GOD'S WORD® Translation (©1995)
Since we have confidence in the new promise, we speak very boldly.

King James Bible
Seeing then that we have such hope, we use great plainness of speech:

Douay-Rheims Bible
Having therefore such hope, we use much confidence:

Darby Bible Translation
Having therefore such hope, we use much boldness:

English Revised Version
Having therefore such a hope, we use great boldness of speech,

Webster's Bible Translation
Seeing then that we have such hope, we use great plainness of speech:

Weymouth New Testament
Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses,

World English Bible
Having therefore such a hope, we use great boldness of speech,

Young's Literal Translation
Having, then, such hope, we use much freedom of speech,

Cross References

Acts 4:13 Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus.

Acts 4:29 "And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence,

2 Corinthians 3:11 For if that which fades away was with glory, much more that which remains is in glory.

2 Corinthians 7:4 Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction.

Ephesians 6:19 and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel,

Ephesians 6:20 for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.

Philippians 1:14 and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear.

Philippians 1:20 according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death.

1 Thessalonians 2:2 but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition.

Philemon 1:8 Therefore, though I have enough confidence in Christ to order you to do what is proper,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 12-18

In these verses the apostle draws two inferences from what he had said about the Old and New Testament:-

I. Concerning the duty of the ministers of the gospel to use great plainness or clearness of speech. They ought not, like Moses, to put a veil upon their faces, or obscure and darken those things which they should make plain. The gospel is a more clear dispensation than the law; the things of God are revealed in the New Testament, not in types and shadows, and ministers are much to blame if they do not set spiritual things, and gospel-truth and grace, in the clearest light that is possible. Though the Israelites could not look stedfastly to the end of what was commanded, but is now abolished, yet we may. We may see the meaning of those types and shadows by the accomplishment, seeing the veil is done away in, Christ and he is come, who was the end of the law for righteousness to all those who believe, and whom Moses and all the prophets pointed to, and wrote of.

II. Concerning the privilege and advantage of those who enjoy the gospel, above those who lived under the law. For, 1. Those who lived under the legal dispensation had their minds blinded (v. 14), and there was a veil upon their hearts, v. 15. Thus it was formerly, and so it was especially as to those who remained in Judaism after the coming of the Messiah and the publication of his gospel. Nevertheless, the apostle tells us, there is a time coming when this veil also shall be taken away, and when it (the body of that people) shall turn to the Lord, v. 16. Or, when any particular person is converted to God, then the veil of ignorance is taken away; the blindness of the mind, and the hardness of the heart, are cured. 2. The condition of those who enjoy and believe the gospel is much more happy. For, (1.) They have liberty: Where the Spirit of the Lord is, and where he worketh, as he does under the gospel-dispensation, there is liberty (v. 17), freedom from the yoke of the ceremonial law, and from the servitude of corruption; liberty of access to God, and freedom of speech in prayer. The heart is set at liberty, and enlarged, to run the ways of God's commandments. (2.) They have light; for with open face we behold the glory of the Lord, v. 18. The Israelites saw the glory of God in a cloud, which was dark and dreadful; but Christians see the glory of the Lord as in a glass, more clearly and comfortably. It was the peculiar privilege of Moses for God to converse with him face to face, in a friendly manner; but now all true Christians see him more clearly with open face. He showeth them his glory. (3.) This light and liberty are transforming; we are changed into the same image, from glory to glory (v. 18), from one degree of glorious grace unto another, till grace here be consummated in glory for ever. How much therefore should Christians prize and improve these privileges! We should not rest contented without an experimental knowledge of the transforming power of the gospel, by the operation of the Spirit, bringing us into a conformity to the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ.

Calvin's Commentary

12. Seeing then that we have such hope, we use great plainness of speech:

12. Habentes igitur hanc spem, multa fiducia (vel, libertate) utimur.

13. And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:

13. Et non quemadmodum Moses (Exodus 34:33-35) ponebat velamen ante faciem suam, ut non intuerentur filii Israel in finem eius quod aboletur. [395]

14. But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

14. Sed excoecati sunt [396] sensus eorum: nam usque in hune diem velamen illud in lectione Veteris Testamenti [397] manet: nec tollitur, eo quod aboletur per Christum. [398]

15. But even unto this day, when Moses is read, the vail is upon their heart.

15. Sed usque in hodiernum diem, quum legitur Moses, velamen eorum cordibus impositum est.

16. Nevertheless when it shall turn to the Lord, the vail shall be taken away.

16. At ubi conversus fuerit ad Dominum, auferetur velamen.

17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

17. Dominus Spiritus est: ubi autem Spiritus Domini, illic libertas.

18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

18. Nos autem omnes retecta facie gloriam Domini in speculo conspicientes, in eandem imaginem transformamur a gloria in gloriam, tanquam a Domini Spiritu.

12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing -- that the people of Israel had received from it the spirit of bondage unto fear. (Romans 8:15.) Here, however, he speaks rather of an abuse that was foreign and adventitious. [399] There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. [400] In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. [401] This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses' countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled.

This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. [402] In the first place, he draws this distinction between the law and the Gospel -- that the brightness of the former rather dazzled men's eyes, than enlightened them, while in the latter, Christ's glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable [403] -- is not hid, but is manifested familiarly to all. The term parresia confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law. [404]

13. Not as Moses Paul is not reasoning as to the intention of Moses. For as it was his office, to publish the law to his people, so, there can be no doubt that he was desirous, that its true meaning should be apprehended by all, and that he did not intentionally involve his doctrine in obscurity, but that the fault was on the part of the people. As, therefore, he could not renew the minds of the hearers, he was contented with faithfully discharging the duty assigned to him. Nay more, the Lord having commanded him to put a veil between his face and the eyes of the beholders, he obeyed. Nothing, therefore, is said here to the dishonor of Moses, for he was not required to do more than the commission, that was assigned to him, called for. In addition to this, that bluntness, or that weak and obtuse vision, of which Paul is now speaking, is confined to unbelievers exclusively, because the law though wrapt up in figures, [405] did nevertheless impart wisdom to babes, Psalm 19:7 [406]

14. Their understandings were blinded. He lays the whole blame upon them, inasmuch as it was owing to their blindness, that they did not make any proficiency in the doctrine of the law. He afterwards adds, That veil remaineth even until this day. By this he means, that that dulness of vision was not for a single hour merely, but prefigured what the condition of the nation would be in time to come. "That veil with which Moses covered his face, when publishing the law, was the emblem of a stupidity, that would come upon that people, and would continue upon them for a long period. Thus at this day, when the law is preached to them, in

hearing they hear not, and in seeing they see not.
(Matthew 13:13.)

There is no reason, however, why we should be troubled,

as though some new thing had happened. (1 Peter 4:12.)

God has shown long ago under the type of the veil, that it would be so. Lest, however, any blame should attach to the law, he again repeats it, that their hearts were covered with a veil

And it is not removed, because it is done away through Christ. He assigns a reason, why they are so long in blindness in the midst of light. For the law is in itself bright, but it is only when Christ. appears to us in it, that we enjoy its splendor. The Jews turn away their eyes as much as they can from Christ. It is not therefore to be wondered, if they see nothing, refusing as they do to behold the sun. This blindness on the part of the chosen people, especially as it is so long continued, admonishes us not to be lifted up with pride, relying on the benefits that God has conferred upon us. This point is treated of in Romans 11:20. Let, however, the reason of this blindness deter us from contempt of Christ, which God so grievously punishes. In the mean time, let us learn, that without Christ, the Sun of righteousness, (Malachi 4:2,) there is no light even in the law, or in the whole word of God.

16. But when he shall have turned to the Lord. This passage has hitherto been badly rendered, for both Greek and Latin writers have thought that the word Israel was to be understood, whereas Paul is speaking of Moses. He had said, that a veil is upon the hearts of the Jews, when Moses is read. He immediately adds, As soon as he will have turned to the Lord, the veil will be taken away. Who does not see, that this is said of Moses, that is, of the law? For as Christ is the end [407] of it, (Romans 10:4,) to which it ought to be referred, it was turned away in another direction, when the Jews shut out Christ from it. Hence, as in the law [408] they wander into by-paths, so the law, too, becomes to them involved like a labyrinth, until it is brought to refer to its end, that is, Christ. If, accordingly, the Jews seek Christ in the law, the truth of God will be distinctly seen by them, [409] but so long as they think to be wise without Christ, they will wander in darkness, and will never arrive at a right understanding of the law. Now what is said of the law applies to all Scripture -- that where it is not taken as referring to Christ as its one aim, it is mistakingly twisted and perverted. [410]

17. The Lord is the Spirit. This passage, also, has been misinterpreted, as if Paul had meant to say, that Christ is of a spiritual essence, for they connect it with that statement in John 4:24, God is a Spirit. The statement before us, however, has nothing to do with Christ's essence, but simply points out his office, for it is connected with what goes before, where we found it stated, that the doctrine of the law is literal, and not merely dead, but even an occasion of death. He now, on the other hand, calls Christ its spirit, [411] meaning by this, that it will be living and life-giving, only if it is breathed into by Christ. Let the soul be connected with the body, and then there is a living man, endowed with intelligence and perception, fit for all vital functions. [412] Let the soul be removed from the body, and there will remain nothing but a useless carcase, totally devoid of feeling.

The passage is deserving of particular notice, [413] as teaching us, in what way we are to reconcile those encomiums which David pronounces upon the law -- (Psalm 19:7,8) -- "the law of the Lord converteth souls, enlighteneth the eyes, imparteth wisdom to babes," and passages of a like nature, with those statements of Paul, which at first view are at variance with them -- that it is the ministry of sin and death -- the letter that does nothing but kill. (2 Corinthians 3:6,7.) For when it is animated by Christ, [414] those things that David makes mention of are justly applicable to it. If Christ is taken away, it is altogether such as Paul describes. Hence Christ is the life of the law. [415]

Where the Spirit of the Lord. He now describes the manner, in which Christ gives life to the law -- by giving us his Spirit. The term Spirit here has a different signification from what it had in the preceding verse. There, it denoted the soul, and was ascribed metaphorically to Christ. Here, on the other hand, it means the Holy Spirit, that Christ himself confers upon his people. Christ, however, by regenerating us, gives life to the law, and shows himself to be the fountain of life, as all vital functions proceed from man's soul. Christ, then, is to all (so to speak) the universal soul, not in respect of essence, but in respect of grace. Or, if you prefer it, Christ is the Spirit, because he quickens us by the life-giving influence of his Spirit. [416]

He makes mention, also, of the blessing that we obtain from that source. "There," says he, "is liberty." By the term liberty I do not understand merely emancipation from the servitude of sin, and of the flesh, but also that confidence, which we acquire from His bearing witness as to our adoption. For it is in accordance with that statement --

We have not again received the spirit of bondage, to fear, etc. (Romans 8:15.)

In that passage, the Apostle makes mention of two things -- bondage, and fear. The opposites of these are liberty and confidence. Thus I acknowledge, that the inference drawn from this passage by Augustine is correct -- that we are by nature the slaves of sin, and are made free by the grace of regeneration. For, where there is nothing but the bare letter of the law, there will be only the dominion of sin, but the term Liberty, as I have said, I take in a more extensive sense. The grace of the Spirit might, also, be restricted more particularly to ministers, so as to make this statement correspond with the commencement of the chapter, for ministers require to have another grace of the Spirit, and another liberty from what others have. The former signification, however, pleases me better, though at the same time I have no objection, that this should be applied to every one according to the measure of his gift. It is enough, if we observe, that Paul here points out the efficacy of the Spirit, which we experience for our salvation -- as many of us, as have been regenerated by his grace.

18. But we all, with unveiled face. I know not how it had come into the mind of Erasmus, to apply to ministers exclusively, what is evidently common to all believers. The word katoptrizesthai, it is true, has a double signification among the Greeks, for it sometimes means to hold out a mirror to be looked into, and at other times to look into a mirror when presented. [417] The old interpreter, however, has correctly judged, that the second of these is the more suitable to the passage before us. I have accordingly followed his rendering. [418] Nor is it without good reason, that Paul has added a term of universality -- "We all," says he; for he takes in the whole body of the Church. It is a conclusion that suits well with the doctrine stated previously -- that we have in the gospel a clear revelation from God. As to this, we shall see something farther in the fourth chapter.

He points out, however, at the same time, both the strength of the revelation, and our daily progress. [419] For he has employed such a similitude to denote three things: first, That we have no occasion to fear obscurity, when we approach the gospel, for God there clearly discovers to us His face; [420] secondly, That it is not befitting, that it should be a dead contemplation, but that we should be transformed by means of it into the image of God; and, thirdly, that the one and the other are not accomplished in us in one moment, but we must be constantly making progress both in the knowledge of God, and in conformity to His image, for this is the meaning of the expression -- from glory to glory

When he adds, -- as by the Spirit of the Lord, he again reminds of what he had said -- that the whole excellence of the gospel depends on this, that it is made life-giving to us by the grace of the Holy Spirit. For the particle of comparison -- as, is not employed to convey the idea of something not strictly applicable, but to point out the manner. Observe, that the design of the gospel is this -- that the image of God, which had been effaced by sin, may be stamped anew upon us, and that the advancement of this restoration may be continually going forward in us during our whole life, because God makes his glory shine forth in us by little and little.

There is one question that may be proposed here. "Paul says, that we behold God's face with an unveiled face, [421] while in the former Epistle we find it stated, that we do not, for the present, know God otherwise than through a mirror, and in an obscure manner." In these statements there is an appearance of contrariety. They are, however, by no means at variance. The knowledge that we have of God for the present is obscure and slender, in comparison with the glorious view that we shall have on occasion of Christ's last coming. At the same time, He presents Himself to us at present, so as to be seen by us, and openly beheld, in so far as is for our advantage, and in so far as our capacity admits of. [422] Hence Paul makes mention of progress being made, inasmuch as there will then only be perfection.

Footnotes:

[395] "Ne regardassent ? la fin de ce qui deuoit prendre fin;" ou, "ne veissent de bout de ce," etc.; ou, "ne veissent iusqu'au fons de ce qui," etc.; -- "Could not look to the end of what required to be abolished;" or, "could not see to the close of what," etc.; or, "could not see to the bottom of what," etc.

[396] "Aueuglez ou endurcis;" -- "Blinded or hardened."

[397] The Apostle says, (2 Corinthians 3:14,) speaking of his countrymen -- Until this day remaineth the veil untaken away in the reading of the Old Testament.' (epi tho8217; anagnosei tos palaias diatheke".) The word in this application is always rendered in our language Testament. We have in this followed the Vulgate, as most modern translators also have done. In the Geneva French, the word is rendered both ways in the title, that the one may serve in explaining the other. Le Nouveau Testament, c'est ? dire, La Nouvelle Alliance;' -- (The New Testament, that is to say, The New Covenant,') in which they copied Beza, who says -- Testamentum Novum, sive Foedus Novum;' -- (The New Testament, or the New Covenant.') That the second rendering of the word is the better version, is unquestionable; but the title appropriated by custom to a particular book is on the same footing with a proper name, which is hardly considered as a subject for criticism. Thus we call Caesar's Diary Caesar's Commentaries, from their Latin name, though very different in meaning from the English word." -- Campbell on the Gospels, Dissertation 5, p. 3 section 3.--- Ed.

[398] "Pource qu'elle est abolie, ou, laquelle est;" -- "Because it is abolished, or, which is."

[399] "D'vn abus accidental, et qui estoit venu d'ailleurs;" -- "Of an abuse that was accidental, and that had come from another quarter."

[400] "De ce qu'ils reiettoyent Iesus Christ d'vne malice endurcie;" -- "Inasmuch as they rejected Christ with a hardened malice."

[401] "Veu que le peuple esleu ne le recognoissoit point pour Sauueur;" -- "Inasmuch as the chosen people did not acknowledge him as a Savior."

[402] "Ceux qui appliquent leur entendement ? cognoistre Christ;" -- "Those who apply their understandings to the knowledge of Christ."

[403] "Aimable, et attrayante;" -- "Amiable, and attractive."

[404] "We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing; and here we differ greatly from Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide everything from the vulgar. But we wish that all may hear; and we speak so that all may understand." -- Dr. Adam Clarke. -- Ed.

[405] "Figures et ombres;" -- "Figures and shadows."

[406] "The clause rendered in our authorized version -- making wise the simple, is rendered by Calvin, instructing the babe in wisdom. In Tyndale's Bible the reading is, And giveth wisdom even unto babes.' Babes is the word used in most of the versions." -- Calvin on the Psalms, [27]vol. 1, p. 317, n. 2.--- Ed.

[407] "La fin et l'accomplissement d'icelle;" -- "The end and accomplishment of it."

[408] "En lisant la Loy;" -- "In reading the Law."

[409] "Ils y trouuerout clairement la pure verit? de Dieu;" -- "They will clearly discover in it the pure truth of God."

[410] "C'est la destourner hops de son droit sens et du tout la peruertir;" -- "This is to turn it away from its right meaning, and altogether to pervert it."

[411] "L'esprit de la Loy;" -- "The spirit of the law."

[412] "Tous mouuemens et operations de la vie;" -- "All the movements and operations of life."

[413] "Voici vn beau passage, et bien digne d'estre not?;" -- "Here is a beautiful passage, and well deserving to be carefully noticed."

[414] "Quand l'ame luy est inspiree par Christ;" -- "When a soul is breathed into by Christ."

[415] "La vie et l'esprit de la Loy;" -- "The life and spirit of the Law."

[416] "Par l'efficace et viue vertu de son Sainct Esprit;" -- "By the efficacy and living influence of his Holy Spirit."

[417] "It is made use of in the former sense by Plutarch, (2. 894. D.) It is more frequently employed in the latter signification. Thus Plato says, Tois methuousi sunebouleue katoptrizesthai -- "He advised drunken persons to look at themselves in a mirror." So also Diogenes Laert. (in Socrate) Exiou de tous neous sunechos katoptrizesthai. He thought that young men should frequently look at themselves in a mirror. -- Ed.

[418] Wiclif (1380) following, as he is wont to do, the Vulgate, renders as follows: "And alle we that with open face seen the glorie of the Lord." Calvin's rendering, it will be observed, is -- "In speculo conspicientes;" -- "beholding in a mirror." -- Ed.

[419] "Le proufit ou auancement que nous sentons en cela tous les iours;" -- "The profit or advancement, which we experience in it every day."

[420] "Car l? Dieu se descouure ? nous face ? face;" -- "For God there discovers Himself to us face to face."

[421] Granville Penn renders the verse as follows: "And we all, looking, as in a glass, at the glory of the Lord with his face unveiled," and adds the following note: "St. Paul contrasts the condition of the Jews, when they could not fix their eyes on the glory of the unveiled face of Moses, with the privilege of Christians, who are empowered to look, as in a mirror, on the open and unveiled face of Christ; and in that gazing, to be transformed into the same glorious image: The unveiled face,' therefore, is that of our Lord, not that of the beholder." -- Ed.

[422] "Tis not a change only into the image of God with slight colors, an image drawn as with charcoal; but a glorious image even in the rough draught, which grows up into greater beauty by the addition of brighter colors: Changed (saith the Apostle, 2 Corinthians 3:18) into the same image from glory to glory: glory in the first lineaments as well as glory in the last lines." -- Charnock's Works, volume 2, p. 209. -- Ed.

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Transformation by Beholding
'We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image.'--2 COR. iii. 18. This whole section of the Epistle in which our text occurs is a remarkable instance of the fervid richness of the Apostle's mind, which acquires force by motion, and, like a chariot-wheel, catches fire as it revolves. One of the most obvious peculiarities of his style is his habit of 'going off at a word.' Each thought is, as it were, barbed all round, and catches and draws into …
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Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Letter and the Spirit
(Twelfth Sunday after Trinity.) II COR. iii. 6. God, who 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. When we look at the Collect, Epistle, and Gospel for to-day one after the other, we do not see, perhaps, what they have to do with each other. But they have to do with each other. They agree with each other. They explain each other. They all three tell us what God is like, and what we are to believe …
Charles Kingsley—The Good News of God

Sermon for the Twelfth Sunday after Trinity
(From the Epistle for the day) Teaching us that we ought to receive God, in all His gifts, and in all His burdens, with true long-suffering. 2 Cor. iii. 6.--"The letter killeth, but the spirit giveth life." THERE are two sorts of men among God's friends; those of the Old Testament, and those of the New. All the men who should be saved before the birth of Christ had to observe the old dispensation with all its rites, until the new dispensation came with its laws and its rites. The old law served as …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

How to Become Like Christ.
"But we all, with unveiled face reflecting as a mirror the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."--2 COR. iii. 18 (Revised Version). I suppose there is almost no one who would deny, if it were put to him, that the greatest possible attainment a man can make in this world is likeness to The Lord Jesus Christ. Certainly no one would deny that there is nothing but character that we can carry out of life with us, and that our prospect …
Marcus Dods—How to become like Christ

That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy …
Thomas A Kempis—Imitation of Christ

The Ministry of the New Covenant
"Ye are our epistle, written in our hearts, known and read of all men; being made manifest that ye are an 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 tables that are hearts of flesh. And such confidence have we through Christ Godward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God: who also made us sufficient as ministers of a new covenant; not of the …
Andrew Murray—The Two Covenants

The New Covenant: a Ministration of the Spirit
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Andrew Murray—The Two Covenants

General Notes by the American Editor
1. The whole subject of the Apocalypse is so treated, [2318] in the Speaker's Commentary, as to elucidate many questions suggested by the primitive commentators of this series, and to furnish the latest judgments of critics on the subject. It is so immense a matter, however, as to render annotations on patristic specialties impossible in a work like this. Every reader must feel how apposite is the sententious saying of Augustine: "Apocalypsis Joannis tot sacramenta quot verba." 2. The seven spirits, …
Victorinus—Commentary on the Apocolypse of the Blessed John

Let not Country Presbyters Give Letters Canonical, or Let them Send Such Letters Only To...
Let not country presbyters give letters canonical, or let them send such letters only to the neighbouring bishops. But the chorepiscopi of good report may give letters pacifical. Notes. Ancient Epitome of Canon VIII. A country presbyter is not to give canonical letters, or [at most] only to a neighbouring bishop. These "letters canonical" were called in the West letters "formatæ," and no greater proof of the great influence they had in the early days of the Church in binding the faithful together …
Philip Schaff—The Seven Ecumenical Councils

Note F. Note from Bengel on Rom. I. 4.
According to the Spirit of Holiness. The word hagios, holy, when God is spoken of, not only denotes the blameless rectitude in action, but the very Godhead, or to speak more properly, the divinity, or excellence of the Divine nature. Hence hagiosune (the word here used) has a kind of middle sense between hagiotes, holiness, and hagiasmos, sanctification. Comp. Heb. xii. 10 (hagiotes or holiness), v. 14 (hagiasmos or sanctification). So that there are, as it were, three degrees: sanctification, …
Andrew Murray—Holy in Christ

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular …
Hugh Binning—The Works of the Rev. Hugh Binning

Rejoicing in the Lord
The children of God are called to be representatives of Christ, showing forth the goodness and mercy of the Lord. As Jesus has revealed to us the true character of the Father, so we are to reveal Christ to a world that does not know His tender, pitying love. "As Thou hast sent Me into the world," said Jesus, "even so have I also sent them into the world." "I in them, and Thou in Me; . . . that the world may know that Thou hast sent Me." John 17:18, 23. The apostle Paul says to the disciples of Jesus, …
Ellen Gould White—Steps to Christ

Of the Effects of those Prerogatives.
From these prerogatives there will arise to the elect in heaven, five notable effects:-- 1. They shall know God with a perfect knowledge (1 Cor. i. 10), so far as creatures can possibly comprehend the Creator. For there we shall see the Word, the Creator; and in the Word, all creatures that by the Word were created; so that we shall not need to learn (of the things which were made) the knowledge of him by whom all things were made. The most excellent creatures in this life, are but as a dark veil …
Lewis Bayly—The Practice of Piety

The Two Covenants: the Transition
"Now the God of peace, who brought again from the dead the great Shepherd of the sheep, in the blood of the everlasting covenant, even our Lord Jesus, make you perfect in every good thing to do His will, working in us that which is well-pleasing in His sight, through Jesus Christ."--HEB. xiii. 20, 21. THE transition from the Old Covenant to the New was not slow or gradual, but by a tremendous crisis. Nothing less than the death of Christ was the close of the Old. Nothing less than His resurrection …
Andrew Murray—The Two Covenants

The Image of God in Man.
"As we have borne the image of the earthy, we shall also bear the image of the heavenly."--1 Cor. xv. 49. One more point remains to be discussed, viz., whether the divine image refers to the image of Christ. This singular opinion has found many warm defenders in the Church from the beginning. It originated with Origen, who with his brilliant, fascinating, and seducing heresies has unsettled many things in the Church; and his heresy in this respect has found many defenders both East and West. Even …
Abraham Kuyper—The Work of the Holy Spirit

The Holy Scripture.
"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."-- 2 Tim iii. 16, 17. Among the divine works of art produced by the Holy Spirit, the Sacred Scripture stands first. It may seem incredible that the printed pages of a book should excel His spiritual work in human hearts, yet we assign to the Sacred scripture the most conspicuous place …
Abraham Kuyper—The Work of the Holy Spirit

The Bible in the Days of Jesus Christ
[Illustration: (drop cap S) Reading from a Roll--old Roman Painting] Slowly but surely, as time went on, God was adding to His Book, until about four hundred years before the birth of Jesus Christ the Old Testament Scriptures, in their present shape, were completed. Many questions have been asked as to how the canon of the Old Testament was formed--that is, how and when did the Jews first begin to understand that the Books of the Old Testament were inspired by God. About the first five Books--the …
Mildred Duff—The Bible in its Making

Faith an Assurance and a Proof.
"Now faith is the assurance of things hoped for, the proving of things not seen. For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear."--HEB. xi. 1-3 (R.V.). It is often said that one of the greatest difficulties in the Epistle to the Hebrews is to discover any real connection of ideas between the author's general purpose in the previous discussion and the …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Unsatisfied Life and Its Remedy
Cant. i. 2-ii. 7 There is no difficulty in recognizing the bride as the speaker in verses 2-7. The words are not those of one dead in trespasses and sins, to whom the LORD is as a root out of a dry ground--without form and comeliness. The speaker has had her eyes opened to behold His beauty, and longs for a fuller enjoyment of His love. Let Him kiss me with the kisses of His mouth: For Thy love [1] is better than wine. It is well that it should be so; it marks a distinct stage in the development …
J. Hudson Taylor—Union and Communion

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished …
Leo the Great—Writings of Leo the Great

Blessed and Tragic Unconsciousness
'... Moses wist not that the skin of his face shone while he talked with Him.'--EXODUS xxxiv. 29. '... And Samson wist not that the Lord had departed from him.'--JUDGES xvi. 20. The recurrence of the same phrase in two such opposite connections is very striking. Moses, fresh from the mountain of vision, where he had gazed on as much of the glory of God as was accessible to man, caught some gleam of the light which he adoringly beheld; and a strange radiance sat on his face, unseen by himself, but …
Alexander Maclaren—Expositions of Holy Scripture

Of the Necessity of Divine Influences to Produce Regeneration in the Soul.
Titus iii. 5, 6. Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour. IF my business were to explain and illustrate this scripture at large, it would yield an ample field for accurate criticism and useful discourse, and more especially would lead us into a variety of practical remarks, on which it would be pleasant …
Philip Doddridge—Practical Discourses on Regeneration