(17) Now the Lord is that Spirit.—Better, the Lord is the Spirit. The words seem at first inconsistent with the formulated precision of the Church’s creeds, distinguishing the persons of the Godhead from each other. We apply the term “Lord,” it is true, as a predicate of the Holy Spirit when we speak, as in the Nicene Creed, of the Holy Ghost as “the Lord, and Giver of life,” or say, as in the pseudo-Athanasian, that “the Holy Ghost is Lord;” but using the term “the Lord” as the subject of a sentence, those who have been trained in the theology of those creeds would hardly say, “The Lord” (the term commonly applied to the Father in the Old Testament, and to the Son in the New) “is the Spirit.” We have, accordingly, to remember that St. Paul did not contemplate the precise language of these later formularies. He had spoken, in 2Corinthians 3:16, of Israel’s “turning to the Lord;” he had spoken also of his own work as “the ministration of the Spirit” (2Corinthians 3:8). To turn to the Lord—i.e., to the Lord Jesus—was to turn to Him whose essential being, as one with the Father, was Spirit (John 4:24), who was in one sense, the Spirit, the life-giving energy, as contrasted with the letter that killeth. So we may note that the attribute of “quickening,” which is here specially connected with the name of the Spirit (2Corinthians 3:6), is in John 5:21 connected also with the names of the Father and the Son. The thoughts of the Apostle move in a region in which the Lord Jesus, not less than the Holy Ghost, is contemplated as Spirit. This gives, it is believed, the true sequence of St. Paul’s thoughts. The whole verse may be considered as parenthetical, explaining that the “turning to the Lord” coincides with the “ministration of the Spirit.” Another interpretation, inverting the terms, and taking the sentence as “the Spirit is the Lord,” is tenable grammatically, and was probably adopted by the framers of the expanded form of the Nicene Creed at the Council of Constantinople (A.D. 380). It is obvious, however, that the difficulty of tracing the sequence of thought becomes much greater on this method of interpretation.

Where the Spirit of the Lord is, there is liberty.—The Apostle returns to the more familiar language. To turn to the Lord, who is Spirit, is to turn to the Spirit which is His, which dwelt in Him, and which He gives. And he assumes, almost as an axiom of the spiritual life, that the presence of that Spirit gives freedom, as contrasted with the bondage of the letter—freedom from slavish fear, freedom from the guilt and burden of sin, freedom from the tyranny of the Law. Compare the aspect of the same thought in the two Epistles nearly contemporary with this:—the Spirit bearing witness with our spirit that we are the children of God, those children being partakers of a glorious liberty (Romans 8:16-21); the connection between walking in the Spirit and being called to liberty (Galatians 5:13-16). The underlying sequence of thought would seem to be something like this: “Israel, after all, with all its seeming greatness and high prerogatives, was in bondage, because it had the letter, not the Spirit; we who have the Spirit can claim our citizenship in the Jerusalem which is above and which is free” (Galatians 4:24-31).

2 Corinthians 3:17-18. Now the Lord Christ is that Spirit — Of the law of which I spake before, to whom the letter of it was intended to lead; and it is the office of the Spirit of God, as the great agent in his kingdom, to direct the minds of men to it. And where the Spirit of the Lord is — Enlightening and renewing men’s minds; there is liberty — Not the veil, the emblem of slavery. There is liberty from servile fear, liberty from the guilt and power of sin, liberty to behold with open face the glory of the Lord. Accordingly it is added, we all — That believe in him with a faith of his operation; beholding as in a glass the glory of the Lord, &c. — By the glory of the Lord here, we are to understand his divine attributes, his wisdom, power, and goodness; his truth, justice, mercy; his holiness and grace, and especially his love; these, and his other moral perfections, are his greatest glory. But these cannot be beheld by man immediately and directly, while he is in the body: they can only be seen as in a glass, or through a glass darkly; (1 Corinthians 13:12;) namely, 1st, In that of the works of creation, as the apostle states, Romans 1:20, where see the note.Invisible in himself, he is “dimly seen In these his lowest works, which all declare His goodness beyond thought, and power divine.”2d, In the dispensations of his providence, in which glass not only his natural, but also his moral attributes are manifested; his long-suffering in bearing with sinful individuals, families, cities, nations; his justice in punishing when they persist in their iniquities; his mercy in pardoning them when they break off their sins by repentance. 3d, In the work of redemption; a work in which divine goodness in designing, wisdom in contriving, and power in executing, are conspicuously declared; in which justice and mercy meet together, righteousness and peace kiss each other: a wonderful plan! in which God demonstrates that he is just, while he is the justifier of him that believeth in Jesus. See on Romans 3:25-26. 4th, In the glass in which all these are united, and set in a clear point of view, namely, the Word of God, or the gospel of Christ, in which the divine character is clearly and fully delineated; as it is also still more manifestly, and in a more striking light, in his incarnate Son, the brightness of his glory, the express image of his person; the Word made flesh; God manifest in the flesh. But by whom is the divine glory beheld in these glasses? Only by those from whose faces the veil of ignorance, prejudice, and unbelief is removed; so that with open, ανεκεκαλυμμενω, with unveiled face, and with the eyes of their understanding opened, they behold, view attentively, and contemplate this glory of the Lord.Now, observe the effect produced on those who behold this glory; they are changed into the same image. While we steadfastly and with open face behold the divine likeness exhibited in these glasses, we discern its amiableness and excellence, and the necessity of a conformity thereto, in order to our happiness here and hereafter. And hence arises sincere and earnest desire after that conformity, and an endeavour to imitate such perfections as are imitable by us. Add to this, the very beholding and meditating on the divine glories, has a transforming efficacy. For instance, by contemplating his wisdom, as manifested in his works and word, we are enlightened and made wise: by viewing his power, and by faith arming ourselves with it, we become strong; able to withstand our enemies, as also to do and suffer his will. The contemplation of his truth, justice, mercy, and holiness, inspires us with the same amiable and happy qualities, and knowing and believing the love that he hath to us, and all his people, we learn to love him who hath first loved us; and loving him that beget, we are disposed and enabled also to love all that are begotten of him; and even all mankind, if not with a love of approbation and complacency, yet with a love of benevolence and beneficence, knowing that he is the Father of the spirits of all flesh, and that the whole race of Adam are his offspring. Thus we become godlike, and put on the new man, which is renewed in and by this spiritual knowledge, after the image of him that created him, Colossians 3:10. From glory to glory — That Isaiah , 1 st, As the light and glory of the moon and planets are by reflection from the sun; so from the unbounded, absolutely perfect, and underived glory of the Creator, when beheld and contemplated, results this limited, increasing, and derived glory in the creature: increasing, observe; for, 2d, this expression, from glory to glory, (which is a Hebraism, denoting a continued succession and increase of glory,) signifies from one degree of this glorious conformity to God to another: this on earth. But it implies also, 3d, from grace, (which is glory in the bud,) to glory in heaven, which is the ripe fruit. It is of importance to notice likewise the grand agent in this work, namely, the Spirit of the Lord. 1st, He hath prepared these glasses, particularly the two last mentioned, the Holy Scriptures, indited by his inspiration, and the human nature of Christ, formed by his agency in the womb of the virgin. And he causes the glory of the Lord to be reflected from them. 2d, He rends the veil from our minds, and opens the eyes of our understanding, that we may be enabled to behold the divine glory in these glasses. 3d, He causes the sight to be transforming, communicating his own renewing and sanctifying influences, and thereby imparting his likeness and nature. 3:12-18 It is the duty of the ministers of the gospel to use great plainness, or clearness, of speech. The Old Testament believers had only cloudy and passing glimpses of that glorious Saviour, and unbelievers looked no further than to the outward institution. But the great precepts of the gospel, believe, love, obey, are truths stated as clearly as possible. And the whole doctrine of Christ crucified, is made as plain as human language can make it. Those who lived under the law, had a veil upon their hearts. This veil is taken away by the doctrines of the Bible about Christ. When any person is converted to God, then the veil of ignorance is taken away. The condition of those who enjoy and believe the gospel is happy, for the heart is set at liberty to run the ways of God’s commandments. They have light, and with open face they behold the glory of the Lord. Christians should prize and improve these privileges. We should not rest contented without knowing the transforming power of the gospel, by the working of the Spirit, bringing us to seek to be like the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ, and into union with Him. We behold Christ, as in the glass of his word; and as the reflection from a mirror causes the face to shine, the faces of Christians shine also.Now the Lord is that Spirit – The word “Lord” here evidently refers to the Lord Jesus; see 2 Corinthians 3:16. It may be observed in general in regard to this word, that where it occurs in the New Testament unless the connection require us to understand it of God, it refers to the Lord Jesus. It was the common name by which he was known; see John 20:13; John 21:7, John 21:12; Ephesians 4:1, Ephesians 4:5. The design of Paul in this verse seems to be to account for the “liberty” which he and the other apostles had, or for the boldness, openness, and plainness 2 Corinthians 3:12 which they evinced in contradistinction from the Jews. who so little understood the nature of their institutions. He had said 2 Corinthians 3:6, that he was a minister “not of the letter, but of the Spirit;” and he had stated that the Old Testament was not understood by the Jews who adhered to the literal interpretation of the Scriptures. He here says, that the Lord Jesus was “the Spirit” to which he referred, and by which he was enabled to understand the Old Testament so as to speak plainly, and without obscurity. The sense is, that Christ was the Spirit; that is, the sum, the substance of the Old Testament. The figures, types, prophecies, etc. all centered in him, and he was the end of all those institutions. If contemplated as having reference to him, it was easy to understand them. This I take to be the sentiment of the pas sage, though expositors have been greatly divided in regard to its meaning. Thus explained, it does not mean absolutely and abstractly that the Lord Jesus was “a Spirit,” but that he was the sum, the essence, the end, and the purport of the Mosaic rites, the spirit of which Paul had spoken in 2 Corinthians 3:6, as contradistinguished from the letter of the Law.

And where the Spirit of the Lord is, there is liberty – This is a general truth designed to illustrate the particular sentiment which he had just advanced. The word “liberty” here (ἐλευθερία eleutheria) refers, I think, to freedom in speaking; the power of speaking openly, and freely, as in 2 Corinthians 3:12. It states the general truth, that the effect of the Spirit of God was to give light and clearness of view; to remove obscurity from a subject, and to enable one to see it plainly. This would be a truth that could not be denied by the Jews, who held to the doctrine that the Spirit of God revealed truth, and it must be admitted by all. Under the influence of that Spirit, therefore, Paul says, that he was able to speak with openness, and boldness; that he had a clear view of truth, which the mass of the Jews had not; and that the system of religion which he preached was open, plain, and clear. The word “freedom,” would perhaps, better convey the idea. “There is freedom from the dark and obscure views of the Jews; freedom from their prejudices, and their superstitions; freedom from the slavery and bondage of sin; the freedom of the children of God, who have clear views of him as their Father and Redeemer and who are enabled to express those views openly and boldly to the world.” 17. the Lord—Christ (2Co 3:14, 16; 2Co 4:5).

is that Spirit—is THE Spirit, namely, that Spirit spoken of in 2Co 3:6, and here resumed after the parenthesis (2Co 3:7-16): Christ is the Spirit and “end” of the Old Testament, who giveth life to it, whereas “the letter killeth” (1Co 15:45; Re 19:10, end).

where the Spirit of the Lord is—in a man’s “heart” (2Co 3:15; Ro 8:9, 10).

there is liberty—(Joh 8:36). “There,” and there only. Such cease to be slaves to the letter, which they were while the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Jesus (Php 3:3): they have no longer the spirit of bondage, but of free sonship (Ro 8:15; Ga 4:7). “Liberty” is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery: also to the fear which the Israelites felt in beholding Moses’ glory unveiled (Ex 34:30; 1Jo 4:18). The Lord Christ was a man, but not a mere man; but one who had the Divine nature personally united to his human nature, which is called the Spirit, Mark 2:8. But some think, that the article here is not merely prepositive, but emphatical; and so referreth to 2 Corinthians 3:6, where the gospel (the substance of which is Christ) was called the Spirit. So it is judged by some, that the apostle preventeth a question which some might have propounded, viz. how the veil should be taken away by men’s turning unto the Lord? Saith the apostle: The Lord is that Spirit, or he is that Spirit mentioned 2 Corinthians 3:18; he is a Spirit, and he gives out of the Spirit unto his people, the Spirit of holiness and sanctification. And where the Spirit of the Lord is, ( that holy, sanctifying Spirit, which is often called the Spirit of Christ), there is liberty; for our Saviour told the Jews, John 8:36: If the Son make you free, then shall ye be free indeed: a liberty from the yoke of the law, from sin, death, hell; but the liberty which seemeth here to be chiefly intended, is a liberty from that blindness and hardness which is upon men’s hearts, until they have received the Holy Spirit. Now the Lord is that Spirit,…. “The Lord”, to whom the heart is turned, when the veil is removed, is Jesus Christ; and he is “that Spirit”, or “the Spirit”: he, as God, is of a spiritual nature and essence; he is a spirit, as God is said to be, John 4:24 he is the giver of the Spirit of God, and the very life and spirit of the law, without whom as the end of it, it is a mere dead letter: or rather as by Moses in 2 Corinthians 3:15 is meant, the law of Moses, so by the “Lord” here may be meant the Gospel of Christ: and this is that Spirit, of which the apostles were made ministers, and is said to give life, 2 Corinthians 3:6.

And where the Spirit of the Lord is, there is liberty; which may be understood of the third person in the Godhead; where he is as a spirit of illumination, there is freedom from former blindness and darkness; where he is as a spirit of regeneration and sanctification, there is freedom from the bondage of sin, and captivity of Satan; where he is as a comforter, there is freedom from the fear of hell, wrath, and damnation: where he is as a spirit of adoption, there is the freedom of children with a father; where he is as a spirit of prayer and supplication, there is liberty of access to God with boldness, Though rather the Gospel as attended with the Spirit of God, in opposition to the law, is here designed; and which points out another difference between the law and the Gospel; where the law is, there is bondage, it genders to it; it has a natural tendency to it: quite contrary is this to what the Jews (i) say, who call the law, “liberty”: and say,

“that he that studies in the law, hath , “freedom from everything”:”

whereas it gives freedom in nothing, but leads into, and brings on persons a spirit of bondage; it exacts rigorous obedience, where there is no strength to perform; it holds men guilty, curses and condemns for non-obedience; so that such as are under it, and of the works of it, are always under a spirit of bondage; they obey not from love, but fear, as servants or slaves for wages, and derive all their peace and comfort from their obedience: but where the Gospel takes place under the influence of the Spirit of God, there is liberty; not to sin, which is contrary to the Gospel, to the Spirit of God in believers, and to the principle of grace wrought in their souls; but a liberty from the bondage and servitude of it: a liberty from the law’s rigorous exaction, curse, and condemnation, and from the veil of former blindness and ignorance.

(i) Zohar in Gen. fol. 90. 1. & in Exod. fol. 72. 1. & in Numb. fol. 73. 3.Now the {n} Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

(n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.

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