2 Corinthians 3:17–3:18

2 Corinthians 3:12-18 12. Seeing then that we have such hope, we use great plainness of speech: 12. Habentes igitur hanc spem, multa fiducia (vel, libertate) utimur. 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: 13. Et non quemadmodum Moses ( Exodus 34:33-35 ) ponebat velamen ante faciem suam, ut non intuerentur filii Israel in finem eius quod aboletur. [395] 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. 14. Sed excoecati sunt [396] sensus eorum: nam usque in hune diem velamen illud in lectione Veteris Testamenti [397] manet: nec tollitur, eo quod aboletur per Christum. [398] 15. But even unto this day, when Moses is read, the vail is upon their heart. 15. Sed usque in hodiernum diem, quum legitur Moses, velamen eorum cordibus impositum est. 16. Nevertheless when it shall turn to the Lord, the vail shall be taken away. 16. At ubi conversus fuerit ad Dominum, auferetur velamen. 17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 17. Dominus Spiritus est: ubi autem Spiritus Domini, illic libertas. 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. 18. Nos autem omnes retecta facie gloriam Domini in speculo conspicientes, in eandem imaginem transformamur a gloria in gloriam, tanquam a Domini Spiritu. 12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing -- that the people of Israel had received from it the spirit of bondage unto fear. ( Romans 8:15 .) Here, however, he speaks rather of an abuse that was foreign and adventitious. [399] There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. [400] In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. [401] This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses' countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled. This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. [402] In the first place, he draws this distinction between the law and the Gospel -- that the brightness of the former rather dazzled men's eyes, than enlightened them, while in the latter, Christ's glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable [403] -- is not hid, but is manifested familiarly to all. The term parresia confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law. [404] 13. Not as Moses Paul is not reasoning as to the intention of Moses. For as it was his office, to publish the law to his people, so, there can be no doubt that he was desirous, that its true meaning should be apprehended by all, and that he did not intentionally involve his doctrine in obscurity, but that the fault was on the part of the people. As, therefore, he could not renew the minds of the hearers, he was contented with faithfully discharging the duty assigned to him. Nay more, the Lord having commanded him to put a veil between his face and the eyes of the beholders, he obeyed. Nothing, therefore, is said here to the dishonor of Moses, for he was not required to do more than the commission, that was assigned to him, called for. In addition to this, that bluntness, or that weak and obtuse vision, of which Paul is now speaking, is confined to unbelievers exclusively, because the law though wrapt up in figures, [405] did nevertheless impart wisdom to babes, Psalm 19:7 [406] 14. Their understandings were blinded. He lays the whole blame upon them, inasmuch as it was owing to their blindness, that they did not make any proficiency in the doctrine of the law. He afterwards adds, That veil remaineth even until this day. By this he means, that that dulness of vision was not for a single hour merely, but prefigured what the condition of the nation would be in time to come. "That veil with which Moses covered his face, when publishing the law, was the emblem of a stupidity, that would come upon that people, and would continue upon them for a long period. Thus at this day, when the law is preached to them, in hearing they hear not, and in seeing they see not. ( Matthew 13:13 .) There is no reason, however, why we should be troubled, as though some new thing had happened. ( 1 Peter 4:12 .) God has shown long ago under the type of the veil, that it would be so. Lest, however, any blame should attach to the law, he again repeats it, that their hearts were covered with a veil And it is not removed, because it is done away through Christ. He assigns a reason, why they are so long in blindness in the midst of light. For the law is in itself bright, but it is only when Christ. appears to us in it, that we enjoy its splendor. The Jews turn away their eyes as much as they can from Christ. It is not therefore to be wondered, if they see nothing, refusing as they do to behold the sun. This blindness on the part of the chosen people, especially as it is so long continued, admonishes us not to be lifted up with pride, relying on the benefits that God has conferred upon us. This point is treated of in Romans 11:20 . Let, however, the reason of this blindness deter us from contempt of Christ, which God so grievously punishes. In the mean time, let us learn, that without Christ, the Sun of righteousness, ( Malachi 4:2 ,) there is no light even in the law, or in the whole word of God. 16. But when he shall have turned to the Lord. This passage has hitherto been badly rendered, for both Greek and Latin writers have thought that the word Israel was to be understood, whereas Paul is speaking of Moses. He had said, that a veil is upon the hearts of the Jews, when Moses is read. He immediately adds, As soon as he will have turned to the Lord, the veil will be taken away. Who does not see, that this is said of Moses, that is, of the law? For as Christ is the end [407] of it, ( Romans 10:4 ,) to which it ought to be referred, it was turned away in another direction, when the Jews shut out Christ from it. Hence, as in the law [408] they wander into by-paths, so the law, too, becomes to them involved like a labyrinth, until it is brought to refer to its end, that is, Christ. If, accordingly, the Jews seek Christ in the law, the truth of God will be distinctly seen by them, [409] but so long as they think to be wise without Christ, they will wander in darkness, and will never arrive at a right understanding of the law. Now what is said of the law applies to all Scripture -- that where it is not taken as referring to Christ as its one aim, it is mistakingly twisted and perverted. [410] 17. The Lord is the Spirit. This passage, also, has been misinterpreted, as if Paul had meant to say, that Christ is of a spiritual essence, for they connect it with that statement in John 4:24 , God is a Spirit. The statement before us, however, has nothing to do with Christ's essence, but simply points out his office, for it is connected with what goes before, where we found it stated, that the doctrine of the law is literal, and not merely dead, but even an occasion of death. He now, on the other hand, calls Christ its spirit, [411] meaning by this, that it will be living and life-giving, only if it is breathed into by Christ. Let the soul be connected with the body, and then there is a living man, endowed with intelligence and perception, fit for all vital functions. [412] Let the soul be removed from the body, and there will remain nothing but a useless carcase, totally devoid of feeling. The passage is deserving of particular notice, [413] as teaching us, in what way we are to reconcile those encomiums which David pronounces upon the law -- ( Psalm 19:7 ,8) -- "the law of the Lord converteth souls, enlighteneth the eyes, imparteth wisdom to babes," and passages of a like nature, with those statements of Paul, which at first view are at variance with them -- that it is the ministry of sin and death -- the letter that does nothing but kill. ( 2 Corinthians 3:6 ,7.) For when it is animated by Christ, [414] those things that David makes mention of are justly applicable to it. If Christ is taken away, it is altogether such as Paul describes. Hence Christ is the life of the law. [415] Where the Spirit of the Lord. He now describes the manner, in which Christ gives life to the law -- by giving us his Spirit. The term Spirit here has a different signification from what it had in the preceding verse. There, it denoted the soul, and was ascribed metaphorically to Christ. Here, on the other hand, it means the Holy Spirit, that Christ himself confers upon his people. Christ, however, by regenerating us, gives life to the law, and shows himself to be the fountain of life, as all vital functions proceed from man's soul. Christ, then, is to all (so to speak) the universal soul, not in respect of essence, but in respect of grace. Or, if you prefer it, Christ is the Spirit, because he quickens us by the life-giving influence of his Spirit. [416] He makes mention, also, of the blessing that we obtain from that source. "There," says he, "is liberty." By the term liberty I do not understand merely emancipation from the servitude of sin, and of the flesh, but also that confidence, which we acquire from His bearing witness as to our adoption. For it is in accordance with that statement -- We have not again received the spirit of bondage, to fear, etc. ( Romans 8:15 .) In that passage, the Apostle makes mention of two things -- bondage, and fear. The opposites of these are liberty and confidence. Thus I acknowledge, that the inference drawn from this passage by Augustine is correct -- that we are by nature the slaves of sin, and are made free by the grace of regeneration. For, where there is nothing but the bare letter of the law, there will be only the dominion of sin, but the term Liberty, as I have said, I take in a more extensive sense. The grace of the Spirit might, also, be restricted more particularly to ministers, so as to make this statement correspond with the commencement of the chapter, for ministers require to have another grace of the Spirit, and another liberty from what others have. The former signification, however, pleases me better, though at the same time I have no objection, that this should be applied to every one according to the measure of his gift. It is enough, if we observe, that Paul here points out the efficacy of the Spirit, which we experience for our salvation -- as many of us, as have been regenerated by his grace. 18. But we all, with unveiled face. I know not how it had come into the mind of Erasmus, to apply to ministers exclusively, what is evidently common to all believers. The word katoptrizesthai, it is true, has a double signification among the Greeks, for it sometimes means to hold out a mirror to be looked into, and at other times to look into a mirror when presented. [417] The old interpreter, however, has correctly judged, that the second of these is the more suitable to the passage before us. I have accordingly followed his rendering. [418] Nor is it without good reason, that Paul has added a term of universality -- "We all," says he; for he takes in the whole body of the Church. It is a conclusion that suits well with the doctrine stated previously -- that we have in the gospel a clear revelation from God. As to this, we shall see something farther in the fourth chapter. He points out, however, at the same time, both the strength of the revelation, and our daily progress. [419] For he has employed such a similitude to denote three things: first, That we have no occasion to fear obscurity, when we approach the gospel, for God there clearly discovers to us His face; [420] secondly, That it is not befitting, that it should be a dead contemplation, but that we should be transformed by means of it into the image of God; and, thirdly, that the one and the other are not accomplished in us in one moment, but we must be constantly making progress both in the knowledge of God, and in conformity to His image, for this is the meaning of the expression -- from glory to glory When he adds, -- as by the Spirit of the Lord, he again reminds of what he had said -- that the whole excellence of the gospel depends on this, that it is made life-giving to us by the grace of the Holy Spirit. For the particle of comparison -- as, is not employed to convey the idea of something not strictly applicable, but to point out the manner. Observe, that the design of the gospel is this -- that the image of God, which had been effaced by sin, may be stamped anew upon us, and that the advancement of this restoration may be continually going forward in us during our whole life, because God makes his glory shine forth in us by little and little. There is one question that may be proposed here. "Paul says, that we behold God's face with an unveiled face, [421] while in the former Epistle we find it stated, that we do not, for the present, know God otherwise than through a mirror, and in an obscure manner." In these statements there is an appearance of contrariety. They are, however, by no means at variance. The knowledge that we have of God for the present is obscure and slender, in comparison with the glorious view that we shall have on occasion of Christ's last coming. At the same time, He presents Himself to us at present, so as to be seen by us, and openly beheld, in so far as is for our advantage, and in so far as our capacity admits of. [422] Hence Paul makes mention of progress being made, inasmuch as there will then only be perfection. Footnotes: [395] "Ne regardassent ? la fin de ce qui deuoit prendre fin;" ou, "ne veissent de bout de ce," etc.; ou, "ne veissent iusqu'au fons de ce qui," etc.; -- "Could not look to the end of what required to be abolished;" or, "could not see to the close of what," etc.; or, "could not see to the bottom of what," etc. [396] "Aueuglez ou endurcis;" -- "Blinded or hardened." [397] The Apostle says, ( 2 Corinthians 3:14 ,) speaking of his countrymen -- Until this day remaineth the veil untaken away in the reading of the Old Testament.' (epi tho8217; anagnosei tos palaias diatheke".) The word in this application is always rendered in our language Testament. We have in this followed the Vulgate, as most modern translators also have done. In the Geneva French, the word is rendered both ways in the title, that the one may serve in explaining the other. Le Nouveau Testament, c'est ? dire, La Nouvelle Alliance;' -- (The New Testament, that is to say, The New Covenant,') in which they copied Beza, who says -- Testamentum Novum, sive Foedus Novum;' -- (The New Testament, or the New Covenant.') That the second rendering of the word is the better version, is unquestionable; but the title appropriated by custom to a particular book is on the same footing with a proper name, which is hardly considered as a subject for criticism. Thus we call Caesar's Diary Caesar's Commentaries, from their Latin name, though very different in meaning from the English word." -- Campbell on the Gospels, Dissertation 5, p. 3 section 3.--- Ed. [398] "Pource qu'elle est abolie, ou, laquelle est;" -- "Because it is abolished, or, which is." [399] "D'vn abus accidental, et qui estoit venu d'ailleurs;" -- "Of an abuse that was accidental, and that had come from another quarter." [400] "De ce qu'ils reiettoyent Iesus Christ d'vne malice endurcie;" -- "Inasmuch as they rejected Christ with a hardened malice." [401] "Veu que le peuple esleu ne le recognoissoit point pour Sauueur;" -- "Inasmuch as the chosen people did not acknowledge him as a Savior." [402] "Ceux qui appliquent leur entendement ? cognoistre Christ;" -- "Those who apply their understandings to the knowledge of Christ." [403] "Aimable, et attrayante;" -- "Amiable, and attractive." [404] "We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing; and here we differ greatly from Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide everything from the vulgar. But we wish that all may hear; and we speak so that all may understand." -- Dr. Adam Clarke. -- Ed. [405] "Figures et ombres;" -- "Figures and shadows." [406] "The clause rendered in our authorized version -- making wise the simple, is rendered by Calvin, instructing the babe in wisdom. In Tyndale's Bible the reading is, And giveth wisdom even unto babes.' Babes is the word used in most of the versions." -- Calvin on the Psalms, [27]vol. 1, p. 317, n. 2.--- Ed. [407] "La fin et l'accomplissement d'icelle;" -- "The end and accomplishment of it." [408] "En lisant la Loy;" -- "In reading the Law." [409] "Ils y trouuerout clairement la pure verit? de Dieu;" -- "They will clearly discover in it the pure truth of God." [410] "C'est la destourner hops de son droit sens et du tout la peruertir;" -- "This is to turn it away from its right meaning, and altogether to pervert it." [411] "L'esprit de la Loy;" -- "The spirit of the law." [412] "Tous mouuemens et operations de la vie;" -- "All the movements and operations of life." [413] "Voici vn beau passage, et bien digne d'estre not?;" -- "Here is a beautiful passage, and well deserving to be carefully noticed." [414] "Quand l'ame luy est inspiree par Christ;" -- "When a soul is breathed into by Christ." [415] "La vie et l'esprit de la Loy;" -- "The life and spirit of the Law." [416] "Par l'efficace et viue vertu de son Sainct Esprit;" -- "By the efficacy and living influence of his Holy Spirit." [417] "It is made use of in the former sense by Plutarch, (2. 894. D.) It is more frequently employed in the latter signification. Thus Plato says, Tois methuousi sunebouleue katoptrizesthai -- "He advised drunken persons to look at themselves in a mirror." So also Diogenes Laert. (in Socrate) Exiou de tous neous sunechos katoptrizesthai. He thought that young men should frequently look at themselves in a mirror. -- Ed. [418] Wiclif (1380) following, as he is wont to do, the Vulgate, renders as follows: "And alle we that with open face seen the glorie of the Lord." Calvin's rendering, it will be observed, is -- "In speculo conspicientes;" -- "beholding in a mirror." -- Ed. [419] "Le proufit ou auancement que nous sentons en cela tous les iours;" -- "The profit or advancement, which we experience in it every day." [420] "Car l? Dieu se descouure ? nous face ? face;" -- "For God there discovers Himself to us face to face." [421] Granville Penn renders the verse as follows: "And we all, looking, as in a glass, at the glory of the Lord with his face unveiled," and adds the following note: "St. Paul contrasts the condition of the Jews, when they could not fix their eyes on the glory of the unveiled face of Moses, with the privilege of Christians, who are empowered to look, as in a mirror, on the open and unveiled face of Christ; and in that gazing, to be transformed into the same glorious image: The unveiled face,' therefore, is that of our Lord, not that of the beholder." -- Ed. [422] "Tis not a change only into the image of God with slight colors, an image drawn as with charcoal; but a glorious image even in the rough draught, which grows up into greater beauty by the addition of brighter colors: Changed (saith the Apostle, 2 Corinthians 3:18 ) into the same image from glory to glory: glory in the first lineaments as well as glory in the last lines." -- Charnock's Works, volume 2, p. 209. -- Ed.

Now the {n} Lord is that Spirit: and where the Spirit of the Lord is , there is liberty. (n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.

Now the Lord is that Spirit: and where the Spirit of the Lord is , there is liberty. The Lord is that Spirit — Christ only can give the Jews that noble spirit, as David calleth him, Psalms 51:12 , that freeth a man from the invisible chains of the kingdom of darkness.

The Lord Christ was a man, but not a mere man; but one who had the Divine nature personally united to his human nature, which is called the Spirit, Mark 2:8 . But some think, that the article here is not merely prepositive, but emphatical; and so referreth to 2 Corinthians 3:6 , where the gospel (the substance of which is Christ) was called the Spirit. So it is judged by some, that the apostle preventeth a question which some might have propounded, viz. how the veil should be taken away by men’s turning unto the Lord? Saith the apostle: The Lord is that Spirit, or he is that Spirit mentioned 2 Corinthians 3:18 ; he is a Spirit, and he gives out of the Spirit unto his people, the Spirit of holiness and sanctification. And where the Spirit of the Lord is, ( that holy, sanctifying Spirit, which is often called the Spirit of Christ), there is liberty; for our Saviour told the Jews, John 8:36 : If the Son make you free, then shall ye be free indeed: a liberty from the yoke of the law, from sin, death, hell; but the liberty which seemeth here to be chiefly intended, is a liberty from that blindness and hardness which is upon men’s hearts, until they have received the Holy Spirit.

Now the Lord is that Spirit,.... "The Lord", to whom the heart is turned, when the veil is removed, is Jesus Christ; and he is "that Spirit", or "the Spirit": he, as God, is of a spiritual nature and essence; he is a spirit, as God is said to be, John 4:24 he is the giver of the Spirit of God, and the very life and spirit of the law, without whom as the end of it, it is a mere dead letter: or rather as by Moses in 2 Corinthians 3:15 is meant, the law of Moses, so by the "Lord" here may be meant the Gospel of Christ: and this is that Spirit, of which the apostles were made ministers, and is said to give life, 2 Corinthians 3:6 . And where the Spirit of the Lord is, there is liberty; which may be understood of the third person in the Godhead; where he is as a spirit of illumination, there is freedom from former blindness and darkness; where he is as a spirit of regeneration and sanctification, there is freedom from the bondage of sin, and captivity of Satan; where he is as a comforter, there is freedom from the fear of hell, wrath, and damnation: where he is as a spirit of adoption, there is the freedom of children with a father; where he is as a spirit of prayer and supplication, there is liberty of access to God with boldness, Though rather the Gospel as attended with the Spirit of God, in opposition to the law, is here designed; and which points out another difference between the law and the Gospel; where the law is, there is bondage, it genders to it; it has a natural tendency to it: quite contrary is this to what the Jews (i) say, who call the law, "liberty": and say, "that he that studies in the law, hath , "freedom from everything":'' whereas it gives freedom in nothing, but leads into, and brings on persons a spirit of bondage; it exacts rigorous obedience, where there is no strength to perform; it holds men guilty, curses and condemns for non-obedience; so that such as are under it, and of the works of it, are always under a spirit of bondage; they obey not from love, but fear, as servants or slaves for wages, and derive all their peace and comfort from their obedience: but where the Gospel takes place under the influence of the Spirit of God, there is liberty; not to sin, which is contrary to the Gospel, to the Spirit of God in believers, and to the principle of grace wrought in their souls; but a liberty from the bondage and servitude of it: a liberty from the law's rigorous exaction, curse, and condemnation, and from the veil of former blindness and ignorance. (i) Zohar in Gen. fol. 90. 1. & in Exod. fol. 72. 1. & in Numb. fol. 73. 3.

It is the duty of the ministers of the gospel to use great plainness, or clearness, of speech. The Old Testament believers had only cloudy and passing glimpses of that glorious Saviour, and unbelievers looked no further than to the outward institution. But the great precepts of the gospel, believe, love, obey, are truths stated as clearly as possible. And the whole doctrine of Christ crucified, is made as plain as human language can make it. Those who lived under the law, had a veil upon their hearts. This veil is taken away by the doctrines of the Bible about Christ. When any person is converted to God, then the veil of ignorance is taken away. The condition of those who enjoy and believe the gospel is happy, for the heart is set at liberty to run the ways of God's commandments. They have light, and with open face they behold the glory of the Lord. Christians should prize and improve these privileges. We should not rest contented without knowing the transforming power of the gospel, by the working of the Spirit, bringing us to seek to be like the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ, and into union with Him. We behold Christ, as in the glass of his word; and as the reflection from a mirror causes the face to shine, the faces of Christians shine also.

17. the Lord—Christ (2Co 3:14, 16; 2Co 4:5). is that Spirit—is THE Spirit, namely, that Spirit spoken of in 2Co 3:6, and here resumed after the parenthesis (2Co 3:7-16): Christ is the Spirit and "end" of the Old Testament, who giveth life to it, whereas "the letter killeth" (1Co 15:45; Re 19:10, end). where the Spirit of the Lord is—in a man's "heart" (2Co 3:15; Ro 8:9, 10). there is liberty—(Joh 8:36). "There," and there only. Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Jesus (Php 3:3): they have no longer the spirit of bondage, but of free sonship (Ro 8:15; Ga 4:7). "Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the fear which the Israelites felt in beholding Moses' glory unveiled (Ex 34:30; 1Jo 4:18).

Now the Lord is that Spirit - The word "Lord" here evidently refers to the Lord Jesus; see 2 Corinthians 3:16 . It may be observed in general in regard to this word, that where it occurs in the New Testament unless the connection require us to understand it of God, it refers to the Lord Jesus. It was the common name by which he was known; see John 20:13 ; John 21:7 , John 21:12 ; Ephesians 4:1 , Ephesians 4:5 . The design of Paul in this verse seems to be to account for the "liberty" which he and the other apostles had, or for the boldness, openness, and plainness 2 Corinthians 3:12 which they evinced in contradistinction from the Jews. who so little understood the nature of their institutions. He had said 2 Corinthians 3:6 , that he was a minister "not of the letter, but of the Spirit;" and he had stated that the Old Testament was not understood by the Jews who adhered to the literal interpretation of the Scriptures. He here says, that the Lord Jesus was "the Spirit" to which he referred, and by which he was enabled to understand the Old Testament so as to speak plainly, and without obscurity. The sense is, that Christ was the Spirit; that is, the sum, the substance of the Old Testament. The figures, types, prophecies, etc. all centered in him, and he was the end of all those institutions. If contemplated as having reference to him, it was easy to understand them. This I take to be the sentiment of the pas sage, though expositors have been greatly divided in regard to its meaning. Thus explained, it does not mean absolutely and abstractly that the Lord Jesus was "a Spirit," but that he was the sum, the essence, the end, and the purport of the Mosaic rites, the spirit of which Paul had spoken in 2 Corinthians 3:6 , as contradistinguished from the letter of the Law. And where the Spirit of the Lord is, there is liberty - This is a general truth designed to illustrate the particular sentiment which he had just advanced. The word "liberty" here (ἐλευθερία eleutheria) refers, I think, to freedom in speaking; the power of speaking openly, and freely, as in 2 Corinthians 3:12 . It states the general truth, that the effect of the Spirit of God was to give light and clearness of view; to remove obscurity from a subject, and to enable one to see it plainly. This would be a truth that could not be denied by the Jews, who held to the doctrine that the Spirit of God revealed truth, and it must be admitted by all. Under the influence of that Spirit, therefore, Paul says, that he was able to speak with openness, and boldness; that he had a clear view of truth, which the mass of the Jews had not; and that the system of religion which he preached was open, plain, and clear. The word "freedom," would perhaps, better convey the idea. "There is freedom from the dark and obscure views of the Jews; freedom from their prejudices, and their superstitions; freedom from the slavery and bondage of sin; the freedom of the children of God, who have clear views of him as their Father and Redeemer and who are enabled to express those views openly and boldly to the world."