Having therefore this hope. Here he advances still farther, for he does not treat merely 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, and 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. [1] There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. [2] In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. [3] This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered 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 had not eyes to behold the law, except when veiled. This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. [4] In the first place, he draws this distinction between the law and the Gospel -- that the brightness of the former rather dazzled men's eyes, than enlightened them, while in the latter, Christ's glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable [5] -- is not hid, but is manifested familiarly to all. The term parresia confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law. [6]

Footnotes

1 - "D'vn abus accidental, et qui estoit venu d'ailleurs;" -- "Of an abuse that was accidental, and that had come from another quarter."

2 - "De ce qu'ils reiettoyent Iesus Christ d'vne malice endurcie;" -- "Inasmuch as they rejected Christ with a hardened malice."

3 - "Veu que le peuple esleu ne le recognoissoit point pour Sauueur;" -- "Inasmuch as the chosen people did not acknowledge him as a Savior."

4 - "Ceux qui appliquent leur entendement à cognoistre Christ;" -- "Those who apply their understandings to the knowledge of Christ."

5 - "Aimable, et attrayante;" -- "Amiable, and attractive."

6 - "We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing; and here we differ greatly from Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide everything from the vulgar. But we wish that all may hear; and we speak so that all may understand." -- Dr. Adam Clarke. -- Ed.

Seeing then that we have such hope - Hope properly is a compound emotion, made up of a desire for an object, and an expectation of obtaining it. If there is no desire for it; or if the object is not pleasant and agreeable, there is no hope, though there may be expectation - as in the expectation of the pestilence, of famine, or sickness, or death. If there is no expectation of it, but a strong desire, there is no hope, as in cases where there is a strong desire of wealth, or fame, or pleasure; or where a man is condemned for murder, and has a strong desire but no prospect of pardon; or where a man is shipwrecked, and has a strong desire, but no expectation of again seeing his family and friends. In such cases, despondency or despair are the results. It is the union of the two feelings in proper proportions which constitutes hope. There has been considerable variety of views among expositors in regard to the proper meaning of the word in this place. Mr. Locke supposes that Paul here means the honorable employment of an apostle and minister of the gospel, or the glory belonging to the ministry in the gospel; and that his calling it "hope," instead of "glory," which the connection would seem to demand, is the language of modesty. Rosenmuller understands it of the hope of the perpetual continuance of the gospel dispensation. Macknight renders it" persuasion," and explains it as meaning the full persuasion or assurance that the gospel excels the Law in the manner of its introduction; its permanency, &c, A few remarks may, perhaps, make it clear:
(1) It refers primarily to Paul, and the other ministers of the gospel. It is not properly the Christian hope as such to which he refers, but it is that which the ministers of the gospel had.
(2) it refers to all that he had said before about the superiority of the gospel to the Law; and it is designed to express the result of all that on his mind, and on the minds of his fellow-laborers.
(3) It refers to the prospect, confidence, persuasion, anticipation which he had as the effect of what he had just said. It is the prospect of eternal life; the clear expectation of acceptance, and the anticipation of heaven, based on the fact that this was a ministry of the Spirit 2-Corinthians 3:8; that it was a ministry showing the way of justification 2-Corinthians 3:9; and that it was never to be done away, but to abide forever 2-Corinthians 3:11. On all these this strong hope was founded; and in view of these, Paul expressed himself clearly, not enigmatically; and not in types and figures, as Moses did. Everything about the gospel was clear and plain; and this led to the confident expectation and assurance of heaven. The word "hope," therefore, in this place will express the effect on the mind of Paul in regard to the work of the ministry, produced by the group of considerations which he had suggested, showing that the gospel was superior to the Law; and that it was the ground of more clear and certain confidence and hope than anything which the Law could furnish.
We use - We employ; we are accustomed to. He refers to the manner in which he preached the gospel.
Great plainness of speech - Margin, boldness. We use the word "plainness" as applied to speech chiefly in two senses:
(1) To denote boldness, faithfulness, candor; in opposition to trimming, timidity, and unfaithfulness; and,
(2) To denote clearness, intelligibleness, and simplicity, in opposition to obscurity, mist, and highly-worked and labored forms of expression.
The connection here shows that the latter is the sense in which the phrase here is to be understood: see 2-Corinthians 3:13. It denotes openness, simplicity, freedom from the obscurity which arises from enigmatical and parabolical, and typical modes of speaking. This stands in opposition to figure, metaphor, and allegory - to an affected and labored concealment of the idea in the manner which was common among the Jewish doctors and pagan philosophers, where their meaning was carefully concealed from the common, and from all except the initiated. It stands opposed also to the necessary obscurity arising from typical institutions like those of Moses. And the doctrine of the passage is, that such is the clearness and fulness of the Christian revelation, arising from the fact, that it is the last economy, and that it does not look to the future, that its ministers may and should use clear and intelligible language. They should not use language abounding in metaphor and allegory. They should not use unusual terms. They should not draw their words and illustrations from science. They should not use mere technical language. They should not attempt to veil or cloak their meaning. They should not seek a refined and overworked style. They should use expressions which other people use; and express themselves as far as possible in the language of common life. What is preaching worth that is not understood? Why should a man talk at all unless he is intelligible? Who was ever more plain and simple in his words and illustrations than the Lord Jesus?

Seeing - we have such hope - Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfillment of so many promises has already done, that God will still continue to work for us and by us;
We use great plainness of speech - Πολλῃ παρῥησιᾳ χρωμεθα· We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand.

(3) Seeing then that we have such hope, we use great plainness of speech:
(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.

Seeing then that we have such hope,.... Having this confidence, and being fully persuaded that God has made us able and sufficient ministers of the Gospel, has called and qualified us for such service; and since we have such a ministry committed to us, which so much exceeds in glory the ministry of Moses, a ministry not of death and condemnation, but of the Spirit and of righteousness; not which is abolished and done away, but which does and will remain, in spite of all the opposition of hell and earth:
we use great plainness of speech; plain and intelligible words, not ambiguous ones: or "boldness"; we are not afraid of men nor devils; we are not terrified by menaces, stripes, imprisonment, and death itself: or "freedom of speech"; we speak out all our mind, which is the mind of Christ; we declare the whole counsel of God, hide and conceal nothing that may be profitable to the churches; we are not to be awed by the terror, or drawn by the flatteries of men to cover the truth; we speak it out plainly, clearly, with all evidence and perspicuity. The apostle from hence passes on to observe another difference between the law and the Gospel, namely, the obscurity of the one, and the clearness of the other.

It is the duty of the ministers of the gospel to use great plainness, or clearness, of speech. The Old Testament believers had only cloudy and passing glimpses of that glorious Saviour, and unbelievers looked no further than to the outward institution. But the great precepts of the gospel, believe, love, obey, are truths stated as clearly as possible. And the whole doctrine of Christ crucified, is made as plain as human language can make it. Those who lived under the law, had a veil upon their hearts. This veil is taken away by the doctrines of the Bible about Christ. When any person is converted to God, then the veil of ignorance is taken away. The condition of those who enjoy and believe the gospel is happy, for the heart is set at liberty to run the ways of God's commandments. They have light, and with open face they behold the glory of the Lord. Christians should prize and improve these privileges. We should not rest contented without knowing the transforming power of the gospel, by the working of the Spirit, bringing us to seek to be like the temper and tendency of the glorious gospel of our Lord and Saviour Jesus Christ, and into union with Him. We behold Christ, as in the glass of his word; and as the reflection from a mirror causes the face to shine, the faces of Christians shine also.

such hope--of the future glory, which shall result from the ministration of the Gospel (2-Corinthians 3:8-9).
plainness of speech--openness; without reserve (2-Corinthians 2:17; 2-Corinthians 4:2).

Seeing then we have such hope. The blessed gospel hope. With such a hope he has boldness to declare the gospel truths boldly and without reserve.
And not as Moses, etc. The veil Moses put over his face (Exodus 34:33) is used by Paul as a symbol to show that all was not made plain in the law of Moses, and that there is still blindness on the part of Israel.
Could not stedfastly look to the end, etc. The brightness with which the face of Moses shone was to be done away. The veil prevented the children of Israel from observing its fading glory. This typifies the fact that they should not see the end of the law itself which was to be abolished.
But their minds were blinded. So blinded that they cannot see to this day that it has been set aside by the New Covenant, and that its types, figures and shadows find their fulfillment in Christ.
Which veil is done away in Christ. Meyer, with many other able critics, contends that the proper translation of the latter part of the verse is: "It not being disclosed that the Old Covenant is taken away in Christ." So also Conybeare and Howson. This is no doubt the meaning.
When Moses is read, etc. The law, or Old Testament. They read it in their synagogues, but do not understand it. The trouble, too, is in their heart. They are blinded by their prejudices.
When it shall turn to the Lord. The heart. Then the veil of blindness will fall away so that they will see clearly.
Now the Lord is that Spirit. The New Covenant is of "the Spirit." See 2-Corinthians 3:3, 2-Corinthians 3:6, 2-Corinthians 3:8. But turning to the Lord is entering into this covenant, for the "Lord is that Spirit." The Spirit is Christ's presence with us.
There is liberty. He who comes into this covenant of the Spirit is freed from the bondage of the law.
But we all. All Christians.
With open face. Without a veil.
Beholding as in a mirror the glory of the Lord. Looking to Jesus and beholding in his covenant, in our hearts and minds as in a mirror, and contemplating his glory.
Are changed. To look to Jesus has a transforming power. If we gaze upon him, we will become like him. As Moses unveiled before the Lord shone with the glory of the Lord, so we shall reflect the glory of Christ, and show forth his likeness.
From glory to glory. Developing from one stage of glory to a higher one.
Even as by the Spirit of the Lord. Rather, "The Lord the Spirit," as in the Revision. 2-Corinthians 3:17 declares the Lord is the Spirit. Our glory is from the Lord the Spirit. The figure here is a very beautiful one. By gazing upon the Lord we become like him and show forth his glory.

Having therefore this hope - Being fully persuaded of this.