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Andrew, thanks a lot for your clarification. You are right that Paul talks about his apostolic experience in 2 Corinthians 3:18. However, as I have argued in my article (and more fully in my monograph The Holy Spirit and Ethics in Paul, 174–203), in verse 18 Paul is no longer focused on his ministry (or his own conversion experience, as I have argued against F. Philip) but looks at the broader results of it.

Already in v. 16, Paul is using a more general formulation (“when someone turns to the Lord”, ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸς κύριον) which is not limited to Jewish believers (although that is the immediate context), as we can see from 4:3–6. With “we all” (ἡμεῖς δὲ πάντες) in v. 18 his focus is widened to all believers. You would need to show that with such an encompassing formulation Paul can elsewhere refer to an exclusive, select group that, significantly, includes only a small group of his readers but excludes most of them.

Your strongest argument for the limitation of the transformation into Christ to Jewish believers is that it is only this group that was veiled. However, to my mind this limited interpretation is contradicted by the context where the concept of being veiled/blinded is extended to the proclamation of the gospel to perishing unbelievers (on the notion of “unbelievers” in 2 Corinthians, see also my discussion here).

4:2 …by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God. 3 And even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (NRS).

I have more to say on this parallel to 3:18 in my monograph which I have linked for you above.

So, I think you would need to explain to us from Paulus’s theology why transformation into Christ should be something that is reserved for Jewish converts, something that Gentile Christians are excluded from. I guess you are not wanting to say that the parallel concept of participation in Christ (discussed in my article) is also reserved to Jewish Christians.

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