Bible Verses and Early Church Commentary | Historical Christian Faith

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; 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. 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.

[AD 398] Didymus the Blind on 2 Corinthians 3:1

Paul gently expresses his surprise that the Corinthians are still unaware of the implication of his apostleship.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on 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, 'You vaunt 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 anything 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 exalt 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...

Source: Homily 6 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 3:1

Paul is not saying this in order to boast but so that the Corinthians will not be seduced by others.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 3

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:1

Paul is telling the Corinthians that they should have been commending him without any reminders of this kind.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 301

[AD 384] Ambrosiaster on 2 Corinthians 3:2

Evidence of salvation is an epistle in itself. The salvation of the Corinthians was in Paul’s heart and in the hearts of those who were with him, for he was always thinking about it.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 3:2

“If we needed to be commended to others,” he says, “we would have produced you before them rather than a letter.”

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.1

[AD 407] John Chrysostom on 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...

Source: Homily 6 on Second Corinthians

[AD 202] Irenaeus on 2 Corinthians 3:3

And that the Spirit lays hold on the flesh, he says in the same Epistle, "That ye axe the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart."

Source: Against Heresies Book V

[AD 215] Clement of Alexandria on 2 Corinthians 3:3

These are the laws of reason, words that impart inspiration, written by the hand of the Lord, not on tablets of stone but inscribed in the hearts of men, provided only that those hearts are not attached to corruption. Therefore, the tablets of the hard of heart have been broken, that the faith of little ones might be formed in impressionable minds. Both laws served the Word as means of educating humanity, the one through Moses, the other through the apostles. But what a means of education is the one given through the apostles!

Source: CHRIST THE EDUCATOR 3.12.94

[AD 253] Origen of Alexandria on 2 Corinthians 3:3

Now we have not received this longing from God on the condition that it should not or could not ever be satisfied.… So when even in this life men devote themselves with great labor to sacred and religious studies, although they obtain only some small fragments out of the immeasurable treasures of divine knowledge, yet [they gain this advantage, that] they occupy their mind and understanding with these questions and press onward in their eager desire. Moreover they derive much assistance from the fact that by turning their mind to the study and love of truth they render themselves more capable of receiving instruction in the future. For when one wishes to paint a picture, if he first sketches with the faint touch of a light pencil the outlines of the proposed figure and inserts suitable marks to indicate features afterward to be added, this preliminary drawing with its faint outline undoubtedly renders the canvas more prepared to receive the true colors. So it will be with us, if only that faint form and outline is inscribed “on the tablets of our heart” by the pencil of our Lord Jesus Christ.… It is clear, then, that to those who have now in this life a kind of outline of truth and knowledge there shall be added in the future the beauty of the perfect image.

Source: ON FIRST PRINCIPLES 2.11.4

[AD 379] Basil of Caesarea on 2 Corinthians 3:3

As the pen is an instrument for writing when the hand of an experienced person moves it to record what is being written, so also the tongue of the just man, when the Holy Spirit moves it, writes the words of eternal life in the hearts of the faithful, dipped “not in ink but in the Spirit of the living God.” The scribe, therefore, is the Holy Spirit, because he is wise and an apt teacher of all. And the Spirit writes swiftly, because the movement of his mind is swift. The Spirit writes thoughts in us, “not on tablets of stone but on fleshy tablets of the heart.” In proportion to the size of the heart, the Spirit writes in hearts more or less, either things evident to all or things more obscure, according to the heart’s previous purity. Because of the speed with which the writings have been finished, all the world now is filled with the gospel.

Source: HOMILY 17 ON PSALM 44

[AD 384] Ambrosiaster on 2 Corinthians 3:3

The things which are promised are eternal and are therefore said to be written with the Spirit of God, unlike temporal things written in ink, which fades and loses its power to record anything.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 2 Corinthians 3:3

But with the Word of God before us we are able to formulate opinions on what is good and what is evil. One of these we naturally understand we should avoid as evil, and the other we understand has been recommended to us as a good. In this respect we seem to be listening to the very voice of the Lord, whereby some things are forbidden and other things are advised. If a person does not comply with the injunctions which are believed to have been once ordained by God, he is considered to be liable to punishment. The commands of God are impressed in our hearts by the Spirit of the living God. We do not read these commands as if they were recorded in ink on a tablet of stone. Hence, in our own thought we formulate a law.… There is something, therefore, like the law of God which exists in the hearts of men.

Source: PARADISE 8.39

[AD 397] Ambrose of Milan on 2 Corinthians 3:3

By this finger, as we read, God wrote on the stone tablets which Moses received. For not with a finger of flesh did God make the forms and elements of those letters which we read; by his Spirit he gave the law. And so the apostle said: “For the law is spiritual, which indeed is written not with ink but with the Spirit of the living God; not in tables of stone but in fleshly tables of the heart.” For, if the letter of the apostle is written in the Spirit, what stands in the way of our being obliged to believe that the law of God was written not in ink but in the Spirit of God, which surely does not stain the secrets of our heart and mind but illuminates them?

Source: On the Holy Spirit 3.3.13

[AD 407] John Chrysostom on 2 Corinthians 3:3

Here Paul bears witness not only to their love but also to their good works, since by their behavior they can demonstrate to everybody the high worth of their teacher. What letters would have done to gain respect for the apostle, the Corinthians achieve by their life and behavior. The virtues of disciples commend the teacher more than any letter. They are an epistle of Christ, having the law of God written in their hearts. God wrote that law, but Paul and his companions prepared them to receive the writing. For just as Moses hewed stones and tables, so Paul shaped their souls.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.1-2

[AD 407] John Chrysostom on 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.

Then exalting them still higher, he even calls them the epistle of Christ, saying,

"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,

Source: Homily 6 on Second Corinthians

[AD 418] Pelagius on 2 Corinthians 3:3

It was clear to everybody that the Corinthians owed their conversion to Paul’s teaching, which the Holy Spirit had confirmed. We know that we belong to Christ if we have received the Spirit.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 3

[AD 425] Severian of Gabala on 2 Corinthians 3:3

Paul shows how much better the grace of the Spirit is than the law and how much higher the preaching of the apostles is than the dispensation of the prophets.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:3

Forgetting the false teachers, Paul goes on to the heart of the matter and expounds the difference between the two Testaments.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 302

[AD 384] Ambrosiaster on 2 Corinthians 3:4

Paul’s purpose was to show that the ancient prophets did not have this position of trust in God’s eyes, because theirs was a preparing ministry.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 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.

Source: Homily 6 on Second Corinthians

[AD 420] Jerome on 2 Corinthians 3:4

The apostle Paul, after describing in a few words the benefits of God, states in conclusion: “And for such offices, who is sufficient?” Whence he also says in another place: “Such is the assurance we have through Christ toward God. Not that we are sufficient of ourselves to think anything, as from ourselves, but our sufficiency is from God. He also it is who made us fit ministers of the new covenant, not of the letter but of the spirit; for the letter kills, but the spirit gives life.” Do we still dare to boast about the free will and treat with insult the benefits of God the Giver, when the chosen vessel [Paul] also writes very clearly: “But we carry this treasure in vessels of clay, to show that the abundance of our power is God’s and not ours”?

Source: Against the Pelagians 3.9

[AD 407] John Chrysostom on 2 Corinthians 3:5-6

"Not that we are sufficient of ourselves to account anything as from ourselves."

See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he says anything 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 anything 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]

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 drink? 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.

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] [ἰταμοὺς] 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 destroy the soul itself and make 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 [παραπαίουσα], 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.

Source: Homily 6 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 3:5

By “from us” Paul means “from one another.”

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 430] Augustine of Hippo on 2 Corinthians 3:5

Therefore it rests not in human power but on God’s, that we have the “power to be made the sons of God.” They receive it from him who inspires in the human heart devout thoughts, through which it possesses “faith which works through love.” For acquiring and retaining this good, and for progressing perseveringly in it to the end, “We are not sufficient to think anything as of ourselves, but our sufficiency is from God,” in whose power are our heart and our thoughts.

Source: GIFT OF PERSEVERANCE 8.20

[AD 533] Fulgentius of Ruspe on 2 Corinthians 3:5

In this debt which you demand from us and you repay, do not doubt that I am assisted, so that God, who works in us both to will and to bring to completion the work of the good will, himself gives that I may worthily think and worthily speak. For in good thoughts, “Not that of ourselves we are qualified to take credit for anything as coming from us; rather our qualification comes from God.” And for this reason we do not fail for want because by a free gift our sufficiency is from him in whom there is no want. Just as he does not need our goods, so he always abounds in giving, nor does he become needy by giving who gives that by which he is always filled; nor is there any pleasing gift of thought, word or deed offered by us to him which he himself has not given with free kindness. Wherefore the holy giving of God is always free because no demand based on human merits has ever preceded, because even if a human being has any good merit, it comes from him from whom comes “every good and perfect gift.”.

Source: TO PROBA 3.5

[AD 533] Fulgentius of Ruspe on 2 Corinthians 3:5

Nor can any human being be fit either for thinking or for doing anything good unless he is first helped by the free gift of divine assistance. “For God is the one who, for his own good purpose, works ‘in them’ both to desire and to work,” as the vessel of election [Paul] affirms; also by his teaching, we know that “we of ourselves are not qualified to take credit for anything as coming from us; rather our qualification comes from God.” Therefore, he supplies us with all the sufficiency of good, and his fullness is not lessened when he gives who kindly shares every good with us that we may have them.… Everything which is created, just as before it was created it did not exist, so before it receives was unable to possess; and just as it cannot subsist without the working of him who made it, so it is unable to will or to do good unless God continuously deigns to help. For from him is the beginning of a good will, from him the ability to do good works, from him perseverance in a good way of life, from him in the present age is given true humility of heart and in the future the happiness of eternal reward, that they may be without end happy who now without falsity are humble.

Source: TO PROBA 4.6

[AD 585] Cassiodorus on 2 Corinthians 3:5

Since the Lord’s call comes before all merit, and he does not find a thing deserving but makes it so, for that reason it is called gratuitous; otherwise it would be called just. So this is the good will which summons and draws us. We can think or perform nothing which benefits us without our obtaining it from the Author of goodness. As Paul says, “For we cannot think anything of ourselves, as of ourselves, but our sufficiency is from God.” So let the Pelagians’ madness fall silent, lest in seeking falsely to ascribe some goodness to itself the will is instead deprived of him who bestows it.

Source: EXPLANATION OF THE PSALMS 5.13

[AD 220] Tertullian on 2 Corinthians 3:6

Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; " and herein will lie its newness.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 3:6

Even if "the letter killeth, yet the Spirit giveth life; " and both belong to Him who says: "I kill, and I make alive; I wound, and I heal.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 3:6

For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.

Source: On Modesty

[AD 253] Origen of Alexandria on 2 Corinthians 3:6

The letter means what is material and the spirit what is intellectual, which we also call spiritual.

Source: ON FIRST PRINCIPLES 1.1.2

[AD 253] Origen of Alexandria on 2 Corinthians 3:6

For even in the Gospels, it is “the letter” that “kills.” Not only in the Old Testament is “the letter that kills” found; there is also in the New Testament “the letter that kills”—that one who does not spiritually perceive what is said. For, if you follow according to the letter that which is said, “Unless you eat my flesh and drink my blood,” this “letter kills.” Do you want me to bring out of the gospel for you another “letter” that “kills”? He says, “Let the one who does not have a sword sell his tunic and buy a sword.” Behold, this is the letter of the gospel, but “it kills.” But, if you take it spiritually, it does not kill, but there is in it “a spirit that gives life.” For this reason, receive spiritually what is said either in the law or in the Gospels because “the spiritual one judges all things but that one is not judged by anyone.”

Source: HOMILIES ON LEVITICUS 7.5.5

[AD 311] Methodius of Olympus on 2 Corinthians 3:6

Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth;

Source: Methodius Oration Concerning Simeon and Anna

[AD 379] Basil of Caesarea on 2 Corinthians 3:6

The difference between the spirit and the letter the apostle explains succinctly in another place by comparing the law and the gospel, saying: “For the letter kills, but the spirit gives life.” By the “letter” he means the law, as is evident also from what precedes and follows. By the “spirit” he means the Lord’s doctrine, for the Lord himself said: “My words are spirit and life.”33.

Source: CONCERNING BAPTISM 1.2

[AD 384] Ambrosiaster on 2 Corinthians 3:6

The Spirit, who is the law of faith which is not written but which is contained in the rational soul, is life-giving, drawing to himself those who are guilty of mortal sin, so that they may be made righteous and cease altogether from sinning.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 2 Corinthians 3:6

Rightly, then, does Paul say that “the letter kills, but the spirit gives life.” The letter circumcised a small part of the body, but the understanding spirit keeps the circumcision of the entire soul and body so that chastity might be preserved, frugality loved and the unnecessary parts cut off (for nothing is so unnecessary as the vices of greed, the sins of lust, which did not belong to nature but which sin has caused). Bodily circumcision is the symbol, but the reality is the spiritual circumcision; the one cuts off a member, the other sin.

Source: LETTER 68, TO CLEMENTIANUS

[AD 397] Ambrose of Milan on 2 Corinthians 3:6

Moreover, what wonder is it if the Spirit works life, who gives life as the Father does, who gives life as the Son does? Moreover, who would deny that to give life is of the eternal Majesty?… Therefore, let us see whether the Spirit is enlivened, or himself enlivens. But it is written: “The letter kills, but the Spirit gives life.”

Source: So the Spirit gives life. But that you may understand that the quickening of the Father and of the Son and of the Holy Spirit is not divided, learn that there is also a oneness of quickening, since God himself quickens through the Spirit; for Paul said: “He that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit dwelling in you.”19. THE HOLY SPIRIT 2.4.29. 30

[AD 407] John Chrysostom on 2 Corinthians 3:6

The law was spiritual, but it did not bestow the Spirit. Moses had letters but not the Spirit, whereas we have been entrusted with the giving of the Spirit.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.2

[AD 418] Pelagius on 2 Corinthians 3:6

The law kills the sinner, but grace revives him if he repents. There are some people who say that the literal sense of Scripture is the thing which kills, but this is to forget that not all Scripture is meant to be taken literally, nor can allegory be pressed into service in every passage. For just as some things are said in an allegorical way, so other things, like the commandments, will lose all their meaning if they are taken allegorically and become destructive. The spiritual meaning of Scripture is not found in allegory but in letting the meaning of the text explain the essence of truth.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 3

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

How does the Spirit give life? By causing the letter to be fulfilled, so that it may not kill.

Source: EASTER SERMON 251.7

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

Therefore, you that fear the Lord, praise him, and that you may worship him, not as slaves but as free men, learn to love him whom you fear, and you will be able to praise what you love. The men of the Old Testament, fearing God, because of the letter which terrifies and kills and not yet possessing “the spirit which quickens,” ran to the temple with sacrifices and offered up bloody victims. They were ignorant of what was foreshadowed by them, although they were a figure of the Blood to come, by which we have been redeemed.

Source: LETTER 140, TO HONORATUS 19

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

Therefore, God commands continence, and he gives continence; he commands by the law, he gives by the Spirit; for the law without grace makes sin abound, and the letter without the spirit kills. He commands so as to make us learn how to ask the help of grace when we try to obey his commandments and in our weakness fall wearied under the law, and also to make us grateful to him who helps us if we have been able to perform any good work.

Source: LETTER 157, TO HILARIUS

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

Could it be possible that the law is not of God? None but an irreligious man would think that. But, because the law commands by the letter and does not help by the Spirit, whoever listens to the letter of the law in such wise as to think that it is enough for him to know what it commands or forbids, whoever trusts in the strength of his own free will to accomplish it and does not take refuge in faith in order to be assisted in his approach to the Spirit that quickens lest the letter find him guilty and kill him, that man has a zeal of God, but not according to knowledge.

Source: LETTER 186, TO PAULINUS

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

For, if you take away the Spirit, how does the law avail? It makes a prevaricator. On that account the Scripture says: “The letter kills.” The law orders and you do not obey.… Something is commanded, and you do not do it; something is forbidden, and you do it. Behold, “the letter kills.”

Source: EASTER SERMON 250.3

[AD 430] Augustine of Hippo on 2 Corinthians 3:6

Let the Spirit be joined to the law, because, if you have received the law and if you lack the help of the Spirit, you do not fulfill what is of the law. You do not carry out what is commanded you.… Let the Spirit be added, let him help: that which is commanded is accomplished. If the Spirit is absent, the letter kills you.… You cannot excuse yourself on the plea of ignorance since you have received the law. Now, because you have learned what you should do, ignorance does not excuse you.… But why does the apostle say: “The letter kills, but the Spirit gives life”? How does the Spirit give life? Because he causes the letter to be fulfilled so that it may not kill. The sanctified are those who fulfill the law of God according to the gift of God. The law can command; it cannot help. The Spirit is added as a helper, and the commandment of God is fulfilled with joy and delight. Certainly many observe the law from fear, but those who keep the law from fear of punishment would prefer that what they fear did not exist. On the contrary, those who observe the law through love of justice rejoice even in that respect because they do not consider it hostile to them.

Source: EASTER SERMON 251.7

[AD 220] Tertullian on 2 Corinthians 3:7

He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel." Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 3:7

Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 2 Corinthians 3:7

But as the apostle discusses these things with that noble understanding which he employs in other matters, he writes: “But we have the mind of Christ.” He also says: “But if the ministry of death written with letters upon stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which is passing away, will not the ministry of the spirit be rather in glory?” And again a little later he says, “And not as Moses placed a veil on his face that the sons of Israel might not steadfastly look at the appearance of his countenance. For their senses were made dull, for up to this present day when Moses is read, the veil is upon their heart.” Who would not wonder at the magnitude of the mysteries? Who would not greatly fear the sign of a dulled heart? Moses’ face was glorified, but “the sons of Israel” were not able “to look at the appearance of his countenance”; the people of the synagogue were not able “to look.” But if anyone can be superior in conduct and life to the multitude, he can look at the glory of his countenance. For even now, as the apostle says, “The veil is placed on the reading of the Old Testament”.; even now Moses speaks with glorified countenance, but we are not able to look at the glory which is in his countenance. We are not able, therefore, because we are still the populace, and we have no zeal or merit more than the common crowd. But because the holy apostle says, “but that same veil remains in the reading of the Old Testament,” the expressed opinion of such a great apostle would have cut off all hope of understanding for us if he had not added: “But when anyone shall turn to the Lord, the veil shall be removed.” He says, therefore, that the cause of the removal of the veil is our turning to the Lord. We should draw the conclusion from this that as long as we read the divine Scriptures without understanding, as long as what has been written is obscure to us and closed, we have not yet turned to the Lord. For if we had turned to the Lord, without doubt the veil would have been removed.

Source: HOMILIES ON EXODUS 12

[AD 253] Origen of Alexandria on 2 Corinthians 3:7

The apostle briefly indicates the reason that these words that were read to us can be understood or not understood when he says that “the veil of the Old Testament” can “be removed” from the eyes of the one “who has been converted to the Lord.” From this, he wanted it understood that these things are less clear to us to the same degree as our conversion to the Lord is less complete. And for that reason, this must be worked at with all our strength so that, free from secular occupations and mundane deeds, and if possible leaving behind these unnecessary fables of friends, we may apply ourselves to the Word of God and “meditate on his law day and night.” The result will be the conversion of the entire heart. Then we can see the face of Moses, opened and unveiled.

Source: HOMILIES ON LEVITICUS 6

[AD 407] John Chrysostom on 2 Corinthians 3:7

The law served death but was not its cause. What caused death was sin, but the law brought in punishment and showed the sin up for what it was—it did not cause it. The law did not minister to the existence of sin or death but to the suffering of retribution by the sinner, so that in this way it was even more destructive of sin.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.1

[AD 407] John Chrysostom on 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,

Source: Homily 7 on Second Corinthians

[AD 428] Theodore of Mopsuestia on 2 Corinthians 3:7

Paul did not say the dispensation of the law but the dispensation of death, speaking rather of its result in order to lessen its attraction.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 384] Ambrosiaster on 2 Corinthians 3:8

It is obvious that the grace of the law of faith is greater than that of the law of Moses. For although the law of Moses was intended to be beneficial, it became the law of death because it was flouted. Then, because there was no way it could make provision for sinners to be saved, there came the law of faith, which not only forgives sinners but also makes them righteous. There is therefore a great deal of difference between one law and the other.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 3:8

Paul shows the results of both dispensations, but whereas in the former instance he concentrates on those results—death and separation from God—in the latter case he concentrates on the Spirit himself.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.1

[AD 407] John Chrysostom on 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,

Source: Homily 7 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 3:9

Paul says this because there is more glory in salvation than there is in death. However justly a judge may condemn some-one, he earns more honor if he shows mercy, so that the guilty party is given an opportunity to mend his ways.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 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.

Source: Homily 7 on Second Corinthians

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:9

The law condemned sinners, but grace receives them and justifies them by faith. It leads them to holy baptism and grants them forgiveness of sins.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 303

[AD 384] Ambrosiaster on 2 Corinthians 3:10

The law of Moses was not made glorious because of the splendor on his face. That splendor was of no benefit to anyone and did not have the reward of glory. It was rather a hindrance, not through its own fault but through the fault of sinners.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 2 Corinthians 3:10

Paul does not disparage the Old Testament but highly commends it, since comparisons are apt to be made between things which are basically similar in kind.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.2

[AD 407] John Chrysostom on 2 Corinthians 3:10

"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...

Source: Homily 7 on Second Corinthians

[AD 420] Jerome on 2 Corinthians 3:10

And this is what the apostle writes in another place: “And yet what was glorified is without glory because of the surpassing glory”; for the justice of the law, to be sure, in comparison with the grace of the gospel would not appear to be justice. “For if that,” he says, “which is done away with is glorious, much more will that be glorious which abides.”

Source: Against the Pelagians 1.15

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:10

The light of a lamp shines brightly in the darkness of the night, but at midday it is barely visible and is not even thought of as light.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 304

[AD 384] Ambrosiaster on 2 Corinthians 3:11

Paul does not deny that there was splendor in the law and on the face of Moses, but it did not endure because in his case it was a symbol and not a reality. The difference between the face of Moses and the glory of Christ is the same as the difference between the picture and the person whom it portrays.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 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.

Source: Homily 7 on Second Corinthians

[AD 384] Ambrosiaster on 2 Corinthians 3:12

Paul is saying that we have a hope of seeing glory, not the kind that was on the face of Moses but the kind which the three apostles saw on the mountain when the Lord revealed himself. Therefore we ought to repay the love of God as far as we can by being more fervent in our love for him, who by cleansing us from our sins has given us this confidence. Now our confidence ought to increase, because what we eventually see will be in proportion to what we now believe.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 407] John Chrysostom on 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...

Source: Homily 7 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 3:12

What hope do we have? The hope that the grace of the Spirit will not be abolished like the law but that it will remain, even after the resurrection.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 407] John Chrysostom on 2 Corinthians 3:13

Paul is saying that there is no need for us to cover ourselves as Moses did, for we are able to look at the glory with which we are encircled, even though it is far brighter than the other one.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.2

[AD 407] John Chrysostom on 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.

Source: Homily 7 on Second Corinthians

[AD 430] Augustine of Hippo on 2 Corinthians 3:13

The truth is that the Old Testament of Mount Sinai, “producing children of slavery,” now serves no purpose but to bear witness to the New. Otherwise, the words of St. Paul would not be true: “Yes, down to this very day when Moses is read, the veil covers their hearts”; but when any of them turn from the Old Testament to Christ, “the veil shall be taken away.” What happens is that the deepest aspirations of those who make the change are shifted from the Old Testament to the New, whereupon they begin to look for spiritual—rather than earthly—happiness.

Source: City of God 17.7

[AD 430] Augustine of Hippo on 2 Corinthians 3:13

Doubtless, there is a veil in the Old Testament, which will be removed as soon as one comes to Christ. At his crucifixion, “the veil of the temple was torn,” to signify what the apostle said about the veil of the Old Testament, “Because in Christ it is made void.”10.

Source: LETTER 140, TO HONORATUS 10

[AD 430] Augustine of Hippo on 2 Corinthians 3:13

It is not the Old Testament that is done away with in Christ but the concealing veil, so that it may be understood through Christ. That is, as it were, laid bare, which without Christ is hidden and obscure. The same apostle adds immediately: “When you shall turn to Christ, the veil shall be taken away.” He does not say: “The law or the Old Testament will be taken away.” It is not the case, therefore, that by the grace of the Lord that which was covered has been abolished as useless; rather the covering has been removed which concealed useful truth. This is what happens to those who earnestly and piously, not proudly and wickedly, seek the sense of the Scriptures. To them is carefully demonstrated the order of events, the reasons for words and deeds and the agreement of the Old Testament with the New, so that not a point remains where there is not complete harmony; and such secret truths are conveyed in figures. When they are brought to light by interpretation, they compel those who wished to condemn rather than to learn.

Source: THE USEFULNESS OF BELIEF 3.9

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:13

Paul says that the law was fading away, by which he means that it was coming to an end in Christ, whose coming was foretold by the law.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 305

[AD 215] Clement of Alexandria on 2 Corinthians 3:14

So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith "the savour of knowledge. "For unto this day the same veil remains on many in the reading of the Old Testament"

Source: Clement of Alexandria Stromata Book IV

[AD 220] Tertullian on 2 Corinthians 3:14

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

Source: Against Marcion Book V

[AD 258] Cyprian on 2 Corinthians 3:14

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

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 384] Ambrosiaster on 2 Corinthians 3:14

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

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 386] Cyril of Jerusalem on 2 Corinthians 3:14

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

Source: Catechetical Lecture 15:32

[AD 407] John Chrysostom on 2 Corinthians 3:14

What happened once in the case of Moses happens continually in the case of the law. What is said is not an accusation of the law, nor does it reflect on Moses, who veiled himself, but only on the narrow Jewish legalists. For the law has its proper glory, but they were unable to see it. Why should we be surprised that the Jews do not believe in Christ, since they did not believe in the law either?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.2

[AD 407] John Chrysostom on 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.'

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;

Source: Homily 7 on Second Corinthians

[AD 220] Tertullian on 2 Corinthians 3:15

Of Israel he says, Even unto this day the same veil is upon their heart; " showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 2 Corinthians 3:15

The apostle also says, “Even until this day, whenever Moses is read, a veil lies upon their hearts; but when a man shall turn to the Lord, the veil shall be taken away; and where the Spirit of the Lord is, there is liberty.” For so long as a man does not attend to the spiritual meaning “a veil lies upon his heart,” in consequence of which veil, in other words his duller understanding, the Scripture itself is said or thought to be veiled. This is the explanation of the veil which is said to have covered the face of Moses when he was speaking to the people, that is, when the law is read in public. But if we turn to the Lord, where also the Word of God is and where the Holy Spirit reveals spiritual knowledge, the veil will be taken away, and we shall then with unveiled face behold in the holy Scriptures the glory of the Lord.

Source: ON FIRST PRINCIPLES 1.1.2

[AD 253] Origen of Alexandria on 2 Corinthians 3:15

Further, if any one ponders over the prophetic sayings with all the attention and reverence they deserve, it is certain that in the very act of reading and diligently studying them his mind and feelings will be touched by a divine breath. He will recognize that the words he is reading are not human utterances but the language of God; and so he will perceive from his own experience that these books have been composed not by human art or mortal eloquence but, if I may so speak, in a style that is divine. The splendor of Christ’s advent has, therefore, by illuminating the law of Moses with the brightness of the truth, withdrawn the veil which had covered the letter of the law and has disclosed, for everyone who believes in him, all those “good things” which lay concealed within.

Source: ON FIRST PRINCIPLES 1.1.3

[AD 407] John Chrysostom on 2 Corinthians 3:15

The veil is not there because of Moses but because of their gross and carnal minds.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.3

[AD 407] John Chrysostom on 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.

Having then suitably accused them, he points out also the manner of their correction. And what is this?

Source: Homily 7 on Second Corinthians

[AD 420] Jerome on 2 Corinthians 3:15

The curtain of the temple is torn, for that which had been veiled in Judea is unveiled to all the nations; the curtain is torn and the mysteries of the law are revealed to the faithful, but to unbelievers they are hidden to this very day. When Moses, the Old Testament, is read aloud by the Jews on every Sabbath, according to the testimony of the apostle: “the veil covers their hearts.” They read the law, true enough, but they do not understand because their eyes have grown so dim that they cannot see. They are, indeed, like those of whom Scripture says: “They have eyes but see not; they have ears but hear not.”

Source: HOMILY 66 ON PSALM 88 (89)

[AD 444] Cyril of Alexandria on 2 Corinthians 3:15

Yet the shadows bring forth the truth, even if they are not at all the truth themselves. Because of this, the divinely inspired Moses placed a veil upon his face and spoke thus to the children of Israel, all but shouting by this act that a person might behold the beauty of the utterances made through him, not in outwardly appearing figures but in meditations hidden within us. Come, therefore, by taking off the veil of the law and by setting the face of Moses free of its coverings, let us behold the naked truth.

Source: LETTER 41

[AD 604] Gregory the Dialogist on 2 Corinthians 3:15

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."

[AD 220] Tertullian on 2 Corinthians 3:16

But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away," properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ.

Source: Against Marcion Book V

[AD 253] Origen of Alexandria on 2 Corinthians 3:16

The Lord himself, the Holy Spirit himself, must be entreated by us to remove every cloud and all darkness which obscures the vision of our hearts, hardened with the stains of sins, in order that we may be able to behold the spiritual and wonderful knowledge of his law.

Source: HOMILIES ON LEVITICUS 1

[AD 253] Origen of Alexandria on 2 Corinthians 3:16

Let us beware, therefore, lest not only “when Moses is read” but also when Paul is read “a veil” be “placed over” our “heart.” And clearly, if we hear negligently, if we bring no zeal to learning and understanding, not only are the Scriptures of the Law and Prophets but also of the apostles and Gospels covered for us with a great veil. I fear, however, lest by too much negligence and dullness of heart the divine volumes be not only veiled to us but also sealed, so that “if a book should be put into the hands of a man who cannot read to be read, he would say, ‘I cannot read’; if it should be put into the hands of a man who can read, he would say, ‘It is sealed.’ ”Whence we see that we must not only employ zeal to learn the sacred literature, but also we must pray to the Lord and entreat “day and night” that the lamb “of the tribe of Judah” may come and himself taking “the sealed book” may deign to open it. For it is he who “opening the Scriptures” kindles the hearts of the disciples so that they say, “Was not our heart burning within us when he opened to us the Scriptures?” May he, therefore, even now see fit to open to us what it is which he inspired his apostle to say, “But the Lord is a spirit, and where the spirit of the Lord is, there is freedom.”.

Source: HOMILIES ON EXODUS 12

[AD 253] Origen of Alexandria on 2 Corinthians 3:16

For thus the apostle said, “If anyone turns to the Lord, the veil will be removed; for where the spirit of the Lord is, there is freedom.” Therefore, the Lord himself, the Holy Spirit himself must be entreated by us to remove every cloud and all darkness which obscures the vision of our hearts hardened with the stains of sins in order that we may be able to behold the spiritual and wonderful knowledge of his law, according to him who said, “Take the veil from my eyes and I shall observe the wonders of your law.”32.

Source: HOMILIES ON LEVITICUS 1.4

[AD 407] John Chrysostom on 2 Corinthians 3:16

The purpose of the veil was not to hide Moses but to prevent the Jews from seeing him, for they were unable to do so. But when we turn to the Lord, the veil is naturally taken away. When Moses talked with the Jews, he had his face covered, but when he talked with God, the veil was removed. Likewise when we turn to the Lord, we shall see the glory of the law and the face of the Lawgiver uncovered. And not only this, we shall then be in the same frame of reference as Moses.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.4

[AD 407] John Chrysostom on 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 anything, 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.

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...

Source: Homily 7 on Second Corinthians

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:16

The same is true for you as well. When you believe in Christ, the veil of your unbelief will be taken away.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 305

[AD 384] Ambrosiaster on 2 Corinthians 3:17

Because God is Spirit, he has given through Christ the law of the Spirit, which persuades us to believe in invisible things which our reasoning understands spiritually. This law gives liberty because it demands only faith, and because it believes what it does not see, we are able to be rescued from our condition.

Source: COMMENTARY ON PAUL’S EPISTLES

[AD 397] Ambrose of Milan on 2 Corinthians 3:17

The same, then, is the Lord, who is the Spirit of the Lord; that is, he called the Spirit of the Lord, Lord, just as also the apostle says: “Now the Lord is a spirit, and where the Spirit of the Lord is, there is liberty.” You have then, the Lord called also the Holy Spirit; for the Holy Spirit and the Son are not one person but one substance.

Source: On the Holy Spirit 2.1.18

[AD 397] Ambrose of Milan on 2 Corinthians 3:17

Just like children, so are the Jews also under a tutor. The law is our tutor; a tutor brings us to the master; Christ is our only master.… A tutor is feared, the master points out the way to salvation. Fear brings us to liberty, liberty to faith, faith to love, love obtains adoption, adoption an inheritance. Therefore, where there is faith, there is freedom, for a slave acts in fear, a free man through faith. The one is under the letter, the other under grace; the one in slavery, the other in the spirit; for “Where the Spirit of the Lord is, there is freedom.”.

Source: LETTER 69

[AD 407] John Chrysostom on 2 Corinthians 3:17

We did not say “The Lord is a spirit” but “The Spirit is the Lord.”

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.5

[AD 407] John Chrysostom on 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...

Source: Homily 7 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 3:17

The person who has been blessed with the Spirit of the Lord has been set free from the condemnation of the law, for the spiritual gifts are given their power through the Spirit. Moreover, the gift is given freely to those who are ready to receive it.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 428] Theodore of Mopsuestia on 2 Corinthians 3:17

If Paul had wanted to say that the Lord is a spirit, he would have left the article the out. Compare John [4:24], where in speaking to the Samaritan woman, Jesus says that God is a spirit, meaning that he does not have a body. But in this case Paul puts the article in, which proves that he is not saying that the Lord is a spirit but rather that the Spirit is Lord.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 458] Theodoret of Cyrus on 2 Corinthians 3:17

Paul shows here that the Spirit and God are equal. Moses turned his eyes toward God; we turn ours toward the Holy Spirit. Paul would hardly have said that what the Spirit reveals is greater than what Moses saw if the Spirit were merely a creature and not God himself.

Source: COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 305-6

[AD 220] Tertullian on 2 Corinthians 3:18

But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled-unknown mysteries, as they were of an unknown god? So he says that "we now with open face" (meaning the candour of the heart, which in the Jews had been covered with a veil), "beholding Christ, are changed into the same image, from that glory" (wherewith Moses was transfigured as by the glory of the Lord) "to another glory." By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ-"even as," to use his words, "by the Spirit of the Lord" -he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians.

Source: Against Marcion Book V

[AD 220] Tertullian on 2 Corinthians 3:18

By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ-"even as," to use his words, "by the Spirit of the Lord" -he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians.

Source: Against Marcion Book V

[AD 311] Methodius of Olympus on 2 Corinthians 3:18

Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering,

Source: Methodius Oration Concerning Simeon and Anna

[AD 390] Gregory of Nazianzus on 2 Corinthians 3:18

For the matter stands thus: The Old Testament proclaimed the Father openly and the Son more obscurely. The New manifested the Son and suggested the deity of the Spirit. Now the Spirit himself dwells among us and supplies us with a clearer demonstration of himself. For it was not safe, when the Godhead of the Father was not yet acknowledged, plainly to proclaim the Son; nor when that of the Son was not yet received, to burden us further (if I may use so bold an expression) with the Holy Ghost.… For this reason it was, I think, that he gradually came to dwell in the disciples, measuring himself out to them according to their capacity to receive him, at the beginning of the gospel, after the passion, after the ascension, making perfect their powers, being breathed upon them and appearing in fiery tongues. And indeed it is by little and little that he is declared by Jesus, as you will learn for yourself if you will read more carefully.

Source: THEOLOGICAL ORATION 5.26

[AD 395] Gregory of Nyssa on 2 Corinthians 3:18

Therefore, I do not think it is a fearful thing (I mean that our nature is changeable). The Logos shows that it would be a disadvantage for us not to be able to make a change for the better, as a kind of wing of flight to greater things. Therefore, let no one be grieved if he sees in his nature a penchant for change. Changing in everything for the better, let him exchange “glory for glory,” becoming greater through daily increase, ever perfecting himself and never arriving too quickly at the limit of perfection. For this is truly perfection: never to stop growing toward what is better and never placing any limit on perfection.

Source: ON PERFECTION

[AD 407] John Chrysostom on 2 Corinthians 3:18

This does not refer to those things which are brought to an end but to those which remain. The Spirit is God, and we are raised to the level of the apostles, because we shall all behold him together with uncovered faces. As soon as we are baptized, the soul beams even more brightly than the sun because it is cleansed by the Spirit, and we not only behold God’s glory, we receive from it a kind of splendor.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.5

[AD 407] John Chrysostom on 2 Corinthians 3:18

Do you wish to know of another way in which you were judged worthy of greater wonders? In their day the Jews were unable to see the face of Moses transfigured, although he was their fellow slave and kinsman. But you have seen the face of Christ in his glory. St. Paul cried aloud, saying: “But we all, with faces unveiled, reflect the glory of the Lord.” At that time the Jews had Christ following them, but all the more does he follow us now. Then Christ followed along with them thanks to Moses; he goes along with us not only thanks to [the new] Moses but thanks to your own ready obedience. For the Jews, after Egypt came the desert; for you, after your exodus will come heaven. They had Moses as their leader and excellent general; we have another Moses, God, to lead and command us.

Source: BAPTISMAL INSTRUCTIONS 3.25

[AD 407] John Chrysostom on 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]

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 riveted 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 you at the first gave 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 you too do the things that inflame, yet think 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.

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.

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 forever. 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.

Source: Homily 7 on Second Corinthians

[AD 425] Severian of Gabala on 2 Corinthians 3:18

We are being changed from knowledge of the law into the grace of the Spirit. And it must be remembered that from the glory of the Spirit working in us we come to the glory of our inheritance as sons. This is the work of the Spirit, for it must be held that here the word Lord refers to the Spirit and not to the Son of God.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH

[AD 700] Isaac of Nineveh on 2 Corinthians 3:18

Although “as in a mirror” indicates “not substantially,” it does show clearly, in any case, the acquisition of a likeness.

Source: ASCETICAL HOMILIES 2