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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1-5. He then draws a comparison between the Old Testament and the New, and shows the excellency of the later above the former (ver. 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, ver. 12, to the end.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter 2 Cor. 3 is closely connected in its design with the preceding. Paul had said in that chapter Co2 2:14, that he had always occasion to triumph in the success which he had, and that God always blessed his labors; and especially had spoken, in the close of the pRev_ious chapter Co2 2:17, of his sincerity as contrasted with the conduct of some who corrupted the Word of God. This might appear to some as if he designed to commend himself to them, or that he had said this for the purpose of securing their favor. It is probable also, that the false teachers at Corinth had been introduced there by letters of recommendation, perhaps from Judea. In reply to this, Paul intimates Co2 3:1 that this was not his design; Co2 3:2 that he had no need of letters of recommendation to them, since Co2 3:2-3 they were his commendatory epistle; they were themselves the best evidence of his zeal, fidelity, and success in his labors. He could appeal to them as the best proof that he was qualified for the apostolic office. His success among them, he says Co2 3:4, was a ground of his trusting in God, an evidence of his acceptance. Yet, as if he should seem to rely on his own strength, and to boast of what he had done, he says Co2 3:5 that his success was not owing to any strength which he had, or to any skill of his own, but entirely to the aid which he had received from God. It was God. he says Co2 3:6, who had qualified him to preach, and had given him grace to be an able minister of the New Testament.
It is not improbable that the false teachers, being of Jewish origin, in Corinth, had commended the laws and institutions of Moses as being of superior clearness, and even as excelling the gospel of Christ. Paul takes occasion, therefore Co2 3:7-11, to show that the laws and institutions of Moses were far inferior in this respect to the gospel. His was a ministration of death Co2 3:7; though glorious it was to be done away Co2 3:7; the ministration of the Spirit was therefore to be presumed to be far more glorious Co2 3:8; the one was a ministration to condemnation, the other of righteousness Co2 3:9; the one had comparatively no glory, being so much surpassed by the other Co2 3:10; and the former was to be done away, while the latter was to remain, and was therefore far more glorious, Co2 3:11.
This statement of the important difference between the laws of Moses and the gospel, is further illustrated by showing the effect which the institutions of Moses had had on the Jews themselves, Co2 3:12-15. That effect was to blind them. Moses had put a veil over his face Co2 3:13; and the effect had been that the nation was blinded in reading the Old Testament, and had no just views of the true meaning of their own Scriptures, Co2 3:14-15.
Yet, Paul says, that that veil should be taken away, Co2 3:16-18. It was the intention of God that it should be removed. When that people should turn again to the Lord, it should be taken away, Co2 3:16. It was done where the Spirit of the Lord was, Co2 3:17. It was done in fact in regard to all true Christians, Co2 3:18. They were permitted to behold the glory of the Lord as in a glass, and they were changed into the same image. The same subject is continued in 2 Cor. 4, where Paul illustrates the effect of this clear Revelation of the gospel as compared with the institutions of Moses, on the Christian ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 3:1, Lest their false teachers should charge him with vain glory, he shows the faith and graces of the Corinthians to be a sufficient commendation of his ministry; Co2 3:6, Whereupon entering a comparison between the ministers of the law and of the gospel, Co2 3:12. he proves that his ministry is so far the more excellent, as the gospel of life and liberty is more glorious than the law of condemnation.
John Gill
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, 2Cor 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 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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 2Cor 3:14 the Gospel is spirit, the law the letter; the one gives life, and the other kills, 2Cor 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, 2Cor 3:7 then the Gospel, which was a ministration of spiritual things, and of the Spirit of God himself, must be more glorious, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 3:17 and the happy condition of the saints under the Gospel dispensation, through the bright and clear light of it, is observed, 2Cor 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.
John Wesley
Do we begin again to recommend ourselves - Is it needful? Have I nothing but my own word to recommend me? St. Paul chiefly here intends himself; though not excluding Timotheus, Titus, and Silvanus. Unless we need - As if he had said, Do I indeed want such recommendation?
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 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 2Cor 10:18). The "some" refers to particular persons of the "many" (2Cor 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 (Acts 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 (1Cor 1:12).
3:13:1: Սկսանիմք այսուհետեւ վերստի՛ն զանձինս ընծայեցուցանել. թէպէտ եւ ո՛չ պիտոյ իցեն մեզ, որպէս ոմանց թո՛ւղթք ընծայութեան առ ձեզ, կամ ՚ի ձէնջ[4002]։ [4002] Ոսկան. Ընծայեցուցանել ձեզ։ Ոմանք. Զանձինս վերստին ըն՛՛... թուղթք ընծայ՛՛։
3 Այսպէս, վերստին սկսենք մենք մեզ յանձնարարել. թէպէտեւ մեզ, ինչպէս ոմանց, պէտք չեն յանձնարարական թղթեր՝ ներկայացնելու ձեզ եւ կամ՝ պահանջելու ձեզնից.
3 Սկսի՞նք նորէն ինքզինքնիս գովել. կամ թէ ոմանց պէս պէ՞տք է մեզի յանձնարարութեան թուղթեր ձեզի կամ ձեզմէ։
Սկսանիմք այսուհետեւ վերստին զանձինս ընծայեցուցանել. [10]թէպէտ եւ ոչ պիտոյ իցեն մեզ``, որպէս ոմանց` թուղթք ընծայութեան առ ձեզ կամ ի ձէնջ:

3:1: Սկսանիմք այսուհետեւ վերստի՛ն զանձինս ընծայեցուցանել. թէպէտ եւ ո՛չ պիտոյ իցեն մեզ, որպէս ոմանց թո՛ւղթք ընծայութեան առ ձեզ, կամ ՚ի ձէնջ[4002]։
[4002] Ոսկան. Ընծայեցուցանել ձեզ։ Ոմանք. Զանձինս վերստին ըն՛՛... թուղթք ընծայ՛՛։
3 Այսպէս, վերստին սկսենք մենք մեզ յանձնարարել. թէպէտեւ մեզ, ինչպէս ոմանց, պէտք չեն յանձնարարական թղթեր՝ ներկայացնելու ձեզ եւ կամ՝ պահանջելու ձեզնից.
3 Սկսի՞նք նորէն ինքզինքնիս գովել. կամ թէ ոմանց պէս պէ՞տք է մեզի յանձնարարութեան թուղթեր ձեզի կամ ձեզմէ։
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3:11: Неужели нам снова знакомиться с вами? Неужели нужны для нас, как для некоторых, одобрительные письма к вам или от вас?
3:1  ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν;
3:1. Ἀρχόμεθα ( We-first ) πάλιν (unto-furthered) ἑαυτοὺς (to-selves) συνιστάνειν; (to-stand-together?"ἢ (Or) μὴ (lest) χρῄζομεν (we-require) ὥς (as) τινες (ones) συστατικῶν ( of-stood-together-belonged-of ) ἐπιστολῶν (of-settings-upon) πρὸς (toward) ὑμᾶς (to-ye) ἢ (or) ἐξ (out) ὑμῶν; (of-ye?"
3:1. incipimus iterum nosmet ipsos commendare aut numquid egemus sicut quidam commendaticiis epistulis ad vos aut ex vobisDo we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
1. Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you?
3:1. Must we begin again to commend ourselves? Or are we in need (as some are) of epistles of commendation for you, or from you?
3:1. Do we begin again to commend ourselves? or need we, as some [others], epistles of commendation to you, or [letters] of commendation from you?
Do we begin again to commend ourselves? or need we, as some [others], epistles of commendation to you, or [letters] of commendation from you:

1: Неужели нам снова знакомиться с вами? Неужели нужны для нас, как для некоторых, одобрительные письма к вам или от вас?
3:1  ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; ἢ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν;
3:1. incipimus iterum nosmet ipsos commendare aut numquid egemus sicut quidam commendaticiis epistulis ad vos aut ex vobis
Do we begin again to commend ourselves? Or do we need (as some do) epistles of commendation to you, or from you?
3:1. Must we begin again to commend ourselves? Or are we in need (as some are) of epistles of commendation for you, or from you?
3:1. Do we begin again to commend ourselves? or need we, as some [others], epistles of commendation to you, or [letters] of commendation from you?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Ап. Павла противники его упрекали в том, что он выставляет на вид свою личность, рекомендует сам себя. В ответ на это Ап. иронически говорит, что, кажется, он не нуждается ни в какой рекомендации: Коринфская церковь, им основанная, - лучшая для него рекомендация. - Впрочем, он не хочет хвалиться своими успехами, зная хорошо, что эти успехи - дело помощи Божией ему, Павлу.

1: Нам, т. е. мне и Тимофею. - Как для некоторых. Здесь Ап. вероятно имеет в виду своих противников - иудействующих, которые могли найти себе рекомендационные письма у представителей Иерусалимской церкви и получить таковые же от Коринфян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apology for Seeming Self-Commendation.A. D. 57.
1 Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2 Ye are our epistle written in our hearts, known and read of all men: 3 Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 4 And such trust have we through Christ to God-ward: 5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;

In these verses,

I. The apostle makes an apology for seeming to commend himself. He thought it convenient to protest his sincerity to them, because there were some at Corinth who endeavoured to blast his reputation; yet he was not desirous of vain-glory. And he tells them, 1. That he neither needed nor desired any verbal commendation to them, nor letters testimonial from them, as some others did, meaning the false apostles or teachers, v. 1. His ministry among them had, without controversy, been truly great and honourable, how little soever his person was in reality, or how contemptible soever some would have him thought to be. 2. The Corinthians themselves were his real commendation, and a good testimonial for him, that God was with him of a truth, that he was sent of God: You are our epistle, v. 2. This was the testimonial he most delighted in, and what was most dear to him--they were written in his heart; and this he could appeal to upon occasion, for it was, or might be, known and read of all men. Note, There is nothing more delightful to faithful ministers, nor more to their commendation, than the success of their ministry, evidenced in the hearts and lives of those among whom they labour.

II. The apostle is careful not to assume too much to himself, but to ascribe all the praise to God. Therefore, 1. He says they were the epistle of Christ, v. 3. The apostle and others were but instruments, Christ was the author of all the good that was in them. The law of Christ was written in their hearts, and the love of Christ shed abroad in their hearts. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart; and that heart not a stony one, but a heart of flesh, upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, that is, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I will take away the stony heart, and I will give you a heart of flesh, Ezek. xxxvi. 26. This was the good hope the apostle had concerning these Corinthians (v. 4) that their hearts were like the ark of the covenant, containing the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God. 2. He utterly disclaims the taking of any praise to themselves, and ascribes all the glory to God: "We are not sufficient of ourselves, v. 5. We could never have made such good impressions on your hearts, nor upon our own. Such are our weakness and inability that we cannot of ourselves think a good thought, much less raise any good thoughts or affections in other men. All our sufficiency is of God; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more." This is true concerning ministers and all Christians; the best are no more than what the grace of God makes them. Our hands are not sufficient for us, but our sufficiency is of God; and his grace is sufficient for us, to furnish us for every good word and work.
Adam Clarke: Commentary on the Bible - 1831
3:1: Do we begin again to commend ourselves - By speaking thus of our sincerity, Divine mission, etc., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means.
Or need we - epistles of commendation - Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us.
Letters of commendation - Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
3:1: Do we begin again - This is designed evidently to meet an objection. He had been speaking of his triumph in the ministry Co2 2:14, and of his sincerity and honesty, as contrasted with the conduct of many who corrupted the Word of God, Co2 2:17. It might be objected that he was magnifying himself in these statements, and designed to commend himself in this manner to the Corinthians. To this he replies in the following verses.
To commend ourselves? - To recommend ourselves; do we speak this in our own praise, in order to obtain your favor.
Or need we, as some others - Probably some who had brought letters of recommendation to them from Judea. The false teachers at Corinth had been originally introduced there by commendatory letters from abroad. These were letters of introduction, and were common among the Greeks, the Romans, and the Jews, as they are now. They were usually given to persons who were about to travel, as there were no inns. and as travelers were dependent on the hospitality of those among whom they traveled.
Of commendation from you - To other congregations. It is implied here by Paul, that he sought no such letter; that he traveled without them; and that he depended on his zeal, and self-denial, and success to make him known, and to give him the affections of those to whom he ministered - a much better recommendation than mere introductory letters. Such letters were, however, sometimes given by Christians, and are by no means improper, Act 18:27. Yet, they do not appear to have been sought or used by the apostles generally. They depended on their miraculous endowments, and on the attending grace of God to make them known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: begin: Co2 2:17, Co2 5:12, Co2 10:8, Co2 10:12, Co2 12:11, Co2 12:19; Co1 3:10, Co1 4:15, Co1 10:33
epistles: Act 18:27; Co1 16:3
John Gill
Do we begin again to commend ourselves?.... The apostle having asserted that he and his fellow ministers always triumphed in Christ, and made manifest the savour of his knowledge in every place; were a sweet savour of Christ to God, did not corrupt the word of God, as some did, but sincerely and faithfully preached Christ; some might insinuate from hence, that he was guilty of arrogance and vain glory; wherefore to remove such a charge, or prevent its being brought, he asks, "do we begin again to commend ourselves?" we do not; what we say, we say honestly, sincerely, in the simplicity of our hearts, without any view to our own glory and applause among men, or for any worldly profit and advantage, or to ingratiate ourselves into your affections; we have no such views: some read these words without an interrogation, "we do begin again to commend ourselves"; as we have done already, in this and the former epistles; and as it is but just and right that we should vindicate our characters, support our good name and reputation, and secure and maintain our credit, which some would maliciously deprive us of:
though we have no need, as some others, of epistles of commendation to you, or letters of commendation from you; our persons, characters, and usefulness are too well known, to require commendatory letters front others to you, or from you to others. The false apostles are here struck at, whose practice it was to get letters of commendation from place to place; which they carried about and made use of for their temporal advantage, having nothing truly good and excellent in them to recommend them to others. The apostle does not hereby condemn letters of recommendation, which in proper cases may be very lawfully given, and a good use be made of them; only that he and other Gospel ministers were so well known, as to stand in no need of them.
3:23:2: Այլ թուղթք մեր դո՛ւք էք՝ գրեալ ՚ի սիրտս մեր, ծանուցե՛ալ եւ ընթերցեալ. յամենայն մարդկանէ
2 այլ մեր թղթերը դուք էք՝ գրուած մեր սրտերում, ճանաչուած եւ կարդացուած բոլոր մարդկանցից:
2 Բայց մեր թուղթը դուք էք մեր սրտերուն մէջ գրուած, ճանչցուած ու կարդացուած ամէն մարդէ.
Այլ թուղթք մեր դուք էք` գրեալ ի սիրտս մեր, ծանուցեալ եւ ընթերցեալ յամենայն մարդկանէ:

3:2: Այլ թուղթք մեր դո՛ւք էք՝ գրեալ ՚ի սիրտս մեր, ծանուցե՛ալ եւ ընթերցեալ. յամենայն մարդկանէ
2 այլ մեր թղթերը դուք էք՝ գրուած մեր սրտերում, ճանաչուած եւ կարդացուած բոլոր մարդկանցից:
2 Բայց մեր թուղթը դուք էք մեր սրտերուն մէջ գրուած, ճանչցուած ու կարդացուած ամէն մարդէ.
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Вы--наше письмо, написанное в сердцах наших, узнаваемое и читаемое всеми человеками;
3:2  ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων·
3:2. ἡ (The-one) ἐπιστολὴ (a-setting-upon) ἡμῶν (of-us) ὑμεῖς (ye) ἐστέ, (ye-be,"ἐνγεγραμμένη (having-had-come-to-be-scribed-in) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ἡμῶν, (of-us,"γινωσκομένη (being-acquainted) καὶ (and) ἀναγινωσκομένη (being-acquainted-up) ὑπὸ (under) πάντων ( of-all ) ἀνθρώπων: (of-mankinds)
3:2. epistula nostra vos estis scripta in cordibus nostris quae scitur et legitur ab omnibus hominibusYou are our epistle, written in our hearts, which is known and read by all men:
2. Ye are our epistle, written in our hearts, known and read of all men;
3:2. You are our Epistle, written in our hearts, which is known and read by all men.
3:2. Ye are our epistle written in our hearts, known and read of all men:
Ye are our epistle written in our hearts, known and read of all men:

2: Вы--наше письмо, написанное в сердцах наших, узнаваемое и читаемое всеми человеками;
3:2  ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων·
3:2. epistula nostra vos estis scripta in cordibus nostris quae scitur et legitur ab omnibus hominibus
You are our epistle, written in our hearts, which is known and read by all men:
3:2. You are our Epistle, written in our hearts, which is known and read by all men.
3:2. Ye are our epistle written in our hearts, known and read of all men:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Вы - наше письмо. Ваше обращение ко Христу и ваша христианская жизнь - достаточная для нас рекомендация (ср. 1Кор.IX:2) - Написанное в сердцах наших, т. е. мы имеем внутреннюю уверенность в том, что вы и другие христиане хорошо нас знают. - Узнаваемое и читаемое всеми человеками. Здесь указано другое свойство письма, о котором говорит Ап. Это именно - его доступность для всех. Все церкви могут видеть, чем обязаны Коринфяне Павлу и Тимофею - об этом говорит добрая жизнь Коринфян.
Adam Clarke: Commentary on the Bible - 1831
3:2: Ye are our epistle - I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart - I have the most affectionate remembrance of you.
Known and read of all men - For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.
Albert Barnes: Notes on the Bible - 1834
3:2: Ye are our epistle - compare Co1 9:2. This is a most beautiful and happy turn given to the whole subject. The sense is plain. It is, that the conversion of the Corinthians, under the faithful labors of the apostle, was a better testimonial of his character and fidelity than any letters could be. To see the force of this, it must be remembered:
(1) That Corinth was an exceedingly dissolute and abandoned place (see the introduction to the First Epistle);
(2) That a large number of them had been converted, and a church organized;
(3) That their conversion, and the organization of a church in such a city were events that would be known abroad; and,
(4) That it had been accomplished entirely under the labor of Paul and his companions.
To their knowledge of him, therefore, and to his success there, he could confidently appeal as a testimonial of his character. The characteristics of this commendatory epistle, he proceeds immediately to state. The general sense is, that they were the letter of recommendation which God had given to him; and that their conversion under his ministry was the public testimonial of his character which all might see and read.
Written in our hearts - A few mss. and versions read thus, "your hearts;" and Doddridge has adopted this reading, and supposes that it means that the change produced not only in their external conduct, but in their inward temper, was so great, that all must see that it was an unanswerable attestation to his ministry. But there is not sufficient authority for changing the text; nor is it necessary. The sense is, probably, that this letter was. as it were, written on his heart. It was not merely that Paul had a tender affection for them, as Clarke supposes; nor was it that he regarded them as "a copy of the letter of recommendation from Christ written in his heart," according to the fanciful conceit of Macknight; but Paul's idea seems to have been this. He is speaking of the testimonial which he had from God. That testimonial consisted in the conversion of the Corinthians. This he says was written on his heart. It was not a cold letter of introduction, but it was such as, while it left him no room to doubt that God had sent him, also affected his feelings, and was engraved on his soul. It was to him, therefore, far more valuable than any mere letter of commendation or of introduction could be. It was a direct testimonial from God to his own heart of his approbation, and of his having appointed him to the apostolic office. All the difficulty, therefore, which has been felt by commentators in this passage, may be obviated by supposing that Paul here speaks of this testimonial or epistle as addressed to himself, and as satisfactory to him, In the other characteristics which he enumerates, he speaks of it as suited to be a letter commendatory of himself to others.
Known and read of all men - Corinth was a large, splendid, and dissipated city. Their conversion, therefore, would be known afar. All people would hear of it; and their reformation, their subsequent life under the instruction of Paul, and the attestation which God had given among them to his labors, was a sufficient testimonial to the world at large, that God had called him to the apostolic office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: are: Co1 3:10, Co1 9:1, Co1 9:2
in: Co2 7:3, Co2 11:11, Co2 12:15; Phi 1:7
known: Rom 1:8; Co1 9:2; Th1 1:8
John Gill
Ye are our epistle,.... Here a reason is given why they stood in no need of letters of commendation, to or from the church at Corinth, because that church was their living epistle, and which was much preferable to any written one. The apostle calls them their epistle in the same sense, as they are said to be his "work in the Lord, and the seal of his apostleship", 1Cor 9:1 they were so as persons regenerated by the Spirit and grace of God, in whose conversion he was an instrument; now it was the work of conversion in them, which was the epistle said to be
written in our hearts; some think it should be read, "in your hearts"; and so the Ethiopic version reads it; and it looks as if it should be so read, from the following verse, and from the nature of the thing itself; for the conversion of the Corinthians was not written in the heart of the apostle, but in their own; and this was so very notorious and remarkable, that it was
known and read of all men; everyone could read, and was obliged to acknowledge the handwriting; it was so clear a case, what hand the apostle, as an instrument, had in the turning of these persons from idols to serve the living God; and which was so full a proof of the divinity, efficacy, truth, and sincerity of his doctrine, that he needed no letters from any to recommend him.
John Wesley
Ye are our recommendatory letter - More convincing than bare words could be. Written on our hearts - Deeply engraven there, and plainly legible to all around us.
Robert Jamieson, A. R. Fausset and David Brown
our epistle--of recommendation.
in our hearts--not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report (1Cor 1:4-7), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation (1Cor 9:2).
known and read--words akin in root, sound, and sense (so 2Cor 1:13). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [GROTIUS] (2Cor 4:2; 1Cor 14:25). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. IGNATIUS [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."
3:33:3: յայտնեալք, զի էք թուղթք Քրիստոսի, պաշտեցեալ ՚ի մէնջ. եւ գրեալ ո՛չ մրով, այլ Հոգւո՛վն Աստուծոյ կենդանւոյ. ո՛չ ՚ի տախտա՛կս քարեղէնս, այլ ՚ի տախտակս սրտի մարմնեղէ՛նս[4003]։[4003] Օրինակ մի. Պաշտեալք ՚ի մէնջ... ո՛չ մարմնով, այլ Հոգւով։
3 Յայտնի էք որպէս Քրիստոսի թղթեր՝ մեզնից հոգացուած եւ գրուած ոչ թէ թանաքով, այլ կենդանի Աստծու Հոգով, ոչ թէ քարեղէն տախտակների վրայ, այլ սրտի մարմնեղէն տախտակների վրայ:
3 Յայտնի ըլլալով որ դուք Քրիստոսին թուղթն էք մեր սպասաւորութիւնովը, ո՛չ թէ մելանով գրուած, հապա կենդանի Աստուծոյ Հոգիովը, ո՛չ թէ քարեղէն տախտակներու վրայ, հապա սրտին մարմնեղէն տախտակներուն վրայ։
յայտնեալք` զի էք թուղթք Քրիստոսի, պաշտեցեալ ի մէնջ. եւ գրեալ` ոչ մրով, այլ Հոգւովն Աստուծոյ կենդանւոյ. ոչ ի տախտակս քարեղէնս, այլ ի տախտակս սրտի մարմնեղէնս:

3:3: յայտնեալք, զի էք թուղթք Քրիստոսի, պաշտեցեալ ՚ի մէնջ. եւ գրեալ ո՛չ մրով, այլ Հոգւո՛վն Աստուծոյ կենդանւոյ. ո՛չ ՚ի տախտա՛կս քարեղէնս, այլ ՚ի տախտակս սրտի մարմնեղէ՛նս[4003]։
[4003] Օրինակ մի. Պաշտեալք ՚ի մէնջ... ո՛չ մարմնով, այլ Հոգւով։
3 Յայտնի էք որպէս Քրիստոսի թղթեր՝ մեզնից հոգացուած եւ գրուած ոչ թէ թանաքով, այլ կենդանի Աստծու Հոգով, ոչ թէ քարեղէն տախտակների վրայ, այլ սրտի մարմնեղէն տախտակների վրայ:
3 Յայտնի ըլլալով որ դուք Քրիստոսին թուղթն էք մեր սպասաւորութիւնովը, ո՛չ թէ մելանով գրուած, հապա կենդանի Աստուծոյ Հոգիովը, ո՛չ թէ քարեղէն տախտակներու վրայ, հապա սրտին մարմնեղէն տախտակներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: вы показываете собою, что вы--письмо Христово, через служение наше написанное не чернилами, но Духом Бога живаго, не на скрижалях каменных, но на плотяных скрижалях сердца.
3:3  φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾽ ἐν πλαξὶν καρδίαις σαρκίναις.
3:3. φανερούμενοι ( being-en-manifested ) ὅτι (to-which-a-one) ἐστὲ (ye-be) ἐπιστολὴ (a-setting-upon) Χριστοῦ (of-Anointed) διακονηθεῖσα (having-been-raised-through-unto) ὑφ' (under) ἡμῶν, (of-us," ἐνγεγραμμένη ( having-had-come-to-be-scribed-in ) οὐ (not) μέλανι (unto-black,"ἀλλὰ (other) πνεύματι (unto-a-currenting-to) θεοῦ (of-a-Deity) ζῶντος, (of-lifing-unto,"οὐκ (not) ἐν (in) πλαξὶν ( unto-slabs ) λιθίναις ( unto-stoned-belonged-to ,"ἀλλ' (other) ἐν (in) πλαξὶν ( unto-slabs ) καρδίαις ( unto-hearts ) σαρκίναις . ( unto-fleshed-belonged-to )
3:3. manifestati quoniam epistula estis Christi ministrata a nobis et scripta non atramento sed Spiritu Dei vivi non in tabulis lapideis sed in tabulis cordis carnalibusBeing manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
3. being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables hearts of flesh.
3:3. It has been made manifest that you are the Epistle of Christ, ministered by us, and written down, not with ink, but with the Spirit of the living God, and not on tablets of stone, but on the fleshly tablets of the heart.
3:3. [Forasmuch as ye are] manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart:

3: вы показываете собою, что вы--письмо Христово, через служение наше написанное не чернилами, но Духом Бога живаго, не на скрижалях каменных, но на плотяных скрижалях сердца.
3:3  φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾽ ἐν πλαξὶν καρδίαις σαρκίναις.
3:3. manifestati quoniam epistula estis Christi ministrata a nobis et scripta non atramento sed Spiritu Dei vivi non in tabulis lapideis sed in tabulis cordis carnalibus
Being manifested, that you are the epistle of Christ, ministered by us, and written: not with ink but with the Spirit of the living God: not in tables of stone but in the fleshly tables of the heart.
3:3. It has been made manifest that you are the Epistle of Christ, ministered by us, and written down, not with ink, but with the Spirit of the living God, and not on tablets of stone, but on the fleshly tablets of the heart.
3:3. [Forasmuch as ye are] manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Письмо Христово, т. е. письмо составленное Христом. Здесь Церковь Коринфская названа вообще письмом, а не одобрительным письмом, как выше, т. е. созданием Христовым. Апостол Павел и Тимофей являются только орудиями в руках Христовых, как писцы пишущие под диктовку. Чернила - это орудие письма - заменяет собою Дух Св.. Материал, на котором писано письмо, - живые сердца Коринфян. О скрижалях каменных вместо пергамента Ап. упоминает потому, что ему здесь предносилось воспоминание о скрижалях закона. - Плотяными названы скрижали сердца для того, чтобы обозначить живую восприимчивость читателей послания к проповеди Евангелия.
Adam Clarke: Commentary on the Bible - 1831
3:3: Manifestly declared to be the epistle of Christ - Ye are in our hearts, and Christ has written you there; but yourselves are the epistle of Christ; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work.
Ministered by us - Ye are the writing, but Christ used me as the pen; Christ dictated, and I wrote; and the Divine characters are not made with ink, but by the Spirit of the living God; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost.
Not in tables of stone - Where men engrave contracts, or record events; but in fleshly tables of the heart - the work of salvation taking place in all your affections, appetites, and desires; working that change within that is so signally manifested without. See the parts of this figurative speech:
1. Jesus Christ dictates.
2. The apostle writes.
3. The hearts of the Corinthians are the substance on which the writing is made. And,
4. The Holy Spirit produces that influence by which the traces are made, and the mark becomes evident.
Here is not only an allusion to making inscriptions on stones, where one dictates the matter, and another cuts the letters; (and probably there were certain cases where some colouring matter was used to make the inscription the more legible; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be seen, known, and read of all men); but the apostle may here refer to the ten commandments, written by the finger of God upon two tables of stone; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See Schoettgen.
Albert Barnes: Notes on the Bible - 1834
3:3: Forasmuch as ye are manifestly declared - You are made manifest as the epistle of Christ; or you, being made manifest, are the epistle, etc. They had been made manifest to be such by their conversion. The sense is, it is plain, or evident, that ye are the epistle of Christ.
To be the epistle of Christ - That which Christ has sent to be our testimonial. He has given this letter of recommendation. He has converted you by our ministry, and that is the best evidence which we can have that we have been sent by him, and that our labor is accepted by him. Your conversion is his work, and it is his public attestation to our fidelity in his cause.
Ministered by us - The idea here is, that Christ had employed their ministry in accomplishing this. They were Christ's letter, but it had been prepared by the instrumentality of the apostles. It had not been prepared by him independently of their labors, but in connection with, and as the result of those labors. Christ, in writing this epistle, so to speak, has used our aid; or employed us as amanuenses (copyists).
Written not with ink - Paul continues and varies the image in regard to this "epistle," so that he may make the testimony borne to his fidelity and success more striking and emphatic. He says, therefore, that that it was not written as letters of introduction are, with ink - by traces drawn on a lifeless substance, and in lines that easily fade, or that may become easily illegible, or that can be read only by a few, or that may be soon destroyed.
But with the Spirit of the living God - In strong contrast thus with letters written with ink. By the Spirit of God moving on the heart, and producing that variety of graces which constitute so striking and so beautiful an evidence of your conversion. If written by the Spirit of the living God, it was far more valuable, and precious, and permanent than any record which could be made by ink. Every trace of the Spirit's influences on the heart was an undoubted proof that God had sent the apostles; and was a proof which they would much more sensibly and tenderly feel than they could any letter of recommendation written in ink.
Not in tables of stone - It is generally admitted that Paul here refers to the evidences of the divine mission of Moses which was given by the Law engraved on tablets of stone, compare Co2 3:7. Probably those who were false teachers among the Corinthians were Jews, and had insisted much on the divine origin and permanency of the Mosaic institutions. The Law had been engraved on stone by the hand of God himself; and had thus the strongest proofs of divine origin, and the divine attestation to its pure and holy nature. To this fact the friends of the Law, and the advocates for the permanency of the Jewish institutions, would appeal. Paul says, on the other hand, that the testimonials of the divine favor through him were not on tablets of stone. They were frail, and easily broken. There was no life in them (compare Co2 3:6 and Co2 3:7); and valuable and important as they were, yet they could not be compared with the testimonials which God had given to those who successfully preached the gospel.
But in fleshly tables of the heart - In truths engraved on the heart. This testimonial was of more value than an inscription on stone, because:
(1) No hand but that of God could reach the heart, and inscribe these truths there.
(2) because it would be attended with a life-giving and living influence. It was not a mere dead letter.
(3) because it would be permanent. Stones, even where laws were engraved by the finger of God, would moulder and decay, and the inscription made there would be destroyed. But not so with that which was made on the heart. It would live foRev_er. It would abide in other worlds. It would send its influence into all the relations of life; into all future scenes in this world; and that influence would be seen and felt in the world that shall never end. By all these considerations, therefore, the testimonials which Paul had of the divine approbation were more valuable than any mere letters of introduction, or human commendation could have been; and more valuable even than the attestation which was given to the divine mission of Moses himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: the epistle: Exo 31:18; Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14, Rev 3:22
ministered: Co1 8:5-10
the living: Co2 6:16; Jos 3:10; Sa1 17:26; Psa 42:2, Psa 84:2; Jer 10:10; Dan 6:26; Mat 16:16; Th1 1:9; Heb 9:14
not: Exo 24:12, Exo 34:1
but: Psa 40:8; Jer 31:33; Eze 11:19, Eze 36:25-27; Heb 8:10, Heb 10:16
Geneva 1599
[Forasmuch as ye are] (a) manifestly declared to be the epistle of Christ (b) ministered by us, written not with ink, but with the Spirit of the (c) living God; (1) not in tables of stone, but in fleshy tables of the heart.
(a) The apostle says this wisely, that by little and little he may come from the commendation of the person to the matter itself.
(b) Which I took pains to write as it were.
(c) Along the way he sets the power of God against the ink with which epistles are commonly written, to show that it was accomplished by God. (1) He alludes along the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, and the apostolical ministry, which he handles afterward more fully.
John Gill
Forasmuch as ye are manifestly declared,.... But lest it should be thought that the apostle attributed too much to himself, by saying that the Corinthians were our epistle; here he says, they were "manifestly declared"
to be the epistle of Christ ministered by us; so that the apostles and ministers of the word were only amanuenses, Christ was the author and dictator; yea, he himself is the very matter, sum, substance, and subject of the epistle; he is formed in the hearts of his people in conversion, his image is stamped, his grace is implanted, his word, his Gospel dwells richly, his laws and ordinances are written here; he also is the exemplar, believers are but copies of him, in grace and duty, in sufferings, in the likeness of his death and resurrection: and they are "manifestly declared" to be so, by the impresses of Christ's grace upon them; by the fairness of the copy; by the style and language of the epistle; by their likeness to Christ; by their having not the form only, but the power of godliness; and by their lives and conversations: now in writing these epistles, the ministers of the Gospel are only instruments, "ministered by us". They are made use of to show the sinner the black characters which are written upon him, and that what is written in him, and to be read by him, by the light of nature is not sufficient for salvation; they are employed as instruments in drawing the rough draught of grace in conversion, and in writing the copy over again, fairer and fairer; being the happy means blessed by God, for the building up of souls in faith and holiness, in spiritual knowledge and comfort. These epistles are
not written with ink; of nature's power, or of rhetorical eloquence and moral persuasion;
but with the Spirit of the living God: every grace that is implanted in the soul is wrought there by the Spirit of God; or he it is that draws every line, and writes every word and letter; he begins, he carries on and finishes the work of grace on the soul; and that as "the Spirit of the living God": hence saints become the living epistles of Christ; and every letter and stroke of his making, is a living disposition of the soul in likeness to him; and such are written among the living in Jerusalem, and shall live and abide for ever as the epistles of Christ: again, the subjects of these epistles, or that on which they are written, are
not tables of stone; such as the law was written upon, on Mount Sinai: of these tables there were the first and second; the first were the work of God himself, the latter were hewed by Moses, at the command of God, Ex 32:16 the former being broken when he came down from the mount, which by the Jewish writers are said to be miraculously made, and not by the means and artifice of men (l); yea, that they were made before the creation of the world (m), and which, they commonly say, were made of sapphire; See Gill on 2Cor 3:7 these, as the latter, were two stones, which, Jarchi says (n), were of an equal size; and were, as Abarbinel says (o), in the form of small tables, such as children are taught to write upon, and therefore are so called: some pretend to give the dimensions of them, and say (p), that they were six hands long, and as many broad, and three thick; nay, even the weight of them, which is said (q) to be the weight of forty "seahs", and look upon it as a miracle that Moses should be able to carry them; on these stones were written the ten commands; and the common opinion of the Jewish writers is, that five were written on one table, and five on the other; this is the opinion of Josephus (r), Philo (s), and the Talmudic writers (t); and the tables are said to be written on both sides, Ex 32:15. Some think that the engraving of the letters perforated and went through the tables, so that, in a miraculous manner, the letters were legible on both sides; others think, only the right and left hand of the tables are meant, on which the laws were written, five on a side, and which folded up like the tables or pages of a book; though others are of opinion, that they were written upon, both behind and before, and that the law was written twice, both upon the fore part and back part of the tables, yea, others say four times; and some think the phrase only intends the literal and mystical, the external and internal sense of the law: however, certain it is, as the apostle here suggests, that the law was written on tables of stone, which may denote the firmness and stability of the law; not as in the hands of Moses, from whence the tables fell and were broken, but as in the hands of Christ, by whom they are fulfilled; or else the hardness of man's heart, his stupidity, ignorance of, and not subject to the law of God:
but fleshly tables of the heart: alluding to Ezek 36:26 and designs not carnal hearts, but such as are made soft and tender by the Spirit of God. The table of the heart is a phrase to be met with in the books of the Old Testament; see Prov 3:3 and very frequently in the writings of the Jews (u).
(l) R. Levi ben Gersom in Pentateuch, fol. 113. 2. (m) Zohar in Exod. fol. 35. 1. (n) Perush in Exod. xxxi. 18. (o) In Pentateuch, fol. 209. 2. & 211. 3. (p) T. Hieres Shekalim, fol. 49. 4. Shemot Rabba, c. 47. fol. 143. 2. Bartenora in Misn. Pirke Abot, c. 5. sect. 6. (q) Targum Jon. in Exod. xxxi. 18. & in Deut. xxxiv. 12. (r) Antiqu. l. 3. c. 5. sect. 8. (s) De Decalogo, p. 761, 768. (t) T. Hieros. Shekalim, fol. 49. 4. Shemot Rabba, sect. 47. fol. 143. 2. Zohar in Exod. fol. 35. 1. (u) Vid. Targum Jon. in Dent. vi. 5, & in Cant. iv. 9.
John Wesley
Manifestly declared to be the letter of Christ - Which he has formed and published to the world. Ministered by us - Whom he has used herein as his instruments, therefore ye are our letter also. Written not in tables of stone - Like the ten commandments. But in the tender, living tables of their hearts - God having taken away the hearts of stone and given them hearts of flesh.
Robert Jamieson, A. R. Fausset and David Brown
declared--The letter is written so legibly that it can be "read by all men" (2Cor 3:2). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.
written not with ink, but with the Spirit of the living God--Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth (2Cor 3:1) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" (Ex 31:18; Ex 32:16). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (2Cor 3:6-8).
not in--not on tables (tablets) of stone, as the ten commandments were written (2Cor 3:7).
in fleshy tables of the heart--ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), Ezek 11:19; Ezek 36:26. Compare 2Cor 3:2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [ALFORD]. (Compare Prov 3:3; Prov 7:3; Jer 31:31-34). This passage is quoted by PALEY [HorÃ&brvbr; PaulinÃ&brvbr;] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," 2Cor 2:14-17.
3:43:4: Յո՛յս մի այսպիսի ունիմք ՚ի ձե՛ռն Քրիստոսի առ Աստուած[4004]. [4004] Ոմանք. ՚Ի ձեռն Յիսուսի Քրիստոսի առ։
4 Այսպիսի մի վստահութիւն ունենք առ Աստուած՝ Քրիստոսի միջոցով.
4 Մենք վստահութիւն ունինք Աստուծոյ վրայ Քրիստոսին ձեռքով.
Յոյս մի այսպիսի ունիմք ի ձեռն Քրիստոսի առ Աստուած:

3:4: Յո՛յս մի այսպիսի ունիմք ՚ի ձե՛ռն Քրիստոսի առ Աստուած[4004].
[4004] Ոմանք. ՚Ի ձեռն Յիսուսի Քրիստոսի առ։
4 Այսպիսի մի վստահութիւն ունենք առ Աստուած՝ Քրիստոսի միջոցով.
4 Մենք վստահութիւն ունինք Աստուծոյ վրայ Քրիստոսին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Такую уверенность мы имеем в Боге через Христа,
3:4  πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ χριστοῦ πρὸς τὸν θεόν.
3:4. Πεποίθησιν (To-a-conducing) δὲ (moreover) τοιαύτην (to-the-one-unto-the-one-this) ἔχομεν (we-hold) διὰ (through) τοῦ (of-the-one) χριστοῦ (of-Anointed) πρὸς (toward) τὸν (to-the-one) θεόν. (to-a-Deity,"
3:4. fiduciam autem talem habemus per Christum ad DeumAnd such confidence we have, through Christ, towards God.
4. And such confidence have we through Christ to God-ward:
3:4. And we have such faith, through Christ, toward God.
3:4. And such trust have we through Christ to God-ward:
And such trust have we through Christ to God- ward:

4: Такую уверенность мы имеем в Боге через Христа,
3:4  πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ χριστοῦ πρὸς τὸν θεόν.
3:4. fiduciam autem talem habemus per Christum ad Deum
And such confidence we have, through Christ, towards God.
3:4. And we have such faith, through Christ, toward God.
3:4. And such trust have we through Christ to God-ward:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Такую уверенность, т. е. такое убеждение, какое выразил Ап. во 2: и 3-м ст. - Имеем в Боге - правильнее: в отношении к Богу. Ап. питает такую уверенность потому, что состоит в тесном общении с Богом, в Нем полагает всю свою опору. - Чрез Христа. Ап. все свои достоинства получил чрез Христа. Точно также и уверенность в пользе своего дела он обосновывает на том, что эта уверенность возникла в нем под действием Христа. - Помыслить что... Ап. и способность судить о себе и своих усилиях получил от Бога. - Способность, т. е. способность помыслить о себе и своем деле, способность правильно рассудить об этом.
Adam Clarke: Commentary on the Bible - 1831
3:4: Such trust have we - We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry.
Albert Barnes: Notes on the Bible - 1834
3:4: And such trust have we - Such confidence have we that we are appointed by God, and that he accepts our work. Such evidence have we in the success of our labors; such irrefragable proof that God blesses us; that we have trust, or confidence, that we are sent by God, and are owned by him in our ministry. His confidence did not rest on letters of introduction from people, but in the evidence of the divine presence, and the divine acceptance of his work.
Through Christ - By the agency of Christ. Paul had no success which he did not trace to him; he had no joy of which he was not the source; he had no confidence, or trust in God of which Christ was not the author; he had no hope of success in his ministry which did not depend on him.
To God-ward - Toward God; in regard to God (πρὸς τὸν Θεόν pros ton Theon). Our confidence relates to God. It is confidence that he has appointed us, and sent us forth; and confidence that he will still continue to own and to bless us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: such: Co2 2:14; Phi 1:6
God-ward: Exo 18:19; Th1 1:8
Geneva 1599
And such (d) trust have we through Christ to God-ward:
(d) This boldness we show, and thus may we boast gloriously of the worthiness and fruit of our ministry.
John Gill
And such trust have we,.... This refers to what he had said in the latter end of the foregoing chapter, and the beginning of this; as that they made manifest the savoury knowledge of God and Christ everywhere, and were the sweet savour of Christ to many souls; were sufficient in some measure, through the grace of Christ, to preach the Gospel sincerely and faithfully, and were attended with success, had many seals of their ministry, and particularly the Corinthians were so many living epistles of commendations of the power and efficacy of their ministry; such confidence and firm persuasion of the truth of grace on your souls, and of our being the happy instruments of it, we have
through Christ, the grace of Christ,
to God-ward: who is the object of our confidence and hope, and the ground thereof.
John Wesley
Such trust have we in God - That is, we trust in God that this is so.
Robert Jamieson, A. R. Fausset and David Brown
And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' 2Cor 3:5-6; 2Cor 2:16 --to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' 2Cor 4:1), we have through Christ (not through ourselves, compare 2Cor 3:18) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare Acts 24:15, "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
3:53:5: իբր ո՛չ եթէ անձա՛մբ բաւակա՛ն եմք խորհել ինչ իբրեւ ՚ի մէնջ. այլ բաւականութիւնն մեր՝ յԱստուծոյ է[4005], [4005] Ոմանք. Իբրեւ ոչ եթէ անձամբ... իբրեւ թէ ՚ի մէնջ։
5 մենք անձամբ մեզնից որեւէ բան խորհելու կարող չենք, այլ Աստծուց է մեր կարողութիւնը,
5 Ոչ թէ մենք ինքնիրեննիս բաւական ենք բան մը խորհելու՝ որպէս թէ մեզմէ, հապա մեր կարողութիւնը Աստուծմէ է.
իբր ոչ եթէ անձամբ բաւական եմք խորհել ինչ իբրեւ ի մէնջ. այլ բաւականութիւնն մեր յԱստուծոյ է:

3:5: իբր ո՛չ եթէ անձա՛մբ բաւակա՛ն եմք խորհել ինչ իբրեւ ՚ի մէնջ. այլ բաւականութիւնն մեր՝ յԱստուծոյ է[4005],
[4005] Ոմանք. Իբրեւ ոչ եթէ անձամբ... իբրեւ թէ ՚ի մէնջ։
5 մենք անձամբ մեզնից որեւէ բան խորհելու կարող չենք, այլ Աստծուց է մեր կարողութիւնը,
5 Ոչ թէ մենք ինքնիրեննիս բաւական ենք բան մը խորհելու՝ որպէս թէ մեզմէ, հապա մեր կարողութիւնը Աստուծմէ է.
zohrab-1805▾ eastern-1994▾ western am▾
3:55: не потому, чтобы мы сами способны были помыслить что от себя, как бы от себя, но способность наша от Бога.
3:5  οὐχ ὅτι ἀφ᾽ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ᾽ ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ,
3:5. οὐχ (not) ὅτι (to-which-a-one) ἀφ' (off) ἑαυτῶν (of-selves) ἱκανοί ( ampled ) ἐσμεν (we-be) λογίσασθαί ( to-have-fortheed-to ) τι (to-a-one) ὡς (as) ἐξ (out) αὑτῶν, (of-themselves,"ἀλλ' (other) ἡ (the-one) ἱκανότης (an-ampleness) ἡμῶν (of-us) ἐκ (out) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
3:5. non quod sufficientes simus cogitare aliquid a nobis quasi ex nobis sed sufficientia nostra ex Deo estNot that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
5. not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;
3:5. It is not that we are adequate to think anything of ourselves, as if anything was from us. But our adequacy is from God.
3:5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency [is] of God;
Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency [is] of God:

5: не потому, чтобы мы сами способны были помыслить что от себя, как бы от себя, но способность наша от Бога.
3:5  οὐχ ὅτι ἀφ᾽ ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ᾽ ἡ ἱκανότης ἡμῶν ἐκ τοῦ θεοῦ,
3:5. non quod sufficientes simus cogitare aliquid a nobis quasi ex nobis sed sufficientia nostra ex Deo est
Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.
3:5. It is not that we are adequate to think anything of ourselves, as if anything was from us. But our adequacy is from God.
3:5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency [is] of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Not that we are sufficient of ourselves - We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfill these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's sufficiency that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds.
Albert Barnes: Notes on the Bible - 1834
3:5: Not that we are sufficient of ourselves - This is evidently designed to guard against the appearance of boasting, or of self-confidence. He had spoken of his confidence; of his triumph; of his success; of his undoubted evidence that God had sent him. He here says, that he did not mean to be understood as affirming that any of his success came from himself, or that he was able by his own strength to accomplish the great things which had been effected by his ministry. He well knew that he had no such self-sufficiency; and he would not insinuate, in the slightest manner, that he believed himself to be invested with any such power, compare note on Joh 15:5.
To think anything - (λογίσασθαι τι logisasthai ti). The word used here means properly to reason, think, consider; and then to reckon, count to, or impute to anyone. It is the word which is commonly rendered impute; see it explained more fully in the note on Rom 4:5. Robinson (Lexicon) renders it in this place, "to reason out, to think out, to find out by thinking." Doddridge renders it, "to reckon upon anything as from ourselves." Whitby renders it, "to reason; as if the apostle had said, We are unable by any reasoning of our own to bring people to conversion. Macknight gives a similar sense. Locke renders it, "Not as if I were sufficient of myself, to reckon upon anything as from myself:" and explains it to mean that Paul was not sufficient of himself by any strength of natural parts to attain the knowledge of the gospel truths which he preached. The word may be rendered here, to reckon, reason, think, etc.; but it should be confined to the immediate subject under consideration. It does not refer to thinking in general; or to the power of thought on any, and on all subjects - however true it may be in itself but to the preaching the gospel. And the expression may be regarded as referring to the following points, which are immediately under discussion:
(1) Paul did not feel that he was sufficient of himself to have reasoned or thought out the truths of the gospel. They were communicated by God.
(2) he had no power by reasoning to convince or convert sinners. That was all of God.
(3) he had no right to reckon on success by any strength of his own. All success was to be traced to God. It is, however, also true, that all our powers of thinking and reasoning are from God; and that we have no ability to think clearly, to reason calmly, closely, and correctly, unless he shall preside over our minds and give us clearness of thought. How easy is it for God to disarrange all our faculties, and produce insanity! How easy to suffer our minds to become unsettled, bewildered, and distracted with a multiplicity of thoughts! How easy to cause every thing to appear cloudy, and dark, and misty! How easy to affect our bodies with weakness, langor, disease, and through them to destroy all power of close and consecutive thought! No one who considers on how many things the power of close thinking depends, can doubt that all our sufficiency in this is from God; and that we owe to him every clear idea on the subjects of common life, and on scientific subjects, no less certainly than we do in the truths of religion, compare the case of Bezaleel and Aholiab in common arts, Exo 31:1-6, and Job 32:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: that: Co2 2:16, Co2 4:7; Exo 4:10; Joh 15:5
but: Co2 12:9; Exo 4:11-16; Jer 1:6-10; Mat 10:19, Mat 10:20; Luk 21:15, Luk 24:49; Co1 3:6, Co1 3:10, Co1 15:10; Phi 2:13, Phi 4:13; Jam 1:17
Geneva 1599
Not that we are sufficient of ourselves to think any thing as of ourselves; but our (e) sufficiency [is] of God;
(e) In that we are proper and able to make other men partakers of so great a grace.
John Gill
Not that we are sufficient of ourselves,.... Though we are sufficient for this work to which God has called us, and have such trust and confidence that he has blessed and owned us, and done such great things by us; yet we do not ascribe anything to ourselves, to any power of ours, to any self-sufficiency in us: for "we are not sufficient of ourselves" neither for the work of the ministry, nor for the conversion of sinners, nor for faith and hope in God, nor for any spiritual work whatever; not even to think anything as of ourselves; any good thing, either for our own use and benefit, or for the advantage of others; we are not able of ourselves to meditate with judgment and affection upon the word of God, to study the Scriptures, to collect from them things fit for the ministry; and much less with freedom and boldness to speak of them to edification; and still less able to impress them upon the heart: for though you who are the epistle of Christ are ministered by us, yet not by any power and self-sufficiency of ours;
but our sufficiency is of God; to think, to speak, and to act for his glory.
John Wesley
Not that we are sufficient of ourselves - So much as to think one good thought; much less, to convert sinners.
Robert Jamieson, A. R. Fausset and David Brown
The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [THEODORET]. The "we" refers here to ministers (2Pet 1:21).
anything--even the least. We cannot expect too little from man, or too much from God.
3:63:6: որ եւ բաւակա՛նս արար զմեզ՝ պաշտօնեայս Նորո՛ց Կտակարանացս, ո՛չ գրով, այլ հոգւո՛վ. զի գիրն սպանանէ, այլ հոգին կեցուցանէ՛[4006]։ [4006] Ոսկան. Որով բաւականս արար։ Ոմանք. Նորոյ Կտակարանացն... այլ եւ հոգւովն. զի գիրն սպանանէ՝ եւ հոգին կե՛՛։
6 որը եւ կարող դարձրեց մեզ նոր Ուխտի պաշտօնեաներ լինելու՝ ոչ թէ գրով, այլ հոգով, քանի որ օրէնքը, որ գիր է, սպանում է, իսկ հոգին՝ կենդանացնում:
6 Որ մեզ յարմարցուց նոր կտակարանին պաշտօնեաներ ըլլալու, ո՛չ թէ գրին, հապա հոգիին. վասն զի գիրը կը սպաննէ, բայց հոգին կ’ապրեցնէ։
որ եւ բաւականս արար զմեզ, պաշտօնեայս նորոց կտակարանացս, ոչ գրով, այլ հոգւով. զի գիրն սպանանէ, այլ հոգին կեցուցանէ:

3:6: որ եւ բաւակա՛նս արար զմեզ՝ պաշտօնեայս Նորո՛ց Կտակարանացս, ո՛չ գրով, այլ հոգւո՛վ. զի գիրն սպանանէ, այլ հոգին կեցուցանէ՛[4006]։
[4006] Ոսկան. Որով բաւականս արար։ Ոմանք. Նորոյ Կտակարանացն... այլ եւ հոգւովն. զի գիրն սպանանէ՝ եւ հոգին կե՛՛։
6 որը եւ կարող դարձրեց մեզ նոր Ուխտի պաշտօնեաներ լինելու՝ ոչ թէ գրով, այլ հոգով, քանի որ օրէնքը, որ գիր է, սպանում է, իսկ հոգին՝ կենդանացնում:
6 Որ մեզ յարմարցուց նոր կտակարանին պաշտօնեաներ ըլլալու, ո՛չ թէ գրին, հապա հոգիին. վասն զի գիրը կը սպաննէ, բայց հոգին կ’ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Он дал нам способность быть служителями Нового Завета, не буквы, но духа, потому что буква убивает, а дух животворит.
3:6  ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζῳοποιεῖ.
3:6. ὃς (which) καὶ (and) ἱκάνωσεν (it-en-ampled) ἡμᾶς (to-us) διακόνους (to-raisers-through) καινῆς (of-fresh) διαθήκης, (of-a-placement-through,"οὐ (not) γράμματος (of-a-letter) ἀλλὰ (other) πνεύματος, (of-a-currenting-to,"τὸ (the-one) γὰρ (therefore) γράμμα (a-letter) ἀποκτείνει, (it-killeth-off,"τὸ (the-one) δὲ (moreover) πνεῦμα (a-currenting-to) ζωοποιεῖ. (it-life-doeth-unto)
3:6. qui et idoneos nos fecit ministros novi testamenti non litterae sed Spiritus littera enim occidit Spiritus autem vivificatWho also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
6. who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
3:6. And he has made us suitable ministers of the New Testament, not in the letter, but in the Spirit. For the letter kills, but the Spirit gives life.
3:6. 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.
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:

6: Он дал нам способность быть служителями Нового Завета, не буквы, но духа, потому что буква убивает, а дух животворит.
3:6  ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζῳοποιεῖ.
3:6. qui et idoneos nos fecit ministros novi testamenti non litterae sed Spiritus littera enim occidit Spiritus autem vivificat
Who also hath made us fit ministers of the new testament, not in the letter but in the spirit. For the letter killeth: but the spirit quickeneth.
3:6. And he has made us suitable ministers of the New Testament, not in the letter, but in the Spirit. For the letter kills, but the Spirit gives life.
3:6. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-18: Ап. сначала высказывает главную мысль своего рассуждения: Ветхий Завет есть служение смертоносной букве, новый - служение оживляющему духу. Раскрывая эту мысль, он говорит: было величие и у служения Ветхого Завета, но что значить это величие по сравнению с величием ново-заветного служения? Ведь новозаветное служение - не престающее и ведет не к осуждению, как ветхозаветное, а к прославлению. В виду этого Апостол радуется и в противоположность людям Ветхого Завета, которые не могли прямо смотреть на величие Божие, открытым лицом взирает на славу Господню и все более и более просвещается этою славою. И это Ап. говорит не только о себе, а и о всех истинных христианах.

6: Нового Завета. В Новом Завете условием получения спасения является не исполнение закона Моисеева, а вера в Искупителя (1Кор.XI:25; Рим X:5: и сл. ). - Не буквы, но духа. Ветхий Завет назвав буквою(gramma) потому, что он представляется существующим в письменных памятниках и притом не имеющим в себе животворящего начала. Новый же Завет назван духом(pneuma) потому, что в нем действующим началом является животворная сила Св. Духа. Не буквою, а Духом руководятся и проповедники Евангелия. Хотя и закон по своему существу также духовен (Рим VII:14) и его слова - живые (Деян VII:38), но сила греха парализовала эту силу закона. - Буква убивает. Ап. здесь указывает причину, по которой Бог не сделал его служителем буквы. Умерщвление, производимое буквою закона, нужно понимать в том смысле, в каком говорит Ап. о законе в VII гл. посл. к Рим (ст. 5-7: и сл. ; ср. 1Кор.XV:56). Чрез заповедь закона сила греха, дотоле бездействовавшая в человеке, пробуждена была к жизни и произвела в человеке всякую похоть, которая и привела человека к духовной смерти, т. е. к удалению от Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Law and Gospel Compared.A. D. 57.
6 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. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8 How shall not the ministration of the spirit be rather glorious? 9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11 For if that which is done away was glorious, much more that which remaineth is glorious.

Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, v. 6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.

I. He distinguishes between the letter and the spirit even of the New Testament, v. 6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were ministers of the Spirit also; the Spirit of God did accompany their ministrations. The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.

II. He shows the difference between the Old Testament and the New, and the excellency of the gospel above the law. For, 1. The Old-Testament dispensation was the ministration of death (v. 7), whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a God above us and a God against us; but the gospel discovers grace, and Emmanuel, God with us. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance. 2. The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written therein to do them; but the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation, v. 10. As the shining of a burning lamp is lost, or not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New. 3. The law is done away, but the gospel does and shall remain, v. 11. Not only did the glory of Moses's face go away, but the glory of Moses's law is done away also; yea, the law of Moses itself is now abolished. That dispensation was only to continue for a time, and then to vanish away; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing and remains glorious.
Adam Clarke: Commentary on the Bible - 1831
3:6: Who hath made us able ministers - This is a more formal answer to the question, Who is sufficient for these things? προς ταυτα τις ἱκανος; Co1 2:16. God, says the apostle, has made us able ministers; ἱκανωσεν ἡμας διακονους, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, new covenant, see the Preface to the gospel of St. Matthew.
Not of the letter, but of the Spirit - The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavor to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life.
Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the Letter, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord's Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, etc., to the city, temple, villages, seacoast, mountains, etc., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the Spirit, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.
Albert Barnes: Notes on the Bible - 1834
3:6: Who also hath made us able ministers ... - This translation does not quite meet the force of the original. It would seem to imply that Paul regarded himself and his fellowlaborers as people of talents, and of signal ability; and that he was inclined to boast of it. But this is not the meaning. It refers properly to his sense of the responsibility and difficulty of the work of the ministry; and to the fact that he did not esteem himself to be sufficient for this work in his own strength Co2 2:16; Co2 3:5; and he here says that God had made him sufficient: not able, talented, learned, but sufficient ἱκάνωσεν ἡμᾶς hikanō sen hē mas; he has supplied our deficiency; he has rendered us competent, or fit; if a word may be coined after the manner of the Greek here, "he has sufficienced us for this work." There is no assertion, therefore, here, that they were people of talents, or special ability, but only that God had qualified them for their work, and made them by his grace sufficient to meet the toils and responsibilites of this arduous office.
Of the New Testament - Of the new covenant (note, Mat 26:28), in contradistinction from the old covenant, which was established through Moses. They were appointed to go forth and make the provisions of that new covenant known to a dying world.
Not of the letter - Not of the literal, or verbal meaning, in contradistinction from the Spirit; see the notes on Rom 2:27, Rom 2:29; Rom 7:6. This is said, doubtless, in opposition to the Jews, and Jewish teachers. They insisted much on the letter of the Law, but entered little into its real meaning. They did not seek out the true spiritual sense of the Old Testament; and hence, they rested on the mere literal observance of the rites and ceremonies of religion without understanding their true nature and design. Their service, though in many respects conformed to the letter of the Law, yet became cold, formal, and hypocritical; abounding in mere ceremonies, and where the heart had little to do. Hence, there was little pure spiritual worship offered to God; and hence also they rejected the Messiah whom the old covenant prefigured, and was designed to set forth.
For the letter killeth - compare notes on Rom 4:15; Rom 7:9-10. The mere letter of the Law of Moses. The effect of it was merely to produce condemnation; to produce a sense of guilt, and danger, and not to produce pardon, relief, and joy. The Law denounced death; condemned sin in all forms; and the effect of it was to produce a sense of guilt and condemnation.
But the spirit giveth life - The spirit, in contradistinction from the mere literal interpretation of the Scriptures. The Spirit, that is, Christ, says Locke, compare Co2 3:17. The spirit here means, says Bloomfield, that new spiritual system, the gospel. The Spirit of God speaking in us, says Doddridge. The spirit here seems to refer to the New Testament, or the new dispensation in contradistinction from the old. That was characterized mainly by its strictness of Law, and by its burdensome rites, and by the severe tone of its denunciation for sin. It did not in itself provide a way of pardon and peace. Law condemns; it does not speak of forgiveness. On the contrary, the gospel, a spiritual system, is designed to impart life and comfort to the soul. It speaks peace. It comes not to condemn, but to save. It discloses a way of mercy, and it invites all to partake and live. It is called "spirit," probably because its consolations are imparted and secured by the Spirit of God - the source of all true life to the soul. It is the dispensation of the Spirit; and it demands a spiritual service - a service that is free, and elevated, and tending eminently to purify the heart, and to save the soul; see the note on Co2 3:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: hath: Co2 5:18-20; Mat 13:52; Rom 1:5; Co1 3:5, Co1 3:10, Co1 12:28; Eph 3:7, Eph 4:11, Eph 4:12; Col 1:25-29; Ti1 1:11, Ti1 1:12, Ti1 4:6; Ti2 1:11
the new: Co2 3:14; Jer 31:31; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Heb 7:22; Heb 8:6-10, Heb 9:15-20, Heb 12:24, Heb 13:20 *marg.
not: Rom 2:27-29, Rom 7:6
for: Co2 3:7, Co2 3:9; Deu 27:26; Rom 3:20, Rom 4:15, Rom 7:9-11; Gal 3:10-12, Gal 3:21
but the: Joh 6:63; Rom 8:2; Jo1 1:1
giveth life: or, quickeneth, Joh 5:21; Rom 4:17; Co1 15:45; Eph 2:1, Eph 2:5; Pe1 3:18
Geneva 1599
(2) Who also hath made us able ministers of the new testament; not of the (f) letter, but of the spirit: for the letter killeth, but the spirit giveth life.
(2) He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?
(f) Not of the Law but of the Gospel.
John Gill
Who also hath made us able ministers,.... This is an answer to the question in 2Cor 2:16 who is sufficient for these things? no man is of himself; we are indeed sufficient for them, but not of ourselves; our sufficiency is of God, he hath made us able, or sufficient ministers: such ministers as are not of men's, but God's making, are sufficient ones; and none are sufficient but whom God makes so; and those he makes able and sufficient, by giving them spiritual gifts, fitting them for the ministry: and these are ministers
of the New Testament, or "covenant"; the covenant of grace, of which Christ is the Mediator and surety; called "new", not because newly made, for it was made with Christ from everlasting; nor newly revealed, for it was made known to Adam after his fall, and to all the Old Testament patriarchs, and was exhibited under the legal dispensation, though but darkly, in types, shadows, sacrifices, &c. which therefore waxing old is vanished away; and the covenant of grace is now more clearly revealed under the Gospel dispensation, free from all the obscurity it before laboured under; and therefore is called "new", as well as because it will always continue so, and never give way to another covenant: now the Gospel, and the ministry of it, is nothing else but an exhibition of the covenant of grace, its blessings and promises; and the work and business of those who are ministers of it is not to insist upon the covenant of works, the terms, conditions, obligations, promises, and threatenings of that covenant; but to open and explain the nature, promises, and blessings of the covenant of grace: for such who are fit and proper ministers, are ministers
not of the letter, but of the spirit; which is to be understood, not of any difference between the books of the Old and the New Testament, for a faithful minister of the word may and will bring forth things new and old, out of the one as well as the other; nor of the literal and allegorical, or mystical sense of the Scriptures, as if the latter and not the former was only to be attended to; nor of the difference of communicating the Gospel by letters, and preaching it by word of mouth; since both methods may be used for the spread of it, as were by the apostles themselves; but of the difference there is between the law and the Gospel. The law is "the letter", not merely because written in letters, for so likewise is the Gospel; but because it is a mere letter, hereby showing what is to be done or avoided, without any efficacy in it, or communicating any to enable persons to obey its commands, to give life to its observers, or either to sanctify or justify any who are under it, or of the works of it; it is a mere letter, as observed by an unregenerate man, who only regards the externals of it, being unacquainted with its spirituality. The Gospel is "the spirit"; see Jn 6:63 it contains spiritual things, and not things merely natural, moral, and civil, as does the law, but spiritual blessings and promises; it penetrates into the spirit and soul of man, and comes from, and is attended with the Spirit of God. The law is
the letter that
killeth, by irritating and provoking to sin, the cause of death, which though not the design and natural tendency of the law, and therefore not to be blamed, yet so it is, through the corruption of human nature; and by convincing of sin when the sinner is killed, and it dead in his own apprehension; and by not only threatening with death, but by cursing, condemning, and punishing with it:
but the Gospel is
the spirit, which
giveth life; it is a means in the hand of the Spirit of God, of quickening dead sinners, of healing the deadly wounds of sin, of showing the way of life by Christ, and of working faith in the soul, to look to him, and live upon him; it affords food for the support of the spiritual life, and revives souls under the most drooping circumstances. The apostle may allude to a distinction among the Jews, between the body and soul of the law; the words, they say, are , "the body of the law"; and the book of the law is the clothing; and besides these, there is , "the soul of the law"; which wise men look into (w).
(w) Zohar in Numb. fol. 63. 2.
John Wesley
Who also hath made us able ministers of the new covenant - Of the new, evangelical dispensation. Not of the law, fitly called the letter, from God's literally writing it on the two tables. But of the Spirit - Of the gospel dispensation, which is written on the tables of our hearts by the Spirit. For the letter - The law, the Mosaic dispensation. Killeth - Seals in death those who still cleave to it. But the Spirit - The gospel, conveying the Spirit to those who receive it. Giveth life - Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.
Robert Jamieson, A. R. Fausset and David Brown
able--rather, as the Greek is the same, corresponding to 2Cor 3:5, translate, "sufficient as ministers" (Eph 3:7; Col 1:23).
the new testament--"the new covenant" as contrasted with the Old Testament or covenant (1Cor 11:25; Gal 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Cor 3:3).
not of the letter--joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mat. 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Rom 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Jn 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mat. 5:17-48; Rom 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.
letter killeth--by bringing home the knowledge of guilt and its punishment, death; 2Cor 3:7, "ministration of death" (Rom 7:9).
spirit giveth life--The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Rom 6:4, Rom 6:11). This "spirit of life" is for us in Christ Jesus (Rom 8:2, Rom 8:10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Cor 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Acts 17:11; 1Pet 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.
3:73:7: Զի եթէ պաշտօն մահու գրո՛վ դրոշմեալ ՚ի տախտակսն քարեղէնս, եղեւ փառօք, զի մի՛ կարասցեն հայել որդիքն Իսրայէլի յերե՛սն Մովսիսի, վասն փառաց երեսաց նորա՝ որ խափանելո՛ցն էր[4007]. [4007] Ոմանք. Պաշտօնն մահու դրոշմեալ... յերեսսն Մովսէսի։
7 Արդ, եթէ քարեղէն տախտակների վրայ գրով դրոշմուած մահուան ծառայող օրէնքը տրուեց այնպիսի փառքով, որ իսրայէլացիները չկարողացան նայել Մովսէսի երեսին՝ նրա երեսից ճառագայթող փառքի պատճառով, որ վաղանցուկ էր,
7 Իսկ եթէ քարերու վրայ գրով փորուած մահուան օրէնքը այնքան փառաւոր եղաւ, որ Իսրայէլի որդիները չէին կրնար Մովսէսին երեսին նայիլ՝ անոր երեսին պայծառութեան համար, որ պիտի խափանուէր.
Զի եթէ պաշտօն մահու գրով դրոշմեալ ի տախտակսն քարեղէնս եղեւ փառօք, զի մի՛ կարասցեն հայել որդիքն Իսրայելի յերեսն Մովսիսի վասն փառաց երեսաց նորա որ խափանելոցն էր:

3:7: Զի եթէ պաշտօն մահու գրո՛վ դրոշմեալ ՚ի տախտակսն քարեղէնս, եղեւ փառօք, զի մի՛ կարասցեն հայել որդիքն Իսրայէլի յերե՛սն Մովսիսի, վասն փառաց երեսաց նորա՝ որ խափանելո՛ցն էր[4007].
[4007] Ոմանք. Պաշտօնն մահու դրոշմեալ... յերեսսն Մովսէսի։
7 Արդ, եթէ քարեղէն տախտակների վրայ գրով դրոշմուած մահուան ծառայող օրէնքը տրուեց այնպիսի փառքով, որ իսրայէլացիները չկարողացան նայել Մովսէսի երեսին՝ նրա երեսից ճառագայթող փառքի պատճառով, որ վաղանցուկ էր,
7 Իսկ եթէ քարերու վրայ գրով փորուած մահուան օրէնքը այնքան փառաւոր եղաւ, որ Իսրայէլի որդիները չէին կրնար Մովսէսին երեսին նայիլ՝ անոր երեսին պայծառութեան համար, որ պիտի խափանուէր.
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Если же служение смертоносным буквам, начертанное на камнях, было так славно, что сыны Израилевы не могли смотреть на лице Моисеево по причине славы лица его преходящей, --
3:7  εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ἰσραὴλ εἰς τὸ πρόσωπον μωϊσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην,
3:7. Εἰ (If) δὲ (moreover) ἡ (the-one) διακονία (a-raising-through-unto) τοῦ (of-the-one) θανάτου (of-a-death) ἐν (in) γράμμασιν (unto-letters) ἐντετυπωμένη (having-had-come-to-be-en-impressioned-in) λίθοις (unto-stones) ἐγενήθη (it-was-became) ἐν (in) δόξῃ, (unto-a-recognition,"ὥστε (as-also) μὴ (lest) δύνασθαι ( to-able ) ἀτενίσαι (to-have-stretched-along-to) τοὺς (to-the-ones) υἱοὺς (to-sons) Ἰσραὴλ (of-an-Israel) εἰς (into) τὸ (to-the-one) πρόσωπον (to-looked-toward) Μωυσέως ( of-a-Mouseus ) διὰ (through) τὴν ( to-the-one ) δόξαν ( to-a-recognition ) τοῦ ( of-the-one ) προσώπου ( of-looked-toward ) αὐτοῦ ( of-it ) τὴν ( to-the-one ) καταργουμένην, (to-being-un-worked-down-unto,"
3:7. quod si ministratio mortis litteris deformata in lapidibus fuit in gloria ita ut non possent intendere filii Israhel in faciem Mosi propter gloriam vultus eius quae evacuaturNow if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
7. But if the ministration of death, written, engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which was passing away:
3:7. But if the ministration of death, engraved with letters upon stones, was in glory, (so much so that the sons of Israel were not able to gaze intently upon the face of Moses, because of the glory of his countenance) even though this ministration was ineffective,
3:7. But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:

7: Если же служение смертоносным буквам, начертанное на камнях, было так славно, что сыны Израилевы не могли смотреть на лице Моисеево по причине славы лица его преходящей, --
3:7  εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς ἰσραὴλ εἰς τὸ πρόσωπον μωϊσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην,
3:7. quod si ministratio mortis litteris deformata in lapidibus fuit in gloria ita ut non possent intendere filii Israhel in faciem Mosi propter gloriam vultus eius quae evacuatur
Now if the ministration of death, engraven with letters upon stones, was glorious (so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance), which is made void:
3:7. But if the ministration of death, engraved with letters upon stones, was in glory, (so much so that the sons of Israel were not able to gaze intently upon the face of Moses, because of the glory of his countenance) even though this ministration was ineffective,
3:7. But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Служение смертоносным буквам, начертанное на камнях -правильнее: "служение смерти (служение, способствующее расширению господства), буквами начертанное на камнях". Ап. имеет в виду здесь Десятословие, которое обязано было своим происхождением служению Моисея (Исх XXXIV:28). Ап. прибавляет, что Десятословие было начертано буквами и этим еще резче оттеняет недуховный характер его. - Не могли смотреть... В кн. Исход (XXXIV:30) сказано только, что евреи "боялись подойти к Моисею". Разъяснение свое Ап. делает, очевидно, на основании иудейского предания. - Преходящей. Ап. прибавляет это выражение для того, чтобы выставить на вид превосходство славы новозаветного служения, как это и делает он прямо ниже (см. ст. 11). - Служение духа, т. е. посвященное Св. Духу служение проповедников Евангелия.
Adam Clarke: Commentary on the Bible - 1831
3:7: The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, etc.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.
Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious - was full of splendor; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away - to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and Exo 34:29 (note), etc., where this subject is treated in all its details.
Albert Barnes: Notes on the Bible - 1834
3:7: But if the ministration of death - In the pRev_ious verses, Paul had referred incidentally to the institutions of Moses, and to the superiority of the gospel. He had said that the former were engraved on stones, but the latter on the heart Co2 3:3; that the letter of the former tended to death, but the latter to life Co2 3:6. This sentiment he proceeds further to illustrate, by showing in what the superior glory of the gospel consisted. The design of the whole is, to illustrate the nature, and to show the importance of the ministerial office; and the manner in which the duties of that office were to be performed. That the phrase "ministration of death" refers to the Mosaic institutions, the connection sufficiently indicates, Co2 3:13-15. The word "ministration" (διακονία diakonia) means, properly, ministry; the office of ministering in divine things. It is usually applied to the officers of the church in the New Testament, Act 1:17, Act 1:25; Rom 11:13; Co1 12:5.
The word here, however, seems to refer to the whole arrangement under the Mosaic economy, by which his laws were promulgated, and perpetuated. The expression "a ministration - written and engraved on stone," is somewhat harsh; but the sense evidently is, the ministration of a covenant, or of laws written on stones. The word "ministration "there refers to the arrangement, office, etc. by which the knowledge of these laws was maintained; the ministering under a system like that of the Jewish; or, more strictly, the act and occasion on which Moses himself ministered, or promulgated that system to the Jews, and when the glory of the work was irradiated even from His countenance. And the purpose of the apostle is to show that the ministry of the gospel is more glorious than even the ministry of Moses, when he was admitted near to God on the holy mountain; and when such a glory attended his receiving and promulgating the Law. It is called the "ministration of death," because it tended to condemnation; it did not speak of pardon; it was suited only to deepen the sense of sin, and to produce alarm and dread; see the note on Co2 3:6.
Written and engraven in stones - The Ten Commandments - the substance of all the Mosaic institutes, and the principal laws of his economy - were written or engraved on tables of stone.
Was glorious - Was attended with magnificence and splendor. The glory here referred to, consisted in the circumstance of sublimity and grandeur in which the Law of Moses was given, It was:
(1) The glory of God as he was manifested on Mount Sinai, as the Lawgiver and Ruler of the people.
(2) the glory of the attending circumstances, of thunder, fire, etc. in which God appeared. The Law was given in these circumstances. Its giving - called here the "ministration" - was amidst such displays of the glory of God. It was,
(3) A high honor and glory for Moses to be permitted to approach so near to God; to commune with him; and to receive at his hand the Law for his people, and for the world. These were circumstances of imposing majesty and grandeur, which, however, Paul says were eclipsed and surpassed by the ministry of the gospel.
So that the children of Israel ... - In Exo 34:29-30, it is said, that "When Moses came down from Mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses did not know that the skin of his face shone, while He talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him." The word rendered "steadfastly behold" (ἀτενίσαι atenisai), means to gaze intently upon; to look steadily, or constantly, or fixedly; see the note on Act 1:10. There was a dazzling splendor, an irradiation; a diffusion of light, such that they could not look intently and steadily upon it - as we cannot look steadily at the sun. How this was produced, is not known. It cannot be accounted for from natural causes, and was doubtless designed to be to the Israelites an attestation that Moses had been with God, and was commissioned by him. They would see:
(1) That it was unnatural, such as no known cause could produce; and,
(2) Not improbably they would recognize a resemblance to the manner in which God usually appeared - the glory of the Shechinah in which he so frequently manifested himself to them. It would be to them, therefore, a demonstration that Moses had been with God.
Which glory was to be done away - The splendor of that scene was transitory. It did not last. It was soon destroyed (τὴν καταργουμένην tē n katargoumenē n. It was not adapted or designed long to continue. This does not mean, as Doddridge supposes, "soon to be abolished in death;" or, as others, "ceasing with youth;" but it means, that the shining or the splendor was transitory; it was soon to cease; it was not designed to be permanent. Neither the wonderful scenes accompanying the giving of the Law on Sinai, nor the shining on the countenance of Moses, was designed to abide. The thunders of Sinai would cease to roll; the lightenings to play; the visible manifestations of the presence of God would all be gone; and the supernatural illumination of the face of Moses also would soon cease - perhaps as Macknight, Bloomfield, and others suppose, as a prefiguration of the abrogation of the glory of the whole system of the Levitical law. Paul certainly means to say, that the glory of Moses, and of his dispensation, was a fading glory; but that the glory of the gospel would be permanent, and increasing foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: the ministration: Co2 3:6, Co2 3:9; Rom 7:10
written: Co2 3:3; Exo 24:12, Exo 31:18, Exo 32:15, Exo 32:16, Exo 32:19, Exo 34:1, Exo 34:28; Deu 4:13, Deu 5:22, Deu 9:9-11, Deu 9:15; Deu 10:1-4; Heb 9:4
was: Deu 4:8; Neh 9:13; Psa 19:7, Psa 19:8, Psa 119:97, Psa 119:127, Psa 119:128, Psa 119:174; Rom 7:12-14, Rom 7:22; Gen 3:21
that: Exo 34:29-35; Luk 9:29-31; Act 6:15
which: Co2 3:10, Co2 3:11, Co2 3:14; Rom 10:4; Co1 13:10
Geneva 1599
But if the ministration of death, written (g) [and] engraven in stones, was (h) glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
(g) Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.
(h) This word "glorious" indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.
John Gill
But if the ministration of death,.... The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the superior glory and excellency of the one to the other; for that by "the ministration of death", he means the law, as delivered to Moses on Mount Sinai, is clear from its being said to be
written and engraven in stones; as that was by the finger of God himself: rightly does the apostle say, that it was both "written" and "engraven"; for the two tables of the law are expressly said to be written with the finger of God, Ex 31:18 meaning either the Spirit of God, who is sometimes so called, Lk 11:20 compared with Mt 12:28 or the power of God, which at once caused this writing to exist; and it is in so many words affirmed, that "the writing" was "the writing of God"; and not of man, nor of any creature, no not of an angel, Ex 32:16 yea, even the two tables which were hewn out by Moses, after the first were broken, were written upon by the Lord himself, and not Moses, Ex 34:1. So that as the work of the tables was the work of God, and wonderfully made, the form of the letters, as Abarbinel (x) observes, were miraculously made by him; for this law was, , "in letters", as the apostle here says; and as it was written in the Hebrew language, very likely it was in the same form of letters now in use with the Jews; though some have thought that the Samaritan letters are the original ones: moreover, the law was not only written, but "engraved"; for so it is said, that the writing was graven upon the tables, Ex 32:16 and though the word so rendered is no where else used but there, it is rightly rendered graven, as appears by the apostle in this place; and which may lie confirmed by the Targumist on that, who renders it by "engraven"; and by the Septuagint which signifies the same; and so in the book of Zohar (y), the letters are said to be "engraven" on the tables: and that the tables were tables of stone, it is certain; they are often so called, Ex 24:12 wherefore the apostle very properly says, that the law was engraven "in stones"; but what stones these tables were made of cannot be said; the Jews, who affect to know everything, will have them to be precious stones, but what they were they are not agreed in; for though they generally say (z) they were made of the sapphire stone, and sometimes say (a) they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables (b); and Aben Ezra (c) was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say (d), that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, "in glory", ; and so Jarchi on Ex 32:16 "and the tables were the work of God", says, this is to be understood literally "and in" or "for his glory"; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was "the ministration of death"; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the "ministration" of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it
was glorious. There were many things which made it so; but what the apostle here particularly takes notice of is the glory that was upon the face of Moses, when he received it and brought it from the Lord, which was very great;
so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away. The history of this may be read in Ex 34:29 it was a real visible glory that was upon the skin of his face, so that it shone again; it is said, "the skin of his face shone"; and this shining of his face the apostle very properly calls "the glory of his countenance": agreeably to the Septuagint version, which renders it, "the appearance of the skin, or colour of his face, was glorified"; and still nearer to the paraphrase of Onkelos, which is, "the splendour of the glory of his countenance was great"; and to the Targum of Jonathan, which also assigns the reason of it, and which seems to be the true one, "the splendour of the form of his countenance was glorious, because of the splendour of the glory of the majesty of God, at the time he talked with him". The Vulgate Latin version has led many wrong, to paint Moses with two horns, rendering it, "his face was horned", the Hebrew word having the signification of an horn in its derivative; because glory darted from him like horns, as rays of light do from the sun; see Hab 3:4 and this brightness and glory were so very great, and so dazzling, that Aaron and the people of Israel were afraid to come nigh; which Jarchi, a Jewish writer, imputed to their sin, and shame, and fear, having worshipped the calf; but our apostle ascribes it to the lustre of his countenance, which was such that they could not steadfastly look upon it; they saw it indeed, as it is said in Ex 34:35 yet they could not look wistly at it, nor bear the splendour of it; though this was only a glory, which was to continue but a while; according to the opinion of Ambrose (e), this glory continued on Moses's countenance as long as he lived; but be it so, it at last was done away: now this glory was put there to bear a testimony to the divine authority of the law, that it came from God, and was to be received at the hands of Moses, with awful reverence as from God, and to make them afraid of violating a law which came with such majesty and glory; and also to command awe and respect from the Israelites to Moses, whom they were inclined at every turn to treat with contempt, and to let them see that he had communion with God, which this was the effect of: now this was a circumstance which rendered the law glorious, and was expressive of a real glory in it; which, though as this on Moses's face, "was to be done away"; wherefore the apostle argues;
(x) In loc. (y) In Exod. fol. 35. 1. (z) Zohar ib. Targum Jon. in Dent. xxxiv. 12. (a) Targum in Cant. 1. 11. Targum Jon. in Exod. xxxi. 18. (b) Targum Jon. in Deut. ix. 9, 10. (c) In Exod. xxxii. 15. (d) Jarchi in Exod. xxxiv. 1. Pirke Eliezer, c. 46. (e) Comment. in Psal. cxix. 135.
John Wesley
And if the ministration of death - That is, the Mosaic dispensation, which proves such to those who prefer it to the gospel, the most considerable part of which was engraven on those two stones, was attended with so great glory.
Robert Jamieson, A. R. Fausset and David Brown
the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.
written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (2Cor 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (2Cor 3:6). The opposition between "the letters" and "the Spirit" (2Cor 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."
was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.
could not steadfastly behold--literally, "fix their eyes on." Ex 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (2Cor 3:11), as contrasted with the permanency of the Christian dispensation (2Cor 3:11).
3:83:8: որչափ եւս առաւել պաշտօն հոգւոյն եղիցի փառօք[4008]։ [4008] Օրինակ մի. Պաշտօն հոգւոցն։
8 որչա՜փ եւս առաւել հոգու ծառայութիւնը փառքով կը լինի.
8 Ուրեմն հոգիին օրէնքը որքա՜ն աւելի փառաւոր պիտի ըլլայ։
ո՜րչափ եւս առաւել պաշտօն հոգւոյն եղիցի փառօք:

3:8: որչափ եւս առաւել պաշտօն հոգւոյն եղիցի փառօք[4008]։
[4008] Օրինակ մի. Պաշտօն հոգւոցն։
8 որչա՜փ եւս առաւել հոգու ծառայութիւնը փառքով կը լինի.
8 Ուրեմն հոգիին օրէնքը որքա՜ն աւելի փառաւոր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: то не гораздо ли более должно быть славно служение духа?
3:8  πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ;
3:8. πῶς (unto-whither) οὐχὶ (unto-not) μᾶλλον (more-such) ἡ (the-one) διακονία (a-raising-through-unto) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) ἔσται ( it-shall-be ) ἐν (in) δόξῃ; (unto-a-recognition?"
3:8. quomodo non magis ministratio Spiritus erit in gloriaHow shall not the ministration of the spirit be rather in glory?
8. how shall not rather the ministration of the spirit be with glory?
3:8. how could the ministration of the Spirit not be in greater glory?
3:8. How shall not the ministration of the spirit be rather glorious?
How shall not the ministration of the spirit be rather glorious:

8: то не гораздо ли более должно быть славно служение духа?
3:8  πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ;
3:8. quomodo non magis ministratio Spiritus erit in gloria
How shall not the ministration of the spirit be rather in glory?
3:8. how could the ministration of the Spirit not be in greater glory?
3:8. How shall not the ministration of the spirit be rather glorious?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: The ministration of the Spirit - The Gospel dispensation, which gives the true spiritual sense of the law.
Be rather glorious? - Forasmuch as the thing signified is of infinitely more consequence than that by which it is signified. The Thing bread will preserve a man alive; the Word bread can give life to nothing.
Albert Barnes: Notes on the Bible - 1834
3:8: How shall not the ministration of the Spirit - This is an argument from the less to the greater. Several things in it are worthy of notice:
(1) The proper contrast to the "ministration of death" Co2 3:7, would have been 'ministration of life.' But Paul chose rather to call it the 'ministration of the spirit;' as the source of life; or as conferring higher dignity on the gospel than to have called it simply the ministration of life.
(2) by the "Spirit" here is manifestly meant the Holy Spirit; and the whole phrase denotes the gospel, or the preaching of the gospel, by which eminently the Holy Spirit is imparted.
(3) it is the high honor of the gospel ministry, that it is the means by which the Holy Spirit is imparted to human beings. It is designed to secure the salvation of people by his agency; and it is through the ministry that the Holy Spirit is imparted, the heart renewed, and the soul saved. The work of the ministry is, therefore, the most important and honorable in which man can engage.
Be rather glorious -
(1) Because that of Moses tended to death; this to life.
(2) because that was engraved on stone; this is engraved on the heart.
(3) because that was the mere giving of a law; this is connected with the renovating influences of the Holy Spirit.
(4) because that was soon to pass away. All the magnificence of the scene was soon to vanish. But this is to remain. Its influence and effect are to he everlasting. It is to stretch into eternity; and its main glory is to be witnessed in souls renewed and saved; and amidst the splendors of heaven. "The work of the Spirit of God on the heart of a rational being, is much more important than any dead characters which can be engraved on insensible stones" - Doddridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: the ministration: Co2 3:6, Co2 3:17, Co2 11:4; Isa 11:2, Isa 44:3, Isa 59:21; Joe 2:28, Joe 2:29; Joh 1:17, Joh 7:39; Act 2:17, Act 2:18, Act 2:32, Act 2:33; Rom 8:9-16; Co1 3:16, Co1 12:4-11; Gal 3:2-5, Gal 3:14; Gal 5:5, Gal 5:22, Gal 5:23; Eph 2:18; Th2 2:13; Pe1 1:2; Jde 1:19, Jde 1:20
Geneva 1599
How shall not the (i) ministration of the spirit be rather glorious?
(i) By which God offers, indeed, and gives the Spirit, not as a dead thing, but a living Spirit, working life.
John Gill
How shall not the ministration of the Spirit,.... By "the ministration of the Spirit", is meant the Gospel; so called not only because it ministers spiritual things, as peace, pardon, righteousness and salvation, spiritual joy and comfort, and even spiritual life; but because it ministers the Spirit of God himself, by whom it is not only dictated, and by him at first confirmed, and who qualities persons for the preaching of it; but by it he conveys himself into the hearts of men, and makes it powerful for illumination, consolation, edification, and an increase of every grace; and therefore must be rather glorious, or much more glorious than the law, the ministration of death.
John Wesley
The ministration of the Spirit - That is, the Christian dispensation.
Robert Jamieson, A. R. Fausset and David Brown
be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.
3:93:9: Զի եթէ պաշտօն դատապարտութեանն փառօք էր, ո՞րչափ եւ՛ս առաւել պաշտօ՛ն արդարութեանն փառօք[4009]։ [4009] Ոմանք. Առաւել պաշտօն հոգւոյն եղիցի փառօք։
9 արդարեւ, եթէ օրէնքը, որ դատապարտելու պաշտօնն ունէր, փառաւոր էր, որչա՜փ եւս առաւել փառաւոր կը լինի հոգին, որ արդարացնելու պաշտօն ունի.
9 Վասն զի եթէ դատապարտութեան պաշտօնը փառաւոր էր՝ ո՜րչափ աւելի արդարութեան պաշտօնը փառաւոր պիտի ըլլայ։
Զի եթէ պաշտօն դատապարտութեանն փառօք էր, ո՜րչափ եւս առաւել պաշտօն արդարութեանն փառօք:

3:9: Զի եթէ պաշտօն դատապարտութեանն փառօք էր, ո՞րչափ եւ՛ս առաւել պաշտօ՛ն արդարութեանն փառօք[4009]։
[4009] Ոմանք. Առաւել պաշտօն հոգւոյն եղիցի փառօք։
9 արդարեւ, եթէ օրէնքը, որ դատապարտելու պաշտօնն ունէր, փառաւոր էր, որչա՜փ եւս առաւել փառաւոր կը լինի հոգին, որ արդարացնելու պաշտօն ունի.
9 Վասն զի եթէ դատապարտութեան պաշտօնը փառաւոր էր՝ ո՜րչափ աւելի արդարութեան պաշտօնը փառաւոր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Ибо если служение осуждения славно, то тем паче изобилует славою служение оправдания.
3:9  εἰ γὰρ τῇ διακονίᾳ τῆς κατακρίσεως δόξα, πολλῶ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ.
3:9. εἰ (If) γὰρ (therefore) ἡ (the-one) διακονία (a-raising-through-unto) τῆς (of-the-one) κατακρίσεως (of-a-separating-down) δόξα, (a-recognition,"πολλῷ (unto-much) μᾶλλον (more-such) περισσεύει (it-abouteth-of) ἡ (the-one) διακονία (a-raising-through-unto) τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) δόξῃ. (unto-a-recognition)
3:9. nam si ministratio damnationis gloria est multo magis abundat ministerium iustitiae in gloriaFor if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
9. For if the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory.
3:9. For if the ministration of condemnation is with glory, so much more is the ministration of justice abundant in glory.
3:9. For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory.
For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory:

9: Ибо если служение осуждения славно, то тем паче изобилует славою служение оправдания.
3:9  εἰ γὰρ τῇ διακονίᾳ τῆς κατακρίσεως δόξα, πολλῶ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης δόξῃ.
3:9. nam si ministratio damnationis gloria est multo magis abundat ministerium iustitiae in gloria
For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.
3:9. For if the ministration of condemnation is with glory, so much more is the ministration of justice abundant in glory.
3:9. For if the ministration of condemnation [be] glory, much more doth the ministration of righteousness exceed in glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Служение осуждения, т. е. ведущее к осуждению (ср. Рим VII:9: и сл. Гал III:10). - Служение оправдания, т. е. ведущее к оправданию (ср. Рим I:17; III:22: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
3:9: The ministration of condemnation - The law, which ascertained sin, and condemned it to just punishment.
The ministration of righteousness - The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus.
Exceed in glory - For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonor to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.
Albert Barnes: Notes on the Bible - 1834
3:9: For if the ministration of condemnation - Of Moses in giving the Law, the effect of which is to produce condemnation. Law condemns the guilty; it does not save them. It denounces punishment; it contains no provisions of pardon. To pardon is to depart from the Law; and must be done under the operation of another system - since a law which contains a provision for the pardon of offenders, and permits them to escape, would be a burlesque in legislation. The tendency of the Mosaic institutions, therefore, was to produce a sense of condemnation. And so it will be found by all who attempt to be justified by the Law. It will tend to, and result in, their condemnation.
Be glory - Be glorious; or be glory itself - It was glorious as a manifestation of the holiness and justice of God; and glorious in the attending circumstances. No event in our world has been more magnificent in the circumstances of external majesty and splendor than the giving of the Law on Mount Sinai.
The ministration of righteousness - The gospel; the promulgation of the plan of mercy. It is called "the ministration of righteousness," in contradistinction from the Law of Moses, which was a "ministration of condemnation." The word "righteousness," however, does not exactly express the force of the original word. That word is δικαιοσύνης dikaiosunē s, and it stands directly opposed to the word κατακρισεως katakriseō s, "condemnation." It should be rendered 'the ministration of justification;' the plan by which God justifies people; see the note, Rom 1:17. The Law of Moses condemns; the gospel is the plan by which man is justified. And if that which condemns could be glorious, much more must that be by which people can be justified, acquitted, and saved. The superior glory of the gospel, therefore, consists in the fact that it is a scheme to justify and save lost sinners. And this glory consists:
(1) In the fact that it can be done when all law condemns.
(2) in the showing forth of the divine character while it is done, as just, and merciful, and benevolent in doing it - blending all his great and glorious attributes together - while the Law disclosed only one of His attributes - His justice.
(3) in the manner in which it is done. It is by the incarnation of the Son of God - a far more glorious manifestation of deity than was made on Mount Sinai. It is by the toils, and sufferings, and death of him who made the atonement, and by the circumstances of awful and imposing grandeur which attended his death, when the sun was darkened. and the rocks were rent - far more grand and awful scenes than occurred when the Law was given. It is by the resurrection and ascension of the Redeemer - scenes far more sublime than all the external glories of Sinai when the Law was given.
(4) in the effects, or results. The one condemns; the other justifies and saves. The effect of the one is seen in the convictions of conscience, in alarm, in a sense of guilt, in the conscious desert of condemnation, and in the apprehension of eternal punishment. The other is seen in sins forgiven; in peace of conscience; in the joy of pardon; in the hope of heaven; in comfort and triumph on the bed of death, and amidst the glories of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: the ministration of condemnation: Co2 3:6, Co2 3:7; Exo 19:12-19, Exo 20:18, Exo 20:19; Rom 1:18, Rom 8:3, Rom 8:4; Gal 3:10; Heb 12:18-21
the ministration of righteousness: Co2 5:21; Isa 46:13; Jer 23:6; Rom 1:17, Rom 3:21, Rom 3:22, Rom 4:11, Rom 5:15-21, Rom 10:3-10; Co1 1:30; Gal 5:4, Gal 5:5; Phi 3:9; Pe2 1:1
exceed: Co2 3:10, Co2 3:11; Co1 15:41; Heb 3:5, Heb 3:6
Geneva 1599
For if the ministration of condemnation [be] glory, much more doth the ministration of (k) righteousness exceed in glory.
(k) That is, of Christ. And since he is imputed to us as our own, we are not condemned, and what is more we are also crowned as righteous.
John Gill
For if the ministration of condemnation be glory,.... So the Jews call the law, for they say, , "there is no glory but the law" (f); this is another head of opposition or difference between the law and the Gospel, from whence the superior glory of the one to the other is argued. The law is "the ministration of condemnation"; as sin is a transgression of the law, it accuses for it, convinces of it, pronounces guilty, and adjudges to death on account of it; which is the condemnation it ministers; and this it does to all Adam's posterity, and for his sin too; and to all the actual transgressors of it, to all unbelievers, to all that are under it; even to God's elect themselves, as considered in Adam, and in themselves as transgressors; and this it ministers to their consciences when convicted, though it is never executed on them, because of the suretyship engagement and performances of Christ. The Gospel is
the ministration of righteousness; not of a legal one, or a man's own, but of the righteousness of Christ, by which the law is honoured, justice is satisfied, and God's elect justified from all sin and condemnation; this being perfect, pure, and spotless, and for ever: the Gospel is "the ministration" of it, as it is a means of stripping a man of his own righteousness, of revealing Christ's to him, and of working faith in him, and encouraging him to lay hold upon it for himself; and thus it is not to righteous persons, but sinners, to all believers, to all the second Adam's posterity; now as
much more as righteousness exceeds condemnation, and a justified state a condemned one, so "much more" does the Gospel
exceed the law
in glory.
(f) Raya Mehimna in Zohar in Lev. fol. 33. 4.
John Wesley
The ministration of condemnation - Such the Mosaic dispensation proved to all the Jews who rejected the gospel whereas through the gospel (hence called the ministration of righteousness) God both imputed and imparted righteousness to all believers. But how can the moral law (which alone was engraven on stone) be the ministration of condemnation, if it requires no more than a sincere obedience, such as is proportioned to our infirm state? If this is sufficient to justify us, then the law ceases to be a ministration of condemnation. It becomes (flatly contrary to the apostle's doctrine) the ministration of righteousness.
Robert Jamieson, A. R. Fausset and David Brown
ministration of condemnation--the law regarded in the "letter" which "killeth" (2Cor 3:6; Rom 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."
the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Rom 1:17), and imputes righteousness to men through faith in Christ (Rom 3:21-28; Rom 4:3, Rom 4:22-25), and imparts righteousness by the Spirit (Rom 8:1-4).
exceed--"abound."
3:103:10: Քանզի ո՛չ եթէ փառաւորի՛ փառաւորեա՛լն յայսմ մասին, վասն առաւելութեան փառացն։
10 քանի որ այն, որ փառաւոր էր, անփառունակ դարձաւ նրա՛ առաջ, որի փառքը գերազանց էր.
10 Վասն զի այն որ փառաւոր էր՝ անփառունակ դարձաւ զինք գերազանցող փառքին պատճառաւ։
Քանզի ոչ եթէ փառաւորի փառաւորեալն յայսմ մասին` վասն առաւելութեան փառացն:

3:10: Քանզի ո՛չ եթէ փառաւորի՛ փառաւորեա՛լն յայսմ մասին, վասն առաւելութեան փառացն։
10 քանի որ այն, որ փառաւոր էր, անփառունակ դարձաւ նրա՛ առաջ, որի փառքը գերազանց էր.
10 Վասն զի այն որ փառաւոր էր՝ անփառունակ դարձաւ զինք գերազանցող փառքին պատճառաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: То прославленное даже не оказывается славным с сей стороны, по причине преимущественной славы [последующего].
3:10  καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῶ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης·
3:10. καὶ (And) γὰρ (therefore) οὐ (not) δεδόξασται ( it-had-come-to-be-reckoned-to ) τὸ ( the-one ) δεδοξασμένον ( having-had-come-to-be-reckoned-to ) ἐν (in) τούτῳ (unto-the-one-this) τῷ (unto-the-one) μέρει (unto-a-portion) εἵνεκεν (if-in-out-in) τῆς (of-the-one) ὑπερβαλλούσης (of-casting-over) δόξης: (of-a-recognition)
3:10. nam nec glorificatum est quod claruit in hac parte propter excellentem gloriamFor even that which was glorious in this part was not glorified by reason of the glory that excelleth.
10. For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth.
3:10. And neither was it glorified by means of an excellent glory, though it was made illustrious in its own way.
3:10. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth:

10: То прославленное даже не оказывается славным с сей стороны, по причине преимущественной славы [последующего].
3:10  καὶ γὰρ οὐ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῶ μέρει εἵνεκεν τῆς ὑπερβαλλούσης δόξης·
3:10. nam nec glorificatum est quod claruit in hac parte propter excellentem gloriam
For even that which was glorious in this part was not glorified by reason of the glory that excelleth.
3:10. And neither was it glorified by means of an excellent glory, though it was made illustrious in its own way.
3:10. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: То прославленное... т. е. "ибо в этом отношении - т. е. в отношении величия Моисеева служения по сравнению с названным (ср. ст. 9) - можно сказать, что прославленное - не прославлено".
Adam Clarke: Commentary on the Bible - 1831
3:10: For even that which was made glorious - The law, which was exhibited for a time in great glory and splendor, partly when it was given, and partly by the splendor of God in the tabernacle and first temple; but all this ceased and was done away; was intended to give place to the Gospel; and has actually given place to that system; so that now, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel.
The glory that excelleth - The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God.
Albert Barnes: Notes on the Bible - 1834
3:10: For even that which was made glorious - (τὸ δεδοξασμένον to dedoxasmenon). That was splendid, excellent, or glorious. This refers doubtless, to the laws and institutions of Moses, especially to the primary giving of the Law. Paul does not deny that it had an honor and majesty such, in some respects, as the Jews claimed for it. It was glorious in the manner in which it was given; it was glorious in the purity of the Law itself; and it was glorious, or splendid in the magnificent and imposing ritual in which the worship of God was celebrated. But all this was surpassed in the brighter glory of the gospel.
Had no glory - Greek: "Was not glorious, or splendid" (οὐδὲ δεδόξασται oude deoxastai. It had comparatively no glory or splendor. Its glory was all eclipsed. It was like the splendor of the moon and stars compared with the bright light of the sun.
By reason of the glory that excelleth - In the gospel; in the incarnation, life, sufferings, death, and resurrection of the Lord Jesus; in the pardon of sin; in the peace and joy of the believer; and in the glories of the heavenly world to which the gospel elevates dying men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: had: Job 25:5; Isa 24:23; Hag 2:3, Hag 2:7-9; Act 26:13; Phi 3:7-8; Pe2 1:17; Rev 21:23, Rev 21:24, Rev 22:5
John Gill
For even that which was made glorious,.... The apostle grants that there was a glory in the law: it "was made glorious"; it was glorious in the author of it, who is God; it was of his appointing and ordaining, agreeable to his nature, and a declaration of his will; his authority was stamped upon it, and it was written by himself, which cannot be said of any other law whatever; it was glorious in its promulgation, God himself appeared in great glory at the giving of it; Christ was then present; it was ordained by angels, and by them delivered into the hands of Moses, on whose face such a glory was left as could not be steadfastly looked upon; and it was attended with thunderings, lightnings, the sound of a trumpet, &c. it was glorious in the matter of it, it contained great and excellent things; the substance of it is love to God, and to our neighbour; and it was glorious in its properties, being, in its nature and substance, holy, just, good, spiritual, perfect, immutable, and eternal; but yet
had no glory in this respect, by reason of the glory that excelleth. There is such an excelling glory in the Gospel, that the other is swallowed up and lost in it; it excels it in those things in which it was so glorious: in the author of it, which, though the same, yet with this difference; the law was given by God as a judge, the Gospel by him as a Father, as the Father of Christ, and of his people in him; the law is the birth of his holiness and righteousness, the Gospel of his wisdom, grace, and love; the law declares his will with respect to duty, the Gospel with respect to salvation; the authority of God is stamped on the law, but the Gospel is the image of Christ; the law was written by the finger of God, but the Gospel was hid in his heart, and came from thence: in the promulgation of it, through the long train of patriarchs and prophets, that went before it to usher it in; it was published by Christ, the Son of God himself, confirmed by the gifts and miracles of the Holy Ghost, and in it is a greater display of the glory of God; it was attended with angels too, and a voice from heaven delightful and not terrible; and there was a glory on Christ's countenance, far exceeding that of Moses's: in the matter of it; which is the love, grace, and mercy of God; the Lord Jesus Christ, in all the glories and fulness of his person and offices; salvation by him, spiritual blessings, exceeding great and precious promises; neither of which are to be observed in the law: the ordinances of it vastly exceed the legal ones; and it has greatly the advantage of it in its effects on the souls of men, when accompanied by the Spirit of God.
John Wesley
It hath no glory in this respect, because of the glory that excelleth - That is, none in comparison of this more excellent glory. The greater light swallows up the less.
Robert Jamieson, A. R. Fausset and David Brown
For even the ministration of condemnation, the law, 2Cor 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made . . . had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.
3:113:11: Զի եթէ որ խափանելո՛ցն էր՝ այն փառօ՛ք էր, որչափ եւս առաւել որ գալո՛ցն է՝ փառօք իցէ[4010]։ [4010] Ոմանք. Զի թէ խափանելոց էր... որ կալոցն է այն փառօք ի՛՛։ Ուր եւ ոմանք. որ մնալոցն է՝ փա՛՛։
11 որովհետեւ, եթէ, ինչ որ վաղանցուկ էր, տրուեց փառքով, որչա՜փ եւս առաւել փառաւոր կը լինի այն, որ գալու էր:
11 Քանզի եթէ այն որ պիտի խափանուէր՝ փառաւոր էր, որչա՜փ աւելի այն որ մնայուն է՝ փառաւոր պարտի ըլլալ։
Զի եթէ որ խափանելոցն էր` այն փառօք էր, ո՜րչափ եւս առաւել որ գալոցն է` փառօք իցէ:

3:11: Զի եթէ որ խափանելո՛ցն էր՝ այն փառօ՛ք էր, որչափ եւս առաւել որ գալո՛ցն է՝ փառօք իցէ[4010]։
[4010] Ոմանք. Զի թէ խափանելոց էր... որ կալոցն է այն փառօք ի՛՛։ Ուր եւ ոմանք. որ մնալոցն է՝ փա՛՛։
11 որովհետեւ, եթէ, ինչ որ վաղանցուկ էր, տրուեց փառքով, որչա՜փ եւս առաւել փառաւոր կը լինի այն, որ գալու էր:
11 Քանզի եթէ այն որ պիտի խափանուէր՝ փառաւոր էր, որչա՜փ աւելի այն որ մնայուն է՝ փառաւոր պարտի ըլլալ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Ибо, если преходящее славно, тем более славно пребывающее.
3:11  εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῶ μᾶλλον τὸ μένον ἐν δόξῃ.
3:11. εἰ (if) γὰρ (therefore) τὸ (the-one) καταργούμενον (being-un-worked-down-unto) διὰ (through) δόξης, (of-a-recognition,"πολλῷ (unto-much) μᾶλλον (more-such) τὸ (the-one) μένον (staying) ἐν (in) δόξῃ. (unto-a-recognition)
3:11. si enim quod evacuatur per gloriam est multo magis quod manet in gloria estFor if that which is done away was glorious, much more that which remaineth is in glory.
11. For if that which passeth away with glory, much more that which remaineth in glory.
3:11. For if even what was temporary has its glory, then what is lasting has an even greater glory.
3:11. For if that which is done away [was] glorious, much more that which remaineth [is] glorious.
For if that which is done away [was] glorious, much more that which remaineth [is] glorious:

11: Ибо, если преходящее славно, тем более славно пребывающее.
3:11  εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῶ μᾶλλον τὸ μένον ἐν δόξῃ.
3:11. si enim quod evacuatur per gloriam est multo magis quod manet in gloria est
For if that which is done away was glorious, much more that which remaineth is in glory.
3:11. For if even what was temporary has its glory, then what is lasting has an even greater glory.
3:11. For if that which is done away [was] glorious, much more that which remaineth [is] glorious.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Преходящее -именно служение Моисея. Моисей перестал быть законодателем (Рим X:4). - Пребывающее, т. е. - служение проповедников Евангелия, которое (служение) будет продолжаться до конца мира (Мф XXIV:14).
Adam Clarke: Commentary on the Bible - 1831
3:11: For if that which is done away, etc. - Here is another striking difference between the law and the Gospel. The former is termed το καταργουμενον, that which is counterworked and abolished; the latter το μενον, that which continues, which is not for a particular time, place, and people, as the law was; but for All times, all places, and all people. As a great, universal, and permanent Good vastly excels a good that is small, partial, and transitory; so does the Gospel dispensation, that of the law.
Albert Barnes: Notes on the Bible - 1834
3:11: For if that which is done away ... - The splendor that attended the giving of the Law; the bright shining of the face of Moses; and the ritual institutions of his religion. It was to be done away. It was never designed to be permanent. Everything in it had a transient existence, and was so designed. Yet it was attended, Paul admits, with much that was magnificent, and splendid. He had, in the pRev_ious verses, stated several important differences between the Law and the gospel. He here states another. The Law he calls τὸ καταργόυμενον to katargoumenon the thing which was to be made to cease; to be put an end to; to be done away with; to be abolished. It had no permanency; and it was designed to have none. Its glory, therefore, great as in many respects it might be, could not be compared with that which was to be permanent - as the light of the stars fades away at the rising sun. It is implied here, that it was originally designed that the Mosaic institutions should not be permanent; that they should be mere shadows and types of better things; and that when the things which they adumbrated should appear, the shadows would vanish of course. This idea is one which pRev_ails everywhere in the New Testament, and which the sacred writers are often at great pains to demonstrate.
Was glorious - Greek "By glory" (διὰ δόξης dia doxē s. That is, it was attended by glory; it was introduced by glory, it was encompassed with glory when it was established The idea here is, not that it was glorious in itself, but that it was accompanied with splendor and majesty.
That which remaineth - The gospel τὸ μένον to menon. The thing that is to remain; that is permanent, abiding, perpetual; that has no principle of decay, and whose characteristic it is, that it is everlasting. The gospel is permanent, or abiding:
(1) Because it is designed to remain immutable through the remotest ages. It is not to be superseded by any new economy, or institution. It is the dispensation under which the affairs of the world are to be wound up, and under which the world is to close; see the note, Co1 15:51.
(2) its effects on the heart are permanent. It is complete in itself. It is not to be succeeded by any other system, and it looks to no other system in order to complete or perfect its operations on the soul.
(3) its effects are to abide foRev_er. They will exist in heaven. They are to be seen in the soul that shall be recovered from sin, and that shall be glorious in the bosom of God foRev_er and ever. The Mosaic system - glorious as it was - shall be remembered as introducing the gospel; the gospel shall be remembered as directly fitting for heaven. Its most great and glorious results shall be seen in the permanent and eternal joys of heaven. The gospel contemplates a great, permanent, and eternal good, adapted to all ages, all climes, all people, and all worlds. It is, therefore, so much more glorious than the limited, temporary, and partial good of the Mosaic system, that that may be said in comparison to have had no glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: if: Co2 3:7; Rom 5:20, Rom 5:21; Heb 7:21-25, Heb 8:13, Heb 12:25-29
much: Co2 3:6, Co2 4:1
Geneva 1599
For if that which is (l) done away [was] glorious, much more that which remaineth [is] glorious.
(l) The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.
John Gill
For if that which is done away,.... Here another difference is pointed out, which subsists between the law and the Gospel, and proves that the one is more excellent and glorious than the other. The law is "that which is done away"; not merely the ceremonial law, or the judicial law, but the whole ministry of Moses, and particularly the law of the Decalogue: for the better understanding of this, distinguish between the matter and ministry of it; the ministry of it by Moses is done away, the matter of it so far as of a moral nature abides: distinguish between the law, as in the hands of Moses and of Christ; as in the hands of Moses it is broken to pieces and abolished, as in the hands of Christ, as King in his church, it remains: distinguish between precepts and precepts; some are mixed, being partly moral, and partly ceremonial, as the fourth and fifth commands, and others are not; what is ceremonial, or purely related to the Jews whilst in their civil policy, and in the land of Canaan, is done away; but what is purely moral, is, as to the matter of it, still obliging: distinguish between the law as a covenant of works, and as a rule of walk and conversation; as a covenant of works it is done away, as a rule of walk and conversation it still continues: distinguish between persons and persons; to them that are redeemed from it, it is done away; to them that are under it, it remains; and lastly, distinguish between a right and a wrong use of it; as to any use of it to justify us before God, by our obedience to it, it is done away; but as it may be of use to convince sinners of sin, and to direct saints in a course of righteousness, so it abides. The Gospel is "that which remaineth"; which denotes the continued efficacy, the incorruptibleness, the inexpugnableness, and duration of it; notwithstanding all the opposition of men and devils to it, still its blessings, promises, doctrines, ordinances, and effects continue; it remains in the Scriptures, in the church, in the hearts of believers, and in the world too, until all the elect of God are gathered in: now as things that remain are much more glorious than those which are done away, so the Gospel must be much more glorious than the law.
John Wesley
That which remaineth - That dispensation which remains to the end of the world; that spirit and life which remain for ever.
Robert Jamieson, A. R. Fausset and David Brown
was glorious--literally, "was with glory"; or "marked by glory."
that which remaineth--abideth (Rev_ 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.
is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.
3:123:12: Եւ արդ՝ զի ունիմք այսպիսի յոյս, բազո՛ւմ համարձակութեամբ վարեսցո՛ւք[4011]. [4011] Օրինակ մի յաւելու. Վարեսցուք զկեանս մեր։
12 Եւ արդ, քանի որ այսպիսի յոյս ունենք, մեծ համարձակութիւն ենք ունենում մեր վարմունքի մէջ.
12 Ուստի այսպիսի յոյս մը ունենալով, շատ համարձակութեամբ կը վարուինք մեր խօսքին մէջ
Եւ արդ` զի ունիմք այսպիսի յոյս, բազում համարձակութեամբ վարեսցուք:

3:12: Եւ արդ՝ զի ունիմք այսպիսի յոյս, բազո՛ւմ համարձակութեամբ վարեսցո՛ւք[4011].
[4011] Օրինակ մի յաւելու. Վարեսցուք զկեանս մեր։
12 Եւ արդ, քանի որ այսպիսի յոյս ունենք, մեծ համարձակութիւն ենք ունենում մեր վարմունքի մէջ.
12 Ուստի այսպիսի յոյս մը ունենալով, շատ համարձակութեամբ կը վարուինք մեր խօսքին մէջ
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Имея такую надежду, мы действуем с великим дерзновением,
3:12  ἔχοντες οὗν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ χρώμεθα,
3:12. Ἔχοντες ( Holding ) οὖν (accordingly) τοιαύτην (to-the-one-unto-the-one-this) ἐλπίδα (to-an-expectation) πολλῇ (unto-much) παρρησίᾳ (unto-an-all-uttering-unto) χρώμεθα , ( we-afford-unto ,"
3:12. habentes igitur talem spem multa fiducia utimurHaving therefore such hope, we use much confidence.
12. Having therefore such a hope, we use great boldness of speech,
3:12. Therefore, having such a hope, we act with much confidence,
3:12. Seeing then that we have such hope, we use great plainness of speech:
Seeing then that we have such hope, we use great plainness of speech:

12: Имея такую надежду, мы действуем с великим дерзновением,
3:12  ἔχοντες οὗν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ χρώμεθα,
3:12. habentes igitur talem spem multa fiducia utimur
Having therefore such hope, we use much confidence.
3:12. Therefore, having such a hope, we act with much confidence,
3:12. Seeing then that we have such hope, we use great plainness of speech:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Имея такую надежду. Ап. выражает здесь уверенность в том, что величие его служения не уничтожится. - Действуем -конечно, в отношении к тем, с кем христианский учитель имеет дело. - А не так, как Моисей. Мы ничего не скрываем и не походим на Моисея, который скрывал от Израильтян сияние своего лица (см. Исх XXXIV:33-35). Ап., впрочем, не унижает этим сравнением Моисея, а только указывает здесь на его педагогическую мудрость, которая побудила его принять меры для сокрытия от евреев сияния своего лица. - На конец преходящего, т. е. чтобы они не пришли к убеждению в том, что закон и законное служение должно иметь конец. Это, конечно, заставило бы их пренебрежительно относиться к требованиям закона. А о том, что закон со временем должен потерять свою обязательную силу, они могли догадаться в том случае, если бы заметили ослабление сияния на лице Моисея. - Таким образом, Ап. здесь пополняет, конечно, на основании предания иудейской Церкви, объяснение мотивов, какие руководили Моисеем тогда, когда он закрывал лицо свое. Подобные толкования встречаются у Ап. в 1-м посл. к Коринф. (X:1: сл. ), и в посл. к Гал (IV:21: и сл. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Superiority of the Gospel.A. D. 57.
12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

In these verses the apostle draws two inferences from what he had said about the Old and New Testament:--

I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.

II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (v. 14), and there was a veil upon their hearts, v. 15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, v. 16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (v. 17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. (2.) They have light; for with open face we behold the glory of the Lord, v. 18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (v. 18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
3:12: Seeing - we have such hope - Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfillment of so many promises has already done, that God will still continue to work for us and by us;
We use great plainness of speech - Πολλῃ παρῥησιᾳ χρωμεθα· We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.
Albert Barnes: Notes on the Bible - 1834
3:12: Seeing then that we have such hope - Hope properly is a compound emotion, made up of a desire for an object, and an expectation of obtaining it. If there is no desire for it; or if the object is not pleasant and agreeable, there is no hope, though there may be expectation - as in the expectation of the pestilence, of famine, or sickness, or death. If there is no expectation of it, but a strong desire, there is no hope, as in cases where there is a strong desire of wealth, or fame, or pleasure; or where a man is condemned for murder, and has a strong desire but no prospect of pardon; or where a man is shipwrecked, and has a strong desire, but no expectation of again seeing his family and friends. In such cases, despondency or despair are the results. It is the union of the two feelings in proper proportions which constitutes hope. There has been considerable variety of views among expositors in regard to the proper meaning of the word in this place. Mr. Locke supposes that Paul here means the honorable employment of an apostle and minister of the gospel, or the glory belonging to the ministry in the gospel; and that his calling it "hope," instead of "glory," which the connection would seem to demand, is the language of modesty. Rosenmuller understands it of the hope of the perpetual continuance of the gospel dispensation. Macknight renders it" persuasion," and explains it as meaning the full persuasion or assurance that the gospel excels the Law in the manner of its introduction; its permanency, & c, A few remarks may, perhaps, make it clear:
(1) It refers primarily to Paul, and the other ministers of the gospel. It is not properly the Christian hope as such to which he refers, but it is that which the ministers of the gospel had.
(2) it refers to all that he had said before about the superiority of the gospel to the Law; and it is designed to express the result of all that on his mind, and on the minds of his fellow-laborers.
(3) It refers to the prospect, confidence, persuasion, anticipation which he had as the effect of what he had just said. It is the prospect of eternal life; the clear expectation of acceptance, and the anticipation of heaven, based on the fact that this was a ministry of the Spirit Co2 3:8; that it was a ministry showing the way of justification Co2 3:9; and that it was never to be done away, but to abide foRev_er Co2 3:11. On all these this strong hope was founded; and in view of these, Paul expressed himself clearly, not enigmatically; and not in types and figures, as Moses did. Everything about the gospel was clear and plain; and this led to the confident expectation and assurance of heaven. The word "hope," therefore, in this place will express the effect on the mind of Paul in regard to the work of the ministry, produced by the group of considerations which he had suggested, showing that the gospel was superior to the Law; and that it was the ground of more clear and certain confidence and hope than anything which the Law could furnish.
We use - We employ; we are accustomed to. He refers to the manner in which he preached the gospel.
Great plainness of speech - Margin, boldness. We use the word "plainness" as applied to speech chiefly in two senses:
(1) To denote boldness, faithfulness, candor; in opposition to trimming, timidity, and unfaithfulness; and,
(2) To denote clearness, intelligibleness, and simplicity, in opposition to obscurity, mist, and highly-worked and labored forms of expression.
The connection here shows that the latter is the sense in which the phrase here is to be understood: see Co2 3:13. It denotes openness, simplicity, freedom from the obscurity which arises from enigmatical and parabolical, and typical modes of speaking. This stands in opposition to figure, metaphor, and allegory - to an affected and labored concealment of the idea in the manner which was common among the Jewish doctors and pagan philosophers, where their meaning was carefully concealed from the common, and from all except the initiated. It stands opposed also to the necessary obscurity arising from typical institutions like those of Moses. And the doctrine of the passage is, that such is the clearness and fulness of the Christian Revelation, arising from the fact, that it is the last economy, and that it does not look to the future, that its ministers may and should use clear and intelligible language. They should not use language abounding in metaphor and allegory. They should not use unusual terms. They should not draw their words and illustrations from science. They should not use mere technical language. They should not attempt to veil or cloak their meaning. They should not seek a refined and overworked style. They should use expressions which other people use; and express themselves as far as possible in the language of common life. What is preaching worth that is not understood? Why should a man talk at all unless he is intelligible? Who was ever more plain and simple in his words and illustrations than the Lord Jesus?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: we use: Co2 4:2, Co2 4:3, Co2 4:13; Joh 10:24, Joh 16:25, Joh 16:29; Co1 14:19; Col 4:4
plainness: or, boldness, Co2 7:4, Co2 10:1; Act 4:13, Act 4:29-31, Act 9:27, Act 9:29, Act 14:3; Eph 6:19, Eph 6:20; Phi 1:20; Th1 2:2; Ti1 3:13
Geneva 1599
(3) Seeing then that we have such hope, we use great plainness of speech:
(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.
John Gill
Seeing then that we have such hope,.... Having this confidence, and being fully persuaded that God has made us able and sufficient ministers of the Gospel, has called and qualified us for such service; and since we have such a ministry committed to us, which so much exceeds in glory the ministry of Moses, a ministry not of death and condemnation, but of the Spirit and of righteousness; not which is abolished and done away, but which does and will remain, in spite of all the opposition of hell and earth:
we use great plainness of speech; plain and intelligible words, not ambiguous ones: or "boldness"; we are not afraid of men nor devils; we are not terrified by menaces, stripes, imprisonment, and death itself: or "freedom of speech"; we speak out all our mind, which is the mind of Christ; we declare the whole counsel of God, hide and conceal nothing that may be profitable to the churches; we are not to be awed by the terror, or drawn by the flatteries of men to cover the truth; we speak it out plainly, clearly, with all evidence and perspicuity. The apostle from hence passes on to observe another difference between the law and the Gospel, namely, the obscurity of the one, and the clearness of the other.
John Wesley
Having therefore this hope - Being fully persuaded of this.
Robert Jamieson, A. R. Fausset and David Brown
such hope--of the future glory, which shall result from the ministration of the Gospel (2Cor 3:8-9).
plainness of speech--openness; without reserve (2Cor 2:17; 2Cor 4:2).
3:133:13: եւ ո՛չ որպէս Մովսէս արկանէր քող ՚ի վերայ երեսաց իւրոց, վասն չհայելոյ որդւոցն Իսրայէլի ՚ի վախճան խափանելոցն[4012]։ [4012] Ոմանք. Որպէս Մովսէսն որ արկանէր քաւղ ՚ի վերայ... խափանելոյն։
13 եւ ոչ Մովսէսի նման, որ քող էր գցում իր երեսին, որպէսզի իսրայէլացիները չտեսնեն այն փառքը, որ վաղանցուկ էր:
13 Եւ ո՛չ թէ ինչպէս Մովսէս իր երեսին վրայ ծածկոց կը ձգէր, որպէս զի Իսրայէլի որդիները չնայէին այն խափանուելու բաներուն վախճանին։
եւ ոչ որպէս Մովսէս արկանէր քող ի վերայ երեսաց իւրոց` վասն չհայելոյ որդւոցն Իսրայելի ի վախճան խափանելոցն:

3:13: եւ ո՛չ որպէս Մովսէս արկանէր քող ՚ի վերայ երեսաց իւրոց, վասն չհայելոյ որդւոցն Իսրայէլի ՚ի վախճան խափանելոցն[4012]։
[4012] Ոմանք. Որպէս Մովսէսն որ արկանէր քաւղ ՚ի վերայ... խափանելոյն։
13 եւ ոչ Մովսէսի նման, որ քող էր գցում իր երեսին, որպէսզի իսրայէլացիները չտեսնեն այն փառքը, որ վաղանցուկ էր:
13 Եւ ո՛չ թէ ինչպէս Մովսէս իր երեսին վրայ ծածկոց կը ձգէր, որպէս զի Իսրայէլի որդիները չնայէին այն խափանուելու բաներուն վախճանին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: а не так, как Моисей, [который] полагал покрывало на лице свое, чтобы сыны Израилевы не взирали на конец преходящего.
3:13  καὶ οὐ καθάπερ μωϊσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου.
3:13. καὶ (and) οὐ (not) καθάπερ (down-to-which-very) Μωυσῆς ( a-Mouses ) ἐτίθει ( it-was-placing ) κάλυμμα ( to-a-shrouding-to ) ἐπὶ ( upon ) τὸ ( to-the-one ) πρόσωπον ( to-looked-toward ) αὐτοῦ , ( of-it ,"πρὸς (toward) τὸ (to-the-one) μὴ (lest) ἀτενίσαι (to-have-stretched-along-to) τοὺς (to-the-ones) υἱοὺς (to-sons) Ἰσραὴλ (of-an-Israel) εἰς (into) τὸ (to-the-one) τέλος (to-a-finish) τοῦ (of-the-one) καταργουμένου. (of-being-un-worked-down-unto)
3:13. et non sicut Moses ponebat velamen super faciem suam ut non intenderent filii Israhel in faciem eius quod evacuaturAnd not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
13. and not as Moses, put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away:
3:13. and not as Moses did, in placing a veil over his face, so that the sons of Israel would not gaze intently at his face. This was ineffective,
3:13. And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:

13: а не так, как Моисей, [который] полагал покрывало на лице свое, чтобы сыны Израилевы не взирали на конец преходящего.
3:13  καὶ οὐ καθάπερ μωϊσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ, πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου.
3:13. et non sicut Moses ponebat velamen super faciem suam ut non intenderent filii Israhel in faciem eius quod evacuatur
And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
3:13. and not as Moses did, in placing a veil over his face, so that the sons of Israel would not gaze intently at his face. This was ineffective,
3:13. And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
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Adam Clarke: Commentary on the Bible - 1831
3:13: And not as Moses - The splendor of Moses' countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look - could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate.
Albert Barnes: Notes on the Bible - 1834
3:13: And not as Moses - Our conduct is not like that of Moses. We make no attempt to conceal anything in regard to the nature, design, and duration of the gospel. We leave nothing designedly in mystery.
Which put a vail over his face - That is, when he came down from Mount Sinai, and when his face shone. Exo 34:33, "and until Moses had done speaking with them, he put a vail on his face." He put off this veil whenever he went to speak with God, but put on again when he delivered his commands to the people, What was the design of this, Moses has not himself declared. The statement which he makes in Exodus would lead us to suppose that it was on account of the exceeding brightness and dazzling splendor which shone around him, and which made it difficult to look intently upon him; and that this was in part the reason, even Paul himself seems to intimate in Co2 3:7. He, however, in this verse intimates that there was another design, which was that he might be, as Doddridge expresses it, "a kind of type and figure of his own dispensation."
That the children of Israel - Mr. Locke understands this of the apostles, and supposes that it means, "We do not veil the light, so that the obscurity of what we deliver should hinder the children of Israel from seeing in the Law which was to be done away, Christ who is the end of the Law." But this interpretation is forced and unnatural. The phrase rendered "that" πρός τὸ pros to evidently connects what is affirmed here with the statement about Moses; and shows that the apostle means to say that Moses put the veil on his face in order that the children of Israel should not be able to see to the end of his institutions. That Moses had such a design, and that the putting on of the veil was emblematic of the nature of his institutions, Paul here distinctly affirms. No one can prove that this was not his design; and in a land and time when types, and emblems, and allegorical modes of speech were much used, it is highly probable that Moses meant to intimate that the end and full purpose of his institutions were designedly concealed.
Could not stedfastly look - Could not gaze intently upon (ἀτενίσαι atenisai); see the note on Co2 3:7. They could not clearly discern it; there was obscurity arising from the fact of the designed concealment. He did not intend that they should clearly see the full purport and design of the institutions which he established.
To the end - (εἰς τὸ τέλος eis to telos). Unto the end, purpose, design, or ultimate result of the Law which he established. A great many different interpretations have been proposed of this. The meaning seems to me to be this: There was a glory and splendor in that which the institutions of Moses typified, which the children of Israel were not permitted then to behold. There was a splendor and luster in the face of Moses, which they could not gaze upon, and therefore he put a veil over it to diminish its intense brightness. In like manner there was a glory and splendor in the ultimate design and scope of his institutions, in that to which they referred, which they were not then "able," that is, prepared to look on, and the exceeding brightness of which he of design concealed. This was done by obscure types and figures, that resembled a veil thrown over a dazzling and splendid object.
The word "end," then, I suppose, does not refer to termination, or close, but to the "design, scope, or purpose" of the Mosaic institutions; to that which they were intended to introduce and adumbrate. that end was the Messiah, and the glory of his institutions; see the note on Rom. 10: "Christ is the end of the Law." And the meaning of Paul, I take to be, is, that there was a splendor and a glory in the gospel which the Mosaic institutions were designed to typify, which was so great that the children of Israel were not fully prepared to see it, and that he designedly threw over that glory the veil of obscure types and figures; as he threw over his face a veil that partially concealed its splendor. Thus, interpreted there is a consistency in the entire passage, and very great beauty. Paul, in the following verses, proceeds to state that the veil to the view of the Jews of his time was not removed; that they still looked to the obscure types and institutions of the Mosaic Law rather than on the glory which they were designed to adumbrate; as if they should choose to look upon the veil on the face of Moses rather than on the splendor which it concealed.
Of that which is abolished - Or rather to be abolished, τοῦ καταργουμένου to katargoumenou), whose nature, design, and intention it was that it should be abolished. It was never designed to be permanent; and Paul speaks of it here as a thing that was known and indisputable that the Mosaic institutions were designed to be abolished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: which: Exo 34:33-35
could not: Co2 3:18
to the: Rom 10:4; Gal 3:23, Gal 3:24; Eph 2:14, Eph 2:15; Col 2:17; Heb 10:1-9
Geneva 1599
(4) And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the (m) end of that which is abolished:
(4) He expounds along the way the allegory of Moses' covering, which was a token of the darkness and weakness that is in men, who were rather dulled by the bright shining of the Law then given. And this covering was taken away by the coming of Christ, who enlightens the hearts, and turns them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light by the power of Christ's Spirit.
(m) Into the very bottom of Moses' ministry.
John Gill
And not as Moses, which put a veil over his face,.... This he did, because there was such a glory upon his face when he came down from the mount, that the Israelites could not bear to look upon him; and also to take off that dread of him which was upon them, for they were afraid to come nigh him; and that so they might be able to hearken and attend to the words of the law, he delivered to them: the account of Moses's putting on this veil is in Ex 34:33 where Onkelos renders it by , "the house of the face", or a "mask": and Jarchi on the place says it was a "garment", which he put before his face; and both the Targums of Jonathan and Jerusalem call it "a linen cloth": now this veil upon his face had a mystery in it; it was an emblem of the Gospel being veiled under the law, and of the darkness and obscurity of the law in the business of life and salvation; and also of the future blindness of the Jews, when the glory of the Gospel should break forth in the times of Christ and his apostles; and which was such,
that the children of Israel, the Jews, as in the times of Moses, so in the times of Christ and his apostles,
could not steadfastly look to; not upon the face of Moses, whose face was veiled; not that they might not look, but because they could not bear to look upon him; but they could not look
to the end of that which is abolished; that is, to Christ, who is the end of the law, which is abrogated by him: to him they could not look, nor could they see him to be the fulfilling end of the law for righteousness; which being fulfilled, is done away by him; and this because of the blindness of their hearts, of which blindness the veil on Moses' face was typical: though the Alexandrian copy and the Vulgate Latin version read, "to the face of him which is abolished".
John Wesley
And we do not act as Moses did, who put a veil over his face - Which is to be understood with regard to his writings also. So that the children of Israel could not look steadfastly to the end of that dispensation which is now abolished - The end of this was Christ. The whole Mosaic dispensation tended to, and terminated in, him; but the Israelites had only a dim, wavering sight of him, of whom Moses spake in an obscure, covert manner.
Robert Jamieson, A. R. Fausset and David Brown
We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [ELLICOTT and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But ALFORD'S view does not accord with 2Cor 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Cor 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Rom 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Is 6:10; Acts 28:26-27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Cor 3:14-17) [CAMERON].
3:143:14: Այլ կուրացա՛ն միտք նոցա. քանզի մինչեւ ցայսօր ժամանակի, նո՛յն քող ձգեալ կայ ՚ի վերայ ընթերցուածոց Հին Կտակարանացն. եւ ո՛չ վերանայ, զի Քրիստոսի՛ւ խափանելոց է[4013]։ [4013] Ոմանք. Քանզի Քրիստոսիւ խափանելոց էր։
14 Բայց նրանց միտքը կուրացաւ. քանի որ մինչեւ այսօր նոյն քողը ձգուած մնում է Հին Կտակարանի ընթերցուածների վրայ եւ չի վերանում, որովհետեւ Քրիստոսի միջոցով է վերացուելու:
14 Սակայն անոնց մտքերը կուրցան. վասն զի մինչեւ այսօր նոյն ծածկոցը ձգուած է հին կտակարանին վրայ ու չի վերնար, վասն զի Քրիստոսով կը խափանուի,
Այլ կուրացան միտք նոցա. քանզի մինչեւ ցայսօր ժամանակի նոյն քող ձգեալ կայ ի վերայ ընթերցուածոց հին կտակարանացն. եւ ոչ վերանայ, զի Քրիստոսիւ խափանելոց է:

3:14: Այլ կուրացա՛ն միտք նոցա. քանզի մինչեւ ցայսօր ժամանակի, նո՛յն քող ձգեալ կայ ՚ի վերայ ընթերցուածոց Հին Կտակարանացն. եւ ո՛չ վերանայ, զի Քրիստոսի՛ւ խափանելոց է[4013]։
[4013] Ոմանք. Քանզի Քրիստոսիւ խափանելոց էր։
14 Բայց նրանց միտքը կուրացաւ. քանի որ մինչեւ այսօր նոյն քողը ձգուած մնում է Հին Կտակարանի ընթերցուածների վրայ եւ չի վերանում, որովհետեւ Քրիստոսի միջոցով է վերացուելու:
14 Սակայն անոնց մտքերը կուրցան. վասն զի մինչեւ այսօր նոյն ծածկոցը ձգուած է հին կտակարանին վրայ ու չի վերնար, վասն զի Քրիստոսով կը խափանուի,
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Но умы их ослеплены: ибо то же самое покрывало доныне остается неснятым при чтении Ветхого Завета, потому что оно снимается Христом.
3:14  ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν χριστῶ καταργεῖται·
3:14. ἀλλὰ (Other) ἐπωρώθη (it-was-en-calloused,"τὰ (the-ones) νοήματα (considerings-unto) αὐτῶν. (of-them) ἄχρι (Unto-whilst) γὰρ (therefore) τῆς (of-the-one) σήμερον (this-day) ἡμέρας (of-a-day) τὸ (the-one) αὐτὸ (it) κάλυμμα (a-shrouding-to) ἐπὶ (upon) τῇ (unto-the-one) ἀναγνώσει (unto-an-acquainting-up) τῆς (of-the-one) παλαιᾶς (of-past-belonged) διαθήκης (of-a-placing-through) μένει (it-stayeth) μὴ (lest) ἀνακαλυπτόμενον, (being-shrouded-up,"ὅτι (to-which-a-one) ἐν (in) Χριστῷ (unto-Anointed) καταργεῖται, (it-be-un-worked-down-unto,"
3:14. sed obtusi sunt sensus eorum usque in hodiernum enim diem id ipsum velamen in lectione veteris testamenti manet non revelatum quoniam in Christo evacuaturBut their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
14. but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth unlifted; which is done away in Christ.
3:14. for their minds were obtuse. And, even until this present day, the very same veil, in the readings from the Old Testament, remains not taken away (though, in Christ, it is taken away).
3:14. But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ.
But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ:

14: Но умы их ослеплены: ибо то же самое покрывало доныне остается неснятым при чтении Ветхого Завета, потому что оно снимается Христом.
3:14  ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν χριστῶ καταργεῖται·
3:14. sed obtusi sunt sensus eorum usque in hodiernum enim diem id ipsum velamen in lectione veteris testamenti manet non revelatum quoniam in Christo evacuatur
But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the old testament, remaineth not taken away (because in Christ it is made void).
3:14. for their minds were obtuse. And, even until this present day, the very same veil, in the readings from the Old Testament, remains not taken away (though, in Christ, it is taken away).
3:14. But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which [vail] is done away in Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Отсюда и до конца главы речь идет о последствиях, какие имело для Израильтян то обстоятельство, что Моисей закрывал свое лицо покрывалом. - Но умы их ослеплены -правильнее: но ожесточились (epwrwqh или, как читает блаж. Феофилакт, -epwrwqhsan) мысли их (nohmata). - Ибо то же самое покрывало... Здесь находится доказательство указанного сейчас факта "ожесточения". Под покрывалом разумеется здесь неспособность убедиться в том, что служение Моисея должно окончиться. - При чтении -точнее: "на чтении". Ап. представляет дело так. Когда в субботу в иудейской синагоге (Деян XV:21) совершается чтение Ветхого Завета, то этот акт происходить как бы под прикрытием, которое не дает возможности иудеям всмотреться в Новый Завет. - Оно снимается Христом, т. е. только во Христе люди понимают преходящее значение Моисеева служения.
Adam Clarke: Commentary on the Bible - 1831
3:14: 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.
Albert Barnes: Notes on the Bible - 1834
3:14: But their minds were blinded - The word used here (πωρόω pō roō) means rather to harden; to make hard like stone; and then to make dull or stupid. It is applied to the heart, in Mar 6:52; Mar 8:17; to persons, in Rom 11:7; and to the eyes, in Job 17:7. Paul refers here to the fact that the understandings of the Jews were stupid, dull, and insensible, so that they did not see clearly the design and end of their own institutions. He states simply the fact; he does not refer to the cause of it. The fact that the Jews were thus stupid and dull is often affirmed in the New Testament.
For until this day ... - The sense of this is, that even to the time when Paul wrote, it was a characteristic of the great mass of the Jewish people, that they did not understand the true sense of their own Scriptures. They did not understand its doctrines in regard to the Messiah. A veil seems to be thrown over the Old Testament when they read it, as there was over the face of Moses, so that the glory of their own Scriptures is concealed from their view, as the glory of the face of Moses was hidden.
Of the Old Testament - Greek, "of the old covenant." See this word "testament," or covenant, explained in the notes on Co1 11:25. This, I believe, is the only instance in which the Scriptures of the Jews are called the "Old Testament," or covenant, in the Bible. It was, of course, not a name which they used, or would use; but it is now with Christians the common appellation. No doubt can be entertained but that Paul uses the terms in the same manner in which we now do, and refers to all the inspired writings of the Jews.
Which vail is done away in Christ - In the manifestation, or appearance of Jesus the Messiah, the veil is removed. The obscurity which rested on the prophecies and types of the former dispensation is withdrawn; and as the face of Moses could have been distinctly seen if the veil on his face had been removed, so it is in regard to the true meaning of the Old Testament by the coming of the Messiah. What was obscure is now made clear; and the prophecies are so completely fulfilled in him, that his coming has removed the covering, and shed a clear light over them all. Many of the prophecies, for example, until the Messiah actually appeared, appeared obscure, and almost contradictory. Those which spoke of him, for illustration, as man and as God; as suffering, and yet reigning; as dying, and yet as ever-living; as a mighty Prince, a conqueror, and a king, and yet as a man of sorrows; as humble, and yet glorious: all seemed difficult to be reconciled until they were seen to harmonize in Jesus of Nazareth. Then they were plain, and the veil was taken away. Christ is seen to answer all the pRev_ious descriptions of him in the Old Testament; and his coming casts a clear light on all which was before obscure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: their: Co2 4:3, Co2 4:4; Psa 69:23; Isa 6:10, Isa 26:10-12, Isa 42:18-20, Isa 44:18, Isa 56:10, Isa 59:10; Jer 5:21; Eze 12:2; Mat 6:23, Mat 13:11, Mat 13:13-15; Joh 9:39-41, Joh 12:40; Act 28:26, Act 28:27; Rom 11:7-10, Rom 11:25
which veil: Co2 4:6; Isa 25:7; Mat 16:17; Luk 18:31-34, Luk 24:25-27, Luk 24:44-46; Joh 8:12; Joh 12:46; Act 16:14, Act 26:18; Eph 1:17-20
John Gill
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.
John Wesley
The same veil remaineth on their understanding unremoved - Not so much as folded back, (so the word implies,) so as to admit a little, glimmering light. On the public reading of the Old Testament - The veil is not now on the face of Moses or of his writings, but on the reading of them, and on the heart of them that believe not. Which is taken away in Christ - That is, from the heart of them that truly believe on him.
Robert Jamieson, A. R. Fausset and David Brown
Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2Cor 4:1.
minds--Greek, "mental perceptions"; "understandings."
blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (2Cor 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 (2Cor 3:7, 2Cor 3:11, 2Cor 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, Acts 15:21). I prefer the former.
3:153:15: Այլ մինչեւ ցայսօր յորժամ ընթեռնուն զՄովսէս, նո՛յն առագաստ կայ ՚ի վերայ սրտից նոցա[4014]։ [4014] Օրինակ մի. Այլ մինչ ցայսօր յորժամ ընթեռնուցուն զՄով՛՛։
15 Եւ մինչեւ այսօր, երբ Մովսէս են կարդում, նոյն վարագոյրը մնում է նրանց սրտերի վրայ:
15 Հապա մինչեւ այսօր, երբ Մովսէսին գիրքը կը կարդան, անոնց սրտին վրայ ծածկոց մը կը կենայ։
Այլ մինչեւ ցայսօր` յորժամ ընթեռնուն զՄովսէս, նոյն առագաստ կայ ի վերայ սրտից նոցա:

3:15: Այլ մինչեւ ցայսօր յորժամ ընթեռնուն զՄովսէս, նո՛յն առագաստ կայ ՚ի վերայ սրտից նոցա[4014]։
[4014] Օրինակ մի. Այլ մինչ ցայսօր յորժամ ընթեռնուցուն զՄով՛՛։
15 Եւ մինչեւ այսօր, երբ Մովսէս են կարդում, նոյն վարագոյրը մնում է նրանց սրտերի վրայ:
15 Հապա մինչեւ այսօր, երբ Մովսէսին գիրքը կը կարդան, անոնց սրտին վրայ ծածկոց մը կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Доныне, когда они читают Моисея, покрывало лежит на сердце их;
3:15  ἀλλ᾽ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται μωϊσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται·
3:15. ἀλλ' (other) ἕως (unto-if-which) σήμερον (this-day) ἡνίκα (to-which-belonged-of) ἂν (ever) ἀναγινώσκηται (it-might-be-acquainted-up) Μωυσῆς (a-Mouses,"κάλυμμα (a-shrouding-to) ἐπὶ (upon) τὴν (to-the-one) καρδίαν (to-a-heart) αὐτῶν (of-them) κεῖται : ( it-situateth )
3:15. sed usque in hodiernum diem cum legitur Moses velamen est positum super cor eorumBut even until this day, when Moses is read, the veil is upon their heart.
15. But unto this day, whensoever Moses is read, a veil lieth upon their heart.
3:15. But even until today, when Moses is read, a veil is still set over their hearts.
3:15. But even unto this day, when Moses is read, the vail is upon their heart.
But even unto this day, when Moses is read, the vail is upon their heart:

15: Доныне, когда они читают Моисея, покрывало лежит на сердце их;
3:15  ἀλλ᾽ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται μωϊσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται·
3:15. sed usque in hodiernum diem cum legitur Moses velamen est positum super cor eorum
But even until this day, when Moses is read, the veil is upon their heart.
3:15. But even until today, when Moses is read, a veil is still set over their hearts.
3:15. But even unto this day, when Moses is read, the vail is upon their heart.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: На сердце их. Сердце здесь означает центр душевной жизни (ср. IV:6: Рим I:21).
Albert Barnes: Notes on the Bible - 1834
3:15: But even unto this day - To the time when Paul wrote this Epistle, about 30 years after Christ was put to death. But it is still as true as it was in the time of Paul; and the character and conduct of the Jews now so entirely accords with the description which he gives of them in his time, as to show that he drew from nature, and as to constitute one of the strong incidental proofs that the account in the New Testament is true. Of no other people on earth, probably, would a description be accurate eighteen hundred years after it was made.
When Moses is read - When the five books of Moses are read, as they were regularly and constantly in their synagogues; see the note on Luk 4:16.
The vail is upon their heart - They do not see the true meaning and beauty of their own Scriptures - a description as applicable to the Jews now as it was to those in the time of Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: the veil: Act 13:27-29
John Gill
But even unto this day, when Moses is read,.... These words are an explanation of the former, and show that by the Old Testament is designed, more especially, Moses, or the writings of Moses; which were frequently read, and preached upon in the Jewish synagogues; see Acts 13:15 and that by "the veil untaken away", is meant,
the veil upon their heart; that is, the veil of blindness, ignorance of Christ, and the Gospel; of the prophecies of the Old Testament, and even of the law itself, its nature, use, and end; preferring the traditions of their fathers, before the written law of Moses.
Robert Jamieson, A. R. Fausset and David Brown
the veil is--rather, "a veil lieth upon their heart" (their understanding, affected by the corrupt will, Jn 8:43; 1Cor 2:14). The Tallith was worn in the synagogue by every worshipper, and to this veil hanging over the breast there may be an indirect allusion here (see on 1Cor 11:4): the apostle making it symbolize the spiritual veil on their heart.
3:163:16: Այլ յորժամ դարձցին առ Տէր, ապա՛ վերասցի առագաստն։ վջ
16 Իսկ երբ դառնան Տիրոջը, ապա վարագոյրը կը վերացուի,
16 Բայց երբ Տէրոջը դառնան, այն ատեն պիտի վերնայ այն ծածկոցը։
Այլ յորժամ դարձցին առ Տէր, ապա վերասցի առագաստն:

3:16: Այլ յորժամ դարձցին առ Տէր, ապա՛ վերասցի առագաստն։ վջ
16 Իսկ երբ դառնան Տիրոջը, ապա վարագոյրը կը վերացուի,
16 Բայց երբ Տէրոջը դառնան, այն ատեն պիտի վերնայ այն ծածկոցը։
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3:1616: но когда обращаются к Господу, тогда это покрывало снимается.
3:16  ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα.
3:16. ἡνίκα ( to-which-belonged-of ) δὲ ( moreover ) ἐὰν ( if-ever ) ἐπιστρέψῃ ( it-might-have-beturned-upon ) πρὸς ( toward ) Κύριον , ( to-Authority-belonged ," περιαιρεῖται ( it-be-lifted-about-unto ) τὸ ( the-one ) κάλυμμα . ( a-shrouding-to )
3:16. cum autem conversus fuerit ad Deum aufertur velamenBut when they shall be converted to the Lord, the veil shall be taken away.
16. But whensoever it shall turn to the Lord, the veil is taken away.
3:16. But when they will have been converted to the Lord, then the veil shall be taken away.
3:16. Nevertheless when it shall turn to the Lord, the vail shall be taken away.
Nevertheless when it shall turn to the Lord, the vail shall be taken away:

16: но когда обращаются к Господу, тогда это покрывало снимается.
3:16  ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον, περιαιρεῖται τὸ κάλυμμα.
3:16. cum autem conversus fuerit ad Deum aufertur velamen
But when they shall be converted to the Lord, the veil shall be taken away.
3:16. But when they will have been converted to the Lord, then the veil shall be taken away.
3:16. Nevertheless when it shall turn to the Lord, the vail shall be taken away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Обращаются к Господу, т. е. становятся верующими во Христа. Ап. здесь имеет в виду сообщение кн. Исход о том, что когда Моисей являлся пред Богом, то снимал с своего лица покрывало (Исх XXXIV:34: и сл. ). Также снимется покрывало с сердец тех иудеев, которые обратятся, придут ко Христу.
Adam Clarke: Commentary on the Bible - 1831
3:16: When it shall turn to the Lord - When the Israelitish nation shall turn to the Lord Jesus, the veil shall be taken away; the true light shall shine; and they shall see all things clearly.
There is an evident allusion here to the case of Moses, mentioned Exo 34:34. When he came from the Lord, and spoke to the Israelites, he put the veil over his face; but when he returned to speak with the Lord, then he took off the veil. So, when the Israelitish nation shall return to speak with and pray to the Lord Jesus, the veil of darkness and ignorance shall be taken away from their hearts; but never before that time. The words seem to imply:
1. That there will be a conversion of the Jews to Christianity; and,
2. That this conversion will be en masse; that a time will come when the whole nation of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls.
Albert Barnes: Notes on the Bible - 1834
3:16: Nevertheless - This is not always to continue. The time is coming when they shall understand their own Scriptures, and see their true beauty.
When it shall turn to the Lord - When the Jewish people shall be converted. The word "it" here refers undoubtedly to "Israel" in Co2 3:13; and the sense is, that their blindness is not always to remain; there is to be a period when they shall turn to God, and shall understand his promises, and become acquainted with the true nature of their own religion. This subject the apostle has discussed at much greater length in the eleventh chapter of the Epistle to the Romans; see the notes on that chapter.
The vail shall be taken away - They shall then understand the true meaning of the prophecies, and the true nature of their own institutions. They shall see that they refer to the Lord Jesus, the incarnate Son of God, and the true Messiah. The genuine sense of their sacred oracles shall break upon their view with full and irresistible light. There may be an allusion in the language here to the declaration in Isa 25:7, "And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations." This verse teaches:
(1) That the time will come when the Jews shall be converted to Christianity; expressed here by their turning unto the Lord, that is, the Lord Jesus; see the note, Act 1:24.
(2) it seems to be implied that their conversion will be a conversion of "the people" at large; a conversion that shall be nearly simultaneous; a conversion "en masse." Such a conversion we have reason to anticipate of the Jewish nation.
(3) the effect of this will be to make them acquainted with the true sense of their own Scriptures, and the light and beauty of the sayings of their own prophets, Now they are in deep darkness on the sub ject; then they will see how entirely they meet and harmonize in the Lord Jesus.
(4) the true and only way of having a correct and full meaning of the Bible is by turning unto God. Love to Him, and a disposition to do His will, is the best means of interpreting the Bible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: when: Exo 34:34; Deu 4:30, Deu 30:10; Lam 3:40; Hos 3:4, Hos 3:5; Rom 11:25-27
the veil: Isa 25:7, Isa 29:18, Isa 54:13; Jer 31:34; Joh 6:45, Joh 6:46
John Gill
Nevertheless, when it shall turn to the Lord,.... The heart, upon which the veil now is; or the body of the Jewish nation, as in the latter day; when they "shall turn", or "be turned", by the Spirit, power, and grace of God, to the Lord Jesus Christ, and look upon him whom they have pierced, and mourn, and embrace him as the true Messiah and only Saviour:
the veil shall be taken away; the veil of blindness and ignorance, respecting themselves, case, state, and condition, and the way of salvation by Christ; the veil of unbelief, with regard to his person, offices, and grace, and of error in points of the greatest moment and importance; then all the darkness and obscurity that is upon the books of Moses and the prophets, and which is now upon their hearts in reading them, will be gone. The prophecies of the Old Testament will be seen in their proper light, and to be evidently fulfilled in Christ; the true nature, use, and end of the law, will be discovered; and both they and that will be freed from all darkness that now attends them. The Jews themselves acknowledge, that though the law is light, yet there is an obscurity in it, by reason of the several ways of interpreting it; and therefore,
"he that studies in it, has need to remove, , "veil after veil", which is upon the face of it, in order to come at the light of it (g):''
and intimate, that the veil on Moses's face was an emblem of this obscurity, which agrees with what the apostle hints in this context; and also own, that there is now upon them a veil of ignorance; and, say they (h), God has promised to remove, , perhaps it should be "the veil of folly off of our understanding", referring, as is thought, to Is 25:7.
(g) R. Abraham Seba in Tzeror Hammor, fol. 90. 2. (h) Chobat Halebabot, par. 1. c. 3. apud L. Capell. in loc.
John Wesley
When it - Their heart. Shall turn to the Lord - To Christ, by living faith. The veil is taken away - That very moment; and they see, with the utmost clearness, how all the types and prophecies of the law are fully accomplished in him.
Robert Jamieson, A. R. Fausset and David Brown
Moses took off the veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, "whensoever their heart (it) turns (not as English Version, 'shall turn') to the Lord, the veil is (by the very fact; not as English Version, 'shall be') taken away." Ex 34:34 is the allusion; not Ex 34:30-31, as ALFORD thinks. Whenever the Israelites turn to the Lord, who is the Spirit of the law, the veil is taken off their hearts in the presence of the Lord: as the literal veil was taken off by Moses in going before God: no longer resting on the dead letter, the veil, they by the Spirit commune with God and with the inner spirit of the Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence).
3:173:17: Զի Տէր Հոգին է. ուր Հոգի Տեառն է, անդ ազատութի՛ւն է[4015]։ [4015] Ոմանք. Զի ուր Հոգին Տեառն է։
17 որովհետեւ Տէրն ինքը Հոգին է. ուր որ Տիրոջ Հոգին է, այնտեղ ազատութիւն է:
17 Արդ՝ Տէրը Հոգին է եւ ուր որ Տէրոջը Հոգին կայ, հոն ազատութիւն կայ։
Զի Տէր Հոգին է. ուր Հոգի Տեառն է, անդ ազատութիւն է:

3:17: Զի Տէր Հոգին է. ուր Հոգի Տեառն է, անդ ազատութի՛ւն է[4015]։
[4015] Ոմանք. Զի ուր Հոգին Տեառն է։
17 որովհետեւ Տէրն ինքը Հոգին է. ուր որ Տիրոջ Հոգին է, այնտեղ ազատութիւն է:
17 Արդ՝ Տէրը Հոգին է եւ ուր որ Տէրոջը Հոգին կայ, հոն ազատութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Господь есть Дух; а где Дух Господень, там свобода.
3:17  ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὖ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία.
3:17. ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) τὸ (the-one) πνεῦμά (a-currenting-to) ἐστιν: (it-be) οὗ (of-which) δὲ (moreover) τὸ (the-one) πνεῦμα (a-currenting-to) Κυρίου, (of-Authority-belonged,"ἐλευθερία. (an-en-freeing-unto)
3:17. Dominus autem Spiritus est ubi autem Spiritus Domini ibi libertasNow the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
17. Now the Lord is the Spirit: and where the Spirit of the Lord is, is liberty.
3:17. Now the Spirit is Lord. And wherever the Spirit of the Lord is, there is liberty.
3:17. Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.
Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty:

17: Господь есть Дух; а где Дух Господень, там свобода.
3:17  ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὖ δὲ τὸ πνεῦμα κυρίου, ἐλευθερία.
3:17. Dominus autem Spiritus est ubi autem Spiritus Domini ibi libertas
Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty.
3:17. Now the Spirit is Lord. And wherever the Spirit of the Lord is, there is liberty.
3:17. Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Здесь - заключение к мысли, выраженной в 16-м стихе. Здесь собственно находится силлогизм такого рода. Положение: где Дух Господень, там свобода. Меньшая посылка: но этот Дух имеет только обратившийся к Господу, потому что Господь есть Дух. Заключение: вследствие этого у обращенного не может быть означенного покрывала, а только свобода. - Господь(o kurioV) - это подлежащее (этого признания требует связь с 16-м стихом). Под Господом здесь разумеется Христос: войти в общение со Христом - все равно что войти в общение со Св. Духом. Еще в посл. к Рим Ап. говорил, что Дух Св. принадлежит Христу и в Нем Христос приходит к верующим (Рим VIII:9-11). Почему, однако, здесь Ап. выставляет на вид абсолютную духовность Христа? Надо полагать, что он хотел этим показать, что Христос и христианство не связаны с буквою и не имеют обязательств пред законом Моисеевым. - Там свобода, т. е. свобода мыслить, чувствовать и действовать. Дух Господень, как Единый владыка в душе обращенного человека, уничтожает все покрывала, все преграды, принадлежащие посторонней силе.
Adam Clarke: Commentary on the Bible - 1831
3:17: Now the Lord is that Spirit - In Co2 3:6, Co2 3:8, the word το πνευμα, spirit, evidently signifies the Gospel; so called because it points out the spiritual nature and meaning of the law; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that Spirit, because he is the end of the law for justification to every one that believes; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences.
And where the Spirit of the Lord is - Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is liberty, not only from Jewish bondage, but from the slavery of sin - from its power, its guilt, and its pollution. See Joh 8:33-36 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
3:17: Now the Lord is that Spirit - The word "Lord" here evidently refers to the Lord Jesus; see Co2 3:16. It may be observed in general in regard to this word, that where it occurs in the New Testament unless the connection require us to understand it of God, it refers to the Lord Jesus. It was the common name by which he was known; see Joh 20:13; Joh 21:7, Joh 21:12; Eph 4:1, Eph 4:5. The design of Paul in this verse seems to be to account for the "liberty" which he and the other apostles had, or for the boldness, openness, and plainness Co2 3:12 which they evinced in contradistinction from the Jews. who so little understood the nature of their institutions. He had said Co2 3:6, that he was a minister "not of the letter, but of the Spirit;" and he had stated that the Old Testament was not understood by the Jews who adhered to the literal interpretation of the Scriptures. He here says, that the Lord Jesus was "the Spirit" to which he referred, and by which he was enabled to understand the Old Testament so as to speak plainly, and without obscurity. The sense is, that Christ was the Spirit; that is, the sum, the substance of the Old Testament. The figures, types, prophecies, etc. all centered in him, and he was the end of all those institutions. If contemplated as having reference to him, it was easy to understand them. This I take to be the sentiment of the pas sage, though expositors have been greatly divided in regard to its meaning. Thus explained, it does not mean absolutely and abstractly that the Lord Jesus was "a Spirit," but that he was the sum, the essence, the end, and the purport of the Mosaic rites, the spirit of which Paul had spoken in Co2 3:6, as contradistinguished from the letter of the Law.
And where the Spirit of the Lord is, there is liberty - This is a general truth designed to illustrate the particular sentiment which he had just advanced. The word "liberty" here (ἐλευθερία eleutheria) refers, I think, to freedom in speaking; the power of speaking openly, and freely, as in Co2 3:12. It states the general truth, that the effect of the Spirit of God was to give light and clearness of view; to remove obscurity from a subject, and to enable one to see it plainly. This would be a truth that could not be denied by the Jews, who held to the doctrine that the Spirit of God Rev_ealed truth, and it must be admitted by all. Under the influence of that Spirit, therefore, Paul says, that he was able to speak with openness, and boldness; that he had a clear view of truth, which the mass of the Jews had not; and that the system of religion which he preached was open, plain, and clear. The word "freedom," would perhaps, better convey the idea. "There is freedom from the dark and obscure views of the Jews; freedom from their prejudices, and their superstitions; freedom from the slavery and bondage of sin; the freedom of the children of God, who have clear views of him as their Father and Redeemer and who are enabled to express those views openly and boldly to the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: the Lord: Co2 3:6; Joh 6:63; Co1 15:45
where: Psa 51:12; Isa 61:1; Rom 8:2, Rom 8:15, Rom 8:16; Gal 4:6; Ti2 1:7
Geneva 1599
Now the (n) Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.
(n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.
John Gill
Now the Lord is that Spirit,.... "The Lord", to whom the heart is turned, when the veil is removed, is Jesus Christ; and he is "that Spirit", or "the Spirit": he, as God, is of a spiritual nature and essence; he is a spirit, as God is said to be, Jn 4:24 he is the giver of the Spirit of God, and the very life and spirit of the law, without whom as the end of it, it is a mere dead letter: or rather as by Moses in 2Cor 3:15 is meant, the law of Moses, so by the "Lord" here may be meant the Gospel of Christ: and this is that Spirit, of which the apostles were made ministers, and is said to give life, 2Cor 3:6.
And where the Spirit of the Lord is, there is liberty; which may be understood of the third person in the Godhead; where he is as a spirit of illumination, there is freedom from former blindness and darkness; where he is as a spirit of regeneration and sanctification, there is freedom from the bondage of sin, and captivity of Satan; where he is as a comforter, there is freedom from the fear of hell, wrath, and damnation: where he is as a spirit of adoption, there is the freedom of children with a father; where he is as a spirit of prayer and supplication, there is liberty of access to God with boldness, Though rather the Gospel as attended with the Spirit of God, in opposition to the law, is here designed; and which points out another difference between the law and the Gospel; where the law is, there is bondage, it genders to it; it has a natural tendency to it: quite contrary is this to what the Jews (i) say, who call the law, "liberty": and say,
"that he that studies in the law, hath , "freedom from everything":''
whereas it gives freedom in nothing, but leads into, and brings on persons a spirit of bondage; it exacts rigorous obedience, where there is no strength to perform; it holds men guilty, curses and condemns for non-obedience; so that such as are under it, and of the works of it, are always under a spirit of bondage; they obey not from love, but fear, as servants or slaves for wages, and derive all their peace and comfort from their obedience: but where the Gospel takes place under the influence of the Spirit of God, there is liberty; not to sin, which is contrary to the Gospel, to the Spirit of God in believers, and to the principle of grace wrought in their souls; but a liberty from the bondage and servitude of it: a liberty from the law's rigorous exaction, curse, and condemnation, and from the veil of former blindness and ignorance.
(i) Zohar in Gen. fol. 90. 1. & in Exod. fol. 72. 1. & in Numb. fol. 73. 3.
John Wesley
Now the Lord - Christ is that Spirit of the law whereof I speak, to which the letter was intended to lead. And where the Spirit of the Lord, Christ, is, there is liberty - Not the veil, the emblem of slavery. There is liberty from servile fear, liberty from the guilt and from the power of sin, liberty to behold with open face the glory of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
the Lord--Christ (2Cor 3:14, 2Cor 3:16; 2Cor 4:5).
is that Spirit--is THE Spirit, namely, that Spirit spoken of in 2Cor 3:6, and here resumed after the parenthesis (2Cor 3:7-16): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (1Cor 15:45; Rev_ 19:10, end).
where the Spirit of the Lord is--in a man's "heart" (2Cor 3:15; Rom 8:9-10).
there is liberty-- (Jn 8:36). "There," and there only. Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Jesus (Phil 3:3): they have no longer the spirit of bondage, but of free sonship (Rom 8:15; Gal 4:7). "Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the fear which the Israelites felt in beholding Moses' glory unveiled (Ex 34:30; 1Jn 4:18).
3:183:18: Բայց մեր ամենեցուն բացաւ երեսօք զփառսն Տեառն իբրեւ ընդ հայելի տեսեալ, ՚ի նո՛յն պատկեր նորոգիմք՝ փառաց ՚ի փառս. որպէս եւ Տեառն Հոգւոյ[4016]։[4016] Օրինակ մի. Բայց երեսօք զփառս Տեառն... ՚ի նոյն կերպարան նո՛՛։ Ոմանք. Որպէս եւ ՚ի Տեառն Հոգւոյ։ Ուր օրինակ մի. որպէս եւ ՚ի Տեառնէ Հոգ՛՛։
18 Եւ մենք բոլորս բաց երեսով տեսնելով Տիրոջ փառքը ինչպէս հայելու մէջ, նոյն պատկերով ենք նորոգւում փառքից փառք, որպէս թէ Տիրոջ Հոգով:
18 Բայց մենք ամէնքս, բաց երեսով Տէրոջը փառքը որպէս թէ հայելիի մէջ տեսնելով, նոյն պատկերին համաձայն կը նորոգուինք փառքէ փառք, որպէս թէ Տէրոջը Հոգիէն։
Բայց մեր ամենեցուն բացաւ երեսօք զփառսն Տեառն իբրեւ ընդ հայելի տեսեալ` ի նոյն պատկեր նորոգիմք փառաց ի փառս, որպէս եւ ի Տեառն Հոգւոյ:

3:18: Բայց մեր ամենեցուն բացաւ երեսօք զփառսն Տեառն իբրեւ ընդ հայելի տեսեալ, ՚ի նո՛յն պատկեր նորոգիմք՝ փառաց ՚ի փառս. որպէս եւ Տեառն Հոգւոյ[4016]։
[4016] Օրինակ մի. Բայց երեսօք զփառս Տեառն... ՚ի նոյն կերպարան նո՛՛։ Ոմանք. Որպէս եւ ՚ի Տեառն Հոգւոյ։ Ուր օրինակ մի. որպէս եւ ՚ի Տեառնէ Հոգ՛՛։
18 Եւ մենք բոլորս բաց երեսով տեսնելով Տիրոջ փառքը ինչպէս հայելու մէջ, նոյն պատկերով ենք նորոգւում փառքից փառք, որպէս թէ Տիրոջ Հոգով:
18 Բայց մենք ամէնքս, բաց երեսով Տէրոջը փառքը որպէս թէ հայելիի մէջ տեսնելով, նոյն պատկերին համաձայն կը նորոգուինք փառքէ փառք, որպէս թէ Տէրոջը Հոգիէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Мы же все открытым лицем, как в зеркале, взирая на славу Господню, преображаемся в тот же образ от славы в славу, как от Господня Духа.
3:18  ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος.
3:18. ἡμεῖς (We) δὲ (moreover) πάντες ( all ) ἀνακεκαλυμμένῳ (unto-having-had-come-to-be-shrouded-up) προσώπῳ (unto-looked-toward) τὴν ( to-the-one ) δόξαν ( to-a-recognition ) Κυρίου ( of-Authority-belonged ) κατοπτριζόμενοι ( mirroring-down-to ) τὴν (to-the-one) αὐτὴν (to-it) εἰκόνα (to-a-resemblance) μεταμορφούμεθα (we-be-en-formed-with) ἀπὸ (off) δόξης (of-a-recognition) εἰς (into) δόξαν, (to-a-recognition,"καθάπερ (down-to-which-very) ἀπὸ (off) κυρίου (of-Authority-belonged) πνεύματος. (of-a-currenting-to)
3:18. nos vero omnes revelata facie gloriam Domini speculantes in eandem imaginem transformamur a claritate in claritatem tamquam a Domini SpirituBut we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
18. But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.
3:18. Yet truly, all of us, as we gaze upon the unveiled glory of the face of the Lord, are transfigured into the same image, from one glory to another. And this is done by the Spirit of the Lord.
3:18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord:

18: Мы же все открытым лицем, как в зеркале, взирая на славу Господню, преображаемся в тот же образ от славы в славу, как от Господня Духа.
3:18  ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος.
3:18. nos vero omnes revelata facie gloriam Domini speculantes in eandem imaginem transformamur a claritate in claritatem tamquam a Domini Spiritu
But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.
3:18. Yet truly, all of us, as we gaze upon the unveiled glory of the face of the Lord, are transfigured into the same image, from one glory to another. And this is done by the Spirit of the Lord.
3:18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Мы же есть... т. е. христиане. Ап. говорит теперь о лицах, на которых свобода проявляет свою силу. - Открытым лицом. Ап. меняет образ. Он говорит здесь не о слушающих(как в 15: ст. ), а о смотрящих, почему и заменяет слово сердце(в ст. 15) словом лица. Для смотрения нужно иметь открытыми глаза. - Как в зеркале. Полную славу Христову христианин может увидеть только в будущей жизни (Ин XVII:24; 1Ин. II:2; Кол III:3), а здесь он видит только изображение ее в Евангелии (Евангелие славы Христовой -см. IV:4). - Славу Господню, т. е. видим Христа как Главу Церкви, Ходатая за нас на небе, Победителя всех врагов Своих и т. д. - Преображаемся в тот же образ, т. е. так изменяемся, что становимся похожими на прославленного Христа еще здесь, на земле. - От славы в славу, т. е. с одной ступени величия переходим на другую (ср. Рим I:17; Пс LXXXIII:8). - Как от Господня Духа - правильнее: "от Господа, Который есть Дух" (ср. ст. 17-й). Преобразование наше идет постольку, поскольку посылает нам силы Господь - Дух (pneumatoV - родит. качества).
Adam Clarke: Commentary on the Bible - 1831
3:18: But we all, with open face - The Jews were not able to look on the face of Moses, the mediator of the old covenant, and therefore he was obliged to veil it; but all we Christians, with face uncovered, behold, as clearly as we can see our own natural face in a mirror, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by desire and hope, and apprehend them by faith, and are changed from the glory there represented to the enjoyment of the thing which is represented, even the glorious image - righteousness and true holiness - of the God of glory.
As by the Spirit of the Lord - By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained.
The word κατοπτριζομενοι, catoptrizomenoi, acting on the doctrine of catoptries, which we translate beholding in a glass, comes from κατα, against, and οπτομαι, I look; and properly conveys the sense of looking into a mirror, or discerning by reflected light. Now as mirrors, among the Jews, Greeks, and Romans, were made of highly polished metal, (see the note on Co1 13:12), it would often happen, especially in strong light, that the face would be greatly illuminated by this strongly reflected light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendor, for this sacred mirror reflects back on the believing soul the image of Him whose perfections it exhibits; and thus we see the glorious form after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, μεταμορφουμεθα, our form is changed, την αυτην εικονα, into the same image, which we behold there; and this is the image of God, lost by our fall, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image.
Dr. Whitby, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration: -
1. The glory appearing on mount Sinai made the people afraid of death, saying: Let not God speak to us any more, lest we die; Exo 20:19; Deu 18:16; and thus they received the spirit of bondage to fear, Rom 8:15. Whilst we have given to us the spirit of power, and love, and of a sound mind, Ti2 1:7; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, Heb 12:18-24.
2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel, which is accompanied with the spirit that gives life.
3. The glory which Moses received at the giving of the law did more and more diminish, because his law was to vanish away; but the glory which is received from Christ is an increasing glory; the doctrine and the Divine influence remaining for ever.
4. The law was veiled under types and shadows; but the Gospel has scarcely any ceremonies; baptism and the Lord's Supper being all that can be properly called such: and Believe, Love, Obey, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of Christ crucified is made as plain as human language can make it.
5. The Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, with open face.
6. They saw it through a veil, which prevented the reflection or shining of it upon them; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror which reflects the image upon Christian believers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, Co1 12:5; and so, the glory which he had from the Father he has given to his genuine followers, Joh 17:22. It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord (την δοξαν Κυριου, the glory of the Lord) shall he behold; Num 12:8. For as he saw the glory of God apparently, so we with open face behold the glory of the Lord: as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was δεδοξασμενη, made glorious; so we, beholding the glory of the Lord in the face of Jesus Christ, Co2 4:6, are changed into the same glory.
Thus we find that in every thing the Gospel has a decided superiority over the law and its institutions.
Albert Barnes: Notes on the Bible - 1834
3:18: But we all - All Christians. The discussion in the chapter has related mainly to the apostles; but this declaration seems evidently to refer to all Christians, as distinguished from the Jews.
With open face - compare note on Co1 13:12. Tyndale renders this: "and now the Lord's glory appeareth in us all as in a glass." The sense is, "with unveiled face," alluding to the fact Co2 3:13 that the face of Moses was veiled, so that the children of Israel could not stedfastly look on it. In contradistinction from that, Paul says that Christians are enabled to look upon the glory of the Lord in the gospel without a veil - without any obscure intervening medium.
Beholding as in a glass - On the word "glass, and the sense in which it is used in the New Testament, see the note on Co1 13:12. The word used here κατοπτριζόμενοι katoptrizomenoi has been very variously rendered. Macknight renders it, "we all reflecting as mirrors the glory of the Lord." Doddridge, "beholding as by a glass." Locke, "with open countenances as mirrors, reflecting the glory of the Lord." The word κατοπτρίζω katoptrizō occurs no where else in the New Testament. It properly means to look in a mirror; to behold as in a mirror. The mirrors of the ancients were made of burnished metal, and they reflected images with great brilliancy and distinctness. And the meaning is, that the gospel reflected the glory of the Lord; it was, so to speak, the mirror - the polished, burnished substance in which the glory of the Lord shone, and where that glory was irradiated and reflected so that it might be seen by Christians. There was no veil over it; no obscurity; nothing to break its dazzling splendor, or to pRev_ent its meeting the eye. Christians, by looking on the gospel, could see the glorious perfections and plans of God as bright, and clear, and brilliant as they could see a light reflected from the burnished surface of the mirror. So to speak, the glorious perfections of God shone from heaven; beamed upon the gospel, and were thence reflected to the eye and the heart of the Christian, and had the effect of transforming them into the same image. This passage is one of great beauty, and is designed to set forth the gospel as being "the reflection" of the infinite glories of God to the minds and hearts of people.
The glory of the Lord - The splendor, majesty, and holiness of God as manifested in the gospel, or of the Lord as incarnate. The idea is, that God was clearly and distinctly seen in the gospel. There was no obscurity, no veil, as in the case of Moses. In the gospel they were permitted to look on the full splendor of the divine perfections - the justice, goodness, mercy, and benevolence of God - to see him as he is with undimmed and unveiled glory. The idea is, that the perfections of God shine forth with splendor and beauty in the gospel, and that we are permitted to look on them clearly and openly.
Are changed into the same image - It is possible that there may be an allusion here to the effect which was produced by looking into an ancient mirror. Such mirrors were made of burnished metal, and the reflection from them would be intense. If a strong light were thrown on them, the rays would be cast by reflection on the face of him who looked on the mirror, and it would be strongly illuminated. And the idea may be, that the glory of God, the splendor of the divine perfections, was thrown on the gospel, so to speak like a bright light on a polished mirror; and that that glory was reflected from the gospel on him who contemplated it, so that he appeared to be transformed into the same image. Locke renders it: "We are changed into his very image by a continued succession of glory, as it were, streaming upon us from the Lord." The figure is one of great beauty; and the idea is, that by placing ourselves within the light of the gospel; by contemplating the glory that shines there, we become changed into the likeness of the same glory, and conformed to that which shines there with so much splendor.
By contemplating the resplendent face of the blessed Redeemer, we are changed into something of the same image. It is a law of our nature that we are moulded, in our moral feelings, by the persons with whom we associate, and by the objects which we contemplate. We become insensibly assimilated to those with whom we have social contact, and to the objects with which we are familiar. We imbibe the opinions, we copy the habits, we imitate the manners, we fall into rite customs of those with whom we have daily conversation, and whom we make our companions and friends. Their sentiments insensibly become our sentiments, and their ways our ways. It is thus with the books with which we are familiar. We are insensibly, but certainly moulded into conformity to the opinions, maxims, and feelings which are there expressed. Our own sentiments undergo a gradual change, and we are likened to those with which in this manner we are conversant.
So it is in regard to the opinions and feelings which from any cause we are in the habit of bringing before our minds. It is the way by which people become corrupted in their sentiments and feelings, in their contact with the world; it is the way in which amusements, and the company of the frivolous and the dissipated possess so much power; it is the way in which the young and inexperienced are beguiled and ruined; and it is the way in which Christians dim the luster of their piety, and obscure the brightness of their religion by their contact with the "happy and fashionable world. And it is on the same great principle that Paul says that by contemplating the glory of God in the gospel, we become insensibly, but certainly conformed to the same image, and made like the Redeemer. His image will be reflected on us. We shall imbibe his sentiments, catch his feelings, and be moulded into the image of his own purity. Such is the great and wise law of our nature; and it is on this principle, and by this means, that God designs we should be "made" pure on earth, and "kept" pure in heaven foRev_er.
From glory to glory - From one degree of glory to another. "The more we behold this brilliant and glorious light, the more do we reflect back its rays; that is, the more we contemplate the great truths of the Christian religion, the more do our minds become imbued with its spirit" - Bloomfield. This is said in contradistinction probably to Moses. The splendor on his face gradually died away. But not so with the light reflected from the gospel. It becomes deeper and brighter constantly. This sentinient is parallel to that expressed by the psalmist; "They go from strength to strength" Psa 84:7; that is, they go from one degree of strength to another, or one degree of holiness to another, until they come to the full vision of God himself in heaven. The idea in the phrase before us is; that there is a continual increase of moral purity and holiness under the gospel until it results in the perfect glory of heaven. The "doctrine" is, that Christians advance in piety; and that this is done by the contemplation of the glory of God as it is Rev_ealed in the gospel.
As by the Spirit of the Lord - Margin, "Of the Lord of the Spirit." Greek "As from the Lord the Spirit." So Beza, Locke, Wolf, Rosenmuller, and Doddridge render it. The idea is, that it is by the Lord Jesus Christ, the spirit of the law, the spirit referred to by Paul above, Co2 3:6, Co2 3:17. It is done by the Holy Spirit procured or imparted by the Lord Jesus. This sentiment is in accordance with that which pRev_ails everywhere in the Bible, that it is by the Holy Spirit alone that the heart is changed and purified. And the "object" of the statement here is, doubtless, to pRev_ent the supposition that the change from "glory to glory" was produced in any sense by the "mere" contemplation of truth, or by any physical operation of such contemplation on the mind. It was by the Spirit of God alone that the heart was changed even under the gospel, and amidst the full blaze of its truth, Were it not for his agency, even the contemplation of the glorious truths of the gospel would be in vain, and would produce no saving effect on the human heart.
Remarks
1. The best of all evidences of a call to the office of the ministry is the divine blessing resting on our labors Co2 3:1-2. If sinners are converted; if souls are sanctified; if the interests of pure religion are advanced; if by humble, zealous, and self-denying efforts, a man is enabled so to preach as that the divine blessing shall rest constantly on his labors, it is among the best of all evidences that he is called of God, and is approved by him. And though it may be true, and is true, that people who are self-deceived, or are hypocrites, are sometimes the means of doing good, yet it is still true, as a general rule, that eminent, and long-continued success in the ministry is an evidence of God's acceptance, and that he has called a minister to this office. Paul felt this, and often appealed to it; and why may not others also?
2. A minister may appeal to the effect of the gospel among his own people as a proof that it is from God, Co2 3:2-3. Nothing else would produce such effects as were produced at Corinth, but the power of God. If the wicked are reclaimed; if the in temperate and licentious are made temperate and pure; if the dishonest are made honest; and the scoffer learns to pray, under the gospel, it proves that it is from God. To such effects a minister may appeal as proof that the gospel which he preaches is from heaven. A system which will produce these effects must be true.
3. A minister should so live among a people as to be able to appeal to them with the utmost confidence in regard to the purity and integrity of his own character, Co2 3:1-2. He should so live, and preach, and act, that he will be under no necessity of adducing testimonials from abroad in regard to his character. The effect of his gospel, and the tenor of his life, should be his best testimonial; and to that he should be able to appeal. A man who is under a necesity, constantly, or often, of defending his own character; of bolstering it up by testimonials from abroad; who is obliged to spend much of his time in defending his reputation, or who chooses to spend much of his time in defending it, has usually a character and reputation "not worth defending." Let a man live as he ought to do, and he will, in the end, have a good reputation. Let him strive to do the will of God, and save souls, and he will have all the reputation which he ought to have. God will take care of his character; and will give him just as much reputation as it is desirable that he should have; see Psa 37:5-6.
4. The church is, as it were, an epistle sent by the Lord Jesus, to show his character and will, Co2 3:3. It is his representative on earth. It holds his truth. It is to imitate his example. It is to show how he lived. And it is to accomplish that which he would accomplish were he personally on earth, and present among people - as a letter is designed to accomplish some important purpose of the writer when absent. The church, therefore, should be such as shall appropriately express the will and desire of the Lord Jesus. It should resemble him. It should hold his truth; and it should devote itself with untiring diligence to the great purpose of advancing his designs, and spreading his gospel around the world.
5. Religion has its seat in the heart, Co2 3:3. It is engraved there. It is written not with ink, or engraved on stone, but it is written by the Spirit of God on the heart. That professed religion, therefore, which does not reach the heart, and which is not felt there, is false and delusive. There is no true religion which does not reach and affect the heart.
6. We should feel our dependence on God in all things, Co2 3:5. We are dependent on him:
(1) For Revelation itself. Man had no power of originating the truths which constitute Revelation. They are the free and pure gift of God.
(2) for success in saving souls. God only can change the heart. It is not done by human reasoning; by any power of man; by any eloquence of persuasion. It is by the power of God; and if a minister of religion meets with any success, it will be by the presence and by the power of God alone.
(3) we are dependent on him for the power of thought at all; for clearness of intellect; for such a state of bodily health as to permit us to think; for bright conceptions; for ability to arrange our thoughts; for the power of expressing them clearly; for such a state of mind as shall be free from vain fancies, and vagaries, and eccentricities; and for such a state as shall mark our plans as those of common sense and prudence. On such plans much of the comfort of life depends; and on such plans depends also nearly all the success which people ever meet with in any virtuous and honorable calling. And if people "felt," as they should do, how much they are dependent on God for the power of "clear thinking," and for the characteristics of sound sense in their schemes, they would pray for it more than they do; and would be more grateful that such a rich blessing is so extensively conferred upon people.
7. Religion has a living power, Co2 3:6. It is not the letter, but the spirit. It is not made up of forms and ceremonies. It does not consist in cold, external rites, however regular they may be; nor in formal prayer, or in stated seasons of devotion. All these will be dead and vain unless the heart is given to God, and to his service. If these are all, there is no religion. And if we have no better religion than that, we should at once abandon our hopes, and seek for that which does not kill, but which makes alive.
8. The office of the ministers of the gospel is glorious, and most honorable, Co2 3:7-9. It is "far more" honorable than was the office of Moses; and their work is far more glorious than was his. his consisted in giving the Law on tables of stone; in the external splendor which attended its promulgation; and in introducing a system which must be soon done away. His was a ministry "of death" and of "condemnation." theirs is a ministration by which the Holy Spirit is communicated to people - through them as channels, or organs by which the saving grace of that Spirit is imparted; it is a work by which people are made righteous, justified, and accepted; it is a work whose effects are never to fade away, but which are to live amidst the splendors of heaven.
9. The responsibility and solemnity of the work of the ministry. It was a solemn and responsible work for Moses to give the Law amidst the thunders of Sinai to the children of Israel. It is much more solemn to be the medium by which the eternal truths of the gospel are made known to people. The one, imposing as it was, was designed to be temporary, and was soon to pass away. The other is to be eternal in its effects, and is to enter vitally and deeply into the eternal destiny of man. The one pertained to laws written on stone; the other to influences that are deeply and foRev_er to affect the heart. No work can be more solemn and responsible than that through which the Holy Spirit, with renewing and sanctifying power, is conveyed to man; that which is connected with the justification of sinners; and that which in its effects is to be permanent as the soul itself, and to endure as long as God shall exist.
10. We see the folly of attempting to be justified by the Law, Co2 3:7, Co2 3:9. It is the ministration of death and of condemnation. It speaks only to condemn. Law knows nothing of pardon. It is not given for that purpose; and no perfect law can contain within itself provisions for pardon. Besides, no one has ever complied with all the demands of the Law; no one ever will. All have sinned. But if all the demands of the Law be not complied with, it speaks only to condemn, Jam 2:10. If a man in other respects has been ever so good a citizen, and yet has committed murder, he must die. So says the Law. If a man has been ever so valiant, and fought ever so bravely, and yet is guilty of an act of treason, he must die. The question is not what he has been in in other respects, or what else he may, or may not have done, but has he committed This offence? If he has, the Law knows no forgiveness; and pronounces his condemnation. If pardoned, it must be by some other system than by the regular operation of Law. So with the sinner against God. If the Law is violated, it speaks only to condemn. If he is pardoned, it can be only by the gospel of Jesus Christ.
11. The danger of grieving the Holy Spirit, Co2 3:8. The gospel is the field of the operations of the Holy Spirit in our world. It is the ministration of the Spirit. It is the channel by which his influences descend on man. To reject that gospel is to reject Him, and to cut off the soul from all possibility of being brought under his saving influence and power foRev_er." He strives with people only in connection with the gospel; and all hope, therefore, of being brought under his saving power, is in attending to that gospel, and embracing its provisions. The multitudes, therefore, who are rejecting or neglecting that gospel, are throwing themselves beyond his saving influences; and placing themselves beyond the possibility of salvation.
12. We see the "guilt" of neglecting or rejecting the gospel. It is the scheme, and the only scheme for pardon, Co2 3:8-10. It is a far more glorious manifestation of the goodness of God than the Law of Moses. It is the glorious and benevolent manifestation of God through the incarnation, the sufferings, and the death of his Son. It is the only plan of pardoning mercy that has been, or that will be Rev_ealed. If people are not pardoned through that, they are not pardoned at all. If they are not saved by that, they must die foRev_er. What guilt is there, therefore, in neglecting and despising it! What folly is there in turning away from its provisions of mercy, and neglecting to secure an interest in what it provides!
13. The gospel is to spread around the world, and endure to the end of time, Co2 3:11. It is not like the institutions of Moses, to endure for a limited period, and then to be done away. The cloud and tempest; the thunder and lightning on Mount Sinai which attended the giving of the Law, soon disappeared. The unusual and unnatural splendor on the countenance of Moses soon vanished away. All the magnificence of the Mosaic ritual also soon faded away. But not so the gospel. That abides. That is the "last" dispensation; the "permanent" economy: that under which the affairs of the world are to be brought to an end. That is to pervade all lands; to bless all people; to survive all Rev_olutions; to outlive all the magnificence of courts, and all the splendor of mighty dynasties, and is to endure until this world shall come to an end, and live in its glorious effects foRev_er and ever. It is, therefore, to be the fixed principle on which all Christians are to act, that the gospel is to be permanent, and is to spread over all lands, and yet fill all nations with joy. And if so, how fervent and unceasing should be their prayers and efforts to accomplish this great and glorious result!
14. We learn from this chapter the duty of preaching in a plain, simple, intelligible manner, Co2 3:12. Preaching should always be characterised indeed by good sense, and ministers should show that they are not fools, and their preaching should be such as to interest thinking people - for there is no folly or nonsense in the Bible. But their preaching should not be obscure, metaphysical, enigmatical, and abstruse. It should be so simple that the unlettered may learn the plan of salvation; so plain that no one shall mistake it except by his own fault. The "hopes" of the gospel are so clear that there is no need of ambiguity or enigma; no need of abstruse metaphysical reasoning in the "pulpit." Nor should there be an attempt to "appear" wise or profound, by studying a dry, abstruse, and cold style and manner. The preacher should be open, plain, simple, sincere; he should "testify" what he feels; should be able to speak as himself animated by "hope," and to tell of a world of glory to which he is himself looking forward with unspeakable joy.
15. It is the privilege of the Christian to look on the unveiled and unclouded glory of the gospel, Co2 3:12-13. He does not look at it through types and shadows. He does not contemplate it when a veil of obscurity is drawn designedly over it. He sees it in its true beauty and splendor. The Messiah has come, and he may contemplate openly and plainly his glory, and the grandeur of his work. The Jews looked upon it in the light of "prophecy;" to us it is history. They saw it only through obscure shadows, types, and figures; we see it in open day, may survey at leisure its full beauty, and contemplate in the fullness of its splendor the gospel of the blessed God. For this we cannot be too thankful; nor can we be too anxious lest we undervalue our privileges, and abuse the mercies that we enjoy.
16. In reading the Old Testament, we see the importance of suffering the reflected light of the New Testament to be thrown upon it, in order correctly to understand it, Co2 3:13-14. It is our privilege to "know" what the institutions of Moses meant; to see the "end" which he contemplated. And it is our privilege to see what they referred to, and how they prefigured the Messiah, and his gospel. In reading the Old Testament, therefore, there is no reason why we should not take with us the knowledge which we have derived from the New Testament, respecting the character, work, and doctrines of the Messiah; and to suffer them to influence our understanding of the laws and institutions of Moses. Thus shall we treat the Bible "as a whole," and allow one part to throw light on another - a privilege which we always concede to any book. There is no reason why Christians in reading the Old Testament should remain in the same darkness as the ancient, or the modern Jews.
17. Thus read, the Old Testament will be to us of inestimable value, Co2 3:14. It is of value not only as introducing the gospel; as furnishing predictions whose fulfillment are full demonstration of the truth of religion; as containing specimens of the sublimest and purest poetry in the world; but it is of value as embodying, though amidst many types and shadows and much obscurity, all the great doctrines of the true religion. Though to the Jews, and to the world, there is a veil cast over it; yet to the Christian there is a beauty and splendor on all its pages - for the coming of Christ has removed that veil, and the sense of those ancient writings is now fully seen. True piety will value the Old Testament, and will find there, in the sweetest poetry in the world, the expression of feelings which the religion of the Messiah only can produce; and pure and elevated thoughts which could have been originated by nothing but his anticipated coming: It is no mark of piety or of wisdom to disparage the Jewish Scriptures. But the higher the attainments in Christian feeling, the more will the writings of Moses and the prophets be loved.
18. People may have the Bible, and may read it for a long time, and often, and yet not understand it, Co2 3:15. So it was, and is with the Jews. The Scriptures were attentively read by them, and yet they did not understand them. So it is still. There is a veil upon their heart, and they are blinded. So it is often now with others. People often read the Bible and see little beauty in it. They read, and they do not understand it. The reason is, the heart is not right. There should be a correspondence of feeling between the heart and the Bible, or a congeniality of view in order to appreciate its value and its truth. No man can understand or appreciate Milton or Cowper who has not a taste like theirs. No man can understand and appreciate a poem or an essay on patriotism, who is not a lover of his country; or on chastity, who is impure; or on temperance, who is intemperate; or on virtue in general, who is a stranger to virtue in every form. And so in reading the Bible. To appreciate and understand fully the writings of David, Isaiah, Paul, or John, we must have their feelings: our hearts must glow with their love to God and the Redeemer; we must feel as they did the guilt and burden of sin; and we must rejoice as they did in the hope of deliverance, and in the prospect of heaven. Until people have these feelings, they are not to wonder that the Bible is to them a dead letter, or a sealed book, and that they do not understand it, or see any beauty in its pages.
19. This chapter furnishes an argument for the fidelity and truth of the statement of Paul, Co2 3:15. The argument is, that his description is as applicable to the Jews now as it was in his own time - and that, therefore, it must have been drawn from nature. The same veil is on their hearts now as in his time; there is the same blindness and darkness in regard to the true meaning of their Scriptures. The language of Paul will accurately express that blindness now; and his description, therefore, is not drawn from fancy, but from fact. It is true now in regard to that singular people, and it was true in his own time; and the lapse of 1, 800 years (circa 1880's) has only served to confirm the truth of his description in regard to the people of his own nation and time.
20. That veil is to be removed only by their turning to God, Co2 3:16. It is only by true conversion that the mind can be brought to a full and clear understanding of the Scriptures; and that event will yet take place in regard to the Jews. They will still be converted to the Messiah whom their fathers killed, and whom they have so long rejected; and when that event shall occur, they will see the beauty of their own Scriptures, and rejoice in the promises and glorious hopes which they hold out to the view.
21. The duty of "meditating" much on the glory of the gospel, Co2 3:18. It is by that we are purified. It is by keeping it constantly before the mind; dwelling on it splendor; thinking of its glorious truths, that we become transformed into the same image, and made like God. If the character is formed by the objects which we contemplate, and with which we are familiar; if we are insensibly moulded in our feelings and principles by that with which we constantly associate, then we should "think" much of the truths of the gospel. We should pray much - for thus we come in contact with God and his truth. We should read the Scripture much. We should commune with the good and the pure. We should make our companions of those who most love the Lord Jesus, and most decidedly bear his image. We should think much of a pure heaven. Thus shall we be moulded, insensibly it may be, but certainly, into the image of a holy God and Saviour, and be prepared for a pure and truly heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: with: Co2 3:13
as in: Co1 13:12; Jam 1:23
the glory: Co2 4:4, Co2 4:6; Joh 1:14, Joh 12:41; Ti1 1:11 *Gr.
are: Co2 5:17; Rom 8:29, Rom 12:2, Rom 13:14; Co1 15:49; Gal 6:15; Eph 4:22-24; Col 3:10; Tit 3:5; Pe2 1:5-9
from: Rom 8:4, Rom 8:7
by the Spirit of the Lord: or, of the Lord the Spirit, Co2 3:17
Geneva 1599
(5) But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
(5) Continuing in the allegory of the covering, he compares the Gospel to a glass, which although it is most bright and sparkling, yet it does not dazzle their eyes who look in it, as the Law does, but instead transforms them with its beams, so that they also are partakers of the glory and shining of it, to enlighten others: as Christ said unto his own, "You are the light of the world", whereas he himself alone is the light. We are also commanded in another place to shine as candles before the world, because we are partakers of God's Spirit. But Paul speaks here properly of the ministers of the Gospel, as it appears both by that which goes before, and that which comes after, and in that he sets before them his own example and that of his fellows.
John Gill
But we all with open face,.... We are not like Moses, who had a veil on his face; nor like the Jews, who have one on their hearts: "but we all"; not ministers and preachers of the Gospel only, but all believers, whether Jews or Gentiles, greater or lesser believers, who are enlightened by the Spirit of God, and are converted to Christ: "with open face"; which may regard the object beheld, the glory of Christ unveiled, that has no veil on it, as Moses had on his face, when he delivered the law; or the persons beholding, who are rid of Jewish darkness; the veil of the ceremonial law, and of natural darkness and blindness of mind; and so clearly and fully, comparatively speaking,
beholding as in a glass; not of the law, but of the Gospel, and the ordinances of it; not with the eyes of their bodies, but with the eyes of their understandings, with the eye of faith; which sight is spiritual, delightful, and very endearing; throws a veil over all other objects, and makes souls long to be with Christ: the object beheld is
the glory of the Lord; Jesus Christ: not the glory of his human nature, which lies in its union to the Son of God, and in its names which it has by virtue of it; and in its being the curious workmanship of the Spirit of God, and so is pure and holy, and free from all sin; and was outwardly beautiful and glorious, and is so at the right hand of God, where we see him by faith, crowned with glory and honour; and shall behold him with the eyes of our bodies, and which will be fashioned like to his glorious body; but this sight and change are not yet: rather the glory of his divine nature is meant, which is essential and underived, the same with his Father's; is ineffable, and incomprehensible; it appears in the perfections he is possessed of, and in the worship given to him; it was manifested in the doctrines taught, and in the miracles wrought by him; there were some breakings forth of this glory in his state of humiliation, and were beheld by the apostles, and other believers, who saw his glory, as the glory of the only begotten of the Father. Though the glory of Christ as Mediator, being full of grace and truth, seems to be chiefly designed; this he has from God, and had it from everlasting; this he gives to his people, and is what makes him so glorious, lovely, and desirable in their eye: and whilst this delightful object is beheld by them, they are
changed into the same image; there was a divine image in man, in his first creation; this image was defaced by sin, and a different one took place; now in regeneration another distinct from them both is stamped, and this is the image of Christ; he himself is formed in the soul, his grace is wrought there; so that it is no wonder there is a likeness between them; which lies in righteousness and holiness, and shows itself in acts of grace, and a discharge of duty. The gradual motion of the change into this image is expressed by this phrase,
from glory to glory: not from the glory of the law to the glory of the Gospel; or from the glory of Moses to the glory of Christ; rather from the glory that is in Christ, to a glory derived in believers from him; or which seems most agreeable, from one degree of grace to another, grace here being signified by glory; or from glory begun here to glory perfect hereafter; when this image will be completed, both in soul and body; and the saints will be as perfectly like to Christ, as they are capable of, and see him as he is: now the efficient cause of all this, "is the Spirit of the Lord". It is he that takes off the veil from the heart, that we may, with open face unveiled, behold all this glory; it is he that regenerates, stamps the image of Christ, and conforms the soul to his likeness; it is he that gradually carries on the work of grace upon the soul, increases faith, enlarges the views of the glory of Christ, and the spiritual light, knowledge, and experience of the saints, and will perfect all that which concerns them; will quicken their mortal bodies, and make them like to Christ; and will for ever rest as a spirit of glory on them, both in soul and body: some read these words,
by the Lord of the Spirit, and understand them of Christ, others read them, "by the Lord the Spirit", as they very well may be rendered; and so are a proof of the true and proper deity of the Holy Spirit, who is the one Jehovah with the Father and the Son. The ancient Jews owned this;
"the Spirit of the living God, (say (k) they,) , this is the Creator himself, from him all spirits are produced; blessed be he, and blessed be his name, because his name is he himself, for his name is Jehovah.''
(k) R. Moses Botril in Sepher Jetzirah, p. 40. Ed. Rittangel.
John Wesley
And, accordingly, all we that believe in him, beholding as in a glass - In the mirror of the gospel. The glory of the Lord - His glorious love. Are transformed into the same image - Into the same love. From one degree of this glory to another, in a manner worthy of his almighty Spirit. What a beautiful contrast is here! Moses saw the glory of the Lord, and it rendered his face so bright, that he covered it with a veil; Israel not being able to bear the reflected light. We behold his glory in the glass of his word, and our faces shine too; yet we veil them not, but diffuse the lustre which is continually increasing, as we fix the eye of our mind more and more steadfastly on his glory displayed in the gospel.
Robert Jamieson, A. R. Fausset and David Brown
But we all--Christians, as contrasted with the Jews who have a veil on their hearts, answering to Moses' veil on his face. He does not resume reference to ministers till 2Cor 4:1.
with open face--Translate, "with unveiled face" (the veil being removed at conversion): contrasted with "hid" (2Cor 4:3).
as in a glass--in a mirror, namely, the Gospel which reflects the glory of God and Christ (2Cor 4:4; 1Cor 13:12; Jas 1:23, Jas 1:25).
are changed into the same image--namely, the image of Christ's glory, spiritually now (Rom 8:29; 1Jn 3:3); an earnest of the bodily change hereafter (Phil 3:21). However many they be, believers all reflect the same image of Christ more or less: a proof of the truth of Christianity.
from glory to glory--from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him.
even as, &c.--Just such a transformation "as" was to be expected from "the Lord the Spirit" (not as English Version, "the Spirit of the Lord") [ALFORD] (2Cor 3:17): "who receives of the things of Christ, and shows them to us" (Jn 16:14; Rom 8:10-11). (Compare as to hereafter, Ps 17:15; Rev_ 22:4).