Chapter III.
(Vers. 1.)
(Verse 1) We begin again to recommend ourselves. Since he points out false apostles, exposing their evil comments, but testifies to himself as a true preacher, he seems to be recommending himself again, as in his first letter. And lest he appear to do this for any cunning earthly gain, he added: Do we need, like some others, commendatory letters to you or from you? By saying this, he clarifies his meaning and still points out the false apostles, whom he proves are going around the churches for the sake of their own honor and profit, to take away salvation, not to give it. Of these were those to whom the Lord says: 'You devour the houses of widows and orphans with long prayers, therefore you will receive a greater judgment' (Matthew 23:14). For they were invading both their possessions and their souls. But the Apostle did not touch their possessions, and by the truth of his teaching, he saved their souls. Therefore, he was commending himself not in a carnal but in a spiritual way for their progress in salvation, so that they would believe in him, who he truly was; for whoever thinks wrongly of something good, sins, and through this commendation, it benefits them more.
(Vers. 2.)
(Ver. 2.) You are our letter, written in our hearts. The letter of the Apostle is a sign of salvation. Therefore, it is rightly said that the salvation of the Corinthians was in the heart of the Apostle and those who were with him; for they always thought of their salvation. So, since the Apostles and those who were with him are in the heart, the letters are written in their hearts; for whoever always remembers someone, that person is written in his mind.
(Vers. 3.)
(Ver. 3.) What is known and read by all men: it is revealed that you are a letter of Christ, administered by us. It is clear that when they are called Christians, they are letters of Christ, indicating salvation, which God has given to all men through Christ, written by the apostles; for when they teach, they write. They are written not with ink, but with the Spirit of the living God. For the things promised are eternal; therefore, they are called writings of God's Spirit, who is always present; but temporal things are written with ink, which fades away and loses its memory. Not on stone tablets, but on fleshy tablets of the heart. Now the old law is struck, which was first given on stone tablets and abolished with the breaking of the tablets under the mountain by Moses. But the new law is written in the soul (Exodus 32:19), that is, in the heart, not with a pen but with the Spirit; because faith is an eternal thing, it is written by the Spirit, so that it may remain: but the old precepts, as the world comes to an end, will cease. Therefore, just as the law differs from faith, so do the administrators of that law differ from the administrators of the law of faith.
(Vers. 4.)
(Verse 4) But we have such confidence through Christ toward God. The dignity of the apostles is manifested when he says: But we have such confidence toward God through Christ. To show that the ancients did not have this confidence toward God; because their administration was lesser.
(Vers. 5, 6.)
(Vers. 5, 6.) It is not that we are sufficient to think anything from ourselves, as of ourselves: but our sufficiency is from God, 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 giveth life. Although he prefers the apostolic dignity, he nevertheless breaks forth into praise of God, not attributing this to human merits, but to His grace, who deigned to ordain the preaching of salvation for human life, which the old law held guilty, through the forgiveness of sins given through Jesus Christ our Lord. For the letters were given to Moses so that he might, according to the natural law, kill those who despise the Law. But the Spirit, that is, the law of faith which is not written but is contained in the mind, gives life to the guilty of death; nevertheless, if they turn themselves around, so that they are justified, they may sin no more. Therefore, the Law was rightly given so that there would be fear of sinning: but because the human race is weak, the mercy of God was given in the preaching of the apostles so that, having been forgiven of their sins, they might escape death by believing in Christ. This is the proclamation of the New Testament, which God had promised through the prophets.
(Vers. 7, 8.)
(Vers. 7, 8.) But if the ministry of death, carved in letters on stone, came with glory, so that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory? For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. Therefore, because he could not provide for sinners, the law of faith came, which would save them, not only by forgiving them but also by justifying them. Therefore, there is a great difference between the law and the law; for at that time, those who were stained by sin could not look upon the face of Moses descending from the mountain with the law inscribed on tablets, because his face had become glorious and could not be seen by sinners who were worthy of death (Exodus 34:30). But now, the glory is made void by the law of the Spirit, since through the forgiveness of sins, the righteous have been made worthy to see and can behold the glory of God, just as Peter, John, and James saw the glory of Christ on the mountain (Matthew 17:2).
(Vers. 9.)
(Verse 9) For if there is glory in the ministry of condemnation, much more will the ministry of righteousness abound in glory. This is said because the gift of God's righteousness through faith in Christ is greater than that of the old law; for there is more glory in salvation than in death: although he condemns justly, yet he advances more to praise if he pardons; so that the guilty one may correct himself.
(Vers. 10.)
(Verse 10) For that which was glorified in this part is not glorified, because of its surpassing glory. It is clear that the glory seen in the face of Moses (Exodus 24:29) was not a glorious act, for it did not benefit anyone. On the contrary, it was more of a hindrance. It did not bear the fruit of glory, not due to Moses' fault, but because of the sinners. However, in this part there is no glory. The true glory is the one that abounds in grace, so that purified men, by the gift of God, cleansed from darkness, may be able to see the glory of Christ.
(Vers. 11.)
(Verse 11) For if that which fades away was in glory, much more that which remains is in glory. He does not deny that there was glory in the law, or in the face of Moses, but it did not remain; because it was temporary in Moses, not truth. Therefore, with the coming of the Savior, the figure ceased; because the abiding truth appeared; so as much as there is a difference between an image and the truth, so much is the difference between the glory of the face of Moses and the glory of Christ. Therefore, he said above: Because of the surpassing glory. For the glory of the servant was as great as it should be believed, but this glory is as great as that of his father; because the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11). For just as the glorious stars are bright in the evening but lose their brightness when the sun rises, so the glory of Moses is diminished in comparison to the glory of Christ.
(Vers. 12.)
(Verse 12) Therefore, having such hope, we use much confidence. It tells us that our hope is to see glory, not like the glory that was on Moses' face, but the glory that the three apostles saw on the mountain when the Lord revealed himself (Matthew 17:2). Therefore, from this we must infer how much divine mercy has benefited us, and how much we have been deemed worthy to enrich with the gift of higher grace, which he had given to the Jews. For the Jews, when the glory of Moses' face was less, they were not able to look at it: but we, on the other hand, believe that we will see not the glory of Moses, which is inferior, but the excellent glory of the Savior. So the Jews, therefore, did not deserve to see the glory of the Lord; but we, on the other hand, are going to see the common glory of the Lord. And for this reason, we also owe it to render back, as much as we can, the benevolence of God; so that we may be more inclined in His love, who has given us confidence, cleansing us from sins, to see the glory of God. Now, therefore, it is necessary that confidence, prepared by good actions, may increase in us; for we will see as much as we believe.
(Vers. 13.)
(Verse 13) And not as Moses used to put a veil over his face, so that the children of Israel could not gaze at the end of that which is passing away. But their minds were hardened. For until this very day at the reading of the old covenant the same veil remains, not lifted, because it is lifted in Christ. But until this very day, whenever Moses is read, a veil lies upon their hearts. But whenever anyone turns to the Lord, the veil is taken away. For with the arrival of worthiness through faith, unworthiness is emptied.
(Vers. 14.)
(Verse 14.) But their minds were dull until this very day. He says they are dull as long as they do not believe. This dullness happens because of unbelief; therefore, when they convert to faith, the sharpness of their minds is sharpened so that they may see the splendor of divine light.
This veil itself remains in the reading of the old Testament, until it is revealed; for in Christ it is abolished. He says that this dullness remains in the reading of Exodus, as long as they believe. For it is not revealed unless they believe; for in Christ it is abolished, that is, it is taken away by the faith of Christ; for when the sin is removed, they will begin to see what they could not see because of sin.
(Vers. 15.)
(Verse 15) But even to this day, when Moses is read, a veil is lying over their heart. It is clear that when this portion of the Law is read, the opinion of those who are under the Law is being recited.
(Vers. 16.)
(Verse 16.) But when one turns to the Lord, the veil is removed. To turn to the Lord means to believe in Christ; so that by acknowledging the Lord, one may receive forgiveness. This is to have the veil removed, and the judgment by which the guilty one was held under the Law is nullified.
(Vers. 17.)
(Verse 17.) But the Lord is the Spirit. And where the Spirit of the Lord is, there is freedom. For God is Spirit, and through Christ, the Spirit gives the law: not written in letters, but revealed in faith to the souls; not teaching visible things, but urging to believe in invisible things; things that the soul understands spiritually, not things that the eye sees. This law gives freedom, asking only for faith; so that by believing in what is unseen, one may deserve to be liberated from their condition.
(Vers. 18.)
(Verse 18.) So we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. It says that we, who have received the gift of God's grace, are beholding the glory of the Lord through faith, and are being transformed into the same image that we hope for, which is to be found like Christ in the glory image, as the apostle John says: We know, he says, that when He appears, we shall be like Him (1 John 3:2).
From glory to glory, as from the Spirit of the Lord; that is, by the favor of God, we are transformed from the glory of Moses, which we were unable to behold because of guilt, to the glory which we believe is given to us by the Spirit of the Lord. For only as much glory will be given as is worthy of God to give through His Spirit; therefore He said: as from the Spirit of the Lord, to show that such glory is given which is suitable to the greatness of the Giver. For the glory of Moses was neither so great nor eternal; for he received glory according to the measure of the Law; so also, according to the measure of the law of faith, in which is the Spirit of God, glory will be given to those who believe. For God has granted to the faithful only that He may give them His Spirit, the pledge of that glory which He has promised.