The Hope of Holiness: The Glory of the Christian (2 Corinthians 3:16–18)

In his essay, “The Weight of Glory,” C. S. Lewis writes, “It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest most uninteresting person you can talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship.” This is apropos to the passage before us. The main point is that everyone converted by the Spirit of God through the message and ministry of the new covenant will one day be gloriously changed. In fact, they are being transformed—now. No wonder Paul gloried in the gospel of Jesus Christ. Small wonder that he gloried in the new covenant.

Despite his weakness (actually, because of his weakness) Paul proclaimed the glorious gospel, the Holy Spirit converted people, and local churches were established. He was hopeful in all of this (v. 12) and he was also hopeful that, through by the Holy Spirit, all who turn to the Lord will be transformed to look like the Lord.

Paul was hopeful that all of those, including himself, who have their eyes opened by the Spirit of God to see Jesus Christ as Messiah will increasingly come to look like Jesus Christ the Messiah. All those who, by the Spirit of the Lord, come to see the glory of Christ in the gospel will be transformed by that glory. All those who believe the glorious gospel will be made holy. This theme of hope the hope of glory, the hope of holiness is prevalent from 3:12 through 7:1. This hope of holiness is grounded in the greater glory of the new covenant (3:1–11). In this glorious covenant we see the glory of Christ and thus the glory of the Christian. Therefore, Christians have the hope of holiness. In 3:16–18 we see three reasons we have an unshakeable hope of holiness:

Overview

Using an argument from the lesser to the greater, Paul has shown that the new covenant is more glorious than the old covenant. The old covenant pointed to the new covenant fulfilled in Jesus Christ. For this reason, when Jesus Christ came, lived, died, and rose again, the old covenant was “taken away” (v. 14). The old covenant was intended to “fade away” as it came to fulfilment in Jesus Christ. It was for this reason that Moses put a veil over his face after speaking to the children of Israel (v.13).

After meeting with God in his designated meeting place (hold on to that thought!), Moses’ face glowed with a degree of the glory of God. But after declaring the word of the Lord, the “glory shine” began to fade and Moses covered his face. Paul tells us that this was because the old covenant, which was transitory, pointed to Christ’s new covenant which is permanent (vv. 11,14).

Yet sadly, many of those (Jews) under the old covenant did not see this. Yet all was not hopeless (v. 12). By the Spirit of God accompanying the proclamation of the gospel, the veil over the hearts of unbelievers can be lifted (v. 16) and sinners can be converted and liberated to see the glory of God in the face of Jesus Christ (v. 17). Further, as they are exposed to this glory, they become glorious themselves, increasingly conformed to the glorious image of the Lord Jesus Christ (v. 18).

Now, let’s unpack this.

Glorious Regeneration by the Spirit of God

For sinners to be made glorious, they must first be born again; they must be regenerated (see Titus 3:5; cf. Matthew 9:28 where “new world” translates the Greek word for “regeneration”). This is what Paul is pointing to in v. 16: “But when one turns to the Lord, the veil is removed.” These words are full of hope.

Some translations make this an eschatological issue by translation “one” as “it,” as if Paul is writing of Jewish people as a group. I don’t think so. Instead, I think he is probably using the historical context to make a wider point that what was true of only Moses under the old covenant is now true of everyone under the old covenant. “One” can be translated “he” as is when “he, Moses turned to go in to see the Lord he removed the veil.” Regardless, Paul is saying that the veil of hardened, blind unbelief is removed when someone truly turns to the Lord.

When someone is converted (turns) to the Lord, they are able to see the glory of Jesus Christ. Previously, they were unable to see that he is more than a mere man, even more than a mere good or great man. But once they are brought into God’s meeting place (Jesus! see John 2:18–22), they see that he is the glorious Son of God. They see that he is God in the flesh and their Saviour. Have you?

The gospel invites you—commands you—to turn to the Lord. The reason we need to turn to him is because we have turned from him. “All we like sheep have gone astray” (Isaiah 53:6). But when you turn to him, you will see something of his glory.

But how can someone turn to the Lord? Having gone astray, having turned to and gone the wrong way, what will empower us to turn back to the right way?

Trials, heartache, suffering or confusion, disillusionment, failure, futility, and any number of losses might be a means. Certainly these may sober us to contemplate turning to the Lord. But if you know Scripture, you will know that, on our own, we will never turn to the Lord. Our rebellious nature pushes against any such inclination. Sure, we might turn to religion, but turning to the Lord requires a whole new nature. To turn to the Lord on our own is as likely as a rabbit eating steak or a lion feasting on salad. It is completely contrary to their nature. No, if we will turn to the Lord, we need to be acted upon. We need a supernatural act. We need a new nature. This brings us to v. 17.

Glorious Liberation by the Spirit of God

Lest anyone conclude that those who turn to the Lord do so on their own power, Paul here corrects such a false notion: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (v. 17). He makes clear that both regeneration and our subsequent spiritual liberation are the work of God’s Spirit. Note his remarkable statement: “Now the Lord is the Spirit.” Literally, “Now this Lord is the Spirit.” What does he mean?

Paul is not confusing the persons of the Godhead. He is not saying that there is no distinction between the persons of the Father, the Son, and the Holy Spirit. He is not a modalist, using the three members of the Godhead in a sloppy interchangeable way. Instead, he is saying that the Lord, by whom the veil is removed, is the Spirit of the Lord. The Holy Spirit enables, empowers someone to turn to the Lord.

Elaborating on the meaning of “Lord” (Exodus 34:34) as it applies to us under the new covenant, Casto notes that Paul

Gordon Fee adds: “The Spirit, who applies the work of Christ to the life of the believer, is the key to the … experience of God’s presence. With the veil removed from the hardened heart, God’s people enter into [spiritual] freedom.”

We can conclude that the Holy Spirit gives a glorious new birth—a glorious regeneration—to those who turn to the Lord because of the regenerating work of the Holy Spirit. But, according to v. 17, this work of regeneration is accompanied by the Spirit’s work of liberation.

The word “freedom” speaks of liberty. It means to be unrestrained or not a slave. As we saw previously, this often-abused verse does not mean that Christians can now live like they want. As Paul warns elsewhere, “You were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another” (Galatians 5:13). Peter likewise exhorts, “Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God” (1 Peter 2:16).

He also does not mean that we can worship anyway that we desire. In fact, God gave the law to Moses to regulate worship. And if, under the new covenant, God’s law is written our hearts, we should assume that God still cares that our worship be regulated—by him! In context, Paul is making the point that, unlike the people under Moses and the old covenant, who did not enjoy the freedom to “gaze” at the glory of God, those under Jesus Christ in the new covenant do have the liberty to do so. The gospel sets us free to do so as it sets us free from sin, guilt, shame, spiritual obtuseness, hardened hearts, unbelief and bondage to Satan and to self. The New Testament teaches about all these things and, of course, such liberty gives us hope.

The Spirit-empowered new covenant offers hope of reconciliation with God and therefore hope of fellowship and communion with God. It offers hope to overcome sinful habits. It offers hope to move beyond our shameful past. It offers hope to move beyond spiritual immaturity. It offers hope to build new and godly relationships. But, fundamentally, we have the hope of true worship coupled with the hope of becoming who we are—those made in the image of God who will increasingly be conformed into the image of God. This is true freedom. And it brings us to v. 18.

Glorious Transformation by the Spirit of God

Expanding on the liberty we have to worship and commune with God, Paul reminds his readers of our glorious privilege and the hope of glory (Colossians 1:27), which should motivate the way we live. Namely, we are growing in Christlikeness. We are making progress in holiness. “And we all, with unveiled face, beholding the glory of the Lord,  are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit” (v. 8).

Paul is saying that, just as Moses beheld “the glory of the Lord,” so do “all” believers under the new covenant. And just as Moses was changed by this encounter reflecting the glorious “image” of God, so it is with “all” believers. Except that, unlike Moses’ change, which was external, ours under the new covenant is internal. It is not only a change of countenance, but a change of character.

This change is brought about by the “Spirit” of the same Lord. Unlike Moses, whose countenance reflected the glory of the image of God, the Christian’s character is transformed into the very “image” of God. And what/who is this “image”? The Lord Jesus Christ, of course. This trinitarian verse provides great encouragement and wonderful hope for Christians.  

Back to the Beginning

When the triune God created the first people, he created them in his own image. In fact, after singular pronouns dominating the creation account of Genesis 1, there is a noticeable change in 1:26 with “Let us make man[kind] in our image, after our likeness.” As the image of God, men and women were to relate to God, to represent God, and to reflect God in the world around them.

Sadly, however, as we are all too familiar, that purpose was marred through sin. Humans became a deformed image. Though humanity has a history of trying to reform itself—even religiously through the law of God—it has been a history of failure. But one day the Lord Jesus Christ, God’s Son, came to earth. He who is the “exact imprint of” God (Hebrews 1:3) lived a sinless life (what else would we expect from him who “is the image of the invisible God” [Colossians 1:15]?) and died in the place of flawed images. When he rose from the dead, he ascended into heaven and, as he sat at the right hand of the Father, he sent the Spirit of the Lord to apply the glorious new covenant, the glorious, good news of “forever freedom” from spiritual death and condemnation. But more! By the work of the Spirit of God the new covenant is applied, our hearts are changed, and our lives are “transformed.”

All those given new hearts experience a transformation of affection, appetite, attitude, aspiration, action, and articulation. That is, all those born again by the Spirit of God are increasingly made to look like our Saviour, the Lord Jesus Christ.

By the grace of God “all” believers have been given this gracious liberty. In a righteous sense, the gospel “democratises” everyone who believes in Jesus Christ. We all end up looking like Jesus (Romans 8:29–30)!

There is translation debate at this point. The ESV reads, “And we all, with unveiled face, beholding the glory of the Lord.” A marginal note suggests an alternate translation: “reflecting the glory of the Lord.” The NASB reads, “But we all, with unveiled faces, looking as in a mirror at the glory of the Lord.” The KJV prefers, “But we all, with open face beholding as in a glass the glory of the Lord.”

Is Paul saying that we behold the Lord vaguely as in a first-century mirror? Mirrors back then were polished brass and not like the mirrors of our day. Is Paul saying that we behold an obscure image of the Lord and only later will we see him in all of his glory? Is he is speaking with “eschatological reserve”? (Seifrid and see 1 Corinthians 13:12). Or is he saying that we are a reflection of Christ (like a mirror)? Or perhaps both?

Regardless of the translation, the truth remains that, as we look at the glory of God in the face of Jesus Christ (4:6), we see God’s reflection. By extension, this is reflected by us to others (see Matthew 5:13–16). I don’t see how we can have the one (seeing God) without experiencing the other (others seeing his reflection). After all, in keeping with the parallel of Moses, when he went into the presence of the Lord, God’s glory was reflected in his face and then others saw this reflection.

We can summarise that, as the Christian gazes at God in Christ, his or her life is changed by God’s glory.

Metamorphosis

The words “being transformed into” translate the word metamorphoo, which mean mean “to change the essential form of nature of something” or “to change in appearance” (Louw/Nida). As we saw previously, Moses’ countenance was transformed—it changed in appearance—when he beheld God’s glory.

This word is used only three times elsewhere in the New Testament: speaking of the Lord’s transfiguration (Matthew 17:2; Mark 9:2) and with reference to the change that occurs in the Christian as their mind is renewed (Romans 12:2).

At the transfiguration, there was no change in the Lord’s essential nature; however, there was a change in his form. The disciples beheld his glory (perhaps alluded to in John 1:14). Interestingly, Moses was there beholding it as well (Matthew 17:3; Mark 9:4). But, as we have already noted, Jesus nature did not change. The manifestation of his nature changed. Likewise with the Christian. Think about that.

Christians, by the new birth, have been given a new nature (2 Corinthians 5:17; 1 Peter 1:4; Ephesians 2:3–6). The new birth gives us a new nature. This is now our essential nature: children of God. The Christian life is about becoming what and who we are. It is about being transformed. It is about us looking more and more like our glorious Saviour. It is about the manifesting of our new nature.

Two important questions are connected to this: What changes should we expect, and how does this transformation come about?

The Changes to Expect

When the Spirit of God turns us to the Lord, removing the veil of unbelief, several things come with this conversion. There are necessary changes that are increasingly noticed by us as well as noticeable, to some degree, by others. These expectations serve as both an examination and an encouragement for our hope.

First, our affections are transformed. That is, we love God and we love those who are God’s. We love truth, we love righteousness, we love mercy, and we love to walk humbly with God. As a result, we hate sin, cruelty, and pride. Others look and say. “How they love one another!”

Second, our appetites are transformed. We hunger and thirst for righteousness. We hunger for God’s word, knowing that we cannot—dare not—try to live by bread alone (Deuteronomy 8:3; Matthew 4:4). We have an appetite for communion with God and his people. Fasting can become a kind of feasting because guarding our hearts against unhealthy appetites is a path to life (Proverbs 4:23).

Third, our attitudes are transformed. As Paul will demonstrate in subsequent passages, those with a new nature experience a transformed eternal perspective. A transformed mind does not “sweat the small stuff.” It does not cling to that which is fallen and fading (1 John 2:15–17). It is not determined by economy, politics, or circumstances. God’s Spirit transforms us from being harsh and judgemental to being patient and gracious.

Fourth, our aspirations and ambitions are transformed. The new nature is manifested by seeking the things that are above rather than being consumed with laying up our treasures on earth. We sing with the psalmist, “One thing have I desired of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple” (Psalm 27:4).

Fifth, our articulations are transformed. That is, our words become more gracious, wiser, more helpful, more truthful, and less profane, less critical, and less about me!

Sixth, our actions are transformed. Those born again by the Spirit of God will, over time, see changes in behaviour. Some things will change almost immediately, while others will change by “degree.” Nevertheless, change will occur.

Christian, be encouraged. “By the power of the Spirit we are experiencing in a progressive sense more and more of this freedom to obey God, and as a result we are being changed into God’s own image by becoming obedient to his will” (Hafemann).

How the Change Happens

The change happens in a similar way that Moses’s change came about. It begins with desperation (see Exodus 33:18). The Spirit of God changes every child of God. But he responds graciously to those who intentionally set their hearts in that direction (see Philippians 3:10–14).

The change requires revelation (see Exodus 33:19–23; 34:5–7). Change comes through exposure. Moses’ transforming experience was grounded in God’s word. God revealed himself by self-declaration. This is why we so desperately need to spend time in God’s word (see Psalms 1; 19). It is why we need to sit under the preaching of God’s word. Moses received the transforming revelation at God’s appointed meeting place. So do we—at the meeting of the church.

Transformation requires illumination. We need the Spirit of God to open the word to us and to open our eyes to the word (Psalm 119:18). God literally illumined Moses by his revelation. God showed up and spoke up. We need the same experience.

The Spirit of God so desires to show us the glory of Jesus Christ (see John 16:13–14). As Derek Prime so aptly puts it, “God the Holy Spirit delights to turn our eyes to the Lord Jesus so that we consider him. Looking is a way of becoming.”

Contemplation and Application

Moses never got over this experience. That is why he kept returning to meet with God. We too need the repetition of contemplation. Think about God. Think about the gospel. Think about the truths of God’s word. Meditation is essential. Chew on God’s self-revelation.

Moses came down the mount and from the meeting place prepared to obey. So must we. As Barclay puts it, “If we disobey God we become less and less capable of seeing God. The vision of God is to the pure of heart.”

Assimilation is the (super)natural outcome of all the above. Interestingly, Moses did not know that his face shone. He did not self-perceive the change, but others did. Likewise, as we contemplate and apply God’s revelation through the ministry of the Holy Spirit, others will detect a transformation “from glory to glory”—from degree of glory to another degree of glory. So lean into Paul’s exhortation to his young friend, Timothy:

The ultimate outcome of transformation is glorification. We will experience fuller glory when Jesus Christ returns raising us from the dead. But even then, as Bavinck explains, throughout we will grow in glorious degrees, “just as Adam before the fall and Christ himself in his humanity, though perfectly holy, could still increase in grace and wisdom (Luke 2:52) so in heaven there is an ongoing confirmation of one’s state, an ever-increasing degree of conformity to the image of the Son, a never-ending growth in the knowledge and love of God.” In the meantime, with this new covenant promise, we walk in the Spirit trusting our triune God to transform us bit by bit, degree by degree, from glory to glory.

So, with the firm foundation of such hope, let us pursue holiness.

AMEN