The Meaning of 2 Corinthians 3:17 Explained

2 Corinthians 3:17

KJV: Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

YLT: And the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty;

Darby: Now the Lord is the Spirit, but where the Spirit of the Lord is, there is liberty.

ASV: Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.

KJV Reverse Interlinear

Now  the Lord  is  that Spirit:  and  where  the Spirit  of the Lord  [is], there  [is] liberty. 

What does 2 Corinthians 3:17 Mean?

Verse Meaning

This verse explains the former one. The Holy Spirit ( 2 Corinthians 3:3; 2 Corinthians 3:6; 2 Corinthians 3:8) is the member of the Trinity who causes a person to understand and believe that Jesus Christ is the fulfillment of the law. Paul here described the Spirit"s function and equated Him with Christ (cf. 2 Corinthians 3:14). Believing in Jesus liberates one from sin, death, and the Mosaic Law but not from obligation to respond obediently to God"s new revelation in Christ, of course. Even though the Spirit is Lord, His presence liberates the believer rather than enslaving him or her (cf. Romans 8:15).

Context Summary

2 Corinthians 3:7-18 - The Veil Upon The Heart
By a quick turn of thought, Paul passes from the idea of the fleshly tablets of the heart, where God writes His new name, to the Law graven on the ancient tables of stone, and to the Lawgiver, stern and veiled. He argues that if the glory which shone on the face of Moses was so beautiful, surely that of the gospel must be transcendently so. The one is transient, the other abiding; the one is reflected, the other direct.
Not only was Moses veiled, but the hearts of the Jews were covered with a thick covering of prejudice. They did not understand the inner significance of the Levitical Code; and when the Law was read, they listened to it without spiritual insight. Directly men turn to Christ, they see the inner meaning of Scripture. What liberty becomes ours when we live in Christ! We are free to love, to serve, to know, and to be. Note 2 Corinthians 3:18! We may gaze on the unveiled face of God in Christ. The more we look the more we resemble. The more we endeavor to reflect Him, in doing what He desires, the more certainly and inevitably we become like Him. Only remember that in all things we are deeply indebted to the gracious influence of the Spirit. He produces the Christ-life in us. [source]

Chapter Summary: 2 Corinthians 3

1  Lest their false teachers should charge him with vain glory,
2  he shows the faith of the Corinthians to be a sufficient commendation of his ministry
6  Whereupon entering a comparison between the ministers of the law and of the gospel,
12  he proves that his ministry is so far the more excellent,
17  as the gospel of life and liberty is more glorious than the law of condemnation

Greek Commentary for 2 Corinthians 3:17

Now the Lord is the Spirit [ο δε Κυριος το πνευμα εστιν]
Some, like E. F. Scott (The Spirit in the N.T.), take Κυριος — Kurios here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking Κυριος — Kurios (Lord) in the same sense here as in Exodus 34:34 Christ dwells in us by the Holy Spirit, but the language here in 2 Corinthians 3:17 should not be pressed unduly (Plummer. See also P. Gardner, The Religious Experience of St. Paul, p. 176f.). Note “the Spirit of the Lord” here. [source]
Liberty [ελευτερια]
Freedom of access to God without fear in opposition to the fear in Exodus 34:30. We need no veil and we have free access to God. [source]
Now the Lord is that Spirit []
Κύριος theLord is used in Exodus 34:34for Jehovah. The Lord Christ of 2 Corinthians 3:16is the Spirit who pervades and animates the new covenant of which we are ministers (2 Corinthians 3:6), and the ministration of which is with glory (2 Corinthians 3:8). Compare Romans 8:9-11; John 14:16, John 14:18. [source]
Liberty []
Compare Romans 8:15; Galatians 4:7. [source]

Reverse Greek Commentary Search for 2 Corinthians 3:17

Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
2 Corinthians 3:18 By the Spirit of the Lord [ἀπὸ Κυρίου πνεύματος]
Better, as Rev., from the Lord the Spirit. Compare 2 Corinthians 3:17. The preposition ἀπό fromdepicts the transformation as proceeding from rather than as caused by. [source]
2 Corinthians 3:17 Now the Lord is the Spirit [ο δε Κυριος το πνευμα εστιν]
Some, like E. F. Scott (The Spirit in the N.T.), take Κυριος — Kurios here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking Κυριος — Kurios (Lord) in the same sense here as in Exodus 34:34 Christ dwells in us by the Holy Spirit, but the language here in 2 Corinthians 3:17 should not be pressed unduly (Plummer. See also P. Gardner, The Religious Experience of St. Paul, p. 176f.). Note “the Spirit of the Lord” here. [source]
Galatians 4:6 The Spirit of his Son []
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

What do the individual words in 2 Corinthians 3:17 mean?

The now Lord the Spirit is where Spirit of [the] Lord [is] [there is] freedom
δὲ Κύριος τὸ Πνεῦμά ἐστιν οὗ Πνεῦμα Κυρίου ἐλευθερία

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Κύριος  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Πνεῦμά  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
οὗ  where 
Parse: Adverb
Root: οὗ  
Sense: where.
Πνεῦμα  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Κυρίου  of  [the]  Lord  [is] 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἐλευθερία  [there  is]  freedom 
Parse: Noun, Nominative Feminine Singular
Root: ἐλευθερία  
Sense: liberty to do or to omit things having no relationship to salvation.