2 Corinthians 3:1
Are we beginning, again to commend ourselves? Or need we, as do some, epistles of commendation to you or letters of commendation from you?
He anticipates and puts himself an objection which others would have urged against him, 'Thou vauntest yourself;' and this though he had before employed so strong a corrective in the expressions, Who is sufficient for these things?
and, of sincerity...speak we.
2 Corinthians 2:16-17 Howbeit he is not satisfied with these. For such is his character. From appearing to say any thing great of himself he is far removed, and avoids it even to great superfluity and excess. And mark, I pray you, by this instance also, the abundance of his wisdom. For a thing of woeful aspect, I mean tribulations, he so much exalted and showed to be bright and lustrous, that out of what he said the present objection rose up against him. And he does so also towards the end. For after having enumerated numberless perils, insults, straits, necessities, and as many such like things as be, he added, We commend not ourselves, but speak as giving you occasion to glory.
2 Corinthians 5:12 And he expresses this again with vehemence in that place, and with more of encouragement. For here the words are those of love, Need we, as do some, epistles of commendation?
but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger. For we commend not ourselves again,
says he, but speak as giving you occasion to glory;
2 Corinthians 5:12 and, Again, think ye that we excuse ourselves unto you? For in the sight of God speak we in Christ. For I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as you would not.
(ib. 12:19, 20.) For to prevent all appearance of a wish to flatter, as though he desired honor from them, he speaks thus, I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as you would not.
This however comes after many accusations ; But in the beginning he speaks not so, but more gently. And what is it he says? He spoke of his trials and his perils, and that every where he is conducted as in procession by God in Christ, and that the whole world knows of these triumphs. Since then he has uttered great things of himself, he urges this objection against himself, Are we beginning again to commend ourselves?
Now what he says is this: Perchance some one will object, 'What is this, O Paul? Do you say these things of yourself, and exaltest yourself?' To do away then with this suspicion, he says, We desire not this, that is, to boast and exalt ourselves; yea, so far are we from needing epistles of commendation to you that you are to us instead of an epistle. For,
says he,
2 Corinthians 3:2
You are our epistle.
What means this, you are?
'Did we need to be commended to others, we should have produced you before them instead of an epistle.' And this he said in the former Epistle. For the seal of mine Apostleship are you.
1 Corinthians 9:2 But he does not here say it in this manner, but in irony so as to make his question, Do we need epistles of commendation?
more cutting. And in allusion to the false apostles, he added, as do some, [epistles of commendation] to you, or letters of commendation from you
to others. Then because what he had said was severe, he softens it by adding, You are our epistle, written in our hearts, known of all,
2 Corinthians 3:3
Being made manifest that you are an epistle of Christ.
Here he testifies not only to their love, but also to their good works: since they are able to show unto all men by their own virtue the high worth of their teacher, for this is the meaning of, You are our epistle.
What letters would have done to commend and gain respect for us, that you do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter.
Written in our hearts.
That is, which all know; we so bear you about every where and have you in mind. As though he said, You are our commendation to others, for we both have you continually in our heart and proclaim to all your good works. Because then that even to others yourselves are our commendation, we need no epistles from you; but further, because we love you exceedingly, we need no commendation to you. For to those who are strangers one has need of letters, but you are in our mind. Yet he said not merely, you are [in it],
but written in [it],
that is, you cannot slide out of it. For just as from letters by reading, so from our heart by perceiving, all are acquainted with the love we bear you. If then the object of a letter be to certify, such an one is my friend and let him have free intercourse [with you],
your love is sufficient to secure all this. For should we go to you, we have no need of others to commend us, seeing your love anticipates this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts.
2. Then exalting them still higher, he even calls them the epistle of Christ, saying,
2 Corinthians 3:3. Being made manifest that you are an epistle of Christ.
And having said this, he afterwards hence takes ground and occasion for a discussion on the Law. And there is another aim in his here styling them His epistle. For above as commending him, he called them an epistle; but here an epistle of Christ, as having the Law of God written in them. For what things God wished to declare to all and to you, these are written in your hearts. But it was we who prepared you to receive the writing. For just as Moses hewed the stones and tables, so we, your souls. Whence he says,
Ministered by us.
Yet in this they were on an equality; for the former were written on by God, and these by the Spirit. Where then is the difference?
Written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.
Wide as the difference between the Spirit and ink, and a stony table and a fleshy, so wide is that between these and those; consequently between themselves who ministered, and him who ministered to them. Yet because it was a great thing he had uttered, he therefore quickly checks himself, saying,
2 Corinthians 3:4
And such confidence have we through Christ to Godward,
And again refers all to God: for it is Christ, says he, Who is the Author of these things to us.
2 Corinthians 3:5-6
Not that we are sufficient of ourselves to account any thing as from ourselves.
See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he says any thing great of himself, he makes all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, Not that we are sufficient of ourselves to account any thing as from ourselves:
that is, I said not, We have confidence,
as though part were ours and part God's; but I refer and ascribe the whole to Him.
For our sufficiency is from God; who also made us sufficient as ministers of a new covenant.
What means, made us sufficient?
Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added,
Not of the letter, but of the spirit.
See again another difference. What then? Was not that Law spiritual? How then says he, We know that the Law is spiritual?
Romans 7:14 Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he says,
For the letter kills, but the spirit gives life.
Yet these things he says not absolutely ; but in allusion to those who prided themselves upon the things of Judaism. And by letter
here he means the Law which punishes them that transgress; but by spirit
the grace which through Baptism gives life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he does not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, says he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of the letter kills?
He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings ; the one kills,
the other gives life.
And what does this mean? In the Law, he that has sin is punished; here, he that has sins comes and is baptized and is made righteous, and being made righteous, he lives, being delivered from the death of sin. The Law, if it lay hold on a murderer, puts him to death; the Gospel, if it lay hold on a murderer, enlightens, and gives him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. Numbers 15:32-36 This is the meaning of, the letter kills.
The Gospel takes hold on thousands of homicides and robbers, and baptizing delivers them from their former vices. This is the meaning of, the Spirit gives life.
The former makes its captive dead from being alive, the latter renders the man it has convicted alive from being dead. For, come unto me, you that labor and are heavy laden,
Matthew 11:28 and, He said not, 'I will punish you,' but, I will give you rest.
For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit gives. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it gives life, but that it enabled others also to do this. For He says, Receive the Holy Ghost.
John 20:22 Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and has the same power [with Himself,] says this too. Whence also He adds, Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained.
John 20:23
3. Since then It has given us life, let us remain living and not return again to the former deadness: for Christ dies no more; for the death that He died, He died unto sin once:
Romans 6:9-10 and He will not have us always saved by grace: for so we shall be empty of all things. Wherefore He will have us contribute something also from ourselves. Let us then contribute, and preserve to the soul its life. And what is life in a soul, learn from the body. For the body too we then affirm to live, when it moves with a healthy kind of motion; but when it lies prostrate and powerless, or its motions are disorderly, though it retain the semblance of life or motion, such a life is more grievous than any death: and should it utter nothing sane but words of the crazy, and see one object instead of another, such a man again is more pitiable than those who are dead. So also the soul when it has no healthiness, though it retain a semblance of life, is dead: when it does not see gold as gold but as something great and precious; when it thinks not of the future but crawls upon the ground; when it does one thing in place of another. For whence is it clear that we have a soul? Is it not from its operations? When then it does not perform the things proper to it, is it not dead? When, for instance, it has no care for virtue, but is rapacious and transgresses the law; whence can I tell that you have a soul? Because you walk? But this belongs to the irrational creatures as well. Because you eat and drinkest? But this too belongs to wild beasts. Well then, because you stand upright on two feet? This convinces me rather that you are a beast in human form. For when you resemble one in all other respects, but not in its manner of erecting itself, thou dost the more disturb and terrify me; and I the more consider that which I see to be a monster. For did I see a beast speaking with the voice of a man, I should not for that reason say it was a man, but even for that very reason a beast more monstrous than a beast. Whence then can I learn that you have the soul of a man, when you kick like the ass, when you bear malice like the camel, when you bite like the bear, when you devour like the wolf, when you steal like the fox, when you are wily as the serpent, when you are shameless as the dog? Whence can I learn that you have the soul of a man? Will ye that I show you a dead soul and a living? Let us turn the discourse back to those men of old; and, if you will, let us set before us the rich man [in the story] of Lazarus, and we shall know what is death in a soul; for he had a dead soul, and it is plain from what he did. For, of the works of the soul he did not one, but ate and drank and lived in pleasure only. Such are even now the unmerciful and cruel, for these too have a dead soul as he had. For all its warmth that flows out of the love of our neighbor has been spent, and it is deader than a lifeless body. But the poor man was not such, but standing on the very summit of heavenly wisdom shone out; and though wrestling with continual hunger, and not even supplied with the food that was necessary, neither so spoke he anything of blasphemy against God, but endured all nobly. Now this is no trifling work of the soul; but a very high proof that it is well-strung and healthful. And when there are not these qualities, it is plainly because the soul is dead that they have perished. Or, tell me, shall we not pronounce that soul dead which the Devil falls upon, striking, biting, spurning it, yet has it no sense of any of these things, but lies deadened nor grieves when being robbed of its wealth; but he even leaps upon it, yet it remains unmoved, like a body when the soul is departed, nor even feels it? For when the fear of God is not present with strictness, such must the soul needs be, and then the dead more miserable. For the soul is not dissolved into corruption and ashes and dust, but into things of fouler odor than these, into drunkenness and anger and covetousness, into improper loves and unseasonable desires. But if you would know more exactly how foul an odor it has, give me a soul that is pure, and then you will see clearly how foul the odor of this filthy and impure one. For at present you will not be able to perceive it. For so long as we are in contact habitually with a foul odor, we are not sensible of it. But when we are fed with spiritual words, then shall we be cognizant of that evil. And yet to many this seems of no importance. And I say nothing as yet of hell; but let us, if you will, examine what is present, and how worthy of derision is he, not that practises, but that utters filthiness; how first he loads himself with contumely; just as one that sputters any filth from the mouth, so he defiles himself. For if the stream is so impure, think what must be the fountain of this filth! for out of the abundance of the heart the mouth speaks.
Matthew 12:34 Yet not for this alone do I grieve, but because that to some this does not even seem to be reckoned among improper things. Hence the evils are all made worse, when we both sin, and do not think we even do amiss.
4. Will you then learn how great an evil is filthy talking? See how the hearers blush at your indecency. For what is viler than a filthy talker? What more infamous? For such thrust themselves into the rank of buffoons and of prostituted women, yea rather these have more shame than you. How can you teach a wife to be modest when by such language you are training her to proceed unto lasciviousness? Better vent rottenness from the mouth than a filthy word. Now if your mouth have an ill-odor, you partake not even of the common meats; when then you had so foul a stink in your soul, tell me, do you dare to partake of mysteries? Did any one take a dirty vessel and set it upon the table, you would have beaten him with clubs and driven him out: yet God at His own table, (for His table our mouth is when filled with thanksgiving,) when you pour out words more disgusting than any unclean vessel, tell me, do you think that you provoke not? And how is this possible? For nothing does so exasperate the holy and pure as do such words; nothing makes men so impudent and shameless as to say and listen to such; nothing does so unstring the sinews of modesty as the flame which these kindle. God has set perfumes in your mouth, but you store up words of fouler odor than a corpse, and destroyest the soul itself and makest it incapable of motion. For when you insult, this is not the voice of the soul, but of anger; when you talk filthily, it is lewdness, and not she that spoke; when you detract, it is envy; when you scheme, covetousness. These are not her works, but those of the affections and the diseases belonging to her. As then corruption comes not simply of the body, but of the death and the passion which is thus in the body; so also, in truth, these things come of the passions which grow upon the soul. For if you will hear a voice from a living soul, hear Paul saying, Having food and covering, we shall be therewith content:
1 Timothy 6:8 and Godliness is great gain:
1 Timothy 6:6 and, The world is crucified unto me, and I unto the world.
Galatians 6:14 Hear Peter saying, Silver and gold have I none, but such as I have, give I you.
Acts 3:6 Hear Job giving thanks and saying, The Lord gave, and the Lord has taken away.
Job 1:21 These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, If the Lord will give me bread to eat and raiment to put on.
Genesis 28:20 Thus also Joseph, How shall I do this wickedness, and sin before God?
Genesis 39:9 But not so that barbarian woman; but as one drunken and insane , so spoke she, saying, Lie with me.
Genesis 39:7 These things then knowing, let us earnestly covet the living soul, let us flee the dead one, that we may also obtain the life to come; of which may all we be made partakers, through the grace and love toward men of our Lord Jesus Christ, though Whom and with Whom, to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.
2 Corinthians 3:7-8
2 Corinthians 3:7, 8
But if the ministration of death, written and engraven in stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory?
He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed kills, but the Spirit gives life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. For to the weaker sort the apprehension of such a superiority is not clear; but the other did more take them, and turn them unto itself. Having then fallen upon this comparison and being set upon showing the superiority [in question], which yet was exceedingly difficult because of the dulness of the hearers; see what he does, and with what method he proceeds in it, first by arguments placing the difference before them, and constructing these out of what he had said before.
For if that ministration were of death, but this of life, doubtless, says he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying,
2 Corinthians 3:8. But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory?
Now by ministration of death
he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, 'which causes death,' but, the ministration of death;
for it ministers unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which shows it to be so fearful, it is obvious, makes it also to be avoided. As then he that takes the sword in his hands and cuts off the condemned, ministers to the judge that passes sentence, and it is not he that is his destruction, although he cuts him off; nay, nor yet is it he who passes sentence and condemns, but the wickedness of him that is punished; so truly here also it is not that destroys, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back. But he was not content with this consideration only in order to establish the superiority [in question]; but he adds yet another, saying, written, and engraven on stones.
See how he again cuts at the root of the Jewish arrogancy. For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Do you see how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declares nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remains for ever, as being engraved in stone. Then even while seeming to praise the old things, he again mixes up accusation of the Jews. For having said, written and engraven in stones, came with glory,
he added, so that the children of Israel could not look steadfastly upon the face of Moses;
which was a mark of their great weakness and grovelling spirit. And again he does not say, 'for the glory of the tables,' but, for the glory of his countenance, which glory was passing away;
for he shows that he who bears them is made glorious, and not they. For he said not, 'because they could not look steadfastly upon the tables,' but, the face of Moses;
and again, not, 'for the glory of the tables,' but, for the glory of his face.
Then after he had extolled it, see how again he lowers it, saying, which was passing away.
Not however that this is in accusation, but in diminution; for he did not say, 'which was corrupt, which was evil,' but, 'which ceases and has an end.'
How shall not rather the ministration of the Spirit be with glory?
for henceforth with confidence he extols the things of the New [Covenant] as indisputable. And observe what he does. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he does not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he sets not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also 'The Spirit?' Which gives the life, a far greater thing than the life. Wherefore he said, the ministration of the Spirit.
Then he again reverts to the same thing, saying,
2 Corinthians 3:9
For if the ministration of condemnation is glory.
Also, he interprets more clearly the meaning of the words, The letter kills,
declaring it to be that which we have said above, namely, that the Law showed sin, not caused it.
Much rather does the ministration of righteousness exceed in glory.
For those Tables indeed showed the sinners and punished them, but this not only did not punish the sinners, but even made them righteous: for this did Baptism confer.
2 Corinthians 3:10
2. For verily that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses.
Now in what has gone before, indeed, he showed that this also is with glory; and not simply is with glory, but even exceeds in it: for he did not say, How shall not the ministration of the Spirit be rather in glory?
but, exceed in glory;
deriving the proof from the arguments before stated. Here he also shows the superiority, how great it is, saying, 'if I compare this with that, the glory of the Old Covenant is not glory at all;' not absolutely laying down that there was no glory, but in view of the comparison. Wherefore also he added, in this respect,
that is, in respect of the comparison. Not that this does disparage the Old Covenant, yea rather it highly commends it: for comparisons are wont to be made between things which are the same in kind. Next, he sets on foot yet another argument to prove the superiority also from a fresh ground. What then is this argument? That based upon duration, saying,
2 Corinthians 3:11
For if that which passes away was with glory, much more that which remains is in glory.
For the one ceased, but the other abides continually.
2 Corinthians 3:12
Having therefore such a hope, we use great boldness of speech.
For since when he had heard so many and so great things concerning the New [Covenant,] the hearer would be desirous of seeing this glory manifested to the eye, mark whither he hurls him, [even] to the world to come. Wherefore also he brought forward the hope,
saying, Having therefore such a hope.
Such? Of what nature? That we have been counted worthy of greater things than Moses; not we the Apostles only, but also all the faithful. We use great boldness of speech.
Towards whom? Tell me. Towards God, or towards the disciples? Towards you who are receiving instruction, he says; that is, we speak every where with freedom, hiding nothing, withholding nothing, mistrusting nothing, but speaking openly; and we have not feared lest we should wound your eyesight, as Moses did that of the Jews. For that he alluded to this, hear what follows; or rather, it is necessary first to relate the history, for he himself keeps dwelling upon it. What then is the history? When, having received the Tables a second time, Moses came down, a certain glory darting from his countenance shone so much that the Jews were not able to approach and talk with him until he put a veil over his face. And thus it is written in Exodus, Exodus 34:29-34 When Moses came down from the Mount, the two Tables [were] in his hands. And Moses knew not that the skin of his countenance was made glorious to behold. And they were afraid to come near him. And Moses called them, and spoke unto them. And when Moses had done speaking with them, he put a veil over his face. But when he went in before the Lord to speak [with Him], he took the veil off until he came out.
Putting them in mind then of this history, he says,
2 Corinthians 3:13
And not as Moses, who put a veil upon his face, so that the children of Israel should not look steadfastly on the end of that which was passing away.
Now what he says is of this nature. There is no need for us to cover ourselves as Moses did; for you are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other. Do you see the advance? For he that in the former Epistle said, I have fed you with milk, not with meat;
says here, We use great boldness of speech.
And he produces Moses before them, carrying forward the discourse by means of comparison, and thus leading his hearer upwards.
And for the present he sets them above the Jews, saying that 'we have no need of a veil as he had with those he governed;' but in what comes afterwards he advances them even to the dignity itself of the Lawgiver, or even to a much greater.
Mean time, however, let us hear what follows next.
2 Corinthians 3:14
But their minds were hardened, for until this day remains the same veil in the reading of the Old Covenant, [it] not being revealed to them that it is done away in Christ.
See what he establishes by this. For what happened then once in the case of Moses, the same happens continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law has its proper glory, but they were unable to see it. 'Why therefore are you perplexed,' he says, 'if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are you troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.'
3. Do you see how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, The same veil in the reading of the old covenant remains,
it not being revealed that it is done away in Christ:
another while, that unto this day when Moses is read,
2 Corinthians 3:15 the same veil lies upon their heart; showing that the veil lies both on the reading and on their heart; and above, So that the children of Israel could not look steadfastly upon the face of Moses for the glory of his countenance; which
2 Corinthians 3:7 glory was passing away.
Than which what could mark less worth in them? Seeing that even of a glory that is to be done away, or rather is in comparison no glory at all, they are not able to be spectators, but it is covered from them, so that they could not steadfastly look on the end of that which was passing away;
that is, of the law, because it has an end; but their minds were hardened.
'And what,' says one, 'has this to do with the veil then?' Because it prefigured what would be. For not only did they not then perceive; but they do not even now see the Law. And the fault lies with themselves, for the hardness is that of an unimpressible and perverse judgment. So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; For until this day the same veil upon the reading of the old covenant remains,
he says, it not being revealed that it is done away in Christ.
Now what he says is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that has done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. 'And where,' says one, 'did it say this that it is done away in Christ.' It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He has made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed. But if you will see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; A Prophet shall the Lord raise up unto you of your brethren, like me; Deuteronomy 17:15-19 Him shall you hear in all things whatsoever He shall command you. And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed.
Acts 3:22-23 Do you see how the Law showed that it is done away in Christ? For this Prophet, that is, Christ according to the flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcision and all the other things. And David too, showing the very same thing, said concerning Christ, You are a Priest after the order of Melchizedek,
Psalm 110:4; not after the order of Aaron. Wherefore also Paul, giving a clear interpretation of this, says, The priesthood being changed, there is made of necessity a change also of the Law.
Hebrews 7:12 And in another place also he says again, Sacrifice and offering you would not. In whole burnt offerings and sacrifices for sin You had had no pleasure: then said I, Lo, I come.
Hebrews 10:5-7 And other testimonies far more numerous than these may be adduced out of the Old Testament, showing how the Law is done away by Christ. So that when you shall have forsaken the Law, you shall then see the Law clearly; but so long as you hold by it and believest not Christ, you know not even the Law itself. Wherefore also he added, to establish this very thing more clearly;
2 Corinthians 3:15
But even unto this day, whenever Moses is read, a veil lies upon their heart.
For since he said that in the reading of the Old Testament the veil remains, lest any should think that this that is said is from the obscurity of the Law, he both by other things showed even before what his meaning was, (for by saying, their minds were hardened,
he shows that the fault was their own,) and, in this place too, again. For he said not, 'The veil remains on the writing,' but in the reading;
(now the reading is the act of those that read;) and again, When Moses is read.
He showed this however with greater clearness in the expression which follows next, saying unreservedly, The veil lies upon their heart.
For even upon the face of Moses it lay, not because of Moses, but because of the grossness and carnal mind of these.
4. Having then suitably accused them, he points out also the manner of their correction. And what is this?
2 Corinthians 3:16
Nevertheless when [one] shall turn to the Lord,
which is, to forsake the Law, the veil is taken away.
Do you see that not over the face of Moses was there that veil, but over the eyesight of the Jews? For it was done, not that the glory of Moses might be hidden, but that the Jews might not see. For they were not capable. So that in them was the deficiency, for it caused not him to be ignorant of any thing, but them. And he did not say indeed, when you shall let go the Law,
but he implied it, for when you shall turn to the Lord, the veil is taken away.
To the very last he kept to the history. For when Moses talked with the Jews he kept his face covered; but when he turned to God it was uncovered. Now this was a type of that which was to come to pass, that when we have turned to the Lord, then we shall see the glory of the Law, and the face of the Lawgiver bare; yea rather, not this alone, but we shall then be even in the same rank with Moses. Do you see how he invites the Jew unto the faith, by showing, that by coming unto Grace he is able not only to see Moses, but also to stand in the very same rank with the Lawgiver. 'For not only,' he says, 'shall you look on the glory which then you saw not, but you shall yourself also be included in the same glory; yea rather, in a greater glory, even so great that that other shall not seem glory at all when compared with this.' How and in what manner? 'Because that when you have turned to the Lord and art included in the grace, you will enjoy that glory, unto which the glory of Moses, if compared, is so much less as to be no glory at all. But still, small though it be and exceedingly below that other, while you are a Jew, even this will not be vouchsafed you ; but having become a believer, it will then be vouchsafed you to behold even that which is far greater than it.' And when he was addressing himself to the believers, he said, that that which was made glorious had no glory;
but here he speaks not so; but how? When one shall turn to the Lord, the veil is taken away:
leading him up little by little, and first setting him in Moses' rank, and then making him partake of the greater things. For when you have seen Moses in glory, then afterwards you shall also turn unto God and enjoy this greater glory.
5. See then from the beginning, how many things he has laid down, as constituting the difference and showing the superiority, not the enmity or contradiction, of the New Covenant in respect to the old. That, says he, is letter, and stone, and a ministration of death, and is done away: and yet the Jews were not even vouchsafed this glory. (Or, the glory of this.) This table is of the flesh, and spirit, and righteousness, and remains; and unto all of us is it vouchsafed, not to one only, as to Moses of the lesser then. 2 Corinthians 3:18 For,
says he, we all with unveiled face reflecting as a mirror the glory of the Lord,
not that of Moses. But since some maintain that the expression, when one shall turn to the Lord,
is spoken of the Son, in contradiction to what is quite acknowledged; let us examine the point more accurately, having first stated the ground on which they think to establish this. What then is this? Like, says one, as it is said, God is a Spirit;
John 4:24 so also here, 'The Lord is a Spirit.' But he did not say, 'The Lord is a Spirit,' but, The Spirit is the Lord.
And there is a great difference between this construction and that. For when he is desirous of speaking so as you say, he does not join the article to the predicate. And besides, let us review all his discourse from the first, of whom has he spoken? For instance, when he said, The letter kills, but the Spirit gives life:
2 Corinthians 3:6 and again, Written not with ink, but with the Spirit of the living God;
2 Corinthians 3:3 was he speaking of God, or of the Spirit? It is very plain that it was of the Spirit; for unto It he was calling them from the letter. For lest any, hearing of the Spirit, and then reflecting that Moses turned unto the Lord, but himself unto the Spirit, should think himself to have the worse, to correct such a suspicion as this, he says,
2 Corinthians 3:17
Now the Spirit is the Lord.
This too is Lord, he says. And that you may know that he is speaking of the Paraclete, he added,
And where the Spirit of the Lord is, there is liberty.
For surely you will not assert, that he says, 'And where the Lord of the Lord is.' Liberty,
he said, with reference to the former bondage. Then, that you may not think that he is speaking of a time to come, he says,
2 Corinthians 3:18
But we all, with unveiled face, reflecting as a mirror the glory of the Lord.
Not that which is brought to an end, but that which remains.
Are transformed into the same image from glory to glory, even as from the Lord the Spirit.
Do you see how again he places the Spirit in the rank of God, (vide infra) and raises them up to the rank of the Apostles. For he said before, You are the Epistle of Christ;
and here, But we all with open face.
Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless you are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but you even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, you even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those. But what is, we reflecting as a mirror the glory of the Lord, are transformed into the same image.
This indeed was shown more clearly when the gifts of miracles were in operation; howbeit it is not even now difficult to see it, for one who has believing eyes. For as soon as we are baptized, the soul beams even more than the sun, being cleansed by the Spirit; and not only do we behold the glory of God, but from it also receive a sort of splendor. Just as if pure silver be turned towards the sun's rays, it will itself also shoot forth rays, not from its own natural property merely but also from the solar lustre; so also does the soul being cleansed and made brighter than silver, receive a ray from the glory of the Spirit, and send it back. Wherefore also he says, Reflecting as a mirror we are transformed into the same image from glory,
that of the Spirit, to glory,
our own, that which is generated in us; and that, of such sort, as one might expect from the Lord the Spirit. See how here also he calls the Spirit, Lord. And in other places too one may see that lordship of His. For, says he, As they ministered and fasted unto the Lord, the Spirit said, Separate me Paul and Barnabas.
Acts 13:2 For therefore he said, as they ministered unto the Lord, Separate me,
in order to show the [Spirit's] equality in honor. And again Christ says, The servant knows not what his lord does;
but even as a man knows his own things, so does the Spirit know the things of God; not by being taught [them,] for so the similitude holds not good. Also the working as He wills shows His authority and lordship. This transforms us. This suffers not to be conformed to this world; for such is the creation of which This is the Author. For as he says, Created in Christ Jesus,
Ephesians 2:10 so says he, Create in me a clean heart, O God, and renew a right spirit in my inward parts.
Psalm 51:10, Septuagint
6. Will you that I show you this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. Acts 19:12; 5:15 For had they not borne a King's image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Would you see this beaming even through the body? Looking steadfastly,
said he, upon the face of Stephen, they saw it as it had been the face of an angel.
Acts 6:15 But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea 'rather' even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal. And like as fire-bright bodies streaming down from the shining bodies upon those which lie near them, impart to them also somewhat of their own splendor, so truly does it also happen with the faithful. Therefore surely they with whom it is thus are set free from earth, and have their dreams of the things in the heavens. Woe is me! For well is it that we should here even groan bitterly, for that we who enjoy a birth so noble do not so much as know what is said, because we quickly lose the reality, and are dazzled about the objects of sense. For this glory, the unspeakable and awful, remains in us for a day or two, and then we quench it, bringing over it the winter of worldly concerns, and with the thickness of those clouds repelling its rays. For worldly things are a winter, and than winter more lowering. For not frost is engendered thence nor rain, neither does it produce mire and deep swamps; but, things than all these more grievous, it forms hell and the miseries of hell. And as in severe frost all the limbs are stiffened and are dead, so truly the soul shuddering in the winter of sins also, performs none of its proper functions, stiffened, as it were, by a frost, as to conscience. For what cold is to the body, that an evil conscience is to the soul, whence also comes cowardice. For nothing is more cowardly than the man that is rivetted to worldly things; for such an one lives the life of Cain, trembling every day. And why do I mention deaths, and losses, and offenses, and flatteries, and services? For even without these he is in fear of ten thousand vicissitudes. And his coffers indeed are full of gold, but his soul is not freed from the fear of poverty. And very reasonably. For he is moored as it were on rotten and swiftly shifting things, and even though in his own case he experienced not the reverse, yet is he undone by seeing it happen in others; and great is his cowardice, great his unmanliness. For not only is such an one spiritless as to danger, but also as to all other things. And if desire of wealth assail him, he does not like a free man beat off the assault; but like a bought slave, does all [it bids], serving the love of money as it were a severe mistress. If again he have beheld some comely damsel, down he crouches at once made captive, and follows like a raging dog, though it behooves to do the opposite. For when you have beheld a beautiful woman, consider not how you may enjoy your lust, but how be delivered from your lust. 'And how is this possible,' says one? 'for loving is not my own doing.' Whose then? Tell me. It is from the Devil's malice. You are quite convinced that that which plots against you is a devil; wrestle then and fight with a distemper. But I cannot, he says. Come then, let us first teach you this, that what happens is from your own listlessness, and that thou at the first gavest entrance to the Devil, and now if you have a mind, with much ease may drive him off. They that commit adultery, is it from lust they commit it, or simply from desire of dangers? Plainly from lust. Do they then therefore obtain forgiveness? Certainly not. Why not? Because the sin is their own. 'But,' says one, 'why, pray, string syllogisms? For my conscience bears me witness that I wish to repel the passion; and cannot, but it keeps close, presses me sore, and afflicts me grievously.' O man, thou dost wish to repel it, but thou dost not the things repellers should do; but it is with you just as with a man in a fever, who drinking of cold streams to the fill, should say, 'How many things I devise with the wish to quench this fever, and I cannot; but they stir up my flame the more.' Let us see then whether at all thou too dost the things that inflame, yet thinkest you are devising such as quench. 'I do not,' he says. Tell me then, what have you ever essayed to do in order to quench the passion? And what is it, in fine, that will increase the passion? For even supposing we be not all of us obnoxious to these particular charges; (for more may be found who are captivated by the love of money than of beauty;) still the remedy to be proposed will be common to all, both to these and to those. For both that is an unreasonable passion, and this, is keener and fiercer than that. When then we have proved victorious over the greater, it is very plain that we shall easily subdue the less also. 'And how is it,' says one, 'that if this be keener, all persons are not made captive by the vice, but a greater number are mad after money?' Because in the first place this last desire appears to be unattended with danger: next, although that of beauty be even fiercer, yet it is more speedily extinguished; for were it to continue like that of money, it would wholly destroy its captive.
7. Come then, let us discourse to you on this, the love of beauty, and let us see whereby the mischief is increased; for so we shall know whether the fault be ours, or not ours. And if ours, let us do everything to get the better of it; whereas if not ours, why do we afflict ourselves for nought? And why do we not pardon, but find fault, with those who are made captive by it? Whence then is this love engendered? 'From comeliness of feature,' says one, 'when she that wounds one is beautiful and of fair countenance.' It is said idly and in vain. For if it were beauty that attracted lovers, then would the maiden who is such have all men for her lovers; but if she has not all, this thing comes not of nature nor from beauty, but from unchaste eyes. For it was when by eyeing too curiously , you admired and become enamored, that you received the shaft. 'And who,' says one, 'when he sees a beautiful woman, can refrain from commending her he sees? If then admiring such things comes not of deliberate choice, it follows that love depends not on ourselves.' Stop, O man! Why do you crowd all things together, running round and round on every side, and not choosing to see the root of the evil? For I see numbers admiring and commending, who yet are not enamored. 'And how is it possible to admire and not be enamored?' Clamor not, (for this I am coming to speak of,) but wait, and you shall hear Moses admiring the son of Jacob, and saying, And Joseph was a goodly person, and well favored exceedingly.
Genesis 39:6, Septuagint Was he then enamored who speaks this? By no means. 'For,' says he, 'he did not even see him whom he commended.' We are affected, however, somewhat similarly towards beauties also which are described to us, not only which are beheld. But that thou cavil not with us on this point:— David, was he not comely exceedingly, and ruddy with beauty of eyes? So 1 Samuel 16:12 and 17:42, Septuagint and indeed this beauty of the eyes, is even especially, a component of beauteousness of more despotic power than any. Was then any one enamored of him? By no means. Then to be also enamored comes not [necessarily] with admiring. For many too have had mothers blooming exceedingly in beauty of person. What then? Were their children enamored of them? Away with the thought! But they admire what they see, yet fall not into a shameful love. 'No, for again this good provision is Nature's.' How Nature's? Tell me. 'Because they are mothers,' he says. Then do you not hear that Persians, and that without any compulsion, have intercourse with their own mothers, and that not one or two individuals, but a whole nation? But independent of these, it is hence also evident that this distemper comes not from bloom of person nor from beauty merely, but from a listless and wandering soul. Many at least it is certain, oftentimes, having passed over thousands of well-favored women, have given themselves to such as were plainer. Whence it is evident that love depends not on beauty: for otherwise, surely, those would have caught such as fell into it, before these. What then is its cause? 'For,' says he, 'if it be not beauty that causes love, whence has it its beginning and its root? From a wicked Demon?' It has it indeed, thence also, but this is not what we are inquiring about, but whether we ourselves too be not the cause. For the plot is not theirs only, but along with them our own too in the first place. For from no other source is this wicked distemper so engendered as from habit, and flattering words, and leisure, and idleness, and having nothing to do. For great, great is the tyranny of habit, even so great as to be moulded into a necessity of nature. Now if it be habit's to gender it, it is very evident that it is also [habit's] to extinguish it. Certain it is at least that many have in this way ceased to be enamored, from not seeing those they were enamored of. Now this for a little while indeed appears to be a bitter thing and exceedingly unpleasant; but in time it becomes pleasant, and even were they to wish it, they could not afterwards resume the passion.
8. How then, when without habit one is taken captive at first sight? Here also it is indolence of body, or self-indulgence, and not attending to one's duties, nor being occupied in necessary business. For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any one that likes makes such a soul his slave. For since it is its wont to be at work, when you stop its workings in what is good, seeing it cannot be unemployed, it is compelled to engender what is otherwise. For just as the earth, when it is not sown nor planted, sends up simply weeds; so also the soul, when it has nought of necessary things to do, being desirous by all means to be doing, gives herself unto wicked deeds. And as the eye never ceases from seeing, and therefore will see wicked things, when good things are not set before it; so also does the thought, when it secludes itself from necessary things, busy itself thereafter about such as are unprofitable. For that even the first assault occupation and thought are able to beat off, is evident from many things. When then you have looked on a beautiful woman, and were moved towards her, look no more, and you are delivered. 'And how shall I be able to look no more,' says he, 'when drawn by that desire?' Give yourself to other things which may distract the soul, to books, to necessary cares, to protecting others, to assisting the injured, to prayers, to the wisdom which considers the things to come: with such things as these bind down your soul. By these means, not only shall you cure a recent wound, but shall wear away a confirmed and inveterate one easily. For if an insult according to the proverb prevails with the lover to give over his love, how shall not these spiritual charms much rather be victorious over the evil, if only we have a mind to stand aloof. But if we are always conversing and associating with those who shoot such arrows at us, and talking with them and hearing what they say, we cherish the distemper. How then do you expect the fire to be quenched, when day by day you stir up the flame?
And let this that we have said about habit be our speech unto the young; since to those who are men and taught in heavenly wisdom, stronger than all is the fear of God, the remembrance of hell, the desire of the kingdom of heaven; for these are able to quench the fire. And along with these take that thought also, that what you see is nothing else than rheum, and blood, and juices of decomposed food. 'Yet a gladsome thing is the bloom of the features,' says one. But nothing is more gladsome than the blossoms of the earth, and these too rot and wither. Do not then in this either give heed to the bloom, but pass on further inward in your thought, and stripping off that beauteous skin in your thought, scan curiously what lies beneath it. For even the bodies of the dropsical shine brightly, and the surface has nothing offensive; but still, shocked with the thought of the humor stored within we cannot love such persons. 'But languishing is the eye and glancing, and beautifully arched the brow, and dark the lashes, and soft the eyeball, and serene the look.' But see how even this itself again is nothing else than nerves, and veins, and membranes, and arteries. Think too, I pray, of this beautiful eye, when diseased and old, wasting with despair, swelling with anger, how hateful to the sight it is, how quickly it perishes, how sooner even than pictured ones, it is effaced. From these things make your mind pass to the true beauty. 'But,' says he, ' I do not see beauty of soul.' But if you will choose, you shall see it: and as the absent beautiful may be with the mind admired, though with one's eyes unseen, so it is possible to see without eyes beauty of soul. Have you not often sketched a beauteous form, and felt moved unto the drawing? Image also now beauty of soul, and revel in that loveliness. 'But,' says he, 'I do not see things incorporeal.' And yet we see these, rather than the corporeal, with the mind. Therefore it is, for instance, that although we see them not, we admire angels also and archangels, and habits of character, and virtue of soul. And if you see a man considerate and moderate, you will more admire him than that beautiful countenance. And if you see one insulted, yet bearing it; wronged, yet giving way, admire and love such, even though they be striken in age. For such a thing is the beauty of the soul; even in old age it has many enamored of it, and it never fades, but blooms for ever. In order then that we also may gain this beauty, let us go in quest of those that have it, and be enamored of them. For so shall we too be able, when we have attained this beauty, to obtain the good things eternal, whereof may all we partake, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might, for ever and ever. Amen.