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More than once I have encountered converts who simply have no idea
how to read St. Paul consistently with the Orthodox faith. I believe
that such a reading is not only possible, but is also the best
possible reading, even without reference to the Fathers. That is, in
dialogue with a Protestant, I can assume Sola Scriptura for practical
purposes, even as I believe it to be false. The great irony is that careful
exegesis leads one to the conclusion that the Fathers were right all
along.
St. Paul responds to their accusation by arguing that his work for the
Church of Corinth itself constitutes a letter of recommendation. It is
“written on our hearts.” This phrase is a quotation from the great
prophecy of Jeremiah, the prophecy of the new covenant with Israel:
(Jeremiah 31:31-34) “Behold, the days are coming, declares the Lord,
when I will make a new covenant with the house of Israel and the
house of Judah, not like the covenant that I made with their fathers
on the day when I took them by the hand to bring them out of the
land of Egypt, my covenant that they broke, though I was their
husband, declares the Lord. But this is the covenant that I will make
with the house of Israel after those days, declares the Lord: 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. And no longer shall each one
teach his neighbor and each his brother, saying, ‘Know the Lord,’ for
they shall all know me, from the least of them to the greatest, declares
the Lord. For I will forgive their iniquity, and I will remember their
sin no more.”
The context of the prophecy is Israel’s exile. In Jeremiah’s day, Israel
had incurred all the curses of the covenant (Deuteronomy 27-29). She
was going into exile, as the Lord had told her would happen were she
unfaithful to His instruction at Sinai. This is a recapitulation of
Adam’s exile, as can be seen in Jeremiah 31:15, where Rachel is
weeping at Ramah for her exiled children. The allusion is to Genesis
35, where Rachel dies in childbirth, in pain, giving birth to Benjamin.
Other prophets also refer to Rachel’s pain in birthgiving as being
undone in the messianic era, such as Micah (5:1-4) in his famous
prophecy of the birth of Israel’s great king in Bethlehem of Judah.
The key is in understanding that pain in childbirth was one of the
primeval curses bestowed upon humanity at its Fall from Paradise
(Genesis 3:16). When Israel is restored from exile, these curses will be
undone. When Paul briefly alludes to Jeremiah 31, these things are all
in the back of his mind. Somehow, Paul’s suffering on behalf of the
Church of Corinth constitutes a fulfillment of the new covenant,
where the Spirit writes the instruction of the Lord on the hearts of His
people.
(2 Corinthians 3:3-4) And you show that you are a letter from
Christ delivered by us, written not with ink but with the Spirit
of the living God, not on tablets of stone but on tablets
of fleshy hearts. Such is the confidence that we have through
Christ toward God.
(Ezekiel 36:25-27) I will sprinkle clean water on you, and you shall be
clean from all your uncleannesses, and from all your idols I will
cleanse you. And I will give you a new heart, and a new spirit I will
put within you. And I will remove the heart of stone from your flesh
and give you a heart of flesh. And I will put my Spirit within you, and
cause you to walk in my statutes and be careful to obey my rules.
Like Jeremiah, Ezekiel sees the restoration of Israel as undoing all the
curses that Adam and Eve received at their exile from Paradise. The
prophet says:
(Ezekiel 36:35) And they will say, ‘This land that was desolate has
become like the garden of Eden, and the waste and desolate and
ruined cities are now fortified and inhabited.’
(Deuteronomy 30:6) And the Lord your God will circumcise your
heart and the heart of your offspring, so that you will love the Lord
your God with all your heart and with all your soul, that you may live.
After Israel’s exile, God will bring His people back home, circumcise
their hearts, thereby allowing them to obey the law, which in turn,
grants them life. Deuteronomy 30 stands as a fitting conclusion to the
Pentateuch. The Pentateuch begins with Adam, disobedient to God,
exile from Paradise, and condemned to die. It ends with Israel, the
New Adam, brought home from exile, heart-circumcised, obedient,
and promised life. That is why Ezekiel sees Israel’s restoration as
being constituted by a resurrection from the dead after the
implanting of God’s Spirit/Breath. It has everything to do with
meditating on the Torah as one story.
(Deuteronomy 4:5-8) See, I have taught you statutes and rules, as the
Lord my God commanded me, that you should do them in the land
that you are entering to take possession of it. Keep them and do them,
for that will be your wisdom and your understanding in the sight of
the peoples, who, when they hear all these statutes, will say, ‘Surely
this great nation is a wise and understanding people.‘For what great
nation is there that has a god so near to it as the Lord our God is to us,
whenever we call upon him? And what great nation is there, that has
statutes and rules so righteous as all this law that I set before you
today?
(Exodus 34:29-34) When Moses came down from Mount Sinai, with
the two tablets of the testimony in his hand as he came down from the
mountain, Moses did not know that the skin of his face shonebecause
he had been talking with God. Aaron and all the people of Israel saw
Moses, and behold, the skin of his face shone, and they were afraid to
come near him. But Moses called to them, and Aaron and all the
leaders of the congregation returned to him, and Moses talked with
them. Afterward all the people of Israel came near, and he
commanded them all that the Lord had spoken with him in Mount
Sinai. And when Moses had finished speaking with them, he put a veil
over his face.Whenever Moses went in before the Lord to speak with
him, he would remove the veil, until he came out. And when he came
out and told the people of Israel what he was commanded,
After the Lord descends in the Cloud, Moses actually shares in the
glory of God and radiates divine light. This experience repeats itself
every time Moses speaks with the Lord of Glory. Because the people
cannot bear to see such light, Moses veils himself when speaking to
them. That is because Israel is still “in Adam.” The renewal of the
covenant in Exodus 33-34 is but a prototype of the true new
covenant inaugurated in Christ’s death and resurrection. Apart from
that new covenant, the people of God cannot bear to look on the
divine glory. This is why the ministry of the old covenant is described
as a ministry of condemnation. When the glory shows itself, it only
leads to death, not life. The people cannot bear it. Things are different
in the new covenant:
Paul has subtly woven his argument here and included a pun, if we
have eyes to see it. First, “what was being brought to an end” is the
old covenant. It came with glory, but it has now been set aside to
make way for the new covenant in Christ. Paul, describing his
apostolic ministry, describes himself as “very bold” because he does
not “put a veil over his face.” Keep this in your mind, because this will
be enormously important as we work through the rest of 2
Corinthians 3-4. Next, the minds of the Israelites were “hardened.”
Paul here uses “mind” as an equivalent to “heart”, given that Ezekiel
36 lays in the background, which describes how Israel after the new
covenant will no longer have a heart of stone. This understanding is
strengthened when Paul says a “veil lies over their hearts.” The key to
understanding the pun is in understanding that Paul has seamlessly
transitioned from speaking of Moses as a person to speaking of
Moses as the book of the Torah. When Moses, now embooked in the
Torah, is read in the Synagogue, the veil remains, because only in
Christ is it removed.
This has massive implications. How many times have we heard the
Fathers tell us that the way to truly understand the depths of
Scripture is to be union with the grace of the Holy Spirit! This is
exactly what the Apostle tells us now. To perceive the sense of the
Scripture, one must be united to the God who radiates light. Then, as
the Torah itself is an Image of Wisdom (see above) incarnate in
Christ, the man in union with Christ himself radiates divine light.
That is why Paul says that he is “not like Moses” because he does not
“put a veil over his face.” This theme will get louder and louder as we
move through the passage.
This is a dense passage if there ever was one! We must keep our eye
fixed firmly on the text if we are to understand it. First, the object that
was “veiled” in the old covenant was Moses, both the person and the
book of Moses. When one turns to the Lord, Moses is no longer
veiled. Second, through the Spirit, there is “freedom.” For any Jew in
the first-century, echoes of the exodus would immediately spring to
mind. The restoration of Israel from exile is the new exodus, which
has occurred through the resurrection of Christ. The gift of the Spirit
prophesied in Ezekiel 36 is the sign of that new exodus and new
covenant. The veil is removed from Moses, and this means that we are
able to see what Moses saw (which is why we are able to understand
his book!), the glory of the Lord that dwelt in the Tabernacle. The
threads rush together when the Apostle says we are transformed into
the “same image” from glory to glory. We discussed above how the
Torah was an imprint of Divine Wisdom, the same Wisdom that has
become Incarnate in Christ. St. Paul elsewhere speaks of the whole
purpose of God being devoted to our conformance to the “image of
His Son” (Romans 8:28-30). Because Christ is the Image of
God (Colossians 1:15) and the Wisdom of God (Colossians 2:2-3)
Christ is the greater Torah. The Torah is the Image of God because
Moses wrote it after he beheld the Glory in the Tabernacle or on Mt.
Sinai. In union with that Glory, we understand the Torah.
The Apostles, in union with the Glory which Moses beheld, now
reflect that light into the world through their Apostolic Ministry. The
god of this age (cf. Galatians 1:4) blinds those who are perishing, that
is, whose hearts remain hard, under the old covenant. The means
through which the Apostles are united with the glory is
through Christ, who is the image of God.
The Apostle here echoes two texts from the Old Testament in order to
make his case. The first echo is plainly of Genesis:
(Genesis 1:3) And God said, “Let there be light,” and there was light.
The context of Isaiah 9:2 is that great messianic prophecy of the child
who sits on David’s throne as “Wonderful, Counselor, Mighty God,
Father of Everlasting, Prince of Peace. (Isaiah 9:6-7). In weaving
these two texts together, Paul sees the recreation of the world as
being inaugurated through the arrival of Israel’s Messiah. The first
thing God ever made was light, in the image of His own light. Now,
light once again dawns through the coming of the Messiah. Our union
with that Messiah means that light “shines in our hearts”, in an even
greater way than Moses, who beheld the Light in the Tabernacle. We
therefore reflect that divine light into the world. And the key for all of
this is the incarnation of the Eternal Son of God.
The glory of God shines “in the face of Jesus Christ.” In order to
understand this passage, one must remember that Paul has not
forgotten about his use of Exodus 33-34, the renewal of the covenant
with Moses at Sinai. Paul has argued consistently that not only are we
in a more glorious day than the Israelites, who could not behold the
glory in Moses’ face, we are in an even greater day than Moses
himself. Remember these words of God to Moses in the book of
Exodus:
Moses saw the Glory of God, but not the Face of God. Now, the face of
God is seen. The way we behold the Glory of God is in the “Face of
Jesus Christ.” It is Jesus Christ through whom God recreates the
world, shining light once more. It is Jesus Christ through whom God
renews the covenant with Israel and ingrafts the Gentiles into Israel.
It is Jesus Christ through whom we behold the Divine Glory. It is
Jesus Christ who is the eternal Face of God.
The way in which one is united with God and radiates the Divine
Light into the world is union with Christ. And as Paul hammers home
here, the Risen Christ is the Crucified Christ. We “carry the deadness
of Jesus in our body” so that the “life of Jesus may also be manifested
in our bodies.” We who “live” (remember the new covenant) are being
“given over to death.” In order to be raised with the Lord Jesus Christ
and thereby attain that glorious light, one must die in Christ, by the
Spirit, every day. This is justification, as Paul wraps the whole
argument together in the next two verses.
Paul here sees the Psalms as the personal prayers of Jesus Christ.
This idea appears elsewhere in the letters of Paul, especially Romans
15:9-11. In Romans 15:9-11, Paul speaks of the Messiah’s work for the
nations, and quotes a series of passages where the Psalmist promises
to confess the name of God among the nations. In 2 Corinthians 4:13-
14, St. Paul says that our spirit of faith is mapped onto the faith of the
one who prayed this Psalm. The one who prayed the Psalm, the
Faithful One, is Christ. Note how the Apostle has echoed the Psalm
even before explicitly quoting it. In 2 Corinthians 4:8, Paul said that
we are “afflicted in every way”, but in and through that affliction, we
carry the life of Jesus in our bodies. It is Jesus who said in Psalm 116,
“I am greatly afflicted.” It is Jesus who said “I had faith, even when I
spoke.” And it is Jesus who said “you have delivered my soul from
death.” That is why this must be describing justification.
Justification is about sharing the faithful suffering of the Messiah
unto participation in His risen life. That participation marks us out
as those who will inherit the final resurrection, because “He who
raised the Lord Jesus will raise us also with Jesus and bring us with
you into his presence.” We are brought into Christ’s presence because
Christ said in the Psalm, “I will pay my vows to the Lord, in the
presence of all his people.”