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2Co_3:18. The ἐλευθερία just mentioned is now further confirmed on an appeal to experience as in triumph, by setting forth the (free, unrestricted) relation of all Christians to the glory of Christ. The δέ is the simple μεταβατικόν , and forms the transition from the thing ( ἐλευθερία ) to the persons, in whom the thing presents itself in definite form. For the freedom of him who has the Spirit of the Lord forms the contents of 2Co_3:18, and not simply the thought: “we, however, bear this Spirit of the Lord in us.”[181] Flatt and Rückert are quite arbitrary in attaching it to 2Co_3:14.
ἡμεῖς ] refers to the Christians in general, as the connection, the added πάντες , and what is affirmed of ἩΜΕῖς , clearly prove. Erasmus, Cajetanus, Estius, Bengel, Michaelis, Nösselt, Stolz, Rosenmüller are wrong in thinking that it refers merely to the apostles and teachers.
The emphasis is not on πάντες (in which Theodoret, Theophylact, Bengel find a contrast to the one Moses), but on ἡμεῖς , in contrast to the Jews, “qui fidei carent oculis,” Erasmu.
ἈΝΑΚΕΚΑΛ . ΠΡΟΣΏΠῼ ] with unveiled countenance; for through our conversion to Christ our formerly confined and fettered spiritual intuition (knowledge) became free and unconfined, 2Co_3:16. After 2Co_3:15-16 we should expect ἀνακεκαλυμμένῃ καρδίᾳ ; but Paul changes the figure, because he wishes here to represent the persons not as hearing (as in 2Co_3:15) but as seeing, and therewith his conception has manifestly returned to the history of Moses, who appeared before God with the veil removed, Exo_34:34. Next to the subject ἡμεῖς , moreover, the emphasis lies on ἈΝΑΚΕΚΑΛ . ΠΡΟΣΏΠῼ : “But we all, with unveiled countenance beholding the glory of the Lord in the mirror, become transformed to the same glory.” For if the beholding of the glory presented in the mirror should take place with covered face, the reflection of this glory (“speculi autem est lumen repercutere,” Emmerling) could not operate on the beholders to render them glorious, as, indeed, also in the case of Moses it was the unveiled countenance that received the radiation of the divine glor.
τὴν δόξαν κυρίου ] said quite without limit of the whole glory of the exalted Christ[182]. It is the divine, in so far as Christ is the bearer and reflection of the divine glory (Col_1:15; Col_2:9; Joh_17:5; Heb_1:3); but κυρίον does not (in opposition to Calvin and Estius) apply to God, on account of 2Co_3:16-17.
κατοπτριζόμενοι ] beholding in the mirror. For we behold the glory of Christ in the mirror, inasmuch as we see not immediately its objective reality, which will only be the case in the future kingdom of God (Joh_17:24; 1Jn_3:2; Col_3:3 f.; Rom_8:17 f.), but only its representation in the gospel; for the gospel is τὸ εὐαγγ . τῆς δόξης τοῦ Χριστοῦ , 2Co_4:4, consequently, as it were, the mirror, in which the glory of Christ gives itself to be seen and shines in its very image to the eye of faith; hence the believing heart (Osiander), which is rather the organ of beholding, cannot be conceived as the mirror. Hunnius aptly remarks that Paul is saying, “nos non ad modum Judaeorum caecutire, sed retecta facie gloriam Domini in evangelii speculo relucentem intueri.” Comp. 1Co_13:12, where likewise the gospel is conceived of as a mirror, as respects, however, the still imperfect vision which it brings about. κατοπτρίζω in the active means to mirror, i.e. to show in the mirror (Plut. Mor. p. 894 D); but in the middle it means among the Greeks to look into, to behold oneself in a mirror. To this head belong Athen. xv. p. 687 C, and all the passages in Wetstein, also Artemidorus, ii. 7, which passage is erroneously adduced by Wolf and others for the meaning: “to see in the mirror.” But this latter signification, which is that occurring in the passage now before us, is unquestionably found in Philo (Loesner, Obss. p. 304). See especially Alleg. p. 79 E: μηδὲ κατοπτρισαίμην ἐν ἄλλῳ τινὶ τὴν σὴν ἰδέαν ἢ ἐν σοὶ τῷ θεῷ . Pelagius (“contemplamur”), Grotius,[183] Rückert, and others quite give up the conception of a mirror, and retain only the notion of beholding; but this is mere caprice, which quite overlooks as well the correct position of the case to which the word aptly corresponds, as also the reference which the following εἰκόνα has to the conception of the mirror. Chrysostom and his successors, Luther, Calovius, Bengel, and others, including Billroth and Olshausen, think that κατοπτρίζεσθαι means to reflect, to beam back the lustre, so that, in parallel with Moses, the glory of Christ is beaming; ἡ καθαρὰ καρδία τῆς θείας δόξης οἷόν τι ἐκμαγεῖον καὶ κάτοπτρον γίνεται , Theodoret. Comp. Erasmus, Paraphr., and Luther’s gloss: “as the mirror catches an image, so our heart catches the knowledge of Christ.” But at variance with the usage of the language, for the middle never has this meaning; and at variance with the context, for ἀνακεκαλ . προσώπῳ must, according to 2Co_3:14-17, refer to the conception of free and unhindered seeing.
τὴν αὐτὴν εἰκόνα μεταμορφ .] we become transformed to the same image, i.e. become so transformed that the same image which we see in the mirror—the image of the glory of Christ—presents itself on us, i.e. as regards the substantial meaning: we are so transformed that we become like to the glorified Christ. Now, seeing that this transformation appears as caused by and contemporaneous with ἀνακεκ . προσ . τ . δόξ . κ . κατοπτρ ., consequently not as a future sudden act (like the transfiguration at the Parousia, 1Co_15:51 f.; comp. Php_3:21), but as something at present in the course of development, it can only be the spiritual transformation to the very likeness of the glorified Christ[184] that is meant (comp. 2Pe_1:4; Gal_4:19; Gal_2:20), and not the future δόξα (Grotius, Fritzsche, Olshausen would have it included). Against this latter may be urged also the subsequent καθάπερ ἀπὸ κυρίου πνεύματος , which has its reference precisely to the spiritual transformation, that takes place in the present αἰών , and the sequel of which is the future Messianic glory to which we are called (1Th_2:12; Rom_8:30); so that the present spiritual process, the καινότης ζωῆς (Rom_6:4) and ΠΝΕΎΜΑΤΟς (Rom_7:6)—the spiritual being risen with and living with Christ (Rom_6:5 ff.)—experiences at the Parousia also the corresponding outward ΣΥΝΔΟΞΑΣΘῆΝΑΙ with Christ, and is thus completed, Col_3:4.
ΤῊΝ ΑὐΤῊΝ ΕἸΚΌΝΑ ] is not to be explained either by supplying ΚΑΤΆ or ΕἸς , or by quoting the analogy of ΠΑΡΑΚΑΛΕῖΣΘΑΙ ΠΑΡΆΚΛΗΣΙΝ and the like (Hofmann), but the construction of ΜΕΤΑΜΟΡΦΟῦΝ with the accusative is formed quite like the commonly occurring combination of ΜΕΤΑΒΆΛΛΕΙΝ with the accusative in the sense: to assume a shape through alteration or transmutation undergone. See Stallbaum, ad Plat. Rep. p. 424 C. The passive turn given to it, in which the accusative remains unaltered (Krüger, § lii. 4. 6; Buttmann, neut. Gr. p. 164 [E. T. 190]), yields therefore the sense: we are so transformed, that we get thereby the same image.
ἀπὸ δόξης εἰς δόξαν ] i.e. so that this transformation issues from glory (viz. from the glory of Christ beheld in the mirror and reflected on us), and has glory as its result (namely, our glory, see above). Comp. 2Co_2:16, also Rom_1:17. So in the main the Greek Fathers (yet referring ἀπὸ δόξης , according to their view of ἈΠῸ ΚΥΡΊΟΝ ΠΝΕΎΜΑΤΟς , to the glory of the Holy Spirit), Vatablus, Bengel, Fritzsche, Billroth, and others, also Hofmann. But most expositors (including Flatt, Rückert, Olshausen, de Wette, Osiander, Ewald) explain it of ascending to ever higher (and at length highest, 1Co_15:51 ff.) glory. Comp. ἐκ δυνάμεως εἰς δύναμιν , Psa_84:7, also Jer_9:2. In this way, however, the correlation of this ἈΠΌ with the following ( ἈΠῸ ΚΥΡ . ΠΝ .) is neglected, although for ἈΠῸ … ΕἸς expressions like ἈΠῸ ΘΑΛΆΣΣΗς ΕἸς ΘΆΛΑΣΣΑΝ (Xen. Hell. i. 3. 4) might be compare.
καθάπερ ἀπὸ κυρίου πνεύματος ] so as from the Lord of the Spirit, people, namely, are transformed, μεταμόρφωσις γίνεται . In this there lies a confirmation of the asserted ΤῊ ΑὐΤΉΝ … ΔΌΞΑΝ . Erasmus rightly observes: “ Ὡς hic non sonat similitudinem sed congruentiam.” Comp. 2Co_2:17; Joh_1:14, al. Lord of the Spirit (the words are rightly so connected by “neoterici quidam” in Estius, Emmerling, Vater, Fritzsche, Billroth, Olshausen, de Wette, Ewald, Osiander, Kling, Krummel; comp. however, also at an earlier date, Erasmus, Annot.) is Christ, in so far as the operation of the Holy Spirit depends on Christ; for the Holy Spirit is the Spirit of Christ (2Co_3:17; Rom_8:9 f.; Gal_4:6), in so far as Christ Himself rules through the Spirit in the hearts (Rom_8:10; Gal_2:20; Eph_3:16 f.); the sending of the Spirit[185] is brought about through Christ (Tit_3:6), and by His operations service is done to Christ (1Co_12:5). Here, too, the relation of subordination in the divine, Trinity is most distinctly expressed.[186] Why, however, is Christ here named κύριος πνεύμστος ? Because that spiritual metamorphosis, which proceeds from Christ, cannot take place otherwise than by the influence of the Holy Spirit on us. The explanations: a Domini spiritu, (Syriac, Vulgate, Augustine, Theophylact, Pelagius, Erasmus, Castalio, Calvin, Grotius, Bengel, and others, including Schrader and Hofmann) and a Domino spiritu, i.e. a Domino qui est spiritus (Chrysostom: ὅρα πῶς καὶ ἐνταῦθα τὸ πνεῦμα κύριον καλεῖ , Theodoret, Valla, Luther, Beza, Calovius, Wolf, Estius, and several others, including Flatt and Neander[187]), agree, indeed, with the doctrine of the Trinity as formulated by the church, but deviate without reason or warrant from the normal order of the words (comp. 2Co_3:17, and see Buttmann, neut. Gramm. p. 295 [E. T. 343]), in particular, from the genitive-relation which quite obviously suggests itself. Rückert hesitatingly allows a choice between the two erroneous views.
[181] So Rich. Schmidt, Paulin. Christol. p. 124 f.
[182] They see Him therefore as the σύνθρονος of the Father (Act_7:56), as the head of the church, as the possessor and bestower of the whole divine fulness of grace, as the future judge of the world, as the conqueror of all hostile powers, as the intercessor for His own, in short, as the wearer of the whole majesty which belongs to His kingly office. Usually τ . δόξαν κυρ . is taken as including in its reference the state of humiliation (see especially Calovius, de Wette, Osiander), the moral elevation, the grace and truth (Joh_1:14), the lifting up on the cross, etc. This, however, is contrary to the parallel with the history of Moses, who saw the supernatural glory of God that might not otherwise be beheld. Grotius indicates the right view.
[183] “ κατεπτριζ ., i.e. attente spectantes, quomodo et Latini dicunt speculari, nimirum quia qui speculum consulunt omnia singulatim intuentur. Sic Christian attente meditantur, quanta sit Christi in coelis regnantis gloria.”
[184] Comp. Calovius: “Illa autem μεταμόρφωσις neutiquam essentialis est, ut fanatici volunt, quum in substantiam Christi transformari nequeamus, sed mystica et spiritualis … quum ejusdem et justitiae per fidem, et gloriae per gratiosam communicationem adeoque et divinae ejus naturae participes reddimur.”
[185] The sender himself is, according to Paul, not Christ, but God, 1Co_2:12; 1Co_6:19; 2Co_1:22; Gal_4:6; 1Th_4:8; Tit_3:6. According to John (Joh_15:26, Joh_16:7), Christ also sends the Spirit, though not independently, but in the way of interceding with the Father (Joh_14:16); comp. also Act_2:23. Hence there is no contradiction between Paul and John.
[186] The qualitative interpretation of the genitive, like πατὴρ οἰκτιρμ ., 2Co_1:3 (de Wette, “whose whole character or whole efficacy is spirit”), is inadmissible, because πνεῦμα , in accordance with the context, must be the Holy Spirit as respects the notion of subsistence (the person of the Spirit).
[187] Comp. also Rich. Schmidt, Paul. Christol. p. 125, according to whom Christ is here designated as κύριος πνεῦμα . But he is precisely not so designated, but as χύρεος πνεύματος .