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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, ⁴¹¹⁴¹¹     “L’esprit de la Loy;” — “The spirit of the law.” 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. ⁴¹²⁴¹²     “Tous mouuemens et operations de la vie;” — “All the movements and operations of life.” 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, ⁴¹³⁴¹³     “Voici vn beau passage, et bien digne d’estre noté;” — “Here is a beautiful passage, and well deserving to be carefully noticed.” 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, ⁴¹⁴⁴¹⁴     “Quand l’ame luy est inspiree par Christ;” — “When a soul is breathed into by Christ.” 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. ⁴¹⁵⁴¹⁵     “La vie et l’esprit de la Loy;” — “The life and spirit of the Law.”

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. ⁴¹⁶⁴¹⁶     “Par l’efficace et viue vertu de son Sainct Esprit;” — “By the efficacy and living influence of his Holy Spirit.”

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 κατοπτριζεσθαι, 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. ⁴¹⁷⁴¹⁷     “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, Τοις μεθυουσι συνεβουλευε κατοπτριζεσθαι — “He advised drunken persons to look at themselves in a mirror.” So also Diogenes Laert. (in Socrate) Ηξιου δε τους νεους συνεχως κατοπτριζεσθαι. He thought that young men should frequently look at themselves in a mirror. — Ed. 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. ⁴¹⁸⁴¹⁸     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. 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. ⁴¹⁹⁴¹⁹     “Le proufit ou auancement que nous sentons en cela tous les iours;” — “The profit or advancement, which we experience in it every day.” 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; ⁴²⁰⁴²⁰     “Car là Dieu se descouure à nous face à face;” — “For God there discovers Himself to us face to face.” 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, ⁴²¹⁴²¹     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. 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. ⁴²²⁴²²     “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. Hence Paul makes mention of progress being made, inasmuch as there will then only be perfection.