the glory of the Old Covenant was transient, transient, because the covenant itself was to

be annulled, abrogated, done away. The custom of wearing the Talith or "Prayer Cloth"

over the head when reading the law is highly suggestive. Israel have a veil over their

heart, and only when they turn to the Lord shall that veil be taken away. With this

reflection, the Apostle turns to the believer, and continues his allegory. He has already

emphasized the difference between the letter and the spirit (II Cor. 3: 6) this he now

repeats, but turns the mind away from all covenants, whether old or new, to Christ

Himself.

Some have taken these words out of their context, and used them as a proof text for

the deity of the Holy Ghost, a doctrine, although true, that is not in view in this passage.

The "Spirit" pneuma is mentioned seven times in II Cor. 3:, and it will be a help in our

understanding of verse 17 if we see these passages together. These seven references fall

into a pattern and carry the theme of this chapter like a thread carries a string of pearls.

A | 3. Epistle, written with the Spirit of the living God.

B | 6. New Covenant. Not letter but Spirit.

The Spirit giveth life.

LIFE

C | 8. The ministration of the Spirit, rather Glorious.

A | 17. The Lord is the Spirit.

B | 17. Where the Spirit of the Lord is there is liberty.

C | 18. Transfigured from glory to glory

by the Spirit of the Lord.

It will be seen, that the gift of life is balanced by the gift of liberty and that the "more

glorious" character of the New Covenant, is balanced by the change "from glory to

glory". Christ, the Lord is the Spirit of the New Covenant, in contrast with Moses

whose sphere was in the letter or the Law. To speak of the Lord Jesus Christ as "The

Spirit" may seem at first, a trifle confusing. The Companion Bible has a valuable

appendix which shows that the word "Spirit" is used of "God" (John 4: 24); of "Christ"

(I Cor. 6: 17; 15: 45; and especially II Cor. 3: 17, 18); of "The Holy Spirit", generally

with the article denoting the Giver, as distinguished from His gifts.

In I Cor. 15: 45 Christ is placed in contrast with Adam. Adam was made a living

"soul", Christ was made a life-giving "Spirit". This statement coming in a chapter

devoted to resurrection, which includes a `body' and in which Christ is called "the

firstfruits", shows that the word `spirit' here must not be taken to indicate incorporeality.

The Apostle indeed seems to go out of is way after speaking of a spiritual body, to add

"There is a natural (soul-ical) body, and there is a spiritual body" (I Cor. 15: 44). Here

the contrast is between Adam and Christ; in II Cor. 3: the contrast is between Moses

and Christ. Christ is the Spirit of the New Covenant.