2 Corinthians 3
Commentary from 28 fathers
Ye are our epistle written in our hearts, known and read of all men:
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων,
Посла́нїе (бо) на́ше вы̀ є҆стѐ, напи́саное въ сердца́хъ на́шихъ, зна́емое и҆ прочита́емое ѿ всѣ́хъ человѣ̑къ:
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.
Commentary on Paul’s Epistles
What means this, "ye 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 ye." But he doth 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, "Ye are our epistle, written in our hearts, known of all."
Here he testifieth 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, "Ye are our epistle." What letters would have done to commend and gain respect for us, that ye 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, Ye 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 hath need of letters, but ye are in our mind. Yet he said not merely, "ye are [in it]," but "written in [it]," that is, ye 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 anticipateth 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.
Homily 6 on 2 Corinthians
What, he says, letters would have done, in which you would have commended and glorified us, that very thing you accomplish by your life of faith, which everyone sees and hears. And wherever we go, we carry you with us everywhere, because you are written in our heart, and we proclaim your virtue to all. Thus, since you are for me a letter of commendation to others, I have no need of other letters from you in order to become known to those who do not know me. Likewise, since I have you in my heart, I have no need for others to recommend me to you. Letters of commendation are needed for strangers, not for acquaintances, and you are so written in my heart that you cannot leave it. Here he testifies not only to his love for them, but also to their virtuous life, that is, that they were able to demonstrate before all people the worthiness of their teacher, for the virtue of disciples serves as an adornment for the teacher.
Commentary on 2 Corinthians
Therefore he at once gives the reason for this, saying, you yourselves are our letter of recommendation; as if to say: I have a good letter; I do not need others. In regard to this, he does two things: first, he shows what that letter is which he has; secondly, he explains this (v. 3). In regard to the first he does two things: first he shows what that letter is; secondly, he shows that it is sufficient for commending him (v. 3b). He says, therefore, you are our letter, i.e., the letter through which our dignity is made manifest, by which we are commended, so that we do not need other letters: "You are our glory" (1 Th. 2:20); "My little children, with whom I am again in travail, until Christ be formed in you" (Gal. 4:19). But is this letter sufficient? Yes, because it is written on your hearts. Here he touches on two things causing the sufficiency of such letters. One is that it should be understood and known by the one for whom it is sent; the other that he still seeks, and not that he knows himself to have it. As to this he says, written on our hearts, because we always have you in mind, having a special care for you: "I hold you in my heart" (Phil. 1:7). The other is that he to whom it is sent may read and know it; hence, he says, to be known and read by all men. To be known, I say, because you have been instructed and converted by us; but it is read, because by our example even others imitate you: "Write the vision; make it plain upon tablets, so he may run who reads it" (Hab. 2:2).
Commentary on 2 Corinthians
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.
φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾿ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶ λιθίναις, ἀλλὰ ἐν πλαξὶ καρδίαις σαρκίναις.
ꙗ҆влѧ́еми, ꙗ҆́кѡ є҆стѐ посла́нїе хрⷭ҇то́во слꙋ́женое на́ми, напи́сано не черни́ломъ, но дх҃омъ бг҃а жи́ва, не на скрижа́лехъ ка́менныхъ, но на скрижа́лехъ се́рдца пло́тѧныхъ.
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." If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit?
Against Heresies Book 5
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!
The Instructor Book 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.
On First Principles 2.11.4
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.
Homily 17 on Psalm 44
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.
Commentary on Paul’s Epistles
For we do not judge the heavenly commands by the ears of the body, but since it is the word of God, certain notions of good and evil have sprung up in us; while that which is evil, we naturally understand should be avoided, and that which is good, we naturally understand should be commanded. Therefore, in this, we seem to hear the voice of the Lord, which prohibits some things and commands others. And so, if anyone does not obey those things which we believe have once been commanded by God, he is considered subject to punishment. However, the commandment of God is not written with ink on stone tablets, but is impressed in our hearts by the spirit of the living God. Therefore, our own opinion becomes its own law. For if the Gentiles, who do not have the law, naturally do what the law requires, they themselves are a law to themselves, who show the work of the law written on their hearts. Therefore, human opinion is to itself as the law of God.
On Paradise 8.39
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?
On the Holy Spirit 3.3.13
Then exalting them still higher, he even calleth them the epistle of Christ, saying, "Being made manifest that ye 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 saith, "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.
Homily 6 on 2 Corinthians
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.
Commentary on the Second Epistle to the Corinthians 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.
Pauline Commentary from the Greek Church
Forgetting the false teachers, Paul goes on to the heart of the matter and expounds the difference between the two Testaments.
Commentary on the Second Epistle to the Corinthians 302
In what way? In that the law of Christ and His commandments, like written letters, abide and are preserved in you.
Having taken the opportunity to compare the Law with the Gospel, he makes here such a comparison: as Moses was a minister of the Law, so we too are ministers of your faith in the Gospel, and as he engraved on stone tablets, so we engrave on your hearts; the Law was written with ink, but the Gospel is written in you by the Spirit. Therefore, as much as the Spirit differs from ink and the heart from stone, so much does the New Testament differ from the Law. Since hardened people have hearts of stone, he called the hearts of believers fleshly, because they are receptive to the word.
Commentary on 2 Corinthians
Then he explains how this letter is known, saying, you show that you are a letter from Christ, and in regard to this he does three things. First, he explains whose letter it is; secondly, how it was written; thirdly, on what. He shows whose it is when he says, from Christ. Hence, he says, you show that you are a letter from Christ, i.e., informed and led by Christ, principally and authoritatively: "For you have one teacher" (Matt. 23:8), but by us secondarily and instrumentally. Hence he adds, delivered by us: "This is how one should regard us, as servants of Christ" (1 Cor. 4:1); "What then is Apollos? What is Paul? Servants through whom you believed" (1 Cor. 3:5) He shows how it was written, not with ink, i.e., not mixed with errors, as the letters of the false apostle; not changeable and imperfect as the Old Law, which led no one to perfection (cf. Heb. 7:19); for black ink is that by which error is understood, and delible by which changeableness is understood. It is written not with ink, I say, but with the Spirit of the living God, i.e., by the Holy Spirit, by whom you live and by whose teaching you have been instructed: "In whom you were sealed with the promised Holy Spirit" (Eph. 1:13). He suggests where it is written, when he says, not on tablets of stone, as the Old Law, to exclude hardness; as if to say: not in the stony hearts of the hard-hearted, as the Jews: "You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit" (Ac. 7:51); but on tablets of human hearts, i.e., hearts opened by charity, and human, i.e., made receptive as a result of filling and understanding: "I will take out of your flesh the heart of stone and give you a heart of flesh" (Ez. 36:26).
Commentary on 2 Corinthians
And such trust have we through Christ to God-ward:
Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ τοῦ Χριστοῦ πρὸς τὸν Θεόν.
[Заⷱ҇ 173] Надѣ́ѧнїе же таково̀ и҆́мамы хрⷭ҇то́мъ къ бг҃ꙋ,
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.
Commentary on Paul’s Epistles
Yet because it was a great thing he had uttered, he therefore quickly checks himself, saying, "And such confidence have we through Christ to Godward," And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us.
Homily 6 on 2 Corinthians
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”?
Against the Pelagians 3.9
4–5Since he showed that the New Testament is above the Old, and it was natural to conclude that we too — the apostles, ministers of the New Testament — are above Moses, who served the Old Testament, but this seemed arrogant, he says: nothing is ours, but our "confidence," that is, our boasting is "in God through Christ." For Christ is the reason that we boast in God, and nothing is ours, not even the slightest thing. This very thought he expresses with the words: "we are not sufficient to think anything of ourselves."
Commentary on 2 Corinthians
Such is the confidence that we have through Christ toward God. Above, the Apostle excused himself, that he was not seeking his own glory, because he did not need it; here he proves that he is not seeking his own glory. Indeed, everything good he does he attributes not to himself but to God. In regard to this he does two things: first, he attributes all the good he has and does to God; secondly, he gives the reason for this.
He says, therefore: I say that we do not need letters of recommendation and that you are our letter ministered by us. Nor do we seek our glory, but Christ's. Such is the confidence, i.e. to say such things, that we have through Christ toward God, i.e., we refer it to God. Or I have such confidence in God, by whose power I say these things, because he works in me, and the confidence we have through Christ, through whom we have access to the Father, as it says in Romans (5:2), who unites us to God: "Blessed is the man who trusts in the Lord, whose trust is the Lord" (Jer. 17:7). And I have this confidence because I am united to God through Christ: "I will act confidently in him" (Ps. 11:6, Vulgate).
Commentary on 2 Corinthians
Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
οὐχ ὅτι ἱκανοί ἐσμεν ἀφ᾿ ἑαυτῶν λογίσασθαί τι ὡς ἐξ ἑαυτῶν, ἀλλ᾿ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ,
не ꙗ҆́кѡ дово́льни є҆смы̀ ѿ себє̀ помы́слити что̀, ꙗ҆́кѡ ѿ себє̀, но дово́льство на́ше ѿ бг҃а:
5–6What 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 saith he, "We know that the Law is spiritual?" 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 saith, "For the letter killeth, but the spirit giveth life."
Homily 6 on 2 Corinthians
See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him.
Homily 6 on 2 Corinthians
By “from us” Paul means “from one another.”
Pauline Commentary from the Greek Church
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.
Gift of Perseverance 8.20
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.”.
To Proba 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.
To Proba 4.6
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.
Explanation of the Psalms 5.13
But the cause of this confidence is that whatever I do, I attribute to the very beginning of the work to God. Therefore, he says, not that we are competent of ourselves to claim anything as coming from us, much less say and accomplish. For in the pursuit of any work there is first an assent, which is done by thinking, then discussion by word, and finally accomplishment by work. Hence if a person does not have the thinking from himself but from God, there is no doubt that not only the completion of a good work is from God, but even the very beginning: "He who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). This is contrary to the Pelagians, who say that the beginning of a good work is from us, but its completion is from God: "O Lord, you have wrought for us all our works" (Is. 26:12). But lest this seem to take away free will, he says, of ourselves, i.e., on our part, and commends divine grace when he says, as coming from us, i.e., as though it came from us, rather than God.
The Philosopher also teaches that a man can never do any good through his free will without God's help. The reason is that in the things we do it is necessary to seek that for which we do it. But there can be no infinite process, for we must come to something which is first, e.g., to counsel. Thus, therefore, I do good, because there is in me the counsel to do so, and this is from God. Hence, he says that the counsel of something good is from something above man, moving him to act well; and this is God, who moves men and all things that act to their actions; but men are moved in one way, and other things in another. For since motion of this kind is something received into the thing moved, it is necessary that this be done according to the mode of its nature, i.e., of the thing moved. And therefore he moves all things according to their natures. Therefore, those things whose nature is to have free will and have dominion over their actions, he moves in such a way that they act freely, as rational and intellectual creatures. But others not freely, but according to the mode of their nature. But although we are not sufficient to think anything of ourselves as coming from ourselves, yet we have a certain sufficiency, namely that by which we are able to will the good, and to begin to believe, and this is from God: "What have you that you did not receive?" (1 Cor. 4:7).
Commentary on 2 Corinthians
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.
ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ.
и҆́же и҆ ᲂу҆дово́ли на́съ слꙋжи́тєли бы́ти но́вꙋ завѣ́тꙋ, не пи́смени, но дꙋ́хꙋ: писмѧ́ бо ᲂу҆бива́етъ, а҆ дꙋ́хъ животвори́тъ.
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.
Against Marcion Book 5
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.
Against Marcion Book 5
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.
On Modesty
The letter means what is material and the spirit what is intellectual, which we also call spiritual.
On First Principles 1.1.2
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.”
Homilies on Leviticus 7.5.5
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;
Oration Concerning Simeon and Anna
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.
Concerning Baptism 1.2
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.
Commentary on Paul’s Epistles
Rightly therefore does Paul say that the letter killeth but the spirit giveth life. For the letter circumcises a small portion of the body; the understanding spirit keeps the circumcision of the whole soul and body; that the superfluous parts being cut off, (for nothing is so superfluous as the vices of avarice, the sins of lust, which nature had not, but sin caused,) chastity might be observed, and frugality loved. The sign therefore is bodily circumcision, but the truth is spiritual circumcision, the one cuts off the member, the other cuts off sin. Nature has created nothing imperfect in man, nor has she commanded it to be taken away as if it were superfluous, but that they who cut off a part of their body might perceive that sins were much more to be cut off, and those members which led to offences were to be retrenched, even though they were joined together by a certain unity of body, as it is written, "If thy right hand offend thee, cut it off, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
Letter 74, To Irenaeus
And what wonder is it the Spirit works Life, Who quickens as does the Father and as does the Son? And who can deny that quickening is the work of the Eternal Majesty? For it is written: "Quicken Thy servant." He, then, is quickened who is a servant, that is, man, who before had not life, but received the privilege of having it. Let us then see whether the Spirit is quickened, or Himself quickens. Now it is written: "The letter killeth, but the Spirit giveth life." So, then, the Spirit quickens. But that you may understand that the quickening of the Father, Son, and Holy Spirit is no separate work, read how there is a oneness of quickening also, since God Himself quickens through the Spirit, for Paul said: "He Who raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit Who dwelleth in you."
On the Holy Spirit, Book 2, Chapter 4.29-31
Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth 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, saith 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 killeth?" 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 "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth 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. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, "the Spirit giveth life." The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, "come unto me, ye that labor and are heavy laden," 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 giveth. 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 giveth life, but that it enabled others also to do this. For He saith, "Receive ye the Holy Ghost." 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 hath the same power [with Himself,] saith this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained."
Homily 6 on 2 Corinthians
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.
Commentary on the Second Epistle to the Corinthians 3
How does the Spirit give life? By causing the letter to be fulfilled, so that it may not kill.
Easter Sermon 251.7
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.
Letter 140, to Honoratus 19
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.
Letter 157, to Hilarius
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.
Letter 186, to Paulinus
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.”
Easter Sermon 250.3
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.
Easter Sermon 251.7
Our strength, he says, is from God: He made us "sufficient," that is, He strengthened us, made us capable of serving this great divine work — the New Testament.
And the Old Law is spiritual, that is, given by the Spirit; but it did not bestow the Spirit, as the New will bestow Him. So the meaning of the words is this: we have been entrusted to impart not the letter, as Moses did, but the Spirit. For the apostles not only taught spiritual and divine things, but also imparted the Spirit through the laying on of hands.
The Law, he says, subjects to punishment when it notices someone sinning even in what would seem the very least matter, such as gathering wood on the Sabbath (Num. 15:32–36), while the Holy Spirit, receiving those who have committed innumerable iniquities, justifies them in the bath of baptism and gives life to those dead through sin.
Commentary on 2 Corinthians
Having commended the ministry of the New Testament, the Apostle then commends its ministers. First, he stipulates two things, which correspond to the above words. For he had mentioned a gift received from God when he said, our competence is from God, and the confidence born of this gift when he said, such is the confidence that we have through Christ toward God. First, therefore, he determines the things pertaining to the gift received; secondly, those pertaining to the confidence born of it (v. 12). In regard to the first he does three things: first, he discloses the gift received from God, namely, the ministry of the New Testament; secondly, he describes the New Testament (v. 6b); thirdly, from the dignity of the New Testament he shows the dignity of its ministers (v. 9).
He says, therefore: I say that our sufficiency is from God who has made us competent to be ministers of a new covenant: "Men shall speak of you as the ministers of our God" (Is. 61:6). And in this we hold the place of angels: "Who make angels your messengers, fire and flame your ministers" (Ps. 104:4). But he not only made us ministers, but fit ones. For God gives to each being the things through which it can attain to the perfection of its nature. Hence, because God constituted ministers of the New Testament, he made them fit to exercise this office, unless he was impeded on the part of the receivers: "Who is sufficient for these things" (2 Cor. 2:16), namely, as are the Apostles instituted by God.
He describes what this New Testament is when he continues, not in a written code but in the Spirit. He describes it in regard to two things, namely, as to that in which it consists and as to its cause for which it has been given: for the written code kills. In regard to the first it should be noted that the Apostle speaks profoundly, for it is stated in Jeremiah (31:31): "I will make a new covenant with the house of Israel, and with the house of Judah, not like the covenant which I made with their fathers"; and later on (v. 33): "I will put my law within them, and I will write it on their hearts; and I will be their God and they shall be my people." The Old Testament, therefore, is written in a book, later to be sprinkled with blood, as it says in Hebrews (9:19): "He took the blood of calves and goats and sprinkled both the book itself and all the people, saying: 'This is the blood of the covenant which God commanded you.'" So it is clear that the Old Law is a covenant of words, but the New Covenant is a covenant of the Holy Spirit, by whom the love of God is poured out in our hearts, as it says in Rom. 5:5. Consequently, when the Holy Spirit produces charity in us, which is the fulness of the Law, it is a New Covenant, not in a written code, i.e., not written down, but in the Spirit, i.e., through the Spirit who gives life: "The law of the Spirit of life" (Rom. 8:2), i.e., life-giving.
The reason why the New Testament was given by the Spirit is indicated when he says, for the written code kills, not as a cause but as an occasion. For the written Law only gives knowledge of sin: "For through the Law comes knowledge of sin" (Rom. 3:20). But as a result of merely knowing sin, two things follow. For the Law, although sin is known by it, does not repress concupiscence, but is the occasion of increasing it, inasmuch as concupiscence is enkindled the more by something forbidden. Hence such knowledge kills, when the cause of concupiscence has not yet been destroyed. As a result it adds to the sin. For it is more grievous to sin against the written and natural law than against the natural law only: "But sin, finding opportunity in the commandment, wrought in me all kinds of concupiscence" (Rom. 7:8). But although it is the occasion of killing inasmuch as it increases concupiscence and increases the sin, the Law is not evil, because at least it forbids evil; nevertheless, it is imperfect, inasmuch as it does not remove the cause. Therefore, the Law without the Spirit inwardly impressing the Law on the heart is the occasion of death; hence, it was necessary to give the Law of the Spirit, who gives life by producing charity in the heart: "It is the Spirit that gives life" (Jn. 6:63).
Commentary on 2 Corinthians
We do not get good laws to restrain bad people. We get good people to restrain bad laws.
All Things Considered, Thoughts Around Koepenick (1908)
The vitality and recurrent victory of Christendom have been due to the power of the Thing to break out from time to time from its enveloping words and symbols. Without this power all civilisations tend to perish under a load of language and ritual. One instance of this we hear much in modern discussion: the separation of the form from the spirit of religion. But we hear too little of numberless other cases of the same stiffening and falsification; we are far too seldom reminded that just as church-going is not religion, so reading and writing are not knowledge, and voting is not self-government.
A Miscellany of Men, The Thing (1912)
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:
εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη ἐν λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωϋσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην,
А҆́ще ли слꙋже́нїе сме́рти писмены̀, ѡ҆бразова́но въ ка́менехъ, бы́сть въ сла́вꙋ, ꙗ҆́кѡ не мощѝ взира́ти сынѡ́мъ і҆и҃лєвымъ на лицѐ мѡѷсе́ово, сла́вы ра́ди лица̀ є҆гѡ̀ престаю́щїѧ:
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.
Against Marcion Book 5
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.
Against Marcion Book 5
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.
Homilies on Exodus 12
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.
Homilies on Leviticus 6
7–8He 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 killeth, but the Spirit giveth 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.
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 causeth death,' but, "the ministration of death;" for it ministereth 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 showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back.
Homily 7 on 2 Corinthians
7–8For 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. Seest thou 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 declareth 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 remaineth for ever, as being engraved in stone. Then even whilst seeming to praise the old things, he again mixeth 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.
"How shall not rather the ministration of the Spirit be with glory?" for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth 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 giveth the life, a far greater thing than the life. Wherefore he said, "the ministration of the Spirit."
Homily 7 on 2 Corinthians
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.
Pauline Commentary from the Greek Church
Having shown above the difference between the New and Old Testaments, which consists in the fact that the latter is written with ink, while the former with the Spirit, the one on stones, and the other on hearts, and also that the latter kills, while the former gives life, he now wishes to show that the glory of the Gospel is also greater. Since the law had a sensible glory, that is, glory in the face of Moses, while the New Testament has an intelligible glory, which no one sees with the senses, he demonstrates the superiority of the evangelical glory by means of reasoning, saying that the law was a minister of death. He did not say "author of death," so as not to give occasion to the heretics, but "minister." For the author of death was sin, while the law administered the punishment. Moreover, the law was only a letter and did not provide those who struggled with any help, as baptism does, but imposed punishments that could not be erased. For this minister of death was engraved on stones. If, therefore, the law, with such a character, was so glorious, how much more glory does grace have, which incomparably surpasses it?
He covertly accuses the Jews. They, he says, were so crude that they could not gaze even upon the sensible glory. He did not say that the law and the tablets had glory, but the face of Moses; for it was Moses who was glorified, not the tablets of the law. But he also diminishes the very glory of Moses, calling it passing away. Notice, however, that he did not call it bad, but having an end and ceasing.
Commentary on 2 Corinthians
From these, therefore, he shows the dignity of his ministry. He does two things in this regard. First, he shows that the ministry of the New Testament is preferred to the Old; secondly, that it is not only preferred, but that in comparison to the Old Testament, the latter has, as it were, nothing of glory (v. 10). In regard to the first, he does two things. First, he shows that the ministry of the New Testament is preferred to the Old; secondly, he assigns the reason for this (v. 9).
In regard to the first, it should be noted that the Apostle argues from a statement in Exodus (34:24), where our text says that Moses had his face horned, so that the people of Israel could not come near. Another version says that his face shone, and this is better. For it should not be supposed that he literally had horns, as some depict him, but he is described as horned because of the rays which seemed to be like horns. He argues from this in the following way: first, by a similarity and by arguing from the lesser. For it is obvious that if something less has glory, then much more something which is greater. But the Old Testament is less than the New: therefore, since the former was in glory, so that the Israelites could not look at Moses' face, it seems that the New is much more in glory.
Commentary on 2 Corinthians
How shall not the ministration of the spirit be rather glorious?
πῶς οὐχὶ μᾶλλον ἡ διακονία τοῦ πνεύματος ἔσται ἐν δόξῃ;
ка́кѡ не мно́жае па́че слꙋже́нїе дꙋ́ха бꙋ́детъ въ сла́вѣ;
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.
Commentary on Paul’s Epistles
Since he called the law the ministry of death, it was natural to call the Gospel the ministry of life; but the apostle gave it a higher name – he called it the ministry of the Spirit. For the New Testament has the power to impart not only life, but – what is far more important – the Spirit Himself, who gives life. All the more glorious, then, is it in comparison with the law.
Commentary on 2 Corinthians
That the Old Testament is less than the New he proves in three ways. First, from its effect, because the former is a covenant of death, but the latter of life, as has been said. In regard to this he says, If the dispensation of death, i.e., the Old, which is the occasion of death; and this corresponds to what he said, namely, that the written code kills, but the Spirit gives life. Secondly, as to the way it was delivered, for the Old was delivered written on stone tablets, but the New was impressed by the Spirit on human hearts. He suggests this when he says, carved in letters, i.e., perfectly formed, on stone, i.e., on tablets of stone. This corresponds to his statement, not in a written code but in the Spirit. Thirdly, as to perfection: for the glory of the Old Testament is without assurance, because the Law brought no one to perfection. But in the New there is glory with the hope of a better glory, i.e., eternal: "My salvation will be forever" (Is. 51:6). This is suggested when he says, fading as this was: "If you receive circumcision, Christ will be of no advantage to you" (Gal. 5:2). He states the conclusion when he says, will not the dispensation of the Spirit be attended with greater glory? which is plain.
Commentary on 2 Corinthians
For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
εἰ γὰρ ἡ διακονία τῆς κατακρίσεως δόξα, πολλῷ μᾶλλον περισσεύει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ.
А҆́ще бо слꙋже́нїе ѡ҆сꙋжде́нїѧ, сла́ва, мно́гѡ па́че и҆збы́точествꙋетъ слꙋже́нїе пра́вды въ сла́вѣ.
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.
Commentary on Paul’s Epistles
Also, he interprets more clearly the meaning of the words, "The letter killeth," declaring it to be that which we have said above, namely, that the Law showed sin, not caused it.
"Much rather doth 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.
Homily 7 on 2 Corinthians
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.
Commentary on the Second Epistle to the Corinthians 303
Again in another way he presents the same thought. Explaining his own words, "the letter kills," he calls the law "the ministry of condemnation," as the punisher of sins, not their cause. The Gospel, however, he calls "the ministry of righteousness," because it not only frees from punishment, but also makes sinners righteous. Therefore the Gospel will possess far greater glory.
Commentary on 2 Corinthians
Then he assigns the reason for all these when he says, For if there was glory in the dispensation of condemnation, the dispensation of justice must far exceed it in glory. This is his reasoning: Glory is owed more to justice than to condemnation, but the ministry of the New Testament is a ministry of justice, because it justifies by giving life within. The ministry of the Old Testament is a ministry of condemnation, as being its occasion: the written code kills, but the Spirit gives life. Therefore, since the dispensation of condemnation, i.e., the ministry of the Old Testament, is the occasional cause of condemnation, as has been said, is in glory, which appeared on the face of Moses, it is obvious that much more abundant in glory, i.e., gives an abundance of glory to its ministers, is the dispensation of justice, i.e., of the New Testament, by which the Spirit is given through whom is given justice and the fulfillment of the virtues: "The wise shall possess glory" (Prov. 3:35).
It is customary here to compare Moses and Paul; but if the Apostle's words are considered carefully, this is not necessary, because ministries not persons are being compared.
Commentary on 2 Corinthians
For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
καὶ γὰρ οὐδὲ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει ἕνεκεν τῆς ὑπερβαλλούσης δόξης.
И҆́бо не просла́висѧ просла́вленное въ ча́сти се́й, за превосходѧ́щꙋю сла́вꙋ.
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.
Commentary on Paul’s Epistles
Now in what has gone before, indeed, he showed that this also is with glory; and not simply is with glory, but even exceedeth 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 doth disparage the Old Covenant, yea rather it highly commendeth it: for comparisons are wont to be made between things which are the same in kind.
Homily 7 on 2 Corinthians
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.”
Against the Pelagians 1.15
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.
Commentary on the Second Epistle to the Corinthians 304
For what am I, he says, comparing the Old and New Testaments with each other? The superiority of the New Testament is such "in this regard," that is, in comparison, that the glorified one, that is, the Old Testament, appears to have no glory at all, by reason of the surpassing glory of the New. For although the law was glorious in itself, yet by reason of the superiority of the evangelical glory it appears inglorious. Note that by this too he commends the Old Testament; for things that are compared are usually of the same kind.
Commentary on 2 Corinthians
But because the false apostles could say that even though the ministry of the New Covenant is greater than that of the Old, it is not much greater. Therefore, it is good for us to continue in that ministry, which they did, because they observed the ceremonies of the Law along with the Gospel. Therefore the Apostle rejects this when he says, indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. In regard to this he does two things. First, he shows that the ministry of the New Testament exceeds that of the Old beyond all comparison. Secondly, he assigns the reason for this (v. 11).
He says, therefore, I have said that the ministry of justice abounds in glory to such a degree that the glory of the Old Testament should not be called glorious, for what once had glory has come to have no glory at all by reason of the glory that surpasses it. This is explained in two ways. First, that that glory is nothing in comparison to that of the New Testament, because such glory was not conferred on all the ministers, but on Moses alone, and it did not shine on Moses entirely, but in part, i.e., on his face alone. Therefore, it has come to have no glory at all, i.e., should not be glorified because of the glory that surpasses it, i.e., in comparison to the excelling glory of the New Testament, which abounds in grace, so that men purified by it might not see the glory of a man but of God. It is explained in a second way by punctuating it thus: that which was glorious in this part has come to have no glory: as if to say, for in this part, i.e., in respect to this particular nature, that we are servants, has come to have no glory, i.e., that was not glorious which shone in the Old Testament: and this by reason of the glory that surpasses it, which is in the New, because it is the glory of God the Father.
Commentary on 2 Corinthians
For if that which is done away was glorious, much more that which remaineth is glorious.
εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ.
А҆́ще бо престаю́щее, сла́вою: мно́гѡ па́че пребыва́ющее, въ сла́вѣ.
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.
Commentary on Paul’s Epistles
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, "For if that which passeth away was with glory, much more that which remaineth is in glory." For the one ceased, but the other abideth continually.
Homily 7 on 2 Corinthians
He presents another syllogism. If the law that was ceasing and subject to abolition was given in glory, then how much more shall the law that is unshakeable and eternal – the New Testament – be in glory.
Commentary on 2 Corinthians
Then he assigns the cause of this when he says, For if what faded away came with glory, what is permanent must have much more glory. His reasoning is thus: that which was given to pass away is nothing in relation to that which is given to remain always. If, therefore, the Old Testament, which is rendered void, is done away with: "But when the perfect comes, the imperfect will pass away" (1 Cor. 13:10). For with glory the ministry of Moses came, at least with a particular glory. And it is obvious that the New Testament remains, because it is begun here and completed in heaven: "Heaven and earth shall pass away, but my words shall not pass away" (Lk. 21:33). It will be much more in eternal glory, in which it will be perfected; it will be, I say, for us who are its ministers.
Commentary on 2 Corinthians
Seeing then that we have such hope, we use great plainness of speech:
Ἔχοντες οὖν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ χρώμεθα,
[Заⷱ҇ 174] И҆мꙋ́ще ᲂу҆̀бо таково̀ ᲂу҆пова́нїе, мно́гимъ дерзнове́нїемъ дѣ́йствꙋемъ,
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.
Commentary on Paul’s Epistles
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 hurleth 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 saith; 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.
Homily 7 on 2 Corinthians
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.
Pauline Commentary from the Greek Church
Since he ascribed extraordinary glory to the New Testament, to those who, having heard this, would wish to see his glory in a sensible manner, he says that we have such hope. What kind? That all of us who believe have been deemed worthy of more than Moses, and therefore we use great boldness toward those whom we instruct, hiding nothing and omitting nothing, and we do not cover our face from you, as Moses covered his from the Jews. For you are not as weak as they were. Moses, when he received the tablets for the second time and came down from the mountain, had such a radiant face that the Jews could neither approach him nor speak with him until he covered his face with a veil. Paul points to the history of this event when he says the following.
Commentary on 2 Corinthians
Having laid down what pertains to commending the gift received from God, he now lays down what pertains to commending the confidence born of that gift. In regard to this he does two things: first, he mentions the confidence born of the gift; secondly, he compares the confidence in the Old and in the New Testament (v. 13).
He says, therefore, Since we have such a hope, because of what has been said to us, namely, of seeing the glory of God: "In this hope we were saved" (Rom. 8:24), we are very bold, i.e., we confidently do the things which pertain to the use of this ministry, from which our hope grows: "The righteous are bold as a lion" (Prov. 28:1); "Blessed is the man who trusts in the Lord" (Jer. 17:7).
Commentary on 2 Corinthians
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:
καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον ἑαυτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου.
и҆ не ꙗ҆́коже мѡѷсе́й полага́ше покрыва́ло на лицы̀ свое́мъ, за є҆́же не мощѝ взира́ти сынѡ́мъ і҆и҃лєвымъ на коне́цъ престаю́щагѡ.
Now what he says is of this nature. There is no need for us to cover ourselves as Moses did; for ye are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other. Seest thou the advance? For he that in the former Epistle said, "I have fed you with milk, not with meat;" saith 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.
Homily 7 on 2 Corinthians
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.
City of God 17.7
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.
Letter 140, to Honoratus 10
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.
The Usefulness of Belief 3.9
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.
Commentary on the Second Epistle to the Corinthians 305
That is, we do not need to cover ourselves, like Moses. For you can look upon that glory which we have, I mean the glory of the Gospel, although it is far more radiant than that of Moses. That is, you can understand the mysteries of God, namely the Gospel, and we do not need to hide them from you with obscurity, as with a veil. The Israelites, being carnal, could not see that the law has an end and that it would be abolished; for the veil signifies their carnal mind, as you will learn below. Some, however, understood this as follows: the very fact that they could not gaze upon the face of Moses showed that this glory has an end. For as soon as they did not see the glory, it was no more, and by this it was shown that it was short-lived, because it did not manifest itself as glory.
Commentary on 2 Corinthians
Then as he preferred the one gift to the other, so he prefers the confidence of the New Testament to that of the Old (v. 13). In regard to this he does two things: first, he mentions a fact about the Old Testament; secondly, he explains it (v. 13b).
The fact he proposes is mentioned in Exodus (34:33), where it says that when he spoke to the people, Moses veiled his face, because the children of Israel could not look upon him because of the splendor of his face. Hence he says, not like Moses, who put a veil over his face. As if to say: I say that we are very bold, and such as did not happen to us as Moses did to them, namely, not revealing his face to the people, because the time to reveal the splendor of truth had not yet come. Therefore, we have confidence without the veil.
Then he explains what he had said about the veil, saying, which is made void, for that veil was the dimness of the figures, which was made void by Christ. In regard to this he does three things. First, he mentions the voiding of this veil; secondly, how this voiding still prevails among the Jews (v. 14); thirdly, how this has no place among the ministers of the New Testament (v. 18).
He says, therefore, that Moses put a veil, namely, of the figure, over his face; this veil is made void, i.e., is taken away by Christ, namely, by fulfilling in truth what Moses delivered in figure, because all things happened to them in a figure. For thus Christ by his death removed the veil of the killing of the paschal lamb. Therefore, as soon as he gave up his spirit, the veil of the Temple was rent. Likewise by sending the Holy Spirit into the hearts of believers so that they might understand spiritually what the Jews understood carnally. He removed the veil, when he opened their mind to understand the Scriptures (Lk. 24:45).
Commentary on 2 Corinthians
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.
ἀλλ᾿ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον ὅτι ἐν Χριστῷ καταργεῖται,
Но ѡ҆слѣпи́шасѧ помышлє́нїѧ и҆́хъ: да́же бо до сегѡ̀ днѐ то́жде покрыва́ло во чте́нїи ве́тхагѡ завѣ́та пребыва́етъ не ѿкрове́но, занѐ ѡ҆ хрⷭ҇тѣ̀ престае́тъ.
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," not being uncovered by turning to the Lord. Wherefore also to those capable of perceiving he showed resurrection, that of the life still in the flesh, creeping on its belly.
The Stromata Book 4
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.
Against Marcion Book 5
That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come. ...Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud." 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." In the Gospel, the Lord after His resurrection says: "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations."
Treatise XII Three Books of Testimonies Against the Jews
Their minds were hardened through unbelief, and this will not change until they convert and believe in Christ.
Commentary on Paul’s Epistles
“Until this day” means not just until the time of Paul but until our time also, and indeed, till the end of the world.
Catechetical Lecture 15:32
See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth 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 hath its proper glory, but they were unable to see it. 'Why therefore are ye perplexed,' he saith, '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 ye 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.'
Seest thou 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 remaineth," it "not being revealed that it is done away in Christ:" another while, that "unto this day when Moses is read," the same "veil lieth upon their heart;" showing that the veil lieth both on the reading and on their heart.
Homily 7 on 2 Corinthians
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 remaineth," he saith, it "not being revealed that it is done away in Christ." Now what he saith 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 hath 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,' saith 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 hath 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.
Homily 7 on 2 Corinthians
Their mind has been blinded, he says, and therefore neither those who lived then saw, nor those who live now see, being blinded and having the same veil on the face of Moses during the superficial reading of the law. For Christ calls the law Moses, as in the following place: "they have Moses and the prophets" (Luke 16:29). And it is not revealed to them, it is not recognized by them, that Christ was to abolish the Old Testament. Therefore, their error is an error of the mind, because blindness is a sin of the mind. Do not be surprised, he says, that the Jews cannot see the glory, the glory of the law. If they had seen the glory of the law, they would have also seen the glory of Christ. For the glory of the law consists in turning to Christ. But where is it said that the law would be abolished by Christ? There, where it says: "The Lord your God will raise up for you a Prophet — listen to Him" (Deut. 18:15). Therefore, when it is commanded to listen to Him, and He abolished the Sabbath, circumcision, and everything else, it follows that the law itself gave the command concerning this abolition. Besides this, by the fact that it was commanded to offer sacrifices in one temple, and Christ destroyed it, are not the sacrifices completely abolished? And: "You are a priest forever according to the order of Melchizedek" (Ps. 110:4), also: "sacrifice and offering You did not desire" (Ps. 40:6) — all this constitutes the abolition of the law.
Commentary on 2 Corinthians
What effect this voiding had on the Jews is shown. In regard to this he does two things. First, he shows that it was not removed from them in the state of unbelief; secondly, he shows that it will be removed when they are converted (v. 16). In regard to this he does two things: first, he shows why this voiding has no place among the Jews; secondly, from this he shows that they still have the veil (v. 15).
He says, therefore, that it is removed for those who believe, but not for the unbelieving Jews. The reason for this is that their minds were hardened, i.e., their reasoning power is dull and their senses weak and clouded, so that they cannot see the brightness of the divine light, i.e., of divine truth, without the veil of figures. The reason for this is that they close their eyes so as not to see, because the veil of the Temple was rent. Therefore, this is due to their sin of unbelief, and not to a weakness in the truth; because with the removal of the veil the truth is manifested very clearly to all who open the eyes of their mind through faith: "A hardening has come upon part of Israel" (Rom. 11:25); "For judgment I came into this world, that those who do not see may see, and that those who see may become blind" (Jn. 9:39). For this was foretold by Isaiah (6:10): "Make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed." And indeed their minds are so dulled to the truth that to this day they do not understand the truth manifested to us. But the same veil remains which was in the Old Testament before the veil of the Temple was rent, when they read the Old Testament, because they understand it no differently than before. For they still rely on figures, so as not to reveal the truth, i.e., not understand. Thus they still believe that the veil of God is not a figure, but the truth, which namely is lifted as to believers through Christ, i.e., in the faith of Christ. But it remains in them, because they do not believe that Christ has come.
Commentary on 2 Corinthians
But even unto this day, when Moses is read, the vail is upon their heart.
ἀλλ᾿ ἕως σήμερον, ἡνίκα ἀναγινώσκεται Μωϋσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται·
Но да́же до дне́сь, внегда̀ чте́тсѧ мѡѷсе́й, покрыва́ло на се́рдцѣ и҆́хъ лежи́тъ:
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.
Against Marcion Book 5
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.
On First Principles 1.1.2
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.
On First Principles 1.1.3
For since he said that in the reading of the Old Testament the veil remaineth, 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 remaineth 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 lieth 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.
Homily 7 on 2 Corinthians
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.”
Homily 66 on Psalm 88 (89)
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.
Letter 41
Since he said above that a veil lies upon the reading of the Old Testament, lest anyone think that by the veil he means the obscurity of the law, he says: no, I call the veil the blindness and dullness of heart of the Jews. For even on the face of Moses it lay not for his sake, but because of the dullness and weak sight of the Jews.
Commentary on 2 Corinthians
Then when he says, Yes, to this day whenever Moses is read a veil lies over their minds, he shows how even among the Jews the veil remains, as to unbelievers, although it has been removed by Christ. In regard to this it should be noted that a veil is said to be put on something in two ways: either because it is put on the thing seen, so that it cannot be seen; or because it is put on the one seeing, so that he may not see. But the veil was put on the Jews of the Old Law in both ways. For their eyes have been blinded not to see the truth because of their hardness; and the Old Testament had not yet been fulfilled, because the truth had not yet come. As a sign of this the veil was on Moses' face and not theirs. But with the coming of Christ the veil was removed from the face of Moses, i.e., from the Old Testament, because it was not fulfilled: but it has not been removed from their hearts. Hence, he says, to this day the veil remains. As if to say: the veil has been removed from the believers of the Old Testament, but still when Moses is read, i.e., when the Old Testament is explained to them: "For from early generations, Moses has had in every city those who preach him, for he is read every sabbath in the synagogues" (Ac. 15:21), the veil, i.e. blindness, lies over their hearts: "A hardening has come upon part of Israel" (Rom. 11:25).
Commentary on 2 Corinthians
Nevertheless when it shall turn to the Lord, the vail shall be taken away.
ἡνίκα δ᾿ ἂν ἐπιστρέψῃ πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα.
внегда́ же ѡ҆братѧ́тсѧ ко гдⷭ҇ꙋ, взима́етсѧ покрыва́ло.
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.
Against Marcion Book 5
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.
Homilies on Leviticus 1
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.”.
Homilies on Exodus 12
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.
Homilies on Leviticus 1.4
Having then suitably accused them, he points out also the manner of their correction. And what is this? "Nevertheless when [one] shall turn to the Lord," which is, to forsake the Law, "the veil is taken away."
Seest thou that not over the face of Moses was there that veil, but over the eyesight of the Jews? For it was done, not that the glory of Moses might be hidden, but that the Jews might not see. For they were not capable. So that in them was the deficiency, for it caused not him to be ignorant of any thing, but them. And he did not say indeed, "when thou shalt let go the Law," but he implied it, for "when thou shalt 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.
Seest thou how he inviteth 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 saith, 'shalt thou look on the glory which then thou sawest not, but thou shalt thyself 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.'
Homily 7 on 2 Corinthians
The same is true for you as well. When you believe in Christ, the veil of your unbelief will be taken away.
Commentary on the Second Epistle to the Corinthians 305
16–17Now he speaks about the way in which the Israelites can be corrected. "When they turn to the Lord," he says, that is, when they abandon the law and approach the spiritual Gospel, then the veil will be removed. For Moses too, as the narrative relates, when he turned to the Lord, removed the veil from himself. And this prefigured what was to come afterward, namely, when someone turns to the Spirit (for He is the Lord), then he will see the uncovered face of the lawgiver, and even more — he himself will be on par with Moses and will enjoy the glory that surpasses, as was said, the glory of the law. For the Spirit will grant it, as Lord and Almighty.
Commentary on 2 Corinthians
But when and how that veil shall be removed from them is shown when he says, but when a man turns to the Lord the veil is removed. First he describes how to remove this veil; secondly, the reason for this (v. 17).
He says, therefore, that this veil is still upon them; not that the Old Testament is veiled, but because their hearts are veiled. Therefore if it is to be removed, nothing remains but that they be converted. Hence, he says, but when a man turns, namely, some of them, to God through faith in Christ, the veil is removed by their conversion: "A remnant will return, the remnant of Jacob, to the mighty God" (Is. 10:21); and this is also stated in Romans (9:27). And note that when he treated of blindness, he spoke in the plural, saying over their hearts; but when he speaks of conversion, he speaks in the singular, saying, but when a man turns, to show how easy evil is and how difficult the good, as though few will be converted.
Commentary on 2 Corinthians
Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
ὁ δὲ Κύριος τὸ Πνεῦμά ἐστιν· οὗ δὲ τὸ Πνεῦμα Κυρίου, ἐκεῖ ἐλευθερία.
Гдⷭ҇ь же дх҃ъ є҆́сть: а҆ и҆дѣ́же дх҃ъ гдⷭ҇ень, тꙋ̀ свобо́да.
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.
Commentary on Paul’s Epistles
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.
On the Holy Spirit 2.1.18
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.
Letter 75.5
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.
Homily 7 on 2 Corinthians
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.
Pauline Commentary from the Greek Church
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.
Pauline Commentary from the Greek Church
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.
Commentary on the Second Epistle to the Corinthians 305-6
The law had a yoke and slavery, but in the law of the Spirit and in the Gospel there is freedom, so that the glory of the Lord is contemplated without hindrance and freely.
Commentary on 2 Corinthians
But the reason why they are converted and the veil removed in this manner is because God wills it. For they could claim that God put the veil on them and therefore it cannot be removed. But the Apostle shows that it cannot only be removed, but even that it is removed by him who is the Lord. Hence, he says, now the Lord is the Spirit. This can be understood in two ways. In one way, so that Spirit is taken as the subject, as though saying: the Spirit, i.e., the Holy Spirit, namely who is the author of the Law, is the Lord, i.e., works by his own free will: "The Spirit blows where it wills" (Jn. 3:8); "The Spirit, who apportions to each one individually as he wills" (1 Cor. 12:11). And where the Spirit of the Lord is there is freedom; as if to say: because the Spirit is the Lord, he can give freedom to enable us freely to use the writings of the Old Testament without a veil. Therefore, those who do not have the Holy Spirit cannot use it freely: "You were called to freedom" (Gal. 5:13); "Live as free men, yet without using your freedom as a pretext for evil" (1 Pet. 2:16). It can be understood another way so that by the Lord is meant Christ, as though saying: the Lord, i.e., Christ, is Spirit, i.e., has spiritual power. Therefore, where the Spirit of the Lord is, i.e., the law of Christ spiritually understood, not in a written code, but impressed on the heart by faith, there is freedom from every obscurity of the veil.
It should be noted that by occasion of these words, namely, where the Spirit of the Lord is there is freedom, and of those found in 1 Timothy (1:9): "The law is not laid down for the just", some have erroneously said that spiritual men are not bound by the precepts of the divine law. But this is false, for God's precepts are the rule of the human will. But there is no man or angel whose will does not need to be ruled and directed by divine law. Hence, it is impossible for any man not to be subject to God's precepts. But the statement that "the law is not laid down for the just" means that the law was not laid down "for the just" who are led by an internal habit to do what the law of God commands, but because of the unjust. Nevertheless, this does not mean that the just are not bound to it. Similarly, where the Spirit of the Lord is there is freedom, is explained thus: the free man is one who exists for himself, but the servant exists for the sake of the master. Therefore, whoever acts of himself acts freely, but one who is moved by another does not act freely. Therefore, one who avoids evils, not because they are evil, but because of God's commandment, is not free. But one who avoids evils because they are evils is free. But this is done by the Holy Spirit who perfects man inwardly with a good habit, so that from love he avoids evil, as if the divine law had commanded. Consequently, he is called free, not as though he is not subject to the divine law, but because he is inclined by a good habit to do what the divine law ordains.
Commentary on 2 Corinthians
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.
ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος.
Мы́ же всѝ ѿкрове́ннымъ лице́мъ сла́вꙋ гдⷭ҇ню взира́юще, въ то́йже ѡ҆́бразъ преѡбразꙋ́емсѧ ѿ сла́вы въ сла́вꙋ, ꙗ҆́коже ѿ гдⷭ҇нѧ дх҃а.
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.
Against Marcion Book 5
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.
Against Marcion Book 5
Today the accomplishment of that ancient and true counsel is, in fact and deed, gloriously manifested to the world. Today, without any covering,
Oration Concerning Simeon and Anna
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.
Theological Oration 5.26
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.
On Perfection
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.
Baptismal Instructions 3.25
Then, that you may not think that he is speaking of a time to come, he says, "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 remaineth. "Are transformed into the same image from glory to glory, even as from the Lord the Spirit."
Seest thou how again he places the Spirit in the rank of God, and raises them up to the rank of the Apostles. For he said before, "Ye 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 ye are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but ye even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, ye 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.
Homily 7 on 2 Corinthians
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 hath believing eyes. For as soon as we are baptized, the soul beameth 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 doth 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 saith, "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 calleth the Spirit, Lord.
Homily 7 on 2 Corinthians
This transformeth us. This suffereth not to be conformed to this world; for such is the creation of which This is the Author. For as he saith, "Created in Christ Jesus," so saith he, "Create in me a clean heart, O God, and renew a right spirit in my inward parts."
Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. 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. Wouldest thou 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." 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.
Homily 7 on 2 Corinthians
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.
Pauline Commentary from the Greek Church
Although “as in a mirror” indicates “not substantially,” it does show clearly, in any case, the acquisition of a likeness.
Ascetical Homilies 2
We enjoy, he says, such freedom and nobility, that all of us who are faithful, not as there — Moses alone, "with unveiled face" (for believers have no veil) "beholding the glory of the Lord, are transformed into the same image from glory to glory," that is, we receive the same glory, and, like a mirror, receiving radiance, we reflect it. Just as silver, lying in the sun, itself also emits certain rays under the influence of the sun, so we too, purified by the Spirit in baptism and illumined by His rays, reflect a certain spiritual radiance and are transformed according to the same image from the glory of the Spirit into our own glory, and indeed into such glory as is proper to have for one who is enlightened by the Spirit of the Lord, Who is subject to no one. For being Lord, He also possesses sovereign lights. For all believers through baptism are filled with the Holy Spirit and their soul is illumined, and Moses too, beholding the divine glory, was himself transformed into it, that is, he himself received radiance, and his face was illumined, prefiguring us.
Commentary on 2 Corinthians
Then when he says, and we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another, he shows how the faithful of Christ are altogether free of this veil. He says, therefore: I say that this veil will be removed from them, when a person may be converted as we are; not a particular one, but we all who are Christ's faithful: "To you it has been given to know the secrets of the kingdom of God; but for others they are in parables" (Lk. 8:10). With unveiled face, not having a veil upon the heart, as they. By face is meant the heart or the mind, because just as a person sees bodily with the face, so spiritually with the mind: "Open my eyes that I may behold wondrous things out of your law" (Ps. 119:18). The glory of the Lord, not of Moses: for glory signifies brightness, as Augustine says. But the Jews saw some glory on the face of Moses as a result of his speaking with God. But this glory is imperfect, because it is not the glory with which God is glorious: and this is to know God himself. Or the glory of the Lord, i.e., the Son of God: "The glory of a father is a wise son" (Prov. 10:1, Vulgate).
Beholding, i.e., speculating, which is not taken from the word which means "watch tower" (specula), but from "mirror" (speculum), i.e., knowing the glorious God himself by the mirror of reason, in which there is an image of God. We behold him when we rise from a consideration of ourselves to some knowledge of God, and we are transformed. For since all knowledge involves the knower's being assimilated to the thing known, it is necessary that those who see be in some way transformed into God. If they see perfectly, they are perfectly transformed, as the blessed in heaven by the union of enjoyment: "When he appears we shall be like him" (1 Jn. 3:2); but if we see imperfectly, then we are transformed imperfectly, as here by faith: "Now we see in a mirror dimly" (1 Cor. 13:12).
Therefore he says, into his likeness, that is, as we see, we are transformed, I say, from one degree of glory to another. In this he distinguishes a triple degree of knowledge in Christ's disciples. The first is from the clarity of natural knowledge to the clarity of the knowledge of faith. The second is from the clarity of the knowledge of the Old Testament to the clarity of the knowledge of the grace of the New Testament. The third is from the clarity of natural knowledge and of the Old and New Testaments to the clarity of eternal vision: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor. 4:16). But how does this come about? Not by the letter of the law, but from the Lord who is the Spirit: "For all who are led by the Spirit of God are sons of God" (Rom. 8:14); "Let your good Spirit lead me on a level path" (Ps. 143:10).
Commentary on 2 Corinthians
I think all Christians would agree with me if I said that though Christianity seems at the first to be all about morality, all about duties and rules and guilt and virtue, yet it leads you on, out of all that, into something beyond. One has a glimpse of a country where they do not talk of those things, except perhaps as a joke. Every one there is filled full with what we should call goodness as a mirror is filled with light. But they do not call it goodness. They do not call it anything. They are not thinking of it. They are too busy looking at the source from which it comes. But this is near the stage where the road passes over the rim of our world. No one's eyes can see very far beyond that: lots of people's eyes can see further than mine.
Mere Christianity, Book 3, Chapter 12: Faith
If we will only lay ourselves open to the one Man in whom it was fully present, and who, in spite of being God, is also a real man, He will do it in us and for us. Remember what I said about 'good infection'. One of our own race has this new life: if we get close to Him we shall catch it from Him.
Mere Christianity, Book 4, Chapter 5: The Obstinate Toy Soldiers
DO we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?
Ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν; εἰ μὴ χρῄζομεν ὥς τινες συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς ἢ ἐξ ὑμῶν συστατικῶν;
Зачина́емъ ли па́ки на́съ самѣ́хъ и҆звѣщава́ти ва́мъ; И҆лѝ тре́бꙋемъ, ꙗ҆́коже нѣ́цыи, и҆звѣщава́тельныхъ посла́нїй къ ва́мъ, и҆лѝ ѿ ва́съ и҆звѣсти́тельныхъ;