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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 3:12–18. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses the apostle draws two inferences from what he had said about the Old and New Testament: -
I.Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech.
They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.
II.Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For,
1.Those who lived under the legal dispensation had their minds blinded (Co2 3:14), and there was a veil upon their hearts, Co2 3:15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, Co2 3:16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured.
2.The condition of those who enjoy and believe the gospel is much more happy. For,
(1.)They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (Co2 3:17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments.
(2.)They have light; for with open face we behold the glory of the Lord, Co2 3:18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory.
(3.)This light and liberty are transforming; we are changed into the same image, from glory to glory (Co2 3:18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.
Historical interpretation
Historical Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
As then young children, so the Jews also, are under a schoolmaster. The Law is our schoolmaster, the schoolmaster brings us to our Master; and our One Master is Christ: Neither be ye called masters, for one is your Master, even, Christ. The schoolmaster is feared, the Master shews the way of salvation. Thus fear brings us to liberty, liberty to faith, faith to love; love obtains adoption, adoption the inheritance. Where then faith is there is liberty; for the servant acts from fear, the free-man by faith; the one by the letter, the other by grace; the one in slavery the other by the Spirit; but where the Spirit of the Lord is, there is liberty.
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.
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, saith one, as it is said, "God is a Spirit;" 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 hath he spoken? for instance, when he said, "The letter killeth, but the Spirit giveth life:" and again, "Written not with ink, but with the Spirit of the living God;" 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, "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.
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.
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.
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.
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Summary
Second Corinthians 3:17 is a pivotal declaration within Paul's discourse on the New Covenant, asserting that the Lord, identified with the Spirit, brings profound spiritual liberty. This verse encapsulates the transformative power of the Holy Spirit, who frees believers from the bondage of the Law, the dominion of sin, and spiritual blindness, ushering them into a life characterized by freedom and direct access to God's presence and glory.
Context
Literary Context
This verse is situated at the climax of Paul's extended argument in 2 Corinthians 3, where he meticulously contrasts the Old Covenant (Law) with the New Covenant (Spirit). Paul begins by defending his apostleship, then transitions to comparing the two covenants, using the imagery of Moses' veiled face from Exodus 34 as a central metaphor. The Old Covenant, though glorious, brought condemnation and a "ministry of death" (2 Corinthians 3:7). In stark contrast, the New Covenant, ministered by the Spirit, brings righteousness and "far greater glory" (2 Corinthians 3:8-9). Paul explains that the veil over Moses' face symbolized the spiritual blindness of Israel, preventing them from perceiving the fading nature of the Old Covenant's glory and the true spiritual meaning of the Law. This veil remains for those who do not turn to Christ, but "when one turns to the Lord, the veil is removed" (2 Corinthians 3:16). Verse 17 then clarifies how this removal of the veil and the subsequent transformation occur: through the presence of the Spirit. The passage culminates in the promise of progressive transformation into Christ's image (2 Corinthians 3:18).
Historical & Cultural Context
Paul's letter to the Corinthians addresses a church grappling with internal divisions, external pressures, and challenges to Paul's apostolic authority. Some within the Corinthian church, possibly influenced by Jewish-Christian teachers, may have been advocating for a return to aspects of the Mosaic Law, misunderstanding the nature of Christian freedom. The reference to Moses and the veil would have resonated deeply with a Jewish audience, familiar with the Old Testament narrative, and also served as a powerful visual for Gentile believers. The concept of "liberty" (Greek: eleuthería) was understood in various ancient contexts, ranging from political freedom to philosophical autonomy. Paul redefines this concept in a spiritual sense, distinguishing it from mere license and rooting it in the work of the Holy Spirit. The cultural practice of veiling, particularly for women, also played a role in Corinthian society, adding another layer of resonance to Paul's metaphor of the spiritual veil.
Key Themes
The overarching theme of 2 Corinthians 3 is the superiority of the New Covenant over the Old Covenant. This superiority is demonstrated through several sub-themes:
Glory
The Old Covenant had a fading glory, while the New Covenant possesses an enduring and increasing glory (2 Corinthians 3:7-11).
Spirit vs. Letter
The Old Covenant was a ministry of the "letter" that brought death, whereas the New Covenant is a ministry of the "Spirit" that gives life (2 Corinthians 3:6).
Spiritual Blindness and Revelation
The veil over Moses' face symbolizes the spiritual blindness of those under the Old Covenant, which is removed only when one turns to the Lord through the Spirit (2 Corinthians 3:14-16).
Transformation
The ultimate result of the Spirit's work is the progressive transformation of believers into the image of Christ, "from one degree of glory to another" (2 Corinthians 3:18).
Liberty
Central to this transformation is the theme of liberty, which is the direct outcome of the Spirit's presence, freeing believers from the Law's condemnation and sin's power.
Exposition and Analysis
Key Word Analysis
This term, often used for God in the Septuagint (Greek Old Testament), here refers to Jesus Christ. Paul's statement "Now the Lord is that Spirit" does not mean Christ literally is the Holy Spirit as a distinct person of the Trinity, but rather emphasizes their unity in purpose, essence, and active presence. The Lord Jesus Christ is present and active in the believer through the person and work of the Holy Spirit. Where the Spirit is, Christ is effectively present, bringing His liberating power.
This word denotes a "current of air," "breath," or "breeze," and by extension, a "spirit." In this context, it unequivocally refers to the Holy Spirit, the third person of the Trinity. The Holy Spirit is the divine agent of the New Covenant, who indwells believers, empowers them, and mediates the presence and work of Christ. It is through His agency that the veil is removed and liberty is experienced.
This term signifies "freedom" or "emancipation." In the context of 2 Corinthians 3, it is not merely political or social freedom, nor a license to sin. Instead, it refers to a profound spiritual emancipation from the condemnation and curse of the Mosaic Law, the enslaving power of sin, the spiritual blindness that prevents understanding of God's truth, and the fear of death. It is the freedom to approach God directly, to live righteously by divine empowerment, and to serve Him out of love rather than obligation or fear.
Verse Breakdown
"Now the Lord is that Spirit"
This clause is a profound theological statement. It does not equate the person of the Lord (Jesus Christ) with the person of the Holy Spirit in a modalistic sense, but rather asserts that the Lord's presence and active work in the New Covenant are realized through the Holy Spirit. In the Old Covenant, Moses' encounter with God's glory was mediated and veiled; in the New Covenant, the Lord's presence is immediate and unveiled through the indwelling Spirit, allowing direct access and understanding.
"and where the Spirit of the Lord [is], there [is] liberty"
This second clause declares the direct consequence of the Holy Spirit's presence. The Spirit's indwelling and active work in believers results in a state of true spiritual freedom. This liberty encompasses freedom from the condemnation of the Law (as discussed in the preceding verses), freedom from the power and dominion of sin, and freedom from the spiritual blindness that characterized the Old Covenant. It is the freedom to live in a right relationship with God, to understand His truth, and to serve Him with an unveiled face.
Literary Devices
Paul employs several powerful literary devices in this verse and the surrounding passage. Metaphor is central, particularly the metaphor of the "veil" over Moses' face, which represents the spiritual blindness of those under the Old Covenant who cannot perceive the fading glory of the Law or the true meaning of the Scriptures. The removal of this veil, then, is a symbol of spiritual enlightenment and understanding that comes through turning to the Lord by the Spirit. The verse also utilizes contrast, implicitly comparing the bondage and condemnation associated with the Law (Old Covenant) to the liberty and life brought by the Spirit (New Covenant). The concise, declarative statement "Now the Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty" functions as a profound theological aphorism, distilling complex theological truths into a memorable and impactful declaration.
Theological and Thematic Connections
This verse stands as a foundational statement regarding the nature of the New Covenant and the transformative work of the Holy Spirit. It underscores the intimate unity between Christ and the Spirit in their redemptive work, asserting that the very presence of God's Spirit in a believer's life is the source of genuine spiritual freedom. This liberty is multifaceted, encompassing release from the Law's condemnation, the power of sin, and spiritual blindness, enabling believers to live in a dynamic, unveiled relationship with God. It is a freedom that empowers, rather than permits license, leading to righteous living and joyful service.
Reflection and Application
Second Corinthians 3:17 offers profound assurance and a call to embrace the reality of our New Covenant identity. It reminds us that our relationship with God is not one of burdensome obligation or fear, but of liberating freedom. For the believer, this means recognizing that the Holy Spirit indwells us, actively working to free us from anything that hinders our walk with Christ. This freedom is not an invitation to spiritual laziness or moral license, but rather an empowerment to live righteously, to understand God's Word with an unveiled mind, and to serve Him out of genuine love and gratitude. It encourages us to lean into the Spirit's guidance, trusting His power to transform us from glory to glory, rather than striving in our own strength to earn favor or righteousness. Living in this liberty means embracing our identity as children of God, no longer slaves to sin or the Law, but empowered by the Spirit to reflect the image of Christ in the world.
Questions for Reflection
FAQ
What does Paul mean by "the Lord is that Spirit"? Does this imply that Jesus and the Holy Spirit are the same person?
No, Paul does not mean that Jesus and the Holy Spirit are the same person in a modalistic sense. Christian theology affirms the Trinity: one God in three distinct persons—Father, Son (Jesus), and Holy Spirit. Paul's statement here emphasizes their unity of purpose, essence, and active presence, particularly in the context of the New Covenant. The "Lord" refers to Jesus Christ, and the "Spirit" refers to the Holy Spirit. The point is that the liberating presence and power of the resurrected Christ are made real and active in the believer through the indwelling Holy Spirit. Where the Spirit is, Christ is effectively present, bringing about the freedom and transformation that characterize the New Covenant. This is consistent with other New Testament passages that speak of Christ "in us" through the Spirit (e.g., Colossians 1:27).
Christ-Centered Fulfillment
Second Corinthians 3:17 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment and source of the liberty proclaimed. The "Lord" in this verse is unequivocally Jesus, whose redemptive work on the cross secured the freedom that the Spirit now applies to believers. He is the one who, through His death and resurrection, broke the power of sin and the curse of the Law, making true spiritual emancipation possible. The veil of spiritual blindness, which Paul describes as being removed when one turns to the Lord, is ultimately removed by Christ Himself, who is the "light of the world" (John 8:12) and the one who gives understanding. The Spirit, then, is the divine agent who mediates Christ's liberating presence, making the benefits of His finished work a present reality for believers. This liberty is not a license for lawlessness but a freedom to serve God in righteousness and holiness, empowered by the same Spirit who raised Christ from the dead (Romans 8:11). Thus, the freedom we experience "where the Spirit of the Lord is" is fundamentally a freedom in Christ, allowing us to live out the new life He purchased for us, no longer slaves to sin but children of God (Romans 6:6-7).