John Calvin Commentary 2 Corinthians 3:12

"Having therefore such a hope, we use great boldness of speech," — 2 Corinthians 3:12 (ASV)

Having therefore this hope. Here he advances still further, for he is not merely treating of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature: that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror. Accordingly, Paul says elsewhere what amounts to the same thing—that the people of Israel had received from it the spirit of bondage unto fear (Romans 8:15). Here, however, he speaks rather of an abuse that was foreign and adventitious.

At that time, there was a grievous stumbling block everywhere, arising from the wantonness of the Jews, because they obstinately rejected Christ. As a result, weak consciences were shaken, doubting whether they should embrace Christ, since He was not acknowledged by the chosen people.

The Apostle removes this kind of scruple by instructing them that their blindness had been prefigured even from the beginning, because they could not behold the face of Moses except through a veil. Therefore, just as he had stated previously that the law was made glorious by the lustre of Moses’ countenance, so now he teaches that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this that they did not have eyes to behold the law, except when veiled.

This veil, he adds, is not taken away except by Christ. From this he concludes that no one can rightly understand, except those who direct their minds to Christ.

In the first place, he draws this distinction between the law and the Gospel: the brightness of the former tended to dazzle eyes rather than enlighten them, while in the latter, Christ’s glorious face is clearly beheld. He now triumphantly exults because the majesty of the Gospel is not terrifying but gracious—is not hidden but is plainly manifested to all. He uses the term παῤῥησία, confidence, here either as meaning an elevated magnanimity of spirit with which all ministers of the Gospel should be endowed, or as denoting an open and full manifestation of Christ. This second view is more probable, for he contrasts this confidence with the obscurity of the law.