upon the hearts of the Jews: in the reading of the Old Testament; the books of the Old Testament, which were used to be read in their synagogues every sabbath day; the true spiritual meaning of which, as they respect Christ and the Gospel dispensation, they understood not; of which darkness, the veil on the face of Moses was a type and emblem: which veil is done away in Christ; can only be removed by Christ, by his Spirit and grace, and through the light of the Gospel of Christ, shining into the heart; and so dispel that blindness and ignorance which is in the understanding; whereby the books of the Old Testament are understood, and appear to agree exactly with the Gospel of Christ, in the books of the New Testament.

So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith" the savour of knowledge. "For unto this day the same veil remains on many in the reading of the Old Testament," not being uncovered by turning to the Lord. Wherefore also to those capable of perceiving he showed resurrection, that of the life still in the flesh, creeping on its belly.

For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, "But their minds were blinded" -of the world; certainly not the Creator's mind, but the minds of the people which are in the world.

Also in the second Epistle to the Corinthians: "Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away."

See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law hath its proper glory, but they were unable to see it. 'Why therefore are ye perplexed,' he saith, 'if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.' Seest thou how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, "The same veil in the reading of the old covenant remaineth," it "not being revealed that it is done away in Christ:" another while, that "unto this day when Moses is read," the same "veil lieth upon their heart;" showing that the veil lieth both on the reading and on their heart.

So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; "For until this day the same veil upon the reading of the old covenant remaineth," he saith, it "not being revealed that it is done away in Christ." Now what he saith is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that hath done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. 'And where,' saith one, 'did it say this that it is done away in Christ?' It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He hath made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed.

Their minds were hardened through unbelief, and this will not change until they convert and believe in Christ.

“Until this day” means not just until the time of Paul but until our time also, and indeed, till the end of the world.

Their mind has been blinded, he says, and therefore neither those who lived then saw, nor those who live now see, being blinded and having the same veil on the face of Moses during the superficial reading of the law. For Christ calls the law Moses, as in the following place: "they have Moses and the prophets" (Luke 16:29). And it is not revealed to them, it is not recognized by them, that Christ was to abolish the Old Testament. Therefore, their error is an error of the mind, because blindness is a sin of the mind. Do not be surprised, he says, that the Jews cannot see the glory, the glory of the law. If they had seen the glory of the law, they would have also seen the glory of Christ. For the glory of the law consists in turning to Christ. But where is it said that the law would be abolished by Christ? There, where it says: "The Lord your God will raise up for you a Prophet — listen to Him" (Deut. 18:15). Therefore, when it is commanded to listen to Him, and He abolished the Sabbath, circumcision, and everything else, it follows that the law itself gave the command concerning this abolition. Besides this, by the fact that it was commanded to offer sacrifices in one temple, and Christ destroyed it, are not the sacrifices completely abolished? And: "You are a priest forever according to the order of Melchizedek" (Ps. 110:4), also: "sacrifice and offering You did not desire" (Ps. 40:6) — all this constitutes the abolition of the law.

What effect this voiding had on the Jews is shown. In regard to this he does two things. First, he shows that it was not removed from them in the state of unbelief; secondly, he shows that it will be removed when they are converted (v. 16). In regard to this he does two things: first, he shows why this voiding has no place among the Jews; secondly, from this he shows that they still have the veil (v. 15). He says, therefore, that it is removed for those who believe, but not for the unbelieving Jews. The reason for this is that their minds were hardened, i.e., their reasoning power is dull and their senses weak and clouded, so that they cannot see the brightness of the divine light, i.e., of divine truth, without the veil of figures. The reason for this is that they close their eyes so as not to see, because the veil of the Temple was rent. Therefore, this is due to their sin of unbelief, and not to a weakness in the truth; because with the removal of the veil the truth is manifested very clearly to all who open the eyes of their mind through faith: "A hardening has come upon part of Israel" (Rom. 11:25); "For judgment I came into this world, that those who do not see may see, and that those who see may become blind" (Jn. 9:39). For this was foretold by Isaiah (6:10): "Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed." And indeed their minds are so dulled to the truth that to this day they do not understand the truth manifested to us. But the same veil remains which was in the Old Testament before the veil of the Temple was rent, when they read the Old Testament, because they understand it no differently than before. For they still rely on figures, so as not to reveal the truth, i.e., not understand. Thus they still believe that the veil of God is not a figure, but the truth, which namely is lifted as to believers through Christ, i.e., in the faith of Christ. But it remains in them, because they do not believe that Christ has come.

The apostle shows, in opposition to his detractors, that the faith and salvation of the Corinthians were sufficient testimony of his Divine mission; that he needed no letters of recommendation, the Christian converts at Corinth being a manifest proof that he was an apostle of Christ, Co2 3:1-3. He extols the Christian ministry, as being infinitely more excellent than that of Moses, Co2 3:4-12. Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, Co2 3:13-16. On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, Co2 3:17, Co2 3:18.

But their minds were blinded - By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a hardness or stupidity of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining out, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining in. Until this day remaineth the same veil - They are still ignorant of the spiritual meaning and intention of their own law, called here παλαια διαθηκη, the old covenant. See the word explained in the preface to St. Matthew. In the reading of the Old Testament - Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the טלית tallith, veil, from טלל talal, to cover; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties. Which veil is done away in Christ - It is only by acknowledging Christ that the darkness is removed, and the end and spiritual meaning of the law discerned.

THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (Co2 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)! commendation--recommendation. (Compare Co2 10:18). The "some" refers to particular persons of the "many" (Co2 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Act 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle,and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (Co1 1:12).

Parenthetical: Of Christians in general. He resumes the subject of the ministry, Co2 4:1. minds--Greek, "mental perceptions"; "understandings." blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (Co2 3:13). The veil on Moses' face is further typical of the veil that is on their hearts. untaken away . . . which veil--rather, "the same veil . . . remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE OLD TESTAMENT,' or covenant of legal ordinances) is done away (Co2 3:7, Co2 3:11, Co2 3:13) in Christ" or, as BENGEL, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, Act 15:21). I prefer the former.