Laura Tack, «A Face Reflecting Glory. 2 Cor 3,18 in its Literary Context (2 Cor 3,1 – 4,15).», Vol. 96 (2015) 85-112
This contribution investigates the translation of the hapax legomenon katoptrizo/menoi in 2 Cor 3,18; in addition to philological and religionhistorical arguments, in particular the article takes into account the broader literary context (2 Corinthians 3–4). The main theme of that context, embodied proclamation, turns out to be an important justification of the translation “to reflect as a mirror”. Especially the link between 2 Cor 3,18 and the whole of 2 Corinthians 4, which describes Paul’s somatic identification with and manifestation of Christ, results in understanding 2 Cor 3,18 as describing the unveiled face that reflects the divine glory as a mirror.
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A FACE REFLECTING GLORY 107
refers to the apostle’s fragile body 86. The body (sw/ma) is central to
vv. 10-11 87 and remains a prominent motif until 2 Cor 5,8 88. In Paul’s
body both the dying of Jesus is carried and the life of Jesus is mani-
fested (v. 10). The interrelation of mortality (evn th/| qnhth/| sarki. h`mw/n)
and life in the body (i[na kai. h` zwh. tou/ VIhsou/ fanerwqh/)| is most
clearly expressed in v. 11. On the basis of this, one can infer that life
and death are present at the same time 89. J. Lambrecht cautions
against a literal reading of this paradox. Paul does not say here that
death equals life. He says that God’s power and Jesus’ life are re-
vealed in the midst of mortality and weakness. It is the discernment
of this power of life, which eventually negates death, that counts for
Paul. Suffering is not used as an instrument to attain this 90. So, by
the somatic identification of his weak and perishable body with the
dying and rising of Christ, Paul presents himself in vv. 10-11 as
Christ’s “epiphanic envoy [ … H]is own self, his own body, is the
repository of the Christ whom he proclaims” 91.
Contrary to vv. 1-6 that were restricted to Paul’s role as minister,
vv. 7-15 also include the Corinthians. The mortifying suffering that
is at work in Paul is for the benefit of the community’s life (v. 12).
Paul believes that the community will rise together with him (v. 14).
The aim of all this is to increase grace and thanksgiving amongst
the community members, to the glory of God (v. 15). According to
Lim, “[f]or Paul […] the story of Jesus is the narrative of which be-
lievers became an integral part and through which the community
86
F.J. MATERA, “Apostolic Suffering and Resurrection Faith. Distinguish-
ing between Appearance and Reality (2 Cor 4,7 – 5,10)”, Resurrection in the
New Testament (eds. R. BIERINGER – V. KOPERSKI – B. LATAIRE) (BETL 165;
Leuven 2002) 387-405, 396.
87
LAMBRECHT, Second Corinthians, 71.
88
J. LAMBRECHT, “Brief Anthropological Reflections (2 Corinthians 4,6 –
5,10)”, Understanding What One Reads (ANL 46; Leuven 2003) 218-225, 224.
89
GRUBER, Herrlichkeit, 322; KUSCHNERUS, Gemeinde, 247.
90
J. LAMBRECHT, “The Nekrōsis of Jesus. Ministry and Suffering in 2 Cor
4,7-15”, Studies in Second Corinthians (eds. R. BIERINGER – J. LAMBRECHT)
(BETL 112; Leuven 1994) 309-333, 320. Contra E. GÜTTGEMANS, Der lei-
dende Apostel und sein Herr. Studien zur religiösen Propaganda in der Spät-
antike (FRLANT 90; Göttingen 1966) 100.
91
M.M. MITCHELL, “Epiphanic Evolutions in Earliest Christianity”, Illinois
Classical Studies 29 (2004) 183-204.