COMMENTARY ON THE
16. But when he shall have turned to the Lord. This passage has hitherto been badly rendered, for both Greek and Latin writers have thought that
the word Israel was to be understood, whereas Paul is speaking of Moses.
He had said, that a veil is upon the hearts of the Jews, when Moses is read.
He immediately adds, As soon as he will have turned to the Lord, the veil will be taken away. Who does not see, that this is said of Moses, that is, of the law? For as Christ is the end f222 of it, (<451004>Romans 10:4,) to which it ought to be referred, it was turned away in another direction, when the Jews shut out Christ from it. Hence, as in the law f223 they wander into by- paths, so the law, too, becomes to them involved like a labyrinth, until it is brought to refer to its end, that is, Christ. If, accordingly, the Jews seek Christ in the law, the truth of God will be distinctly seen by them, f224 but so long as they think to be wise without Christ, they will wander in darkness, and will never arrive at a right understanding of the law. Now what is said of the law applies to all Scripture — that where it is not taken as referring to Christ as its one aim, it is mistakingly twisted and
perverted. f225
17. The Lord is the Spirit. This passage, also, has been misinterpreted, as if Paul had meant to say, that Christ is of a spiritual essence, for they
connect it with that statement in <430424>
John 4:24, God is a Spirit. The statement before us, however, has nothing to do with Christ’s essence, but simply points out his office, for it is connected with what goes before, where we found it stated, that the doctrine of the law is literal, and not merely dead, but even an occasion of death. He now, on the other hand, calls Christ its spirit, f226 meaning by this, that it will be living and life- giving, only if it is breathed into by Christ. Let the soul be connected with the body, and then there is a living man, endowed with intelligence and perception, fit for all vital functions. f227 Let the soul be removed from the body, and there will remain nothing but a useless carcase, totally devoid of feeling.
The passage is deserving of particular notice, f228 as teaching us, in what way we are to reconcile those encomiums which David pronounces upon the law — (<191907>Psalm 19:7,8) — “the law of the Lord converteth souls, enlighteneth the eyes, imparteth wisdom to babes,” and passages of a like nature, with those statements of Paul, which at first view are at variance with them — that it is the ministry of sin and death — the letter that does nothing but kill. (<470306>2 Corinthians 3:6,7.) For when it is animated by Christ, f229 those things that David makes mention of are justly applicable to it. If Christ is taken away, it is altogether such as Paul describes. Hence Christ is the life of the law. f230
Where the Spirit of the Lord. He now describes the manner, in which Christ gives life to the law — by giving us his Spirit. The term Spirit here has a different signification from what it had in the preceding verse. There, it denoted the soul, and was ascribed metaphorically to Christ. Here, on the other hand, it means the Holy Spirit, that Christ himself confers upon his people. Christ, however, by regenerating us, gives life to the law, and shows himself to be the fountain of life, as all vital functions proceed from man’s soul. Christ, then, is to all (so to speak) the universal soul, not in respect of essence, but in respect of grace. Or, if you prefer it, Christ is the Spirit, because he quickens us by the life-giving influence of his Spirit. f231 He makes mention, also, of the blessing that we obtain from that source.
“There,” says he, “is liberty.” By the term liberty I do not understand merely emancipation from the servitude of sin, and of the flesh, but also that confidence, which we acquire from His bearing witness as to our adoption. For it is in accordance with that statement —
We have not again received the spirit of bondage, to fear, etc.
(<450815>Romans 8:15.)
In that passage, the Apostle makes mention of two things — bondage, and fear. The opposites of these are liberty and confidence. Thus I
acknowledge, that the inference drawn from this passage by Augustine is correct — that we are by nature the slaves of sin, and are made free by the grace of regeneration. For, where there is nothing but the bare letter of the law, there will be only the dominion of sin, but the term Liberty, as I have said, I take in a more extensive sense. The grace of the Spirit might, also, be restricted more particularly to ministers, so as to make this statement correspond with the commencement of the chapter, for ministers require to
have another grace of the Spirit, and another liberty from what others have.
The former signification, however, pleases me better, though at the same time I have no objection, that this should be applied to every one according to the measure of his gift. It is enough, if we observe, that Paul here points out the efficacy of the Spirit, which we experience for our salvation — as many of us, as have been regenerated by his grace.
18. But we all, with unveiled face. I know not how it had come into the mind of Erasmus, to apply to ministers exclusively, what is evidently common to all believers. The word katoptrizesqai, it is true, has a double signification among the Greeks, for it sometimes means to hold out a mirror to be looked into, and at other times to look into a mirror when presented. f232 The old interpreter, however, has correctly judged, that the second of these is the more suitable to the passage before us. I have accordingly followed his rendering. f233 Nor is it without good reason, that Paul has added a term of universality — “We all,” says he; for he takes in the whole body of the Church. It is a conclusion that suits well with the doctrine stated previously — that we have in the gospel a clear revelation from God. As to this, we shall see something farther in the fourth chapter.
He points out, however, at the same time, both the strength of the revelation, and our daily progress. f234 For he has employed such a similitude to denote three things: first, That we have no occasion to fear obscurity, when we approach the gospel, for God there clearly discovers to us His face; f235 secondly, That it is not befitting, that it should be a dead contemplation, but that we should be transformed by means of it into the image of God; and, thirdly, that the one and the other are not accomplished in us in one moment, but we must be constantly making progress both in the knowledge of God, and in conformity to His image, for this is the meaning of the expression — from glory to glory.
When he adds, — as by the Spirit of the Lord, he again reminds of what he had said — that the whole excellence of the gospel depends on this, that it is made life-giving to us by the grace of the Holy Spirit. For the particle of comparison — as, is not employed to convey the idea of something not strictly applicable, but to point out the manner. Observe, that the design of the gospel is this — that the image of God, which had been effaced by sin, may be stamped anew upon us, and that the advancement of this
restoration may be continually going forward in us during our whole life, because God makes his glory shine forth in us by little and little.
There is one question that may be proposed here. “Paul says, that we behold God’s face with an unveiled face, f236 while in the former Epistle we find it stated, that we do not, for the present, know God otherwise than through a mirror, and in an obscure manner.” In these statements there is an appearance of contrariety. They are, however, by no means at variance.
The knowledge that we have of God for the present is obscure and slender, in comparison with the glorious view that we shall have on occasion of Christ’s last coming. At the same time, He presents Himself to us at present, so as to be seen by us, and openly beheld, in so far as is for our advantage, and in so far as our capacity admits of. f237 Hence Paul makes mention of progress being made, inasmuch as there will then only be perfection.
CHAPTER 4
<470401>