The image of the old evil Adam-nature ( 1Corinthians 15:49) becomes less distinct, and the image of the new man, after the likeness of Christ, takes its place. The thought is identical with that of Romans 8:29 : “Conformed to the likeness” (or image) “of His Son.” We see God mirrored in Christ, who is “the image of the invisible God” ( Colossians 1:15), and as we gaze, with our face unveiled, on that mirror, a change comes over us. The verb is the same ( metemorphôthè) as that used in the account of our Lord’s transfiguration in Matthew 17:2, Mark 9:2 and it may be noted that it is used of the transformation (a metamorphosis more wondrous than any poet had dreamt of) of the Christian into the likeness of Christ in the nearly contemporary passage ( Romans 12:2). That this meaning lies in the word itself cannot, it is true, be proved, and it is, perhaps, hardly compatible with the other meaning which we have assigned to it but it is perfectly conceivable that the word should suggest the fact, and the fact be looked on as a parable.Īre changed into the same image.-Literally, are being transfigured into the same image. When we see the sun as reflected in a polished mirror of brass or silver, the light illumines us: we are, as it were, transfigured by it and reflect its brightness. “We behold the glory of the Lord, of the Jehovah of the Old Testament, but it is not, as yet, face to face, but as mirrored in the person of Christ.” The following words, however, show that the word suggested yet another thought to him. Paul was about to contrast the veiled vision of Israel with the unveiled gaze of the disciples of Christ but he remembers what he had said in 1Corinthians 13:12 as to the limitation of our present knowledge, and therefore, instead of using the more common word, which would convey the thought of a fuller knowledge, falls back upon the unusual word, which exactly expresses the same thought as that passage had expressed. The sequence of thought is, it is believed, this:-St. And this is obviously the force of the word here. Paraphrasing the prayer of Moses in Exodus 33:18, he makes him say: “Let me not behold Thy form ( idea) mirrored (using the very word which we find here) in any created thing, but in Thee, the very God” (2 Allegor. 403) uses it in this sense of the priests who saw their faces in the polished brass of the lavers of purification, supply an instance of its use with a more appropriate meaning. This meaning, however, is inapplicable here and the writings of Philo, who in one passage ( de Migr. Thus Socrates advised drunkards and the young to “look at themselves in a mirror,” that they might learn the disturbing effects of passion ( Diog. There is no doubt that the active voice signifies to “make a reflection in a mirror.” There is as little doubt that the middle voice signifies to look at one’s self in a mirror. Paul obviously had some special reason for choosing it, instead of the more familiar words, “seeing,” “beholding,” “gazing stedfastly ” and it is accordingly important to ascertain its meaning. 1Corinthians 11:7 but see Note on 2Corinthians 3:15.)īeholding as in a glass the glory of the Lord.-The Greek participle which answers to the first five words belongs to a verb derived from the Greek for “mirror” (identical in meaning, though not in form, with that of 1Corinthians 13:12). We are as Moses was when he stood before the Lord with the veil withdrawn.” If the Tallith were in use at this time in the synagogues of the Jews, there might also be a reference to the contrast between that ceremonial usage and the practice of Christian assemblies. There is no veil over our hearts, and therefore none over the eyes with which we exercise our faculty of spiritual vision. “We,” says the Apostle, after the parenthesis of 2Corinthians 3:17, “are free, and therefore we have no need to cover our faces, as slaves do before the presence of a great king. Ellicott's Commentary for English Readers(18) But we all, with open face.-Better, And we all, with unveiled face.-The relation of this sentence to the foregoing is one of sequence and not of contrast, and it is obviously important to maintain in the English, as in the Greek, the continuity of allusive thought involved in the use of the same words as in 2Corinthians 3:14.
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