Are we beginning to commend ourselves again?
Paul addresses the issue of self-commendation, which was a common practice among itinerant teachers and philosophers in the Greco-Roman world. In the context of 2 Corinthians, Paul is responding to accusations from false apostles who questioned his authority and credentials. The rhetorical question implies that Paul does not need to boast about his own achievements or authority, as his ministry is validated by God. This reflects a broader biblical theme where true authority and commendation come from God rather than human approval (see 1 Corinthians 4:5).

Or do we need, like some people,
Paul contrasts himself with others who rely on external validation. In the early church, it was customary for teachers and preachers to carry letters of recommendation to authenticate their ministry. This practice is seen in Acts 18:27, where Apollos receives a letter of recommendation. Paul implies that his relationship with the Corinthians and the work of the Holy Spirit in their lives serve as his recommendation, making such letters unnecessary.

letters of recommendation to you or from you?
Letters of recommendation were important in the ancient world for establishing credibility and trustworthiness. They were often used to introduce and endorse individuals to new communities. Paul challenges the need for such letters by emphasizing the spiritual transformation of the Corinthians as his true letter of recommendation (2 Corinthians 3:2-3). This highlights the internal evidence of a changed life as a testament to the authenticity of his apostolic ministry. The concept of a "letter" written not with ink but with the Spirit of the living God connects to the new covenant promise in Jeremiah 31:33, where God's law is written on the hearts of His people.

You yourselves are our letter
This phrase emphasizes the personal and relational nature of Paul's ministry. In the ancient world, letters were a primary means of communication, often carrying authority and authenticity. Here, Paul suggests that the lives of the Corinthian believers serve as a living testament to his apostolic work. This concept aligns with the idea that Christians are to be living epistles, reflecting the transformative power of the Gospel (cf. 1 Corinthians 9:2). The metaphor of believers as a letter underscores the visible and tangible evidence of God's work in their lives.

inscribed on our hearts
The imagery of inscription suggests permanence and deep affection. In biblical times, inscriptions were often made on stone or metal, signifying durability. By saying the Corinthians are inscribed on his heart, Paul conveys a profound emotional and spiritual connection. This echoes the Old Testament idea of God's law being written on the hearts of His people (Jeremiah 31:33), indicating an internalized and personal relationship with God. It also reflects the deep pastoral care and concern Paul has for the church.

known and read by everyone
This phrase highlights the public nature of the believers' testimony. The transformation in the lives of the Corinthians was evident to all, serving as a witness to the power of the Gospel. In a cultural context where reputation and public perception were significant, the visible change in the believers' lives would have been a powerful testimony to both Jews and Gentiles. This aligns with Jesus' teaching in Matthew 5:14-16, where believers are called to be the light of the world, visible to all. The idea of being "read by everyone" suggests that the believers' lives were an open book, demonstrating the authenticity and impact of their faith.

It is clear that you are a letter from Christ
This phrase emphasizes the visible transformation in the lives of the Corinthian believers, serving as a testament to Christ's work. In the ancient world, letters were a primary means of communication, and here, the believers themselves are depicted as a living letter, showcasing the message of Christ. This metaphor highlights the personal and relational nature of the gospel, contrasting with the impersonal nature of written documents. The idea of believers as a letter from Christ underscores the authenticity and divine origin of their faith, as seen in other scriptures like 1 Thessalonians 1:8-9, where the faith of the Thessalonians is known everywhere.

the result of our ministry
Paul refers to the ministry he and his companions conducted in Corinth, which was marked by preaching, teaching, and personal discipleship. This ministry was not just about words but about the power of the Holy Spirit working through them, as seen in 1 Corinthians 2:4-5. The transformation of the Corinthians is evidence of the effectiveness of Paul's apostolic mission, aligning with the Great Commission in Matthew 28:19-20, where Jesus commands His followers to make disciples of all nations.

written not with ink but with the Spirit of the living God
This contrast between ink and the Spirit highlights the superiority of the new covenant over the old. Ink represents the old way of the law, which was external and written on scrolls or tablets. The Spirit of the living God signifies the new covenant, which is internal and transformative, as prophesied in Jeremiah 31:33, where God promises to write His law on the hearts of His people. This internalization of God's law is a key aspect of the new covenant, fulfilled through the work of the Holy Spirit.

not on tablets of stone
This phrase alludes to the Mosaic Law, which was given on stone tablets (Exodus 31:18). The stone tablets symbolize the old covenant, which was external and could not change the heart. The law served as a tutor to lead people to Christ (Galatians 3:24), revealing sin but not providing the power to overcome it. The reference to stone tablets also recalls the giving of the Ten Commandments, a foundational moment in Israel's history, emphasizing the shift from the old covenant to the new.

but on tablets of human hearts
The imagery of writing on human hearts signifies the intimate and transformative work of the Holy Spirit in believers' lives. This fulfills the prophecy in Ezekiel 36:26-27, where God promises to give His people a new heart and put a new spirit within them. The heart, in biblical terms, represents the center of a person's being, including their will, emotions, and intellect. The transformation of the heart is a hallmark of the new covenant, made possible through the death and resurrection of Jesus Christ, who enables believers to live in obedience to God through the indwelling Spirit.

Such confidence before God
This phrase highlights the assurance and boldness believers have in their relationship with God. In the context of 2 Corinthians, Paul is defending his ministry and the new covenant, contrasting it with the old covenant of the law. The confidence mentioned here is not based on human ability or adherence to the law but on the transformative work of the Spirit. This echoes Hebrews 4:16, where believers are encouraged to approach God's throne of grace with confidence. Historically, the Jewish people approached God with reverence and fear, often through intermediaries like priests. The new covenant, however, allows direct access to God through Jesus Christ, changing the dynamic from fear to confidence.

is ours through Christ
This phrase emphasizes that the confidence believers have is not self-derived but is made possible through Jesus Christ. In the broader biblical narrative, Christ is the mediator of the new covenant (Hebrews 9:15), fulfilling the law and providing a way for humanity to be reconciled with God. This reflects the theological concept of justification by faith, as seen in Romans 5:1, where peace with God is achieved through Jesus. The historical context of Corinth, a city known for its diverse religious practices, underscores the radical nature of this claim. Unlike the pagan gods who required appeasement, the Christian God offers confidence and assurance through the sacrificial work of Christ. This also connects to the prophecy in Isaiah 53, where the suffering servant (a type of Christ) makes intercession for transgressors, highlighting the redemptive work that enables such confidence.

Not that we are competent in ourselves
This phrase emphasizes human insufficiency and humility. In the context of 2 Corinthians, Paul is addressing the Corinthian church, which had been influenced by false apostles who boasted of their own abilities. Paul contrasts this by acknowledging that human ability is limited and insufficient for spiritual tasks. This echoes the biblical theme of human weakness and reliance on God, as seen in passages like John 15:5, where Jesus says, "Apart from me you can do nothing."

to claim that anything comes from us
Paul underscores that any spiritual success or ability is not self-derived. This reflects the broader biblical teaching that all good things come from God (James 1:17). In the cultural context of Corinth, a city known for its intellectualism and rhetoric, this statement would challenge the prevailing notion of self-sufficiency and personal achievement. It aligns with the humility taught in Philippians 2:3, where believers are encouraged to consider others better than themselves.

but our competence comes from God
Here, Paul attributes all spiritual competence to God, affirming divine empowerment. This is consistent with the biblical narrative of God equipping those He calls, as seen in the stories of Moses (Exodus 4:10-12) and Jeremiah (Jeremiah 1:6-9). Theologically, this points to the work of the Holy Spirit, who empowers believers for ministry (Acts 1:8). It also reflects the idea of grace, where God provides what is needed for His purposes, as seen in Ephesians 2:8-10, where believers are created in Christ Jesus for good works prepared by God.

And He has qualified us as ministers of a new covenant
This phrase emphasizes divine empowerment and calling. The "He" refers to God, who qualifies believers for ministry. The concept of a "new covenant" is rooted in Jeremiah 31:31-34, where God promises a new covenant with His people, distinct from the old covenant given through Moses. This new covenant is fulfilled in Jesus Christ, as seen in Hebrews 8:6-13, where it is described as superior and based on better promises. The role of ministers in this context is to serve as ambassadors of this covenant, spreading the message of reconciliation through Christ (2 Corinthians 5:18-20).

not of the letter but of the Spirit
This contrast between "letter" and "Spirit" highlights the difference between the old covenant, based on the law (the letter), and the new covenant, characterized by the Spirit. The "letter" refers to the written code of the Mosaic Law, which, while holy and good (Romans 7:12), could not impart life or righteousness (Galatians 3:21). The "Spirit" signifies the Holy Spirit, who empowers believers to live according to God's will, transforming hearts and minds (Romans 8:2-4). This transformation is a fulfillment of Ezekiel 36:26-27, where God promises to give a new heart and spirit to His people.

for the letter kills
The phrase "the letter kills" underscores the law's inability to save. The law reveals sin (Romans 3:20) and brings awareness of transgression, leading to spiritual death (Romans 7:9-11). It acts as a tutor to lead us to Christ (Galatians 3:24), showing the need for a Savior. The law's demands are impossible to fully meet, resulting in condemnation for those who rely solely on it for righteousness (2 Corinthians 3:9).

but the Spirit gives life
In contrast, "the Spirit gives life" points to the life-giving power of the Holy Spirit. Through the Spirit, believers are regenerated (Titus 3:5), born again (John 3:5-6), and receive eternal life (Romans 8:10-11). The Spirit enables believers to fulfill the righteous requirements of the law by living according to God's will (Romans 8:4). This life is not just eternal but also abundant, as Jesus promised in John 10:10. The Spirit's work is transformative, bringing freedom and renewal (2 Corinthians 3:17-18).

Now if the ministry of death
This phrase refers to the Old Covenant, specifically the Mosaic Law, which is described as a "ministry of death" because it brought awareness of sin and its consequences, which is death (Romans 6:23). The law was unable to provide life or righteousness (Galatians 3:21). It served to highlight humanity's need for a savior, pointing to the necessity of Christ's redemptive work.

which was engraved in letters on stone
This refers to the Ten Commandments, which were inscribed by God on stone tablets (Exodus 31:18). The use of stone signifies permanence and the unchanging nature of God's moral law. However, the law's inability to transform the heart is contrasted with the New Covenant, where God's laws are written on hearts (Jeremiah 31:33).

came with such glory
The glory associated with the giving of the law at Mount Sinai was evident in the physical manifestations of God's presence, such as thunder, lightning, and a thick cloud (Exodus 19:16-19). This glory demonstrated God's holiness and the seriousness of His covenant with Israel.

that the Israelites could not gaze at the face of Moses
After Moses received the law, his face shone with the reflected glory of God (Exodus 34:29-30). The Israelites were unable to look at Moses' face because of its radiance, symbolizing the overwhelming holiness and glory of God that the law represented.

because of its fleeting glory
The glory on Moses' face was temporary, fading over time (Exodus 34:33-35). This transience symbolizes the temporary nature of the Old Covenant, which was destined to be surpassed by the New Covenant through Christ. The New Covenant offers a lasting glory that transforms believers into the image of Christ (2 Corinthians 3:18).

will not the ministry of the Spirit
This phrase refers to the new covenant ministry inaugurated by the Holy Spirit, contrasting with the old covenant of the Law given through Moses. The ministry of the Spirit is characterized by life and freedom, as opposed to the letter of the Law, which brings death (2 Corinthians 3:6). The Holy Spirit's work is transformative, writing God's laws on believers' hearts (Jeremiah 31:33) and empowering them to live righteously. This ministry is a fulfillment of the promise of the Spirit's outpouring in the last days (Joel 2:28-29; Acts 2:17-18).

be even more glorious?
The glory of the ministry of the Spirit surpasses that of the old covenant. The old covenant, though glorious, was temporary and fading, as symbolized by the fading glory on Moses' face (Exodus 34:29-35). In contrast, the new covenant is eternal and its glory is ever-increasing (2 Corinthians 3:11, 18). This greater glory is seen in the transformative power of the Spirit, who brings believers into a deeper relationship with God and conforms them to the image of Christ (Romans 8:29). The surpassing glory of the new covenant reflects the fulfillment of God's redemptive plan through Jesus Christ, who is the ultimate revelation of God's glory (John 1:14).

For if the ministry of condemnation was glorious
The "ministry of condemnation" refers to the Old Covenant, particularly the Mosaic Law, which was given to the Israelites at Mount Sinai. This law, while holy and just, highlighted human sinfulness and the inability to achieve righteousness through human effort alone. The glory of this ministry is evident in the dramatic events surrounding the giving of the law, such as the thunder, lightning, and the radiant face of Moses (Exodus 19:16-19; 34:29-35). The law served as a tutor to lead people to Christ by showing the need for a savior (Galatians 3:24). Despite its glory, it ultimately brought condemnation because it exposed sin without providing the power to overcome it (Romans 7:7-13).

how much more glorious is the ministry of righteousness!
The "ministry of righteousness" refers to the New Covenant established through Jesus Christ. Unlike the Old Covenant, which brought awareness of sin, the New Covenant imparts righteousness through faith in Christ (Romans 3:21-22). This ministry is more glorious because it offers a permanent solution to sin through the atoning sacrifice of Jesus, who fulfilled the law's requirements (Matthew 5:17). The righteousness of Christ is imputed to believers, granting them justification before God (2 Corinthians 5:21). This ministry is characterized by the indwelling of the Holy Spirit, who empowers believers to live righteously (Romans 8:1-4). The surpassing glory of this ministry is also seen in its eternal nature, as it brings believers into a lasting relationship with God (Hebrews 8:6-13).

Indeed, what was once glorious
This phrase refers to the Old Covenant, particularly the Mosaic Law, which was given to the Israelites at Mount Sinai. The Law was considered glorious because it was divinely instituted and revealed God's standards for holiness and righteousness. The glory of the Old Covenant is often associated with the physical manifestation of God's presence, such as the shining face of Moses after receiving the tablets (Exodus 34:29-35). The Law served as a tutor to lead people to Christ (Galatians 3:24), highlighting the need for a savior due to humanity's inability to fully adhere to it.

has no glory now
The phrase indicates a shift from the Old Covenant to the New Covenant, established through Jesus Christ. The Old Covenant's glory is now seen as diminished or obsolete in light of the New Covenant. Hebrews 8:13 speaks of the Old Covenant as becoming obsolete and aging, ready to vanish away. This transition underscores the fulfillment of the Law through Christ, who perfectly embodied its requirements and brought a new way of relating to God.

in comparison to the glory that surpasses it
The surpassing glory refers to the New Covenant, which is characterized by the life, death, and resurrection of Jesus Christ. This New Covenant is marked by the indwelling of the Holy Spirit, offering believers a direct and personal relationship with God (2 Corinthians 3:6-8). The glory of the New Covenant is eternal and transformative, unlike the temporary and external nature of the Old Covenant's glory. This surpassing glory is also seen in the promise of eternal life and the hope of resurrection, as well as the fulfillment of prophecies concerning the Messiah (Jeremiah 31:31-34). The New Covenant's glory is ultimately rooted in the person and work of Jesus Christ, who is the ultimate revelation of God's glory (John 1:14).

For if what was fading away came with glory
This phrase refers to the Old Covenant, specifically the Mosaic Law, which was given to the Israelites at Mount Sinai. The glory associated with the Old Covenant is evident in the account of Moses receiving the Ten Commandments, where his face shone with the glory of God (Exodus 34:29-35). This glory, however, was temporary and served as a foreshadowing of the greater glory to come. The fading nature of this glory symbolizes the temporary and preparatory role of the Law, which pointed to the need for a more permanent solution to humanity's sin problem. The Old Covenant was glorious in that it revealed God's holiness and moral standards, but it was not intended to be the final solution for salvation.

came with glory
The glory of the Old Covenant was manifested in various ways, such as the presence of God in the tabernacle and later the temple, the miracles performed during the Exodus, and the divine revelations given to the prophets. This glory was a testament to God's power and holiness, yet it was limited in its ability to transform the human heart. The Law served as a tutor to lead people to Christ (Galatians 3:24), highlighting the need for a savior. The glory of the Old Covenant was real and significant, but it was ultimately a shadow of the greater glory found in the New Covenant.

how much greater is the glory of that which endures!
This phrase emphasizes the superiority of the New Covenant, established through the death and resurrection of Jesus Christ. Unlike the Old Covenant, the New Covenant is eternal and transformative, offering a permanent solution to sin through the indwelling of the Holy Spirit. The glory of the New Covenant is greater because it provides direct access to God, forgiveness of sins, and the promise of eternal life (Hebrews 8:6-13). The enduring nature of this glory is seen in the transformative power of the Gospel, which changes lives and brings believers into a personal relationship with God. The New Covenant fulfills the prophecies of the Old Testament, such as Jeremiah 31:31-34, where God promises a new heart and spirit for His people. This enduring glory is ultimately a reflection of the person and work of Jesus Christ, who is the radiance of God's glory and the exact representation of His being (Hebrews 1:3).

Therefore,
The word "therefore" connects this verse to the preceding discussion. Paul has been contrasting the old covenant, represented by the law given to Moses, with the new covenant established through Jesus Christ. The "therefore" indicates a conclusion drawn from the previous argument about the surpassing glory of the new covenant.

since we have such a hope,
The "hope" refers to the confident expectation of the glory and permanence of the new covenant. This hope is rooted in the promises of God fulfilled through Christ. In the context of 2 Corinthians, Paul emphasizes the transformative power of the Spirit, which brings life and righteousness, unlike the old covenant, which brought condemnation. This hope is not wishful thinking but a firm assurance based on God's faithfulness.

we are very bold.
The boldness Paul speaks of is a result of the confidence in the new covenant. Unlike Moses, who veiled his face to hide the fading glory of the old covenant, Paul and other believers can be open and bold because the glory of the new covenant is eternal and ever-increasing. This boldness is also reflected in the proclamation of the gospel, as believers are empowered by the Spirit to speak truth without fear. This boldness is seen throughout the New Testament, where the apostles, filled with the Holy Spirit, preach with courage despite persecution.

We are not like Moses
This phrase contrasts the ministry of Paul and the apostles with that of Moses. Moses, a central figure in the Old Testament, was the mediator of the Old Covenant, which was characterized by the Law given at Mount Sinai. The New Covenant, mediated by Christ, is marked by grace and truth (John 1:17). The apostles' ministry is one of boldness and openness, unlike the veiled approach of Moses.

who would put a veil over his face
Moses wore a veil after descending from Mount Sinai because his face shone with the glory of God (Exodus 34:29-35). The veil symbolized the separation between God and the people due to their sinfulness. In the New Testament, the veil is often seen as a metaphor for spiritual blindness or the inability to fully perceive God's glory without Christ (2 Corinthians 3:14-16).

to keep the Israelites from gazing
The Israelites were unable to look directly at the glory reflected in Moses' face, which signifies their inability to fully comprehend the glory of the Old Covenant. This reflects the broader theme of humanity's struggle to understand divine revelation without the illumination provided by the Holy Spirit (1 Corinthians 2:14).

at the end of what was fading away
The glory on Moses' face was temporary, symbolizing the transient nature of the Old Covenant. The New Covenant, in contrast, is eternal and surpasses the old in glory (Hebrews 8:13). This fading glory points to the ultimate fulfillment and surpassing glory found in Christ, who is the radiance of God's glory (Hebrews 1:3).

But their minds were closed.
This phrase refers to the spiritual blindness of the Israelites. In the context of 2 Corinthians 3, Paul is discussing the inability of the Jewish people to understand the true meaning of the Old Testament scriptures. This spiritual blindness is a recurring theme in the Bible, as seen in Isaiah 6:9-10 and Matthew 13:14-15, where the people hear but do not understand. The closing of their minds is a result of their rejection of Jesus as the Messiah, which prevents them from seeing the fulfillment of the law and the prophets in Him.

For to this day the same veil remains at the reading of the old covenant.
The "veil" here is a metaphor for the lack of understanding and spiritual insight. Paul is drawing a parallel to the veil Moses wore after receiving the law on Mount Sinai (Exodus 34:33-35). Just as Moses' veil covered the glory of God, the metaphorical veil covers the understanding of the Jewish people when they read the Old Testament. This veil signifies the separation between God and humanity due to sin, which is a theme throughout the Bible, beginning with the separation in the Garden of Eden (Genesis 3).

It has not been lifted,
The persistence of the veil indicates that the spiritual blindness continues. This is a historical reality that Paul observed in his time, as many Jews continued to adhere strictly to the law without recognizing its fulfillment in Christ. The lifting of the veil is a divine act, suggesting that human effort alone cannot achieve true understanding or salvation. This aligns with the biblical teaching that salvation is by grace through faith (Ephesians 2:8-9).

because only in Christ can it be removed.
This phrase emphasizes the centrality of Christ in the removal of spiritual blindness. Jesus is the fulfillment of the law and the prophets (Matthew 5:17), and only through Him can one truly understand the scriptures. This removal of the veil is akin to the new covenant, where believers are given a new heart and spirit (Ezekiel 36:26-27). The concept of Christ as the key to understanding and salvation is echoed in John 14:6, where Jesus declares Himself the way, the truth, and the life. The removal of the veil signifies the reconciliation between God and humanity, achieved through the atoning work of Christ on the cross.

And even to this day
This phrase indicates the ongoing nature of the issue Paul is addressing. The Apostle Paul is writing to the Corinthians in the first century, but he refers to a condition that persists among the Jewish people. The phrase suggests continuity from the time of Moses to Paul's present day, highlighting the enduring nature of spiritual blindness.

when Moses is read
"Moses" here refers to the writings of Moses, particularly the Torah or the first five books of the Old Testament. These texts were central to Jewish worship and were read regularly in synagogues. The reading of Moses signifies adherence to the Old Covenant, which was given through Moses on Mount Sinai. This practice is deeply rooted in Jewish tradition and is a key part of their religious identity.

a veil covers their hearts
The "veil" is a metaphor for spiritual blindness or a lack of understanding. In the context of 2 Corinthians 3, Paul contrasts the Old Covenant, represented by Moses and the law, with the New Covenant in Christ. The veil symbolizes the inability to see the full glory of God, which is revealed in Jesus Christ. This imagery is drawn from Exodus 34:29-35, where Moses wore a veil to cover his face after speaking with God, as the Israelites could not bear to look at the radiance. Paul uses this metaphor to explain that, without Christ, there is a barrier to understanding the true meaning and fulfillment of the Scriptures.

But whenever anyone turns to the Lord
This phrase emphasizes the personal and individual nature of conversion. The act of turning to the Lord signifies repentance and faith, a theme consistent throughout Scripture (Acts 3:19). In the context of 2 Corinthians, Paul contrasts the old covenant, represented by the law given to Moses, with the new covenant in Christ. The "turning" here is a metaphor for repentance and a shift from self-reliance to reliance on Christ. Historically, this reflects the early Christian experience of moving from Judaism to Christianity, a significant transition in the first-century church.

the veil is taken away
The "veil" refers to the spiritual blindness or misunderstanding that prevents people from seeing the truth of the Gospel. This imagery is drawn from Exodus 34:33-35, where Moses wore a veil to cover the fading glory of the old covenant. In the new covenant, the veil is removed, symbolizing the clarity and freedom found in Christ (2 Corinthians 3:14-15). This removal signifies the believer's ability to understand and experience the fullness of God's revelation through Jesus. Theologically, it points to the transformative power of the Holy Spirit, who enables believers to see and reflect the glory of the Lord (2 Corinthians 3:18).

Now the Lord is the Spirit
This phrase emphasizes the unity and divinity of the Holy Spirit within the Trinity. In the context of 2 Corinthians, Paul is addressing the new covenant, contrasting it with the old covenant of the Law. The Spirit represents the new covenant, bringing life and freedom, as opposed to the letter of the Law, which brings death (2 Corinthians 3:6). This statement aligns with John 4:24, where Jesus declares that God is Spirit, highlighting the spiritual nature of true worship. The Holy Spirit is also seen as the active presence of God in the world, guiding and empowering believers, as seen in Acts 1:8.

and where the Spirit of the Lord is
This phrase indicates the presence and influence of the Holy Spirit among believers. The Spirit's presence is transformative, bringing about change in the lives of individuals and communities. In the Old Testament, the Spirit of the Lord came upon individuals for specific purposes, such as empowering leaders like Samson (Judges 14:6) or inspiring prophets (Ezekiel 11:5). In the New Testament, the Spirit dwells within all believers, as promised by Jesus in John 14:16-17, signifying a new era of direct and personal relationship with God.

there is freedom
Freedom here refers to liberation from the bondage of the Law and sin. In the context of 2 Corinthians, Paul contrasts the old covenant, which brought condemnation, with the new covenant of the Spirit, which brings righteousness and life (2 Corinthians 3:9). This freedom is not a license to sin but a call to live in the Spirit, as Paul elaborates in Galatians 5:1, where he urges believers to stand firm in the freedom Christ has given. This freedom also includes the ability to approach God with boldness, as the veil that once separated humanity from God's presence has been removed through Christ (Hebrews 10:19-22).

And we, who with unveiled faces
This phrase refers to the believers who have accepted the new covenant through Christ, contrasting with Moses who veiled his face after encountering God (Exodus 34:33-35). The veil symbolizes the old covenant and the spiritual blindness of those who do not accept Christ (2 Corinthians 3:14-16). The "unveiled faces" indicate openness and direct access to God through Jesus, emphasizing the removal of barriers between God and humanity.

all reflect the glory of the Lord
Believers are called to reflect God's glory, akin to how Moses' face shone after being in God's presence. This reflection is not just a passive display but an active participation in God's divine nature (2 Peter 1:4). The glory of the Lord is His divine presence and holiness, which believers are to mirror in their lives, showcasing the transformative power of the Gospel.

are being transformed into His image
This transformation is a process of sanctification, where believers are gradually conformed to the likeness of Christ (Romans 8:29). It is a spiritual metamorphosis that involves the renewal of the mind and heart (Romans 12:2). This transformation is both a present reality and a future hope, as believers grow in holiness and Christlikeness.

with intensifying glory
The phrase suggests a progressive increase in the believer's reflection of God's glory. This intensification is a continual process, indicating that the Christian life is dynamic and ever-growing. It points to the ultimate glorification that believers will experience in eternity (1 John 3:2), where they will fully share in Christ's glory.

which comes from the Lord, who is the Spirit
The source of this transformation and glory is the Lord, specifically identified as the Spirit. This highlights the role of the Holy Spirit in the believer's life, empowering and enabling them to reflect God's glory (Galatians 5:22-23). The Spirit is the agent of change, working within believers to produce spiritual fruit and guide them into all truth (John 16:13). This underscores the Trinitarian nature of God, where the Spirit is fully divine and active in the process of sanctification.