Exegetical and Hermeneutical Commentary of 2 Corinthians 3:7
But if the ministration of death, written [and] engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
7 18. The Ministration of the Spirit superior to that of the Law
7. But if the ministration of death ] He does not say ‘which causeth,’ but ‘the ministration of death,’ for that which caused death was sin, while the Law made the sin manifest, but did not cause it. Chrysostom. See Rom 7:7; 1Co 15:56; Gal 3:10; Gal 3:21. As St Paul was the minister of Christ when he proclaimed the good tidings of salvation to mankind, so the law was the minister of death when it proclaimed the sentence of death to the soul that had sinned. See Eze 18:4.
written and engraven in stones ] Wiclif, nearer to the original, writun lettris in stones. The reference is to the two tables of the law, Exo 31:18. Some editors read ‘the ministration of death in the letter, engraved in stones.’
was glorious ] Perhaps rather, was constituted, came into being, in glory, i.e. accompanied by glory. Exo 19:16-20; Exo 24:6-11; Exo 34:4-8.
so that the children of Israel could not stedfastly behold (literally, gaze at) the face of Moses ] The brightness of God’s glory was reflected upon the face of Moses (Exo 34:29-30) to such an extent that the children of Israel dared not approach him. See note on 2Co 3:13. The Hebrew word used for the rays of light emitted by Moses’ face is derived from a word signifying a horn, according to a simile common among Eastern writers by which the first rays of the sun are called horns, and even the sun itself a gazelle by the Arabs. This the Vulgate renders by cornuta, a rendering which, as Dr Plumptre reminds us, has been the cause why the celebrated Moses of Michael Angelo, familiar to all who have visited Rome and to many who have not, is represented with beams of light in the shape of horns upon the head.
which glory was to be done away ] Rather, was being brought to nought. The original meaning of the word rendered ‘ done away,’ which (see note on 1Co 13:8) is rendered in various ways in the A. V. is to make thoroughly useless or unprofitable, and hence to do away with, abolish, bring to nought. The Apostle does not mean to say here that the brightness on Moses’ face was destined to fade, but that it was fading.
Fuente: The Cambridge Bible for Schools and Colleges
But if the ministration of death – In the previous verses, Paul had referred incidentally to the institutions of Moses, and to the superiority of the gospel. He had said that the former were engraved on stones, but the latter on the heart 2Co 3:3; that the letter of the former tended to death, but the latter to life 2Co 3:6. This sentiment he proceeds further to illustrate, by showing in what the superior glory of the gospel consisted. The design of the whole is, to illustrate the nature, and to show the importance of the ministerial office; and the manner in which the duties of that office were to be performed. That the phrase ministration of death refers to the Mosaic institutions, the connection sufficiently indicates, 2Co 3:13-15. The word ministration ( diakonia) means, properly, ministry; the office of ministering in divine things. It is usually applied to the officers of the church in the New Testament, Act 1:17, Act 1:25; Rom 11:13; 1Co 12:5.
The word here, however, seems to refer to the whole arrangement under the Mosaic economy, by which his laws were promulgated, and perpetuated. The expression a ministration – written and engraved on stone, is somewhat harsh; but the sense evidently is, the ministration of a covenant, or of laws written on stones. The word ministration there refers to the arrangement, office, etc. by which the knowledge of these laws was maintained; the ministering under a system like that of the Jewish; or, more strictly, the act and occasion on which Moses himself ministered, or promulgated that system to the Jews, and when the glory of the work was irradiated even from His countenance. And the purpose of the apostle is to show that the ministry of the gospel is more glorious than even the ministry of Moses, when he was admitted near to God on the holy mountain; and when such a glory attended his receiving and promulgating the Law. It is called the ministration of death, because it tended to condemnation; it did not speak of pardon; it was suited only to deepen the sense of sin, and to produce alarm and dread; see the note on 2Co 3:6.
Written and engraven in stones – The Ten Commandments – the substance of all the Mosaic institutes, and the principal laws of his economy – were written or engraved on tables of stone.
Was glorious – Was attended with magnificence and splendor. The glory here referred to, consisted in the circumstance of sublimity and grandeur in which the Law of Moses was given, It was:
- The glory of God as he was manifested on Mount Sinai, as the Lawgiver and Ruler of the people.
(2)The glory of the attending circumstances, of thunder, fire, etc. in which God appeared. The Law was given in these circumstances. Its giving – called here the ministration – was amidst such displays of the glory of God. It was,
- A high honor and glory for Moses to be permitted to approach so near to God; to commune with him; and to receive at his hand the Law for his people, and for the world. These were circumstances of imposing majesty and grandeur, which, however, Paul says were eclipsed and surpassed by the ministry of the gospel.
So that the children of Israel … – In Exo 34:29-30, it is said, that When Moses came down from Mount Sinai with the two tables of testimony in Moses hand, when he came down from the mount, that Moses did not know that the skin of his face shone, while He talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. The word rendered steadfastly behold ( atenisai), means to gaze intently upon; to look steadily, or constantly, or fixedly; see the note on Act 1:10. There was a dazzling splendor, an irradiation; a diffusion of light, such that they could not look intently and steadily upon it – as we cannot look steadily at the sun. How this was produced, is not known. It cannot be accounted for from natural causes, and was doubtless designed to be to the Israelites an attestation that Moses had been with God, and was commissioned by him. They would see:
- That it was unnatural, such as no known cause could produce; and,
- Not improbably they would recognize a resemblance to the manner in which God usually appeared – the glory of the Shechinah in which he so frequently manifested himself to them. It would be to them, therefore, a demonstration that Moses had been with God.
Which glory was to be done away – The splendor of that scene was transitory. It did not last. It was soon destroyed ( ten katargoumenen. It was not adapted or designed long to continue. This does not mean, as Doddridge supposes, soon to be abolished in death; or, as others, ceasing with youth; but it means, that the shining or the splendor was transitory; it was soon to cease; it was not designed to be permanent. Neither the wonderful scenes accompanying the giving of the Law on Sinai, nor the shining on the countenance of Moses, was designed to abide. The thunders of Sinai would cease to roll; the lightenings to play; the visible manifestations of the presence of God would all be gone; and the supernatural illumination of the face of Moses also would soon cease – perhaps as Macknight, Bloomfield, and others suppose, as a prefiguration of the abrogation of the glory of the whole system of the Levitical law. Paul certainly means to say, that the glory of Moses, and of his dispensation, was a fading glory; but that the glory of the gospel would be permanent, and increasing forever.
Fuente: Albert Barnes’ Notes on the Bible
2Co 3:7-11
But if the ministration of death was glorious
The peculiar glory of the gospel
I.
That contrasted with the law as the ministration of condemnation the gospel is the ministration of righteousness. That the law was the ministration of condemnation will require little proof. The very glory which attended the publication of it struck terror into the beholders. Its unequivocal language was, the soul that sinneth it shall die (Exo 19:16; Heb 12:21; Eze 18:4; Eze 18:20; Gal 3:10). Against this awful alternative the Mosaic dispensation provided no effectual resource (Heb 10:4). But herein is the incomparable glory of the gospel displayed: it is, the ministration of righteousness. Not as some have most erroneously represented it, a remedial law; neither as others would call it, a less rigorous dispensation, relaxing our obligations to duty. And hence we are led to notice what may be regarded as the peculiar glory of the gospel, that it discovers to us a way in which sin may be pardoned, and yet sinners be saved. The gospel alone reveals a righteousness sufficient for this purpose. The gospel is also the ministration of righteousness, because it enjoins and secures the practice of righteousness among men.
II. That contrasted with the law as the ministration of death, the Gospel is the ministration of the Spirit. The Christian as contrasted with the Jewish dispensation may be called the ministration of the Spirit, not only on account of its more spiritual nature, and as containing the spirit and substance of ancient rites and figures, but chiefly because it is distinguished by the clearer revelation of the Divine Spirit, and the more abundant communications of His influence to the children of men. Let us, then, attend to the surpassing glory of the gospel in this view. We have already seen that the law, which is the ministration of death, made no effectual provision for the justification of transgressors; and as little did it provide for their sanctification. All precepts, and threatenings, and promises, were insufficient for this purpose, without the quickening and renewing influence of the Holy Ghost. How refulgent, then, the glory of the gospel, when we consider that the Spirit, of whom it testifies, is Himself the eternal Jehovah! Under the ministration of the Spirit, how marvellous the success which attended the preaching of the apostles, amidst the combined opposition of earth and hell! Still farther, under the ministration of the Spirit the Church has been preserved in succeeding ages, since the apostles days to the present time. Finally, under the ministration of the Spirit, and by His benign influence, the Church throughout succeeding generations shall become gradually more enlightened, and sanctified, and enlarged. Is such, then, the glory of the gospel?
1. What an unspeakable honour is conferred upon those who are allowed to be the ministers of it!
2. Again, is such the glory of the gospel; how inestimable is your privilege? The Lord has not dealt so with every people. Blessed are your eyes, for they see, and your ears, for they hear, what many prophets and righteous men desired to see and to hear but were not permitted.
3. Still farther, is such the glory of the gospel? Let its ministers learn to be more and more faithful and earnest in declaring and recommending it.
4. Let me beseech you who attend on our ministrations to consider, that in proportion to the glory of the gospel must be the condemnation of those who do not esteem and improve it.
5. Once more, is the gospel the ministration of the Spirit? Let us all be solicitous to experience His saving influence on our own souls; and let us be earnest also for the communications of His grace to others. (D. Dickson.)
The ministrations of law and gospel
I. The law was a ministration of death, but nevertheless it was glorious.
1. There must ever enter into our thought on matters of religion continued reference to the unchangeableness of God. If we were setting ourselves to scrutinize the arrangements of a finite, and therefore changeable agent; if we found that at one time he had given a law to his inferiors which worked out their death, and that afterwards he had sent forth another law which allowed of their life, we might conclude that he had, in the first instance, been making an experiment, and that, warned by its failure, he had turned himself to a new course of treatment. But we must not so reason in regard of God. He knew perfectly well when He issued the law that it would prove a ministration of death. And if the law and the gospel had been altogether detached, there would have existed great cause for marvel at Gods appointing a ministration of death. But when it is remembered that the law was introductory to the gospel, so that the covenant of works literally made way for the covenant of grace, all surprise ought to vanish. From the earliest moment of human apostasy, Gods dealing with the fallen had always reference to the work of atonement. Though by itself the law was a ministration of death, yet those who live under it were not necessarily left to die. Know we not that whilst this legal dispensation was in the fulness of its strength, there passed many an Israelite into the kingdom of heaven? We carry you to the scenes of temple-worship, and bid you learn from the emblematical announcement of redemption that no man died because living under the ministration of death; but that, even whilst the moral law was unrepealed, as a covenant it could weigh no one down to perdition who looked onward to the long-promised sacrifice.
2. But while the Divine goodness in the appointment of a ministration of death is thus vindicated, the law was actually a ministration of death. Could man, with all his industry, obey truly the moral law? If not, then the ministration of the law must have been a ministration of death, seeing, that if it cannot be fulfilled, it must unavoidably condemn. You shall take the Crucifixion as an answer to all questioning on the law being aught else than a ministration of death. Why, if man had a capacity for working out by his own strivings obedience to the law, and he could win to himself a crown of glory–why did Divinity throw itself into humanity, and achieve, through the wondrous coalition, the mastery over death, and Satan, and hell?
2. Though the law was thus a ministration of death, it was nevertheless glorious. It was mainly as a consequence of its own perfection that the law proved a minister of death. Had the law been a defective law, constructed so as to be adapted to the weakness of the parties on whom it was imposed, and not to the attributes of Him from whom it proceeded, it is altogether supposable that the result might not have been the condemnation of mankind. But if a law had been constructed which man could have obeyed, would it have been glorious? You tell me, in the fact of its being a practical and saving law, and allowing the wretched to work out deliverance from their wretchedness. Then it is glory that the law should make loop-holes for offenders, in case of being a rampart against offences; while the whole of the universe must have been shaken at Gods overlooking of sin. We say not, it was glory that man should perish; but we do say it was glorious that the moral law was the transcript of the Divine mind.
II. The gospel as the ministration of the Spirit; and as, therefore, far exceeding the law in its glory.
1. The ministration of the Spirit is set in antithesis to the ministration of death. The great work which Christ effected was the procurement of life to those who were dead in trespasses and sins. We are legally dead–because born under the sentence of eternal condemnation–and we are morally dead, because insensible to our condition; and, if insensible, totally unable to reanimate ourselves. The legal death the Mediator may be said to have annihilated, for He bore our sins in His own body on the tree; and the moral death-for the destruction of this He made the amplest provision, procuring for us, by the merits of His passion, the Holy Spirit, the Lord and Giver of life.
2. The gospel in its every department is a ministration of righteousness, and therefore of spiritual life. It is the mightiest display of Gods righteousness. Where has God equally shown His hatred of sin, His settled determination to wring its punishment from the impenitent? It is a system, moreover, whose grand feature is the application to man of the righteousness of Christ; Christ is made unto us of God, wisdom, and righteousness, and sanctification, and redemption, and therefore is He our life. And this gospel, moreover, while displaying a perfect righteousness which must be wrought for us, insists peremptorily on a righteousness which must be wrought in us by Gods Spirit–the ministration of the Spirit thus making our own holiness, though it can obtain nothing in the way of merit, indispensably necessary in the way of preparation. (H. Melvill, B. D.)
The dispensations of the law and gospel compared
I. The law was glorious.
1. The perfection of the moral law was a favourite subject with the saints of old (Neh 9:13; Psa 19:7). But this glory, as regards God, made it to man, if he rested in it, the ministration of condemnation. It set before men a perfect rule of conduct, and therefore required more than fallen man could fulfil. Yet it pronounced a curse upon all who did not perfectly answer to its demands (Gal 3:10; Rom 3:19-20; Rom 7:9-11).
2. But the ceremonial law is also glorious, not in itself, but as it borrowed light from the gospel and prefigured it. Whereas the moral law doomed all under it to death, the ceremonial taw gave them some faint indications of mercy. The ceremonial law, then, must be greatly inferior to the gospel, inasmuch as Christ is the substance of all its types and shadows. Since He is come it has lost its glory. It is chiefly useful to show the necessity of atonement.
II. Wherein consists the glory of the gospel?
1. It is a republication of the moral law; therefore, what glory the law has the gospel has likewise. But it possesses far higher glory, inasmuch as it is the ministration of righteousness. As the law denounces all who rest upon it as a covenant of works to death, so the gospel, by its gift of righteousness, conveys life to all who receive it in faith. The law shows the holiness of God, and is therefore glorious, but the gospel shows the holiness, justice, and mercy of God in an inconceivable degree by the very method in which it freely dispenses righteousness, and therefore it is transcendently glorious.
2. It is superior to the law, as it is the ministration of the Spirit, who is the life and soul of the whole system. We may descant about the righteousness of Christ, and the demands of the perfect law, but we never could have attained to that righteousness unless the Spirit of God had been likewise bestowed, to write these truths in our hearts, and to bring home these doctrines with power.
Conclusion:
1. As regards the law–
(1) Do not neglect it by taking up your own rule of life, such as the customs of men and worldly maxims afford. The law of God is the only rule of duty (Mat 19:17), and is still our schoolmaster to bring us unto Christ.
(2) Do not abuse it by looking to be saved by your own obedience to its commands.
2. As regards the gospel–
(1) Do not neglect it. It is Gods method of saving sinners; His mercy now flows in this one channel; if you seek His mercy in any other way, you will find yourselves in an evil case (Thessalonians 1:8).
(2) Do not abuse it. Remember that while Christ came to provide forgiveness, He came also to purify to Himself a peculiar people zealous of good works. (H. J. Hastings, M. A.)
The two ministrations
Why should the law be described as the ministration of death or the ministration of condemnation? Are not the terms unnecessarily harsh? Do they not suggest a false idea of the dignity of law? My first object is to defend a negative answer to this inquiry. The very fact of penal law being established presupposes either power or disposition to do that which is wrong. The simplest of illustrations shall bring the meaning of the assertion, that law defines and limits liberty, within the comprehension of a child. For a length of time you have been in the habit of regarding certain fields as common property; again and again you have struck your course across them to shorten or vary a journey. The idea that you were trespassing never occurred to you. So far as you knew there was no law whatever in the case. In process of time, however, the proprietor determines to assert his right to his own land. With this end in view he gives public intimation that all persons found upon his property will be dealt with as trespassers. He proclaims a law. He sets up in his field a ministration of condemnation. From that hour the whole question of your liberty undergoes a fundamental change. Yet, why should the law be designated the ministration of condemnation and the ministration of death? When the law is based on rectitude, what possible relation can it sustain to death or condemnation? All punishment stands on the plane of death. Death, absolutely so called, is the ultimate penalty; but the very gentlest blow, nay, the very shadow of a frown, is death in incipiency; that is to say, it belongs to the kingdom of death, and not in any sense to the kingdom of life; death is in the penalty as truly as the plant is in the seed. That law is correctly designated the ministration of condemnation, and the ministration of death, may be shown by another simple illustration. Let me suppose that as heads of houses you had not for a long time felt the necessity of requiring all the members of your households to be at home by a fixed hour. In the working of your family life, however, you find it necessary to determine an hour at which every child shall be with you. To that effect you proclaim your law. In process of events, I further suppose, one of your children is a mile off when the well-known hour strikes. What is the consequence in his own experience? He hears stroke after stroke without alarm, until, alas! the legal hour is pealed off. How that stroke shakes him! how reproachful the shivering tone! A week before he could have heard the same hour strike, and nothing would have alarmed him. He now feels that the law is the ministration of condemnation. He says, I am late; I should have been at home; my fathers eye will reprove me; I had not known sin but by the law, for I had not known irregularity in time, except the law had said, Thou shalt be punctual. Take the worlds first case of law. There was law in the Edenic life. There was a Thou shalt not in the programme of the worlds first experience of manhood, and over it fell the shadow of threatened death. Liberty was made liberty by law. Up to the very moment of touching the forbidden fruit, Adam knew not what was meant by the ministration of condemnation but the moment after, how vast his knowledge! The law said nothing to Adam of condemnation until he had broken it. So long as he kept the law he knew nothing of death, except by Observation. Fools are they who cavil because Adam did not physically expire. Is death a question of frozen marrow? Every man knows the killing power of sin. In darkness you have done some deed of iniquity. Your heart condemns you. When you come forward to the light, you feel yourself dead, your moral vitality is gone. Another inquiry is now suggested. Under circumstances so appalling, how can the ministration of condemnation be said to be glory?–for that is the royal word of the text. I answer, the glory is not in the condemnation and the death, except in the immediate connection with the law. That there is glory in law is open to decisive demonstration. The establishment of law implies authority on the part of the lawgiver. Law is the declared will of the superior. How is it amongst ourselves? Does the servant give law to the master, or the master to the servant? By whose authority is the table of regulations put up in all your great hives of industry? I repeat, then, that law implies authority on the part of the lawgiver. Carry these illustrations forward to the case argued in the text, then the glory will at once kindle upon us, and, like the children of Israel, we shall need the protecting veil. Recall the dread days of Sinai. Almighty God alights, and the mountain shudders at His presence. Every utterance of the eternal mind must have its own peculiar glory; alike the utterance designed to produce physical results and the utterance intended to operate in the moral kingdom: each shines with a glory distinctively its own, and in proportion as the moral is superior to the physical, so does the glory of the one exceed the glory of the other. When, therefore, I contemplate the dread issue of an infraction of Gods law, I can understand the apostle when he calls that law the ministration of condemnation; and as I further contemplate the sublime purpose of that law, I can understand how, upon such a ministration, there shone a glory which must have beamed from heaven! The gospel is described as the ministration of righteousness, and is affirmed to exceed in glory. In giving the law, God did not accommodate Himself to human weakness by imposing easy or elastic conditions and regulations. He declared that which was absolute in rectitude. The law rendered supremely important service to man if it did nothing more than bring him to the consciousness that he was powerless to fulfil requirements so holy. The law showed him the height to which he must ascend, and he trembled, and owned his weakness. Do we make void the law through faith? God forbid. Yea, we establish the law. The law is holy, and the commandment holy, and just, and good. The law was not designed to give life. It had but a schoolmasters work to do. There was an epoch of law; there is now an epoch of faith. Faith is younger than law; hence, before faith came, we were kept under the law, shut up into the faith which should afterwards be revealed. As the law was antecedent to faith, so also it stands in perfect contrast; the one being the ministration of condemnation, the other the ministration of righteousness. Yet what is meant by asserting that the law was antecedent to the gospel? I mean antecedent merely in the order of open manifestation. The promise that Christ should come into the world takes precedence of all other promises. The Lamb was slain before the foundation of the world. Love is from everlasting, law is but of yesterday; law is for a season, love is for ever;law is a transient flame, love an eternal orb. Sublime beyond full comprehension is the fact that the gospel is the ministration of righteousness. Those who exercise repentance towards God and faith in our Lord Jesus Christ are not merely pardoned; that would be much–infinitely more, indeed, than the law could ever do–but they are made righteous, they are cleansed, they are sanctified, they are transformed into the image of God. Law had no blood in its iron hand to apply to the depraved and guilty nature of man. It is impossible that law could forgive, law only can condemn. Here is the moral contrast in all its breadth. The law is weak, the gospel is mighty; the law touches the outer man, the gospel penetrates the heart. The ministration of righteousness exceeds the ministration of condemnation in glory. This is in strict harmony with Gods general method of government. He never goes from the greater to the less, but ever from the less to the greater. We thought nothing could exceed the splendour of Sinai, yet it was eclipsed by the transcendent magnificence of Calvary. The law was veiled under types and shadows, but the Son of God has been crucified before our eyes. The exceeding glory of the gospel, then, is seen in this, that while it comes to condemn sin, it also comes to destroy its power, and save those whom it has brought into bondage. The gospel has no word of pity for sin, or of extenuation for error, but it melts with infinite compassion as it yearns over the sinner. The law never had a loving word for the transgressor–it was stern, inflexible, rigorous. Some are endeavouring to reach heaven through obedience to the law. Are you wiser than God? Is the atonement a mistake? A man passes from one ministration to another, and so is brought nearer and nearer to God, we should remind ourselves that the advancing ages multiply our responsibilities. We cannot live under the exceeding glory without incurring proportionate obligations. (J. Parker, D. D.)
Divine revelation more glorious in Christ than in Moses
Note three facts in the context–
1. The infinite Father has made a special revelation to man. This is a fact answering to the a priori reasonings and intuitions of humanity.
2. That this special revelation has mainly come through two great general sources–Moses and Christ.
3. That while the essence of the revelation is the same, the forms differ, and the forms it assumes through Christ are most glorious.
I. This special revelation as it came through Moses was glorious. Note–
1. The wonderful display of Divinity attending the expression of it on Mount Sinai. The apostle seems to have had an eye to this in his reference to the supernatural brightness that rested on the face of Moses (Exo 34:29-30). What wonderful things did Moses hear and see during the forty days he was up on that mountain! What overwhelming display of glory there must have been when from His hand went a fiery law! (Exo 19:1-25; Exo 20:1-26; Heb 12:18-22).
2. The magnificence of its religious scenes and celebrations. The temple, how splendid in its architecture, materials, and furniture! The priesthood, how imposing in their costume and their services! The psalmody, how sublime! etc. Glorious things are spoken of the city of the living God.
3. The stupendous miracles that stand in connection with it. The wilderness was the theatre of great wonders.
4. The splendid intellects which were employed in connection with it. The philosophy of Solomon, the poetry of David, the eloquence of Isaiah, the imagery of Ezekiel, the strains of Jeremiah, etc. Divine revelation, as it stands hi connection with Moses, is associated with the most brilliant of human geniuses.
II. This special revelation is more glorious as it appears in connection with Christ.
1. The Christian form of Divine revelation is more adapted to give life than the Mosaic. Compare the effect of the words of the revelation as it came from Christ, addressed by Peter on the day of Pentecost, to the moral effect of the preaching of any of the prophets under the law, and you will find that the one may justly be called a ministration of death as compared with the other.
2. The Christian form of Divine revelation is more emphatically spirit than the Mosaic. It is called here the ministration of the spirit. There was much spirit in the Mosaic; but Christianity throbs through every sentence with the eternal spirit of truth. Then, too, the smaller amount of the spirit in the Mosaic was so overlaid with ceremony that it was almost buried out of sight; whereas the greater amount of the spirit of truth in connection with Christianity is stripped almost entirely of ceremony. Baptism and the Lords Supper are all.
3. The Christian form of Divine revelation is more restorative than the Mosaic. The apostle speaks of one as the ministration of condemnation, and the other, that of righteousness. The Mosaic revelation had an aspect of terrible severity. Contrast the curses of Moses (Deu 27:15-26) with the beatitudes of Christ (Mat 5:3-12).
4. The Christian form of Divine revelation is more lasting than the Mosaic. Christianity is the final revelation of God to our world.
Conclusion: The subject serves–
1. To expose the absurdity of making Moses the interpreter of Christ.
2. To show the wrongness of going to Moses to support opinions you cannot get from Christ.
3. To reveal the immense responsibility of men living in gospel times.
4. To indicate the serious position of a true minister. (D. Thomas, D. D.)
The glory of the gospel
Note–
I. The description of the law.
1. The ministration of condemnation.
2. The ministration of death. Its sentence is a death sentence. The soul that sinneth, it shall die. Now from the execution of this sentence the law provides no resource. Sacrifices for sin, it is true, were provided raider the Mosaic dispensation; but they were merely typical of that great sacrifice for sin, which was to form a part of another and more glorious dispensation. It is not possible that the blood of bulls and of goats should take away sins.
II. The description of the gospel.
1. It is the ministration of righteousness, because it provides for the believing sinner a complete satisfaction for the offences he has committed against the law of God, and an obedience perfectly commensurate with its demands, and so saves him from condemnation and death.
2. It is the ministration of Spirit, because of the great outpouring of the Spirit with which it commenced, and the abundant communication of the same Spirit with which it has ever since been attended.
III. The superior glory of the gospel above that of the law. The Jewish dispensation was glorious. It bad a glorious Author. Its object was glorious, viz., to unfold the infinite justice, purity, and majesty of God. It was published in a glorious manner. But, notwithstanding all this, the glory of the law sinks into nothing when compared with the gospel. The names which are here applied to the law and the gospel show us at once the propriety of this language. But the superior glory of the gospel may be made clear by other considerations.
1. It offers greater blessings to man than were offered by the law. The Mosaic dispensation had a reference principally to the present life, and most of its promises were temporal promises. The gospel places within our reach a share of that very joy which satisfies the Redeemer for the travail of His soul.
2. It offers these blessings more extensively. The promises of the law were confined to one nation, and even of this nation it was but a little remnant that inherited the spiritual benefits of the dispensation under which they lived. The blessings of the gospel, on the contrary, are thrown open to all the world.
3. It has a greater influence on the hearts of men. The law had no power to touch the heart, and to cause men to love and obey it. The gospel, on the contrary, was no sooner published than it made glorious changes in the characters and lives of multitudes who embraced it.
4. It has a glory which will last for ever.
5. It is a brighter display of the Divine law.
Conclusion:
1. How honourable an office is that of a minister of Christ!
2. How great is the privilege which we enjoy in living under the dispensation of the gospel!
3. How great a debt of gratitude and praise does every Christian owe to his crucified Lord!
4. How unwise are they who hope for pardon and salvation on the ground of their partial obedience to the law of God!
5. How ignorant are they of the gospel of Christ who make the influence of the Spirit the object of their scorn!
6. How anxiously should every hearer of the gospel desire that it may be made the ministration of the Spirit to himself, that he may experience its softening and purifying influence in his own heart! (C. Bradley, M. A.)
The glory of the gospel
I. The character of the Mosaic dispensation.
1. Sensuous.
2. Stationary.
3. Artificial.
4. Transitory.
5. Shadowy.
6. Dangerous.
II. The excellent glory of the gospel.
1. Spiritual.
2. Progressive.
3. Intrinsic.
4. Immortal.
5. Luminous.
6. Inviting. (W. W. Wythe.)
The gospel is
I. A ministration of the spirit. It was foretold that it should be so. The days come when I will make a new covenant with the house of Israel, etc. Then, respecting Him who is the head of the new dispensation, His holy body was the immediate product of the Holy Ghost, at His baptism the Holy Spirit like a dove descended upon Him, His ministry was conducted by the power of the Spirit, He spake to the apostles of the Holy Ghost, and the last thing He said to them on earth was, that they should wait for the promise of the Spirit. On the day of Pentecost it was fulfilled. And whatever light and grace and purity there has been in the Church from that day to this has been by the same influence and power. What, then, was the ministry of Moses, compared with that economy at the head of which appeared Jesus Christ with this great title–He that baptized with the Holy Spirit and with fire?
II. A ministration of righteousness.
III. A ministration of life. The first Adam was made a living soul, the second a quickening spirit. We were dead in trespasses and sins, but we are said to be quickened. Christ hath abolished death, and hath brought life and immortality to light through the gospel.
IV. A ministry of plainness (verses 12, 13),that is, clearness of manifestation–not the obscurity of a type–not the difficulty of a prediction. All the gospel is as plain as language can make it. And having the light and plainness of the instruction of the N.T., the writers speak with confidence; they say, We know whom we have believed, etc.
V. A dispensation treat is to abide. Of the increase of His government there shall be no end. (J. Stratten.)
How shall not the ministration of the Spirit be rather glorious?–
The ministration of the Spirit
Who does not yearn over the long-lost joys of his boyhood–the light heart, the game, the holiday, and the prize? And yet we think manhood a nobler thing even with the wrinkles on its brow. Who does not long for the simple faith of his early years? Yet those who have gone through the agonies of honest doubt know that the faith which can survive such a test is worth more than that which never suffered a pang. The springing corn with its emerald glow of fresh young life is glorious; but the rich harvest is rather glorious. A scaffolding is sometimes a thing of beauty, but the building which it surrounds deprives it of permanent interest. There is a disposition to praise the good old times; yet no man of competent mind can say that the times of limited education, restricted commerce, slow transit and spiritual despotism were better than these. There is, however, and always has been this conservative tendency, and the Church has never been freed from it. Even in the days of Paul there were Gentile Christians whose very Christ had come to them so dressed up in Jewish garments that they were anxious to retain as much as possible of the older dispensation. So Paul had to reassert here the spiritual nature of the gospel he had been the first to proclaim at Corinth. In order to understand the ministration of the Spirit–
I. Contrast spirit with body.
1. If we see several things united to each other by some secret bond, and subserving some secret purpose, we speak of them as a body, and that purpose as their uniting spirit. So a company of individuals instinct with a common idea are spoken of as bodies of men, and their common object as the spirit which actuates them. This arises, doubtless, from our consciousness that we are ourselves compounds of many parts over which a presiding spirit rules. Paul often speaks of the Church under this image–it is the Body of Christ inhabited by His Spirit.
2. Under the old dispensation a similar body grew up, and the religion of Moses, Samuel and Solomon, might be termed a ministration of the body. It consisted of innumerable regulations for the external management of the individual and the community. But the prejudices of the Jews led them to suppose that the body was of more consequence than the spirit; and directly the body considers itself the chief end of existence, the spirit is impaired. The man who sinks into such a condition becomes a morbid valetudinarian, a slave of his poor body; the institution thus perverted becomes obstructive of the end that called it into existence; and the Church that does so quenches the Spirit of God. When the Spirit works upon us we can never rest satisfied with the most careful attention to the most venerable rubric, but shall be moved to live a Divine life.
3. We have many institutions and societies, the body of which has sprung into existence under the direction of the Spirit. In proportion as they are imbued with that Spirit, they are parts of His scheme of mercy for a ruined world. But if we in our vanity make our own sanctuary or schools, organisations, church principles, etc., ends rather than means we deplete them of all their power.
II. Contrast the spirit with the letter.
1. Take any word–of what does it consist? Of a few strokes in themselves, utterly unmeaning. Pronounce the word? It is a sound having no meaning in itself. You and others agree to represent certain ideas by that word; but there is no necessary connection between the word and the meaning; for the same word may convey ideas utterly dissimilar to different people or nations. Thus though the letter has great value, it is transitory, accidental, liable to change; but the thing connoted, or the spirit conveyed may have an undying worth.
2. We speak of the letter and the spirit of a law or a testament. The one may be observed while the other is violated. Often has the letter of the Divine law been kept, while its spirit has been trifled with, and vice versa. A Divine spirit penetrated the rules of the O.T. dispensation; the spirit of that covenant has been ministered afresh in the gospel, but the letter in which it has been conveyed by Moses and Christ has widely differed.
(1) At one time the nation and government of Israel was the form in which Gods love and providence were made known to the world; but now the holy nation is found wherever hearts beat with childlike love to God.
(2) So the spirit of sacrifice was seen in the thank and burnt-offerings; but while the mode of expressing this is changed the spirit is not lost.
(3) The idea of holiness–separation to Divine use–was traced out in a marvellous detail, which has been for the most part superseded; yet the gospel puts holiness on an even higher elevation, exhibits it to our view in an embodiment of its loftiest perfection, and assures us that the same Spirit that was given to Christ is sent forth into our hearts.
III. The contrast between the spirit and the flesh, i.e., the dwelling in us of a living Christ, overpowering both the lower and more cultivated passions by Christlike and heavenly longings–the quickening of our whole spiritual being and alliance with God Himself. Now we must not forget that the ministration of the flesh, i.e., all that man has been able to achieve unaided by the Divine Spirit, has been in some respects glorious. There is an appalling grandeur in the efforts of men. The daring of Prometheus, the wisdom of Confucius, the conscience of Socrates, the mental affluence of Aristotle, the insight of Plato, the self-sacrifice of Buddha–still all this has no glory by reason of the glory that excelleth. The spirit soars into a region where the flesh in its most refined form cannot penetrate; it deals with problems that science cannot solve, and induces in human nature a new series of forces transcending reason, satisfying conscience, glorifying God.
IV. The contrast between the ministration of death and that of the spirit.
1. The ministration of the body was a ministration of that which is perishable and must die, and hence it is a ministration of death. The ministration of the flesh is a ministration of that which has no real vitality in it, and hence it, too, is a ministration of death. The ministration of the letter of the law was a ministration of threatening and destruction. But the ministration of the Spirit is eternal.
2. The whole of the ministration of death had a glory of its own. The Lord of life employed it to teach mankind lessons of life and happiness; but as sunrise is more glorious than the sublimity of the midnight storm, and the dayspring than the dazzle of the lightning, and the smile of spring than the magnificence of iceberg or desert mirage, so does the ministration of righteousness exceed in glory all the ministration of death. (H. R, Reynolds, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. The ministration of death] Here the apostle evidently intends the law. It was a ministration, or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, c. and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.
Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious-was full of splendour; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away-to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendour of the sun. See the notes on the 7th chapter of Romans; and see those on Ex 19, 20, and Ex 34:29, &c., where this subject is treated in all its details.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle is manifestly comparing the ministry of the gospel with the ministry of the law, and showing the excellency of the former above the latter. In the former verse he had called the law, the letter; and the gospel, in opposition to it, he had called, the spirit: here he calleth the ministration of the law,
the ministration of death; because it only showed man his duty, or things to be done, but gave no strength or help by which he should do them; only cursing man, but showing him no way by which he might escape that curse: so it did kill men, and led them to eternal death and condemnation, without showing them any means of life and salvation. He also undervalueth the law, in comparison with the gospel, as being only
written and engraven in stones; whereas (as he had said before) the gospel is written in the fleshy tables of mens hearts. Yet (saith he) the ministration of the law (which was indeed but the ministration of death) was glorious: there was a great deal of the glory and majesty of God attended the giving of the law, of which we read, Exo 19:1-25.
So that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance: of this we read, Exo 34:29,30; When Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. So as it was glorious to be but a minister of the law, that is, of the revelation of the will of God, as to mans duty,
which glory (saith the apostle) was to be done away: Mosess face did not always so shine, neither was the glory of his ministration to abide always, but to cease by the coming in of the new covenant.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. the ministration of deaththelegal dispensation, summed up in the Decalogue, which denounces deathagainst man for transgression.
written andengraven in stonesThere is no “and” in the Greek.The literal translation is, “The ministration of death inletters,” of which “engraven on stones” is anexplanation. The preponderance of oldest manuscripts is for theEnglish Version reading. But one (perhaps the oldest existingmanuscript) has “in the letter,” which refers to thepreceding words (2Co 3:6), “theletter killeth,” and this seems the probable reading. Evenif we read as English Version, “The ministration of death(written) in letters,” alludes to the literal precepts ofthe law as only bringing us the knowledge of sin and “death,“in contrast to “the Spirit” in the Gospel bringingus “life” (2Co3:6). The opposition between “the letters” and “theSpirit” (2Co 3:8) confirmsthis. This explains why the phrase in Greek should be “inletters,” instead of the ordinary one which English Versionhas substituted, “written and.”
was gloriousliterally,”was made (invested) in glory,” glory was the atmospherewith which it was encompassed.
could not steadfastlybeholdliterally, “fix their eyes on.” Ex34:30, “The skin of his face shone; and they were AFRAIDto come nigh him.” “Could not,” therefore meanshere, “for FEAR.”The “glory of Moses’ countenance” on Sinai passed away whenthe occasion was over: a type of the transitory character of thedispensation which he represented (2Co3:11), as contrasted with the permanency of the Christiandispensation (2Co 3:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if the ministration of death,…. The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the superior glory and excellency of the one to the other; for that by “the ministration of death”, he means the law, as delivered to Moses on Mount Sinai, is clear from its being said to be
written and engraven in stones; as that was by the finger of God himself: rightly does the apostle say, that it was both “written” and “engraven”; for the two tables of the law are expressly said to be written with the finger of God, Ex 31:18 meaning either the Spirit of God, who is sometimes so called, Lu 11:20 compared with
Mt 12:28 or the power of God, which at once caused this writing to exist; and it is in so many words affirmed, that “the writing” was “the writing of God”; and not of man, nor of any creature, no not of an angel, Ex 32:16 yea, even the two tables which were hewn out by Moses, after the first were broken, were written upon by the Lord himself, and not Moses, Ex 34:1. So that as the work of the tables was the work of God, and wonderfully made, the form of the letters, as Abarbinel x observes, were miraculously made by him; for this law was, , “in letters”, as the apostle here says; and as it was written in the Hebrew language, very likely it was in the same form of letters now in use with the Jews; though some have thought that the Samaritan letters are the original ones: moreover, the law was not only written, but “engraved”; for so it is said, that the writing was graven upon the tables, Ex 32:16 and though the word so rendered is no where else used but there, it is rightly rendered graven, as appears by the apostle in this place; and which may lie confirmed by the Targumist on that, who renders it by , “engraven”; and by the Septuagint
, which signifies the same; and so in the book of Zohar y, the letters are said to be , “engraven” on the tables: and that the tables were tables of stone, it is certain; they are often so called, Ex 24:12 wherefore the apostle very properly says, that the law was engraven “in stones”; but what stones these tables were made of cannot be said; the Jews, who affect to know everything, will have them to be precious stones, but what they were they are not agreed in; for though they generally say z they were made of the sapphire stone, and sometimes say a they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables b; and Aben Ezra c was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say d, that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, “in glory”, ; and so Jarchi on Ex 32:16 “and the tables were the work of God”, says, this is to be understood literally
, “and in” or “for his glory”; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was “the ministration of death”; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the “ministration” of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it
was glorious. There were many things which made it so; but what the apostle here particularly takes notice of is the glory that was upon the face of Moses, when he received it and brought it from the Lord, which was very great;
so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away. The history of this may be read in Ex 34:29 it was a real visible glory that was upon the skin of his face, so that it shone again; it is said, “the skin of his face shone”; and this shining of his face the apostle very properly calls “the glory of his countenance”: agreeably to the Septuagint version, which renders it, “the appearance of the skin, or colour of his face, was glorified”; and still nearer to the paraphrase of Onkelos, which is, “the splendour of the glory of his countenance was great”; and to the Targum of Jonathan, which also assigns the reason of it, and which seems to be the true one, “the splendour of the form of his countenance was glorious, because of the splendour of the glory of the majesty of God, at the time he talked with him”. The Vulgate Latin version has led many wrong, to paint Moses with two horns, rendering it, “his face was horned”, the Hebrew word having the signification of an horn in its derivative; because glory darted from him like horns, as rays of light do from the sun; see Hab 3:4 and this brightness and glory were so very great, and so dazzling, that Aaron and the people of Israel were afraid to come nigh; which Jarchi, a Jewish writer, imputed to their sin, and shame, and fear, having worshipped the calf; but our apostle ascribes it to the lustre of his countenance, which was such that they could not steadfastly look upon it; they saw it indeed, as it is said in
Ex 34:35 yet they could not look wistly at it, nor bear the splendour of it; though this was only a glory, which was to continue but a while; according to the opinion of Ambrose e, this glory continued on Moses’s countenance as long as he lived; but be it so, it at last was done away: now this glory was put there to bear a testimony to the divine authority of the law, that it came from God, and was to be received at the hands of Moses, with awful reverence as from God, and to make them afraid of violating a law which came with such majesty and glory; and also to command awe and respect from the Israelites to Moses, whom they were inclined at every turn to treat with contempt, and to let them see that he had communion with God, which this was the effect of: now this was a circumstance which rendered the law glorious, and was expressive of a real glory in it; which, though as this on Moses’s face, “was to be done away”; wherefore the apostle argues;
x In loc. y In Exod. fol. 35. 1. z Zohar ib. Targum Jon. in Dent. xxxiv. 12. a Targum in Cant. 1. 11. Targum Jon. in Exod. xxxi. 18. b Targum Jon. in Deut. ix. 9, 10. c In Exod. xxxii. 15. d Jarchi in Exod. xxxiv. 1. Pirke Eliezer, c. 46. e Comment. in Psal. cxix. 135.
Fuente: John Gill’s Exposition of the Entire Bible
Of death ( ). Subjective genitive, marked by death in its outcome (cf. 1Cor 15:56; Gal 3:10). The letter kills.
Engraven on stones ( ). Perfect passive participle of , late verb, to imprint a figure (). Used by Aristias (67) of the “inlaid” work on the table sent by Ptolemy Philadelphus to Jerusalem. in locative case.
Came with glory ( ). In glory. As it did, condition of first class, assumed as true. See Exod 34:29; Exod 34:35.
Look steadfastly (). Late verb from (stretched, intent, and intensive) as in Luke 4:20; Acts 3:4.
Was passing away (). Late verb, to render of no effect, and present passive participle here as in 1Co 2:6.
Fuente: Robertson’s Word Pictures in the New Testament
The ministration of death [ ] . Because it is the ministry of the letter which killeth. The law meant death to the sinner. Written and engraven in stones [ ] . Lit., engraven on stones by means of letters. The use of these words to describe a ministration is peculiar. The ministration of death (see above) is that of Moses, and does not apply to his entire career as Israel ‘s lawgiver, but to his particular ministry in receiving on Sinai and transmitting to the people the law of God. The ministration may be said to have been graven on stones, since the whole purport of that economy which he represented was contained in the tables, and he was its minister in being the agent through whom God delivered it to the people.
Was glorious [ ] . A very inadequate translation. Egenhqh means came to pass or took place, not simply was. A glory passed from God to Moses, so that his face became shining. It is much more graphic and truthful to render ejn doxh literally, in or with glory, than to convert the two words into a single adjective, glorious. Rev., much better, came with glory.
Steadfastly behold [] . See on Luk 4:20.
Passing away [] . Lit., being done away or brought to nought. See on Luk 13:7; Rom 3:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “But if the ministration of death,” (ei de he diakonia tou thanatou) “If indeed the ministry of death;” administered by direction of the Law of Moses, Rom 7:10, indicting as sinners those who broke its principles, Rom 3:10; Rom 3:20; Exo 20:1-26.
2) “Written and engraven in stones,” (en grammasin entetupomene lithos) “having been engraved in letters in stones,” Exo 34:1; Exo 34:26-29; Deu 10:1-5.
3) “Was glorious,” (egenethe en dokse) “was or existed in a glory state or condition;” as from the Lord, Divine, holy, good, Rom 7:12; Exo 34:29-30.
4) “So that the children of Israel could not steadfast behold,” (haste me dunasthai atenisai tous huious Israel) “So that the heirs of Israel were not able to gaze,” Look upon in an inquiring, investigative manner, Exo 34:29-30.
5) “The face of Moses for the glory of his countenance,” (eis to prosopon Mouseos dia ten doksan tou prosopou autou) “at the face of Moses on account of the glory (dazzle or brightness) of his face;” Exo 34:33-35.
6) “Which glory was to be done away,” (ten katargoumenen) which is done away; as the glory radiance on Moses’ face was temporary, for a time, then passed away, so was and did the law pass, as a rule and guide and pattern for worship, Col 2:14-17.
Fuente: Garner-Howes Baptist Commentary
7 But if the ministry of death. He now sets forth the dignity of the gospel by this argument — that God conferred distinguished honor upon the law, which, nevertheless, is nothing in comparison with the gospel. The law was rendered illustrious by many miracles. Paul, however, touches here upon one of them merely — that the face of Moses shone with such splendor as dazzled the eyes of all. That splendour was a token of the glory of the law. He now draws an argument from the less to the greater — that it is befitting, that the glory of the gospel should shine forth with greater lustre, inasmuch as it is greatly superior to the law.
In the first place, he calls the law the ministry of death. Secondly, he says, that the doctrine of it was written in letters, and with ink. Thirdly, that it was engraven on stones. Fourthly, that it was not of perpetual duration; but, instead of this, its condition was temporary and fading. And, fifthly, he calls it the ministry of condemnation. To render the antitheses complete, it would have been necessary for him to employ as many corresponding clauses in reference to the gospel; but, he has merely spoken of it as being the ministry of the Spirit, and of righteousness, and as enduring for ever. If you examine the words, the correspondence is not complete, but so far as the matter itself is concerned, what is expressed is sufficient. (390) For he had said that the Spirit giveth life, and farther, that men’s hearts served instead of stones, and disposition, in the place of ink
Let us now briefly examine those attributes of the law and the gospel. Let us, however, bear in mind, that he is not speaking of the whole of the doctrine that is contained in the law and the Prophets; and farther, that he is not treating of what happened to the fathers under the Old Testament, but merely notices what belongs peculiarly to the ministry of Moses. The law was engraven on stones, and hence it was a literal doctrine. This defect of the law required to be corrected by the gospel, because it could not but be brittle, so long as it was merely engraven on tables of stone. The gospel, therefore, is a holy and inviolable covenant, because it was contracted by the Spirit of God, acting as security. From this, too, it follows, that the law was the ministry of condemnation and of death; for when men are instructed as to their duty, and hear it declared, that all who do not render satisfaction to the justice of God are cursed, (Deu 27:26,) they are convicted, as under sentence of sin and death. From the law, therefore, they derive nothing but a condemnation of this nature, because God there demands what is due to him, and at the same time confers no power to perform it. The gospel, on the other hand, by which men are regenerated, and are reconciled to God, through the free remission of their sins, is the ministry of righteousness, and, consequently, of life also.
Here, however, a question arises: As the gospel is the odor of death unto death to some, (2Co 2:16,) and as Christ is a rock of offense, and a stone of stumbling set for the ruin of many, (391) (Luk 2:34; 1Pe 2:8,) why does he represent, as belonging exclusively to the law, what is common to both? Should you reply, that it happens accidentally that the gospel is the source of death, and, accordingly, it the occasion of it rather than the cause, inasmuch as it is in its own nature salutary to all, the difficulty will still remain unsolved; for the same answer might be returned with truth in reference to the law. For we hear what Moses called the people to bear witness to — that he had set before them life and death. (Deu 30:15.) We hear what Paul himself says in Rom 7:10 — that the law has turned out to our ruin, not through any fault attaching to it, but in consequence of our wickedness. Hence, as the entailing of condemnation upon men is a thing that happens alike to the law and the gospel, the difficulty still remains.
My answer is this — that there is, notwithstanding of this, a great difference between them; for although the gospel is an occasion of condemnation to many, it is nevertheless, on good grounds, reckoned the doctrine of life, because it is the instrument of regeneration, and offers to us a free reconciliation with God. The law, on the other hand, as it simply prescribes the rule of a good life, does not renew men’s hearts to the obedience of righteousness, and denounces everlasting death upon transgressors, can do nothing but condemn. (392) Or if you prefer it in another way, the office of the law is to show us the disease, in such a way as to show us, at the same time, no hope of cure: the office of the gospel is, to bring a remedy to those that were past hope. For as the law leaves man to himself, it condemns him, of necessity, to death; while the gospel, bringing him to Christ, opens the gate of life. Thus, in one word, we find that it is an accidental property of the law, that is perpetual and inseparable, that it killeth; for as the Apostle says elsewhere, (Gal 3:10,)
All that remain under the law are subject to the curse.
It does, not, on the other hand, invariably happen to the gospel, that it kills, for in it is
revealed the righteousness of God from faith to faith, and therefore it is the power of God unto salvation to every one that believeth. (Rom 1:16.) (393)
It remains, that we consider the last of the properties that are ascribed. The Apostle says, that the law was but for a time, and required to be abolished, but that the gospel, on the other hand, remains for ever. There are various reasons why the ministry of Moses is pronounced transient, for it was necessary that the shadows should vanish at the coming of Christ, and that statement —
The law and the Prophets were until John — (Mat 11:13)
—
applies to more than the mere shadows. For it intimates, that Christ has put an end to the ministry of Moses, which was peculiar to him, and is distinguished from the gospel. Finally, the Lord declares by Jeremiah, that the weakness of the Old Testament arose from this — that it was not engraven on men’s hearts. (Jer 31:32.) For my part, I understand that abolition of the law, of which mention is here made, as referring to the whole of the Old Testament, in so far as it is opposed to the gospel, so that it corresponds with the statement — The law and the Prophets were until John. For the context requires this. For Paul is not reasoning here as to mere ceremonies, but shows how much more powerfully the Spirit of God exercises his power in the gospel, than of old under the law.
So that they could not look. He seems to have had it in view to reprove, indirectly, the arrogance of those, who despised the gospel as a thing that was excessively mean, (394) so that they could scarcely deign to give it a direct look. “So great,” says he, “was the splendor of the law, that the Jews could not endure it. What, then, must we think of the gospel, the dignity of which is as much superior to that of the law, as Christ is more excellent than Moses?”
(390) Piscator brings out the comparison here drawn by the Apostle between the law and the gospel, as presenting eight points of contrast, as follows: —
1. Novi Testamenti. (New Testament.) 1. Veteris Testamenti. (Old Testament.)
2. Spiritus. (Spirit.) 2. Literae. (Letter.)
3. Vitae. (Life.) 3. Mortis. (Death.)
4. Inscriptum cordibus. (Written on men’s hearts.) 4. Inscriptum lapidibus. (Written on stones.)
5. Semper durans. (Everlasting.) 5. Abolendum. (To be done away.)
6. Justitiae. (Righteousness.) 6. Damnationis. (Condemnation.)
7. Excellenter gloriosum. (Eminently glorious.) 7. Illius Respectu ἄδοξον. (Comparatively devoid of glory.)
8. Perspicuum. (Clear.) 8. Obscurum. (Obscure.)
Piscatoris Scholia in Epist. 2, ad Corinth. — Ed.
(391) The occasion of the ruin of unbelievers is explained by Calvin at considerable length in the Harmony, vol. 1, pp. 148, 149. — Ed.
(392) “ Elle ne nous pent apporter autre chose que condemnation;” — “It can bring us nothing but condemnation.”
(393) Turretine, in his Institutes of Controversial Theology, (volume 2,) gives a much similar view of the matter, of which Calvin here treats. “ Quando lex vocatur litera occidens, et ministerium mortis et condemnationis, (2Co 3:6,) intelligenda est non per se et naturâ suâ, sed per accidens, ob corruptionem hominis, non absolute et simpliciter, sed secundum, quid quando spectatur ut fœdus operum, opposite ad fœdus gratiae;” — “When the law is called a killing letter, and the ministry of death and condemnation, (2Co 3:6,) it must be understood to be so, not in itself and in its own nature, but accidentally, in consequence of man’s corruption — not absolutely and expressly, but relatively, when viewed as a covenant of works, as contrasted with the covenant of grace.” — Ed.
(394) “ Trop abiecte et contemptible :” — “Excessively mean and contemptible.”
Fuente: Calvin’s Complete Commentary
Butlers Comments
SECTION 2
It Diminishes Gods Splendor (2Co. 3:7-11)
7 Now if the dispensation of death, carved in letters on stone, came with such splendor that the Israelites could not look at Moses face because of its brightness, fading as this was, 8will not the dispensation of the Spirit be attended with greater splendor? 9For if there was splendor in the dispensation of condemnation, the dispensation of righteousness must far exceed it in splendor. 10Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it. For if what faded away came with splendor, what is permanent must have much more splendor.
2Co. 3:7-8 Deteriorates: The Law of Moses was a dispensation of death, carved on deteriorating stone. Of course, it had splendor (Gr. doxe, glory)! Anything God does has glory. All Gods actions in history are glorious. His creation of this universe was glorious; his providential intervention (miracles) in creation was glorious; but this universe is destined to pass away, and is passing away because he has subjected it to futility (see Gen. 3:14-19; Rom. 8:18-25). This universe was temporary from the day of its creation for flesh and blood cannot inherit the kingdom of God (1Co. 15:42-54). So with the Law of Moses. It was glorious but temporary from the moment of its revealing. It was destined to be fulfilled with that which was permanently glorious the Gospel.
The Law came to Moses with such splendor that the Israelites could not look at Moses face because of its brightness, fading (Gr. katargoumenen, being done away, being brought to an end, rendering powerless) as this was. When Moses came down from Mount Sinai, after receiving the Law of God, his face shone so that both Aaron and the Israelites were afraid to come near him (Exo. 34:29-35). Just as objects exposed to light or radiation sometimes glow even after being removed from the light, so Moses, having been with God who dwells in light unapproachable (1Ti. 6:16) had acquired some of the glow of God (see Rev. 21:23), even though he had seen only the back part of God (Exo. 33:23). Jesus transfiguration (Gr. metemorphothe, metamorphosis) is described thus: . . . his face shone like the sun, and his garments became white as the light (Mat. 17:2); . . . his garments became glistening, intensely white, as no fuller on earth could bleach them (Mar. 9:3); . . . the appearance of his countenance and his raiment became dazzling white (Luk. 9:29). This transfiguration of Jesus was a sign to the apostles that his coming with the dispensation of the Spirit was to be with greater splendor than that dispensation of death given to Moses.
If the Law of Moses, which originated with God, revealed a diminishing splendor from the moment of its inception, how much more will legalism, a perversion of the Law, diminish the splendor of God. This is Pauls aim in this admonition to the Corinthian church. They must not allow the legalists to come in with letters of commendation (no matter from whom) and diminish the glory of the Gospel.
2Co. 3:9-11 Disappears: The Law of Moses, the dispensation of condemnation, would inevitably be superseded should a dispensation of righteousness be inaugurated. And that is precisely what took place. Paul had preached that to the Corinthians. He had converted them to Christ with a gospel of righteousness (see 1Co. 1:26-31; 2Co. 5:11-21). Logic, therefore, demands that the Corinthians not be deceived by the Judaizers into returning to a faded splendor of condemnation because the splendor of righteousness in Christ to which they had been called must far exceed the Law of Moses. The dispensation of righteousness, the Gospel, supersedes any and all legal systems, whether revealed to Moses or written on nature and the conscience of man (see Rom. 1:18 to Rom. 2:16).
Paul puts it this way, Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it. The Law of Moses (and all legal systems or legalisms) have no splendor at all! All religious, philosophical, or ethical systems advocating justification by law-keeping or self-improvement are bereft of any glory in the eyes of God. It is, therefore, senseless and useless to seek glorification from God in the Law of Moses or in any form of legalism.
The transfiguration of Jesus Christ was an actual, historical event. It was empirically observed (seen and heard). When Jesus was metamorphosed from his fleshly nature back into his divine glory, there appeared with him (seen by the disciples) Moses and Elijah (representatives of the Law and the Prophets, the dispensation of death) (see Mat. 17:3-8; Mar. 9:4-8; Luk. 9:30-36). It was at that moment God spoke to the disciples (Peter, James and John) and said, This is my beloved Son, with who I am well pleased; listen to him. God thus served notice that Jesus was to supersede, fulfill and abrogate the Old dispensation and surpass it with such divine glory in the gospel that the Old would have no splendor at all. After Gods message, the disciples looked and saw no one but Jesus only. The Law was to disappear in Jesus.
The New dispensation, the Gospel, remains (Gr. menon, is remaining or abiding) is permanent. It shall never fade away. It was the promise according to faith from the beginning, and the law which came 430 years later did not annul the promise (Gal. 3:10-18). Justification by faith in Christ has always been Gods intent for man. It has been Gods permanent, most glorious, dispensation of grace from the foundation of the earth for Jesus was the lamb slain then (1Pe. 1:20; Rev. 13:8). The Gospel is the eternal gospel (1Pe. 1:25-25; Rev. 14:6). Heaven and earth may pass away but Jesus words will never pass away (Mat. 24:35).
Heb. 2:1-4 gives an awesome warning to men to pay closer attention to the gospel than to the revelation given by angels (the Law) because the gospel came through the Son (see Heb. 1:1-4). The entire book of Hebrews is a clear and absolute command not to return to the Law (or any form of legalism) for justification. Those who seek justification by legalism are apostates who have no avenue for repentance before God (see Heb. 6:1-8) but only a fearful expectation of judgment (Heb. 10:1-39). Pauls epistles to the Romans and the Galatians are also unequivocal treatises on the fulfillment and abrogation of the Law of Moses in Christ, and the apostate nature of legalism as a system of justification.
Appleburys Comments
The Glory of the Old and New Covenants
Scripture
2Co. 3:7-11. But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: 8 how shall not rather the ministration of the spirit be with glory? 9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. 10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. 11 For if that which passeth away was with glory, much more that which remaineth is in glory.
Comments
But if the ministration of death.Paul had just spoken of the Old Covenant under the figure of the letter that kills. Now for the same reasons he speaks of it as a ministry that produced death. Nevertheless, he declares that the ministry that produced deatha letter which was engraved on stonescame with glory. Paul was not one to criticize the Law of God. Although he had violated it and as a result had died, he insisted that the law was holy and the commandment was holy and righteous and good. See Rom. 7:9-12. He is now about to contrast the glory of the Old Covenant with the glory of the New that brought him life in Christ. When Moses came down from the mountain after he had talked with God his face shone with a brilliance that made it impossible for the children of Israel to look intently at it. They were aware of the fact that Moses had been in the presence of God and that the word he was speaking was from God. When he finished speaking to them, he put a veil on his face. When he went again to speak to the Lord he took the veil off and came back to deliver the message to the people of Israel and then put the veil on his face again. See Exo. 34:29-35.
which glory was passing away.The veil kept the people from seeing that the shining brilliance on the face of Moses was gradually fading away. It kept them from assuming that what he had said as the Word of God was only a temporary thing. But see verse fifteen for the distorted view that some continued to hold regarding this matter.
the ministration of the spirit.Some assume that this is a reference to the ministry of the Holy Spirit and therefore capitalize the word. Let it again be emphasized that Paul has already indicated that the New Covenant came into existence through the work of the Holy Spirit as He spoke through the inspired apostle. The word spirit in this verse however is to be taken, as it is in verse six, as a symbol of the New Covenant. As such it is contrasted with the ministry of death which is a symbol of the Old Covenant. The apostles question was, If the ministry of the Old Covenant, which was a ministry that brought death, came with glory as indicated by the shining face of Moses, how shall not also the ministry of the spirit-covenant (New Covenant) which brings eternal life be with glory? The verses that follow indicate the surpassing glory of this spirit-covenant.
for if the ministration of condemnation.The New Covenant which was symbolized by spirit gave life and was called a ministry of righteousness. Paul explained this righteousness as something apart from the Law, as a righteousness of God to which the Law and Prophets had borne witness. It was the righteousness of God through faith in Jesus Christ for all those who believe. It provided pardon from sin for all who fall short of the glory of Godthat is, of His approval. That pardon is freely given because of Gods grace through the redemption that is in Jesus Christ. He is the One who through His blood blots out sins of those who believe in Him and expresses that belief in obedience to His commands. See Rom. 3:21-26; Act. 2:38; Act. 22:16. Righteousness is used in a three-fold way in Pauls writings. First, referring to the fact that God is right or just in word and deed. Second, it refers to the standard of conduct which God requires of His people. Third, it is the status of one whose sins have been pardoned by the grace of God through faith in Christ. Is there any wonder that Paul insists that the glory of this ministry of righteousness exceeds the glory of the ministration that brought death? The glory of the New Covenant so outshines the glory of the Old as to cause it to appear as if it had not been at all.
For that which passeth away.Paul explained in Galatians that the Law was to serve until Christ. But since faith in Christ has come, we are no longer under the Law. See Gal. 3:23-25. He also explained that Christ was born under the Law that He might redeem those who were under the Law. See Gal. 4:4-5. In the allegory of Abrahams two sons he again clearly points out that the possession of eternal life was not possible under the Old Covenant, for it belongs to those who enjoy the freedom under the New Covenant. Hager, the mother of Ishmael, represented the Old Covenant. She and her son were cast outdid not inherit the blessing of Abraham. Sarah and Isaac represent those who are under the New Covenant. Paul adds, Now we brethren, as Isaac was, are the children of promise. He cited the Scripture that said, Cast out the handmaiden and her son, for the son of the handmaid shall not inherit with the son of the free woman. Christians are children of the free womanthat is, the New Covenantand are heirs of the promise of eternal life through Christ. See Gal. 4:21-31. This position is reinforced by the writer of Hebrews for he says, In that he said a new covenant, he hath made the first old, but that which is becoming old and waxeth aged is nigh unto vanishing away (Heb. 8:13).
It should be noted that verse eleven refers to the Old Covenant which was passing away. This had been symbolized by the fact that the glory that shone from Moses face was also passing away. See 2Co. 3:7.
that which remaineth is in glory.The New Covenant is the abiding covenant. Under it the perfect sacrifice has been made, and no further sacrifice is necessary since the blood of Christ actually cleanses the conscience of the worshipper. See Heb. 10:1-18. The glory of this covenant remains. Its glory is to be found in the fact that it came from God through Jesus Christ as He revealed it by the Holy Spirit through the inspired apostles. See Joh. 16:13-14.
Fuente: College Press Bible Study Textbook Series
(7) But if the ministration of death, written and engraven in stones, was glorious.More accurately, engraved in a writing (i.e., in a written formula) upon stones. The word for writing is the same as the letter of the preceding verse, and the whole might, perhaps, be best translated, if the ministration of death in the letter, engraved upon stones, was glorious. The English version, by using the two participles, creates a false antithesis between written and engraved, and misses the sequence of thought indicated by the continued use of the word for letter or writing. For was glorious, more accurately, came into being with glory. The thoughts of the Apostle have travelled to the record of the circumstances connected with the giving of the Law as the foundation of the first covenant, and of them he proceeds to speak fully. We can almost picture him to ourselves as taking up his LXX. version of the Law, and reproducing its very words and thoughts.
So that the children of Israel could not stedfastly behold . . .The narrative in Exo. 34:29-35 records that when Moses came down from the mount with the second tables of stone, the skin of his face shone, and the people were afraid to draw nigh unto him. The English versionthat till Moses had done speaking with them he put a vail on his face, and that when he went in before the Lord he took it off until he came outsuggests the thought that he appeared to the people, after the first manifestation of the unconscious glory, as a veiled prophet. It is doubtful, however, whether this is the natural meaning of the Hebrew, and Exo. 34:35 repeats the statement that the Israelites saw the glory. The LXX., Vulgate, and most modern versions give, When he ceased speaking he put a veil on his face. They saw the brightness, they shrank from it in awe, they were not allowed to watch it to the end and gaze on its disappearance. This was the sequence of facts that St. Paul had in his thoughts, and which he certainly found in the LXX.; and it is of this, accordingly, that he speaks. The children of Israel could not bear to look on the glory, even though it was perishing and evanescent. The English rendering, which glory was to be done away, reads into the participle a gerundial force that does not properly belong to it; and it may be noted that it is the first of the great English versions that does so, the others giving, which is made void, or which is done away. It would be better expressed, perhaps, by, which was in the act of passing away. The Greek word is the same as that on which our translators have rung so many changes in 1Co. 13:8-11. It was a favourite word with St. Paul at this period of his life, occurring twenty-two times in 1 Corinthians, 2 Corinthians, Galatians, and Romans, and three times only in his other Epistles.
It may be noted that the Vulgate rendering of Exo. 34:29, ignorabat quod cornuta esset facies ejus (he knew not that his face was horned), has given rise to the representations of Moses with horns, or rays of light taking the place of horns, as in Michael Angelos statue in the church of San Pietro in Vincoli at Rome, and pictorial representations generally.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Ministration of death The law, so far as it designates the old testament, or the old testament system, revealed not only wrath, but mercy; yet it waited for the new testament to reveal clearly the true source of that mercy in the mediation of Christ. But law here signifies the decalogue, as is shown by the words engraven in stones. The decalogue revealed not mercy; and to all sinners its ministration was an administration of death. Yet though engraven on stones, and of death, it had its glory.
Was glorious Literally, was in glory.
So that Proves the glory by the fact to be stated.
Face of Moses When Moses came down from Mount Sinai, from communion with God, his face shone so resplendently with the divine glory that the people could not gaze upon it. Exo 34:29-35. Moses, therefore, vailed his face to the people and unvailed it before God. Using this beautiful image as a type of the glory of the dispensation of the law, Paul draws a comparison to show how much more truly glorious is the (apostolic) ministration of the gospel. And it is to be specially noted that it is from one of the most brilliant points of the Mosaic history that the genius of Paul infers the evanescence of the Mosaic dispensation.
The glory of the law dispensation was not only of death, but, as symbolized by the radiance upon Moses’s face, was transient was visible to the eye, was varied, and has left a vail on Israel’s heart. The gospel ministration is of the spirit, of justification, permanent, open, freedom, unfolding in evolutions of glory. To the Gentile Corinthians, anxious for freedom from the Jewish ritual, as well as to the Jews who sympathized with the progressive spirit of Paul, this comparison must have been very welcome. To the Judaists it must have appeared very powerful and very unacceptable.
To be done away As figured by its evanescence upon Moses’s face.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Contrast Between the Old and the New, Between Moses’ Covenant and Christ’s Covenant ( 2Co 3:7-11 )
‘But if the ministration of death, written, and engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which glory was passing away, how shall not rather the ministration of the spirit be with glory?’
At the thought of the new covenant he now digresses as he considers the wonder of what he is talking about. What a contrast there is between the two covenants. The first, the old covenant, did come with glory. But it proved to be a ministry of death in that it could not give life because of man’s insufficiency, and could only therefore sentence to death. Yet as it was given, did not the glory of God shine on the face of Moses? Yes, but the significant fact was that Israel could not even look at him (Exo 34:29; Exo 34:35). That was in itself an indication of the situation. They could not accept the glory because of the sinfulness of their hearts. They could not bear the holiness of God. What God was giving was glorious, but man shied from it. He could not bear it. And even then the glory connected with its giving was a passing glory, a fading glory. Eventually it passed way. Thus indicating its temporary nature.
But if such a covenant was given in glory, even if it was fading glory, how much more glorious will be the ministration of the spirit. The thought here is of the new spirit of life put within them, in contrast with death. That is far more glorious.
‘The ministration of death.’ Paul later expands on this idea elsewhere. The prime intention of the Law was to give life. The man who does it shall live by it (Rom 10:5). But it became a ministration of death because of man’s weakness. He did not live by it. Thus it could only condemn him.
Fuente: Commentary Series on the Bible by Peter Pett
Illustration: Comparing His Ministry to that of Moses In 2Co 3:7-18 Paul illustrates the importance of his calling by referring to the story of Moses as he ministered the Law and statutes to the children of Israel in the wilderness. He explains the glory of his ministry over that of Moses who taught the Law in order to reconcile the Jews unto God. Such a high calling given to Paul far outweighs that given to Moses, whose face shown with God’s glory while delivering the Laws (2Co 3:7-18).
The Law of the Spirit of life in Christ Jesus has been written in our hearts, bringing about righteousness, resulting in eternal life. In contrast, the Law of Moses was written upon stone, bringing transgression and condemnation, which Law was fulfilled in Christ.
Moses’ Veil When Paul attempts to illustrate the glory of the first covenant, he describes the most glorious event of the giving of this covenant, which was the glory that shown on the face of Moses as he delivered the laws and statutes of this covenant. The underlying message in this passage in 2Co 3:12-18 is that this glorious ministry that has been imparted unto Paul of proclaiming the riches of Christ exceeds the glory of the old covenant under the Law. However, in 2Co 3:13-18 Paul takes a digression to explain the symbolism and meaning of Moses’ veil. Otherwise, his main thought would read:
2Co 3:12 to 2Co 4:1, “Seeing then that we have such hope, we use great plainness of speechTherefore seeing we have this ministry, as we have received mercy, we faint not;”
In other words, Paul recognizes his glorious calling (2Co 3:1-18), which inspires hope to persevere (2Co 4:1-16). This is the underlying theme of this passage of Scripture.
2Co 3:7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
2Co 3:7
2Co 3:8 How shall not the ministration of the spirit be rather glorious?
2Co 3:8
2Co 3:9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
2Co 3:9
2Co 3:10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
2Co 3:10
Even though that awesome day on Mount Sinai with all its manifestations was glorious (Exo 4:29-31), the scene on Calvary and Jesus’ resurrection and exaltation far out shined in glory.
2Co 3:11 For if that which is done away was glorious, much more that which remaineth is glorious.
2Co 3:12 2Co 3:12
Paul uses the plural subject in this statement, since this epistle was from Paul and Timothy.
2Co 1:1, “ Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother , unto the church of God which is at Corinth, with all the saints which are in all Achaia:”
Note other Pauline epistles that were co-authored:
1. Colossians was also from Paul and Timothy.
2. 1 Thessalonians, and 2 Thessalonians were from Paul, Silvanus and Timothy.
3. 1 Corinthians was from Paul and Sosthenes.
2Co 3:13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
2Co 3:13
2Co 3:13 “that the children of Israel could not stedfastly look” Comments Christ Jesus is the end, or fulfillment, of the law for righteousness (Rom 10:4, Gal 3:23).
Rom 10:4, “For Christ is the end of the law for righteousness to every one that believeth.”
Gal 3:23, “But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.”
2Co 3:13 “of that which is abolished” Comments BDAG offers two possible translations. (1) If the subject of the participle of (that which is abolished) is the Mosaic Law, then he translates the word to mean, “abolish, wipe out, set aside.” This is the Mosaic Law which has now been abolished.
(2) However, BDAG says if the subject of this participle is the vail ( ), then the verb should be translated “remove.” Moses’ face shone as a result of spending time on Mount Sinai, and this splendor began fading as he spent time back in the camp of Israel; but even this fading glory could not be gazed at by the children of Israel.
NIV, “while the radiance was fading away.”
2Co 3:13 Comments Moses’ veiled face represents Israel not being able to understand the fulfillment of the Messiah in the Lord Jesus Christ (Joh 1:14).
Joh 1:14, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father ,) full of grace and truth.”
2Co 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
2Co 3:15 2Co 3:16 2Co 3:16
2Co 3:14-16 Comments The Blindness of Israel and the Gentiles In 2Co 3:14-16 Paul mentions the fact that the Jews have been blinded unto this day as to their Messiah. When we refer back to 2Co 2:16, which describes the Gospel as “the savour of death unto death” unto those who are perishing, we understand that Paul is referring to the Jews who have been blinded (2Co 3:14-16) and to the Gentiles who believe not (2Co 4:3-4).
2Co 3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
2Co 3:17
Rom 8:2, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”
Gal 5:13, “For, brethren, ye have been called unto liberty ; only use not liberty for an occasion to the flesh, but by love serve one another.”
Gal 5:22-23, “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law .”
2Co 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
2Co 3:18
2Co 3:18 “beholding as in a glass the glory of the Lord” Comments – By the indwelling Spirit of God, we are able to “contemplate” our “reflections” ( BDAG) of Christlikeness. Day by day, our reflection becomes and more like His.
2Co 3:18 “are changed into the same image from glory to glory” Comments God changes us a little at a time. He gives us revelations and insights little by little. If he did it all at once, our flesh could not contain it. Also, He does not bring us into certain levels either, because we are not spiritually ready for such responsibility.
1Co 3:2, “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.”
Note a similar construction in the Old Testament:
Psa 84:7, “They go from strength to strength , every one of them in Zion appeareth before God.”
Also, note similar constructions in the New Testament:
Rom 1:17, “For therein is the righteousness of God revealed from faith to faith : as it is written, The just shall live by faith.”
Rom 6:19, “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity ; even so now yield your members servants to righteousness unto holiness .”
2Co 2:16, “To the one we are the savour of death unto death ; and to the other the savour of life unto life . And who is sufficient for these things?”
Php 2:27, “For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow .”
Note how Frances J. Roberts uses this type of word structure:
“As Martha in her desire to minister to Me forfeited My nearness, so thou hast done. My child, I have need of nothing. I desire only thy love. Give Me this first always, and whatsoever service may follow, thou wilt then do with light feet and a heart set free. Abandon to Me thy whole being, and I will then work in and through thee in such a way that even as I am using thee, thou shalt simultaneously experience My energizing power; so that in the very process of giving, thou shalt in very truth receive even beyond what ye give, and shall in each instance emerge richer and stronger. There is no loss when ye serve Me thus. For when thy life is wholly lost in My life, there is never anything but gain. As the prophet of old exclaimed, ‘ They go from strength to strength ’. Only sin worketh death and loss. Righteousness worketh life and health.” [56]
[56] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 79.
However, based upon the context of this passage of Scripture, Andrew Wommack believes the phrase “from glory to glory” refers to the glory of the old covenant being changed into the greater glory of the new covenant. [57]
[57] Andrew Wommack, “Hebrew Highlights: The Law Has Power,” Andrew Wommack Ministries [on-line]; accessed 7 March 2012; available from http://www.awmi.net/extra/audio/1061; Internet.
2Co 3:18 Comments – God is working in man through Jesus Christ to restore is in spirit, soul, and body into the same image and glory of God, of which we were created to be in the beginning.
Fuente: Everett’s Study Notes on the Holy Scriptures
The glory of the ministry of righteousness:
v. 7. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away,
v. 8. how shall not the ministration of the Spirit be rather glorious?
v. 9. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
v. 10. For even that which was made glorious had no glory in this respect, by reason of the glory which excels.
v. 11. For if that which is done away was glorious, much more that which remaineth is glorious. The contrast of v. 6 is here carried out in detail, probably on account of the Judaizing opponents in Corinth, whose aim was to exalt the preaching of the Law, to place it by the side of the Gospel as being necessary for salvation. The apostle concedes: But if the ministry of death, engraved in letters upon stones, was, or came into existence, in glory, so that the children of Israel could not look steadily on the face of Moses on account of the glory, the brightness, of his face, transient as it was. The office and the preaching of the Law is an office unto death, for as conditions are here on earth, in the midst of fallen mankind, no man can keep the Law, and therefore all men are under its condemnation. The Law is and must remain to sinful men a dead letter, unable to give life. It was indeed, in the form of the Decalogue, engraved upon tablets of stone by the finger of the Lord Himself, Exo 32:16. But that very fact indicates to the apostle that the Law, so far as all men are concerned, is and remains to them something external. It is a fixed letter, formed and engraved in stone; it cannot transmit to the sinner life and power to keep it, it cannot work spiritual ability. It is true, indeed, that the Law and its ministry came into existence in glory; for when the Lord had given to Moses the entire Law with all its explanation, and when Moses then returned to the camp of the children of Israel, the skin of his face had assumed such a degree of brightness on account of his having been in the presence of God’s glory, Exo 34:29-30, that the children of Israel found themselves unable to look at Moses for any length of time, being blinded by the brightness of his face. Yet this brightness was of a transitory nature, it was visible when Moses came from the divine presence, and faded away when the occasion was past.
Now Paul’s argument is: If even this ministry, as here described, was connected with divine glory, though of a transient character, how shall not rather the ministry of the Spirit be with glory? If the office that could not but serve death was glorious, surely the office which gives the Spirit of God, that transmits Him with all His gifts to the hearts of the believers, is much rather entitled to that distinction. The ministry of the New Testament is indeed not connected with an external, physical brightness of the face, but it possesses a spiritual glory, which far transcends any bodily brightness, a glory which is imparted to the mind, heart, and body of every believer, making his life a reflection of the divine, eternal glory. “The glory of the Lord is the knowledge of God. Moses also has glory, that is, the knowledge and understanding of the Law. If I have the knowledge of the Law, I see in it His face plainly, I look into His bright light. But now we have gone through this and have a higher knowledge of Christ the Lord; whosoever knows Him as the man that helps, that gives the power to fulfill the Law, through whom we have received forgiveness of sins, there His glory is reflected in us, that is: As the brightness of the sun is reflected in water or in a mirror, thus Christ is reflected and sheds His brightness into the heart, that we are glorified from one glory to another, that we daily grow and know the Lord ever more clearly.”
The apostle repeats the same thought with a slightly different emphasis: For if the ministry of condemnation is glory, by a great deal more does the ministry of righteousness exceed in glory, The office of the Law is a ministry of condemnation, it cannot but pronounce condemnation upon all men, since all men are transgressors of the Law; it must state that all men are under the curse, that they have all sinned and come short of the glory of God, that they have deserved His wrath and displeasure, temporal death, and eternal damnation. If, therefore, even this ministry has glory, with such inevitable results accompanying its work, how much more glorious must the ministry of the Gospel be! For the preaching of the Gospel is a ministry of righteousness: it shows us how we may become righteous in the sight of God; it imputes to us the perfect righteousness earned for us by our Redeemer; it reveals to us the righteousness which comes by faith to all and upon all that believe, Rom 3:22. On the one hand, the sentence of condemnation, opening up before us death and hell; on the other hand, the sentence of mercy, giving us the assurance of eternal salvation: how much does the latter exceed the former!
So emphatically does the apostle want to bring out the superiority of the New Testament ministry that he rises to a very climax: For that which was made glorious, the ministry of the Old Covenant, has not been made glorious in this respect, on account of the surpassing glory (of the ministry of the Sew Testament); for if the transient thing was with glory, much more that remaining is in glory. The apostle means to say that when a person really carries out the comparison in all its features and from all sides, it will finally come to this, that there is really no glory left for the ministry of the Old Covenant; its glory disappears when held beside that of the New Testament ministry, just as the light of the stars fades before the majesty of the rising sun. “If one looks upon this brightness and sanctity properly which we have in Christ through the preaching of the Gospel, then that part of the glory, namely, that of the Law (which is only a small, temporary, passing glory), is really a non-glory, rather nothing but dark clouds beside the light of Christ, which now illumines the way for us out of sin, death, and hell to God and eternal life. ” For if the transitory thing, the ministry of the Law, which was intended for a short apace of time only, had glory, then that which remains, the office of the Gospel, the ministry which is active as long as the world stands and whose fruits are eternal, will abide in glory. “It is also a particularly comforting word that he says, that the ministry and preaching of the Law is such a ministry as passes away; for if that were not the case, nothing but eternal damnation would be there. But the doing away happens when the Gospel’s preaching of Christ begins; to that Moses must yield and allow it to have supreme sway, so that he no longer shall rule with his terror in the conscience of the believers,… that the glory of Christ may shine into the heart with His sweet, consoling light.”
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 3:7. Which glory was to be done away: , done away, is applied here to the shining of Moses’s face, and to the law, 2Co 3:11; 2Co 3:13. In all which places it is used in the present tense, and has the signification of an adjective, standing for temporary,or of a duration whose end was determined; and is opposed to , that which remaineth; that is to say, that which is lasting, and has no pre-determined end set to it; as 2Co 3:11 where the gospel dispensation is called , that which remaineth. This may help us to understand from glory to glory, 2Co 3:18 which is manifestly opposed to the glory done away in this verse, and so plainly signifies a continued lasting glory of the ministry of the gospel; which, as he tells us there, consisted in their being changed into the image and clear representation of the Lord himself; as the glory of Moses consisted in the transitory brightness of his face, which was a faint reflection of the glory of God appearing to him in the mount.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 3:7 . ] leads on to a setting forth of the great glory of the Christian ministry, which is proved from the splendour of the ministry of Moses by a conclusion a minori ad majus . [161]
] i.e. the ministry conducing to the rule of death ; for , 2Co 3:6 . It is not the law itself that is meant , but the ministry of Moses , which he accomplished by bringing down to the people the tables of the law from Sinai. Rckert erroneously thinks that the whole ministry of the Levitical priesthood is meant, against which what follows is clearly decisive. The reason assigned by Rckert, that Moses as . can only be treated as on a parallel with Christ, and not with the apostles, is not valid, since in the context the prevailing conception is not that of but that of , and as such Moses is certainly parallel to the ministers of the new covenan.
. ] A comma is not to be put after . (Luther, Beza, Piscator, Estius, and others, including Schrader and Ewald), which would require the repetition of the article before ., and would make the sentence drag; but it is: which was imprinted on stones by means of letters . The death-promoting ministry of Moses was really graven on stones , in so far as the Decalogue engraven on the two tables was actually the ministerial document of Moses, as it were the registration of his office. In this case is not something of an idle addition (in opposition to de Wette, who defends the reading , and attaches it to ), but in fact an element emphatically prefixed, in keeping with the process of argument a minori , and depicting the inferior unspiritual character. Rckert (forced by his reference to the service of the Levitical priesthood) erroneously thinks that Paul means not only the tables of the law, but the whole Pentateuch , and that he has been not quite so exact in his use of the expression ( . !).
] took place in splendour , was surrounded by splendour, full of splendour, see Buttmann, neut. Gram. p. 284 [E. T. 330]. Bengel says rightly: “nacta est gloriam; fio, et sum , 2Co 3:8 . differunt.” Comp. Fritzsche in Fritzschior . Opusc . p. 284. It relates to the external radiance, which in the intercourse with God on Sinai passed from the divine glory (Exo 24:16 to the countenance of Moses, so that he descended from the mountain with his face shining (Exo 34:29 ff.). For a Rabbinical fiction that this splendour was from the light created at the beginning of things, see Eisenmenger, Entdeckt. Judenth. I. p. 369 f. Others (Vatablus, and more recently, Flatt, Billroth, Rckert) take , not of that glorious radiance, but of grandeur, glory in general . So also de Wette and Hofmann. But this is opposed to the context, for in what follows it is not merely a visible proof of the which is adduced (as Rckert thinks), or a concrete representation of it (Hofmann), but the high degree ( ) of the very which is meant by . It is said, indeed, that 2Co 3:8 , where the glory spoken of is no external one, does not admit of our reference. But even in 2Co 3:8 the is an external glory (see on 2Co 3:8 ); and further, we have here an argument a minori ad majus , in which every reader was historically aware that the minus , the of Moses, was an external one, while as to the majus , the of the ministry of the N. T., it was self-evident that it is before the Parousia merely something ideal, a spiritual possession, and only becomes also an external reality after the Parousia (and to this 2Co 3:8 applies).
. . .] Philo gives the same account, Vit. Mos . p. 665 A; Exo 34 has only: , which was more precisely explained by that statemen.
. .] would have been in itself superfluous, but with the addition . strengthening the conclusion it has a solemn emphasis. Philo, l.c. , calls this : .
] “Claritas illa vultus Mosis transitoria erat et modici temporis,” Estius. Ex. l.c. gives us no express information of this; but 2Co 3:13 clearly shows that Paul regarded the radiance which Moses brought down from his converse with God as only temporary and gradually ceasing, which, indeed, is self-evident and correctly inferred from the renewal of the radiance on each occasion. In this passing away of that lustre, which even during its passing away was yet so great that the Israelites could not gaze fixedly on him,
Paul undoubtedly (in opposition to Hofmann) found a type of the ceasing of the Mosaic ministry (2Co 3:13 ); but in our present passage this is only hinted at in a preliminary way by the historical addition . ., without the latter ceasing to belong to the historical narration. Hence the participle is not to be taken, with Vulgate, Luther, Calvin, and others, including Rckert, in a purely present sense: “ which yet ceases ,” nor in the sense of transient (Ewald), but as the imperfect participle; the transitory, which was in the act of passing away .
[161] Without doubt this whole comparison of the ministry of the New Testament with that of Moses (vv. 7 11), as well as the subsequent shadow which is thrown on the conduct of Moses (ver. 13), and the digression on the obstinacy of the Jews (vv. 14 18), is not put forward without a special purpose, but is an indirect polemic against the Judaists. Comp. Chrysostom: .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2009
THE GLORY OF THE GOSPEL ABOVE THAT OF THE LAW
2Co 3:7-11. If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? for if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious.
THE Apostle, in vindicating his claim to apostolic authority against the false teachers at Corinth who disputed it, appeals to the Corinthians themselves as proofs and evidences of his divine mission; since the work of God upon their hearts abundantly manifested, that his ministrations among them had been attended with a power more than human [Note: ver. 2, 3, 5. with 1Co 9:2.]. In thus substantiating his title to apostolic authority, he is led, incidentally as it were, to mention the excellency of that Gospel which he was sent to preach; and from thence to shew, that the deference due to him was the greater, in proportion to the excellency of the Gospel which he ministered unto them. Honourable as the state of the Levitical priesthood was, it was not to be compared with that of those who preached the Gospel; because the law, as ministered in the letter of it, proved fatal to all who trusted in it; whereas the Gospel was a source of life to all who cordially embraced it: the one, as a mere letter, killed; the other, as a quickening spirit, gave life [Note: ver. 6.].
The Apostle, having touched upon this point, proceeds to open it more fully in the words which we have just read: for the fuller understanding of which we shall consider,
I.
The different terms by which the law and the Gospel are here designated
The law is called the ministration of death and of condemnation.
[The law as given to Adam in Paradise was ordained to life, and would have entitled him to life if he had continued obedient to it [Note: Rom 7:10.]: but, as republished by Moses, it was never intended to give man. any title to life; nor could it possibly give life, because every human being is corrupt, and incapable of rendering to it a perfect obedience [Note: Gal 3:21. with Rom 8:3.]. The law is a perfect transcript of Gods mind and will. It makes known to man the whole extent of his duty; and requires a perfect obedience to every one of its commands. If transgressed in any one particular, it denounces death: it says to every soul of man, The soul that sinneth, it shall die. At the same time that it thus rigorously exacts a perfect obedience, it neither imparts to man any strength for obedience, nor provides any remedy for one single act of disobedience: and hence it is called in our text, a ministration of death and of condemnation. Its voice to all is, Do this and live: transgress, and perish. But as every man has transgressed it, and consequently can never do all that it commands, it consigns to death every child of man, according as St. Paul has said; As many as are of the works of the law are under the curse: for it is written Cursed is every one that continueth not in all things that are written in the book of the law to do them [Note: Gal 3:10.]. We must not desire to do them, but do them; not some, but all; not for a time, but for a continuance, from the first to the last moment of our lives: nor is there any exception in favour of any child of man; for every one must stand or fall, be saved or cursed, according to this law; and consequently, every man being of necessity born under this law, every mouth must be stopped, and all the world become guilty before God [Note: Rom 3:19.].]
The Gospel is called a ministration of righteousness and of the Spirit
[The law condemning all, the Gospel applies a remedy: it reveals a Saviour, who, by his own obedience unto death, has made reconciliation for iniquity, and brought in an everlasting righteousness [Note: Dan 9:24.]. This righteousness is revealed to us in the Gospel to be apprehended by faith [Note: Rom 1:17.]; and it is actually given unto, and put upon, all who believe in Jesus [Note: Rom 3:21-22.], his righteousness is totally independent of any obedience to the law on our part: it exists in Christ alone, and is imputed unto us by faith [Note: Rom 4:5-6.]: and, so far from being augmented by any works of ours, it would be made void by the smallest dependence on our own works [Note: Gal 2:21; Gal 5:4.]; and we must renounce all hope in ourselves, before we can have any part or lot in the righteousness of Christ [Note: Php 3:9.]. Hence the Gospel is called a ministration of righteousness, because it reveals a righteousness commensurate with all the demands of the law, and offers that righteousness to every man who will believe in Christ. It declares that Christ himself is the end of the law for righteousness to every one that believeth [Note: Rom 10:4.]; and that the law was given as a ministration of death on purpose to shut men up to this righteousness, and to constrain them to seek salvation in the way provided for them [Note: Gal 3:22-23.].
The Gospel is also the ministration of the Spirit. In the first ages, the Spirit was given in his miraculous powers to attest the truth and Divine authority of the Gospel. That end having been fully answered, his miraculous powers are no longer exercised: but his gracious influences still continue, and will continue to the end of time. Still is he sent to convince the world of sin, and of righteousness, and of judgment; still it is his office to glorify Christ, and to take of the things that are Christs, and to shew them unto us: still does he enlighten the minds, and sanctify the souls, of them that believe: still does he, as the Comforter promised to the Church, operate in the saints as a Spirit of adoption, witnessing with their spirits that they are the children of God, and sealing them unto the day of redemption. To none is he imparted for these ends but through the Gospel of Christ; and, wherever the Gospel is faithfully ministered, he does accompany it with these blessed influences; producing holiness and comfort in all who truly receive it.
Thus the Gospel supplies what the law knew nothing of. We have before said, that the law spake nothing of pardon to the guilty, or of strength to the weak: but the Gospel administers both; and that too in such an abundant measure, as is adequate to the necessities of the whole world: it ministers righteousness sufficient to justify the most guilty sinner upon earth; and imparts the Spirit, so that the weakest may be more than conqueror over all the enemies of his soul.]
Corresponding with this description of the law and of the Gospel were,
II.
The different degrees of glory pertaining to each
The law was truly glorious
[It was proclaimed by God himself with an audible voice in the midst of such displays of glory as had never been seen from the foundation of the world: and, that it might never be forgotten, it was written also by the finger of God in tables of stone. Moreover, the person through whom it was given to Israel, had such glory imparted to him, that the people of Israel were no more able to look steadfastly upon his face, than upon the face of the meridian sun. Whilst this reflected a very high degree of glory upon the law itself, it was especially intended to intimate to all Israel, that they were unable to apprehend the full scope and meaning of the law [Note: ver. 13.]! They thought it a covenant whereby they were to obtain acceptance with God; whereas it had an infinitely higher office, even that of a schoolmaster to bring them to Christ, that they might be justified by faith [Note: Gal 3:24.]. But this, which was its chief glory, they were not able to discern: and, in consequence of their ignorance of its true meaning, they supposed it to be of everlasting obligation; whereas it was, together with all its attendant rites and ceremonies, to continue only till Christ should come, and then to give way to a more perfect dispensation. Still, however, when all the circumstances attending its promulgation are considered, it was certainly exceeding glorious.]
But the Gospel was far more glorious
[As imparting life, it must of necessity be far more glorious than that which only occasioned death: for the law did really occasion death; inasmuch as, if there had been no law, there would have been no transgression, and consequently neither sin nor death [Note: Rom 4:15; Rom 5:13 and 1Jn 3:4.]. In revealing such a way of salvation too, it is inconceivably glorious. How mysterious is that record, that God hath given unto us eternal life; and this life is in his Son: that whoso hath the Son, hath life; and he that hath not the Son of God, hath not life [Note: 1Jn 5:11-12.]: and finally, that he was made sin for us, who knew no sin, that we, who had no righteousness, might be made the righteousness of God in him [Note: 2Co 5:21.]! Well is this called, The glorious Gospel of the blessed God! for in it are riches of love that are altogether unsearchable, and heights and depths that can never be explored.
That the Gospel too transforms the soul into the Divine image is another ground of excellence, which exalts it infinitely above the law. The law rather irritates and inflames the corrupt principle within us, than tends at all to the subjugation of it [Note: Rom 7:5; Rom 7:8.]; but the Gospel both frees us from the dominion of sin, and liberates us from all its penal consequences: the law of the Spirit of life in Christ Jesus makes us free from the law of sin and death [Note: Rom 8:2.].
The Gospel too, as being Gods last dispensation, will endure for ever; whilst the law, which was only introductory to it, is altogether abolished. So that in this respect also its superiority to the law is great and indisputable.
Compare the two then, and see the difference between them: the lustre imparted by the one was external, on the face of Moses; the change wrought by the other is internal, in the heart and in the soul. In the one, the radiance shone from one only; in the other, it is conferred on all who believe. In the one, it passed away quickly; in the other, it is abiding, even to the end of life, and through eternal ages. In the one, it was to be veiled from the sight of all; in the other, it is to be displayed for the instruction of all, that all may see in it the hand of God [Note: ver. 2, 3.], and learn to glorify its Divine Author [Note: Mat 5:16.]. Well then may it be said, that that which was made glorious, had no glory in this respect, by reason of the glory that excelleth: for in truth, though the law shone like the starry heavens in the brightest night, the Gospel, like the meridian sun, has eclipsed its splendour, and cast a veil over all its glory.]
Let not this however be with us a matter of speculation only: let us consider,
III.
The conduct which our superior dispensation demandsAnd,
1.
Of ministers
[The influence which these considerations had upon the Apostle was, to make him use great plainness of speech. He would not, like Moses, put a veil upon his face, to conceal any part of the splendour of this Gospel [Note: ver. 12, 13.]; but would preach it with all fidelity, and, by the fullest possible manifestation of it, commend himself to every mans conscience in the sight of God [Note: 2Co 4:2.]. This then is what we must do; and what, through grace, it is our delight to do. Yes, brethren, we declare to you freely that the law, as a covenant of works, is abrogated; and a new covenant, with a better Mediator, and with better promises, is proposed to you in the Gospel. This new covenant provides, as you have heard, righteousness for the guilty, and strength for the weak; and authorizes every believer to say, In the Lord have I righteousness and strength [Note: Isa 45:24.]. O that we might be instrumental to the bringing you into a near and full acquaintance with this better dispensation! Never would we forget that our one great office is, to make it known to you, and to bring you to the enjoyment of all its blessings. We would go up to the holy mount ourselves to receive it from God, and we would come down with it in our hands and in our hearts to proclaim it to you [Note: 1Co 15:3. 1Jn 1:1-3.]. We do proclaim it to you at this moment: we do declare to you, that the most guilty sinner in the universe may now find acceptance with God through the blood and righteousness of the Lord Jesus Christ: and we declare also, that a new heart shall be given you, and a new spirit shall be put within you, and the whole law of God be written in your hearts, if only you will believe in him: for he will send down his Holy Spirit upon you, according to his promise, and, by his gracious influences upon your souls, will cause you to keep his statutes and his judgments [Note: Eze 36:25-27.]. All this shall be ministered unto you abundantly through the knowledge of our Lord and Saviour Jesus Christ, if only you will come unto him; and it shall be given you freely, without money and without price ]
2.
Of the Church at large
[Your minds should be intent on this great subject: you should seek to grow daily in the knowledge of it: you should come up to the house of God with the same preparation of heart to receive the word of God from your ministers, as the Israelites did to receive the law from the hands of Moses: your state of mind should be like to that of Cornelius and his company, when Peter came to preach the tidings of salvation to them; Now are we all here present before God, to hear all things that are commanded thee of God [Note: Act 10:33.]. And as there is no veil put before our face, so you should beg of God that no veil may remain on your hearts. The law was hid from Israel without involving them in any guilt or danger, if only they complied with it as far as it was revealed to them: but if the Gospel be hid from you, you must eternally perish [Note: 2Co 4:4.]; because it is the only possible way of salvation, and can save only by operating effectually both on the understanding and the heart [Note: 1Th 2:13.]. O then beg of God to counteract the devices of Satan, who strives continually to hide this Gospel from you; and entreat him to shine into your hearts to give you the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co 4:4; 2Co 4:6.]!
At the same time you must remember, that in this respect the obedience you pay must correspond with the privileges you enjoy. Being liberated from the law, you are released also from all servile hopes and fears: and your service must be no longer that of a slave, but of a child: you must serve God, not in the oldness of the letter, but in newness of the spirit [Note: Rom 7:6.]; and in this way you will attain all the blessings which the Gospel is intended to impart. The intent of this Gospel is, to assimilate you to that Saviour who proclaims it to you. Whilst you receive it from him, a portion of his splendour must cleave unto you, so that all who behold you may see of a truth that you have been with Jesus. You must be his epistles to an ungodly world: and so plain must be the characters written on your heart and life, that they may be known and read of all men. Daily must this writing be more visible; and daily shall the radiance around you increase, if you live near to the Lord, contemplating continually the wonders of his love: for, if with unveiled face you behold as in a mirror the glory of the Lord, you shall be changed into the same image from glory to glory by the Spirit of the Lord [Note: ver. 18.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(7) But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: (8) How shall not the ministration of the spirit be rather glorious? (9) For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. (10) For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. (11) For if that which is done away was glorious, much more that which remaineth is glorious. (12) Seeing then that we have such hope, we use great plainness of speech: (13) And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: (14) But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. (15) But even unto this day, when Moses is read, the veil is upon their heart. (16) Nevertheless when it shall turn to the Lord, the veil shall be taken away.
I call upon the Reader, on this paragraph to remark with me, the striking contrast the Apostle hath drawn, in the ministration of the word, between the Law, and the Gospel. No subject can be more interesting to regard. And I crave indulgence, from its being brought before us, to state it somewhat particularly.
Now the Reader should first very carefully observe, that by the terms which the Apostle makes use of, for explaining the doctrines he had in view to teach the Church: of the New Testament, as distinguished from the Old; and the spirit, as distinguished from the letter; he is by no means speaking slightingly of the Old Testament Scripture, as if the whole word of God, was not equally sacred and blessed. This would be a perversion of the Apostle’s meaning. The Bible, indeed, is distinguished by the different names of the Old Testament, and the New, for the better apprehension of the different dispensations under which the Church lived. But, as the Church herself is but one, so the word of God is but one; and both Testaments have ministered, and do minister, but to the one Church of Christ, and that with equal blessedness, according to their different dispensations.
Neither, by the name New Testament, is in the least meant anything new in the Almighty Author of salvation, who is the same, yesterday, and today, and forever: Heb 13:8 , or, in the Covenant of grace, which is, in its very nature, an everlasting Covenant, founded in the ancient settlements of eternity, between all the Persons of the Godhead, before the world began, Psa 89:2-3 . Neither is the revelation of this Covenant new. For it came in immediately upon the fall, and was made known to Adam in the garden, in the first promise, which folded up in its bosom, every other: even Christ, and all his fullness, and all-sufficiency. And everything under the law, by precept, type, sacrifice, or shadow; preached Christ in figure, as much as the Gospel in substance. But the New Testament, is so called, to distinguish it from the Old, because it now holds forth, what all along had been promised, as newly accomplished and fulfilled; and as compleating Jehovah’s revelation of grace to his Church and people.
In like manner, the distinction between the letter, and the spirit: these terms have no respect whatever to intimate, any difference in the Scripture writings, of the Old Testament and the New. The Gospel is as much written in letter, as the law, and both equally the words of God. But the sense is, that God’s word, in the mere letter, without the quickening influence of the Spirit, doth not minister to life, And this is as much applicable to the mere written letter of the Gospel without the Spirit, as to the law. Hence Paul puts the case, that the Gospel may he hid, to them that are lost, 2Co 4:3 . And the Lord Jesus, in his parable of the stony ground hearers, very plainly proves that it is not the mere hearing of the Gospel, which gives life. Mat 13:20 &c,
But, while the Reader forms clear apprehensions, in his judgment, concerning the names and terms the Apostle makes use of on this subject, let him next observe, with me, (and what indeed becomes most interesting to observe,) the vast distinction the Apostle draws between the killing nature of the letter, and the life-giving power of the Spirit. Here lays the whole stress of Paul’s statement. The law may be said to kill; because it holds forth precepts, without affording the least help to obey. And as it holds forth the precepts to fallen sinful men, who in themselves have no power or ability to obey, it may be truly said to kill. It is, therefore, the ministration of death; whereas, the Spirit giveth life. It giveth life from itself, nothing in the receiver disposing to it. In whatever sense we accept these words, they are most blessed, and reviving to the soul. If by the Spirit, the Apostle meant, God the Spirit; he is the source of all-quickening, and life-giving influences. See verse 17 (2Co 3:17 ). Or if the Gospel, in distinction to the law, be here intended; then it will follow, that the Gospel, in the hand of God the Holy Ghost, giveth life. Christ calls his Gospel by that name. The words that I speak unto you, (saith Jesus,) they are spirit, and they are life. And unquestionably they ever must be so, when Jesus speaketh to his people, Joh 6:63 . But void of his quickening power, the Lord himself hath seven times recorded it, in his holy word; that the Christ less shall hear, and understand not; and see, but perceive not, Isa 6:9 ; Mat 13:14 ; Mar 4:12 ; Luk 8:10 ; Joh 12:40 ; Act 28:26 ; Rom 11:8 .
The Apostle, by way of further illustration, hath added a striking distinction, between the effect of the law, and that of the Gospel. The ministry of the law by Moses, he calls the ministration of death. The blessed properties of the Gospel by Christ, the ministration of life. The law, Paul proves, could produce nothing but death; for it universally condemned the whole race of Adam. Even the children of God, from being born in the stock of Adam, came under the condemnation of it. But as in Christ the law is honored, and all the seed of Christ considered holy in Him; the Gospel, by Christ, is called the ministration of life. And, therefore, there is a glory in this dispensation, which far exceeds the law by Moses, even had there been a possibility of obedience to it. Reader! it is very blessed to read Moses in Christ; and to see that Christ is the end of the law for righteousness to everyone that believeth, Rom 10:4 . The Church is comforted in the prospect, that the vail which is spread over all nations, (or over God’s people which are scattered in all nations,) shall be done away, Isa 25:7 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
Ver. 7. The ministration of death ] That is, the law. David was the voice of the law awarding death to sin, “He shall surely die.” Nathan was the voice of the gospel awarding life to repentance for sin, “Thou shalt not die.”
For the glory of his countenance ] Which yet reflected not upon his own eyes. He shone bright and knew not of it: he saw God’s face glorious, he did not think others had so seen his. How many have excellent graces and perceive them not!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 11 .] And this ministration is infinitely more glorious than was that of Moses under the old Covenant . He argues from the less to the greater: from the transitory glory of the killing letter, to the abiding glory of the life-giving Spirit .
Fuente: Henry Alford’s Greek Testament
7. ] But (passing to another consideration, the comparison of the two ) if the ministration of death in the letter (of that death which the law, the code of literal and formal precept, brought in. This not having been seen, it was imagined that belonged to , and hence it was altered, as more according to fact, into , the received reading.
No art. is required before , as Meyer objects, on account of the preposition ) engraven on stones (it seems strange that . . should he the predicate of ; but the ministration is the whole putting forth of the dispensation, the purport of which was summed up in the decalogue, written on stones. The decalogue thus written was, as in 2Co 3:3 , ) was (constituted) in glory (as its state or accompanying condition: the abstract as yet, to be compared with the glory of the other: the concrete, the brightness on the face of Moses, is not yet before us), so that the sons of Israel could not fix their eyes on (they were afraid to come nigh him, Exo 34:30 so that is not said of physical inability, but of inability from fear) the face of Moses, on account of the glory of his face, which was transitory (‘transitoria et modici temporis,’ Estius; supernaturally conferred for a season, and passing away when the occasion was over), how shall not rather the ministration of the Spirit (= , as formally opposed to the other: but not so expressed, because the Spirit is the principle of life , whereas the Law only led to death) be (future, because the glory will not be accomplished till the manifestation of the kingdom: according to Billroth, ‘esse invenietur si rem recte perpenderimus:’ or as Bengel, ‘loquitur ex prospectu veteris Testamenti in novum:’ but I much prefer the above, as giving the contrast, by and by expressed, between and ) in glory?
2Co 3:7-11 . DIGRESSION ON THE MINISTRY OF THE NEW COVENANT. IT IS ( a ) MORE GLORIOUS THAN THAT OF THE OLD.
2Co 3:7 . . . .: but if the Ministration of Death (see 2Co 3:6 ), written, and engraven in stones, came into existence in glory, etc. The reference is to the glory on the face of Moses (see reff.) when the Tables of the Law were brought down from Mount Sinai. St. Paul argues that for two reasons the glory of the New Covenant is greater, (i.) the former was one of condemnation, the latter of righteousness (2Co 3:9 ), and (ii.) the glory of the former was only a transient gleam, while that of the latter abides for ever (2Co 3:11 ). Of the first Tables which Moses broke in anger it is said that the writing was (Exo 32:16 ); it is merely said of the second Tables that Moses wrote upon them “the words of the Covenant, the Ten Commandments” (Exo 34:28 ). Nevertheless the tradition (see Philo, Vit. Mos. , iii., 2) was that the second Tables, like the first, were not only “written” but “engraven” ( ), as the Apostle has it. . . .: so that the Children of Israel could not ( sc. , through fear, Exo 34:30 ) look steadfastly upon the face of Moses on account of the glory of his face, transient as it was . is nearly always, if not always (for 1Co 2:6 is doubtful), passive in St. Paul (Rom 6:6 ; Rom 7:2 , 1Co 13:8 ; 1Co 15:26 , Gal 5:4 ), and as it must be taken passively in 2Co 3:14 below, there is a good deal to be said for regarding it as passive here and in 2Co 3:11 ; 2Co 3:13 (as the A.V. does; note, however, that the translation “which was to be done away” in this verse is wrong). Yet the sense seems to require the middle voice “which was passing away,” sc. , even as he spoke to the people. The position of gives it emphasis. Pfleiderer is guilty of the extravagant supposition that the whole story of the Transfiguration ( cf. Luk 9:28 ff.) is built up on the basis of this passage ( cf. , 2Co 3:18 ), the disappearance of Moses and Elijah, leaving Jesus alone with His disciples, indicating that the glory of the Old Covenant was passing away ( )!
NASB (UPDATED) TEXT: 2Co 3:7-11
7But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, 8how will the ministry of the Spirit fail to be even more with glory? 9For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. 10For indeed what had glory, in this case has no glory because of the glory that surpasses it. 11For if that which fades away was with glory, much more that which remains is in glory.
2Co 3:7 “if” This is a first class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purposes.
“the ministry of death, in letters engraved on stones” The purpose of the law was to show sinfulness (cf. Gal 3:24). This section, 2Co 3:7-18, is a rabbinical Midrash on Exo 34:23-35. There is a threefold use of “the veil” metaphor: (1) Moses; (2) contemporary Jews; (3) believers.
The old covenant is written by the finger of God on tablets of stone on Mt. Sinai (cf. Exodus 19-20). The new covenant, also written by God, is on the hearts of faithful followers (cf. Jer 31:31-34; Eze 36:22-38). The first is characterized by obedience to an external code, but the second, obedience to an internal relationship.
“came with glory” See SPECIAL TOPIC: GLORY (DOXA) at 1Co 2:7.
“could not look intently at the face of Moses because of the glory of his face, fading as it was” This relates to Exo 34:30-35. There has been much discussion about this passage. Some think Moses veiled his face to keep the Israelites from seeing the fading glory (cf. 2Co 3:7; 2Co 3:13). Others, however, think that Moses veiled his face because the Israelites could not stand the glory of God because of their sins.
2Co 3:8 This verse is contrasting the ministry of Moses, which reflected God’s glory with the ministry of the Spirit who shares the Father’s glory.
2Co 3:9 “if” This is another first class conditional sentence, which is assumed to be true from the author’s perspective or for his literary purposes.
“the ministry of condemnation” What a strong, shockingly negative way to describe the Old Covenant.
“the ministry of righteousness” The OT produced condemnation for most of the children of Abraham. The NT produces righteousness for all the children of Adam if only they will trust in God’s finished work in Christ and the wooing of the Spirit. See Special Topic: Righteousness at 1Co 1:30.
“abound” This is a present active indicative of perisseuu, which emphasizes its ongoing nature. See fuller note at 2Co 1:5 and Special Topic at 2Co 2:7.
2Co 3:10
NASB”For indeed what had glory, in this case has not glory because of the glory that surpasses it”
NKJV”For even what was made glorious had no glory in this respect because of the glory that excels”
NRSV”Indeed, what once had glory has lost its glory because of the greater glory”
TEV”We may say that because of the far brighter glory now the glory that was so bright in the past is gone”
NJB”Indeed, what was once considered glorious has lost all claim to glory, by contrast with the glory which transcends it”
The OT is characterized as “had glory” (perfect passive indicative). It was surely from God and reflected God. However, the fuller revelation is in Christ, the glory of the NT (perfect passive participle). This comparison of YHWH’s covenants is also developed in the book of Hebrews. See SPECIAL TOPIC: GLORY (DOXA) at 1Co 2:7.
The definite article “to” (nominative, neuter, singular) is used as a grammatical place holder for “the old covenant” (most English translations have “what”). It is characterized in this context as
1. “written on tablets of stone,” 2Co 3:3; 2Co 3:7
2. “the letter,” 2Co 3:6
3. “the ministry of death,” 2Co 3:7
4. “the ministry of condemnation,” 2Co 3:9
“surpasses” This is an intensified term from “over” or “beyond” and “to throw.” Paul uses it here and in 2Co 9:14 (i.e., “The surpassing grace of God”). He also uses both perisseu and huperball in 2Co 11:23, where he compares his background and ministry with the credentials of the false teachers. Paul speaks with intense feelings and hyperbolic vocabulary! See Special Topic: Paul’s Use of Huper Compounds at 1Co 2:1.
2Co 3:11 “if” This is another first class conditional sentence.
“that which fades away” This is the term katarge, which is used so often by Paul in his Corinthian letters (cf. 1Co 1:28; 1Co 2:6; 1Co 6:13; 1Co 13:8; 1Co 13:10-11; 1Co 15:24; 1Co 15:26; 2Co 3:7; 2Co 3:11; 2Co 3:13-14). For the Special Topic see 1Co 1:28.
“that which remains is in glory” The contrast is not between that which is from God or has God’s glory, but which has the greater glory and the abiding glory. The answer is the New Covenant in Christ, the New Age of the Spirit, and the now complete predestined eternal plan of redemption (cf. Act 2:22-24; Act 3:18-21; Act 4:28; Act 13:29-41).
if. App-118.2, a.
ministration. Greek. diakonia. App-190.
written = in (Greek. en. App-104.) letters. See 2Co 3:6.
engraven. Greek. entupoo. Only here.
was = came to be.
glorious = in (Greek. en) glory.
children = sons. Greek. huios. App-108.
not. Greek. me. App-106.
stedfastly behold gaze upon. Greek. atenizo. App-133. Followed by the Greek eis (App-104.)
Moses. Occurs three times in this Epistle, here, on 2Co 13:15.
for = on amount of. Greek. dia. App-104. 2Co 3:2.
to be done away = being done away. Greek. katargeo. See Rom 3:3.
7-11.] And this ministration is infinitely more glorious than was that of Moses under the old Covenant. He argues from the less to the greater: from the transitory glory of the killing letter, to the abiding glory of the life-giving Spirit.
2Co 3:7. , the ministry) which Moses performed.-) LXX. , Exo 32:10.-, in stones) There were then two different tables, not of one stone. Exo 34:1 : engraven in stones, is an explanation of this clause, in letters.[17]- , obtained glory [was glorious]) , I become, and , I am [], 2Co 3:8, are different.- ) Exo 34:30, .-, of Moses) engaged in the duties of his office.
[17] , in letters. Eng. Ver. written, etc., at the beginning of 2Co 3:7.
So AC, and acc. to Lachm. G (but Tisch. makes G support ) fg Vulg. Orig. 1, 708f: 3, 498c: 4, 448a. But B and D() corrected later. .-ED.
2Co 3:7
2Co 3:7
But if the ministration of death, written, and engraven on stones,-The law of Moses written on stones is called the ministration of death, because it could not make the comers thereunto perfect as pertained to the conscience. It condemned all infractions of the law, but gave pardon to none. It, with its sacrifices, pointed forward to Christ as the author of forgiveness; but it could not bring true spiritual life.
came with glory,-[Here begins the comparison of the glory of the ministry of the old covenant with that of the new covenant.]
so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face;-The outward and visible glory of the appearance of God was such that the countenance of Moses, because he had been face to face with God, shone so that the children of Israel could not bear to look upon his face. (Exo 34:29-35).
which glory was passing away:-All this glory must pass away and have an end.
the Veil upon the Heart
2Co 3:7-18
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 2Co 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.
The Glory Of TheNew Covenant
2Co 3:7-18
But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious. Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (vv. 7-18)
Verses 7-16 of this section constitute a long parenthesis. Let me show you how evident that is. Let us go back and read verses 5-6, and then connect with them verse 17, and you will see these two portions are intimately connected and how all the intervening verses come in parenthetically. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth lifeNow the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. The apostle leads us through this lengthy parenthesis in order to contrast for us the fading glory of the old covenant with the unchanging, unending glory of the new covenant of grace.
First he says, If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? Notice the two ministries that he contrasts, the ministration of death and the ministration of the spirit. The ministration of death was the law; the ministration of the Spirit is the gospel of grace. He has already called the law the letter, and a very exact translation of the first part of verse 7 would be, If the ministration of death, the letter, engraven in stones, was glorious [and it was], how much more shall the ministration of grace be glorious?
The reference, of course, is not to the first giving of the law but to the second. I wonder whether we are all familiar with the difference. When God first gave the law at Sinai He wrote that law Himself on tables of stone that He had prepared, and He gave them to Moses amid accompaniments of thunder and burning fire and a mighty voice that filled the peoples hearts with fear, so that even Moses himself said, I exceedingly fear and quake. He calls that Gods fiery law. It was absolutely rigid; its principle was, An eye for an eye, a tooth for a tooth, burning for burning, cutting for cutting. It was absolute intrinsic righteousness. Whatever a man actually deserved according to that law he was to receive. But before Moses came down from the mount, the people had broken that law. The first commandment was, Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them (Exo 20:3-5), and before Moses reached the foot of the mount the people were dancing around a golden calf. Moses knew if he had brought that law into the camp, there could be nothing but condign judgment. That holy law would of necessity have demanded the death of the entire people, so Moses broke those tables on the side of the mount, and came down empty-handed, and then he became the intercessor for the people and pleaded with God to show mercy.
The Lord said that He would destroy them but make of him a great nation. But Moses said, Oh, no, if someone has to be destroyed, destroy me, and save the people, and in that he manifested the spirit of Christ. And so he went up into the mount again for forty days, and this time God gave the law tempered with mercy, gave it recognizing the fact that the people themselves would not keep it, but provided with this second giving of the law a system of sacrifices whereby the penitent lawbreaker could draw nigh to God with that which typified the coming into the world of His blessed Son. It was still law, but it was law tempered by grace, and it meant so much to Moses to find out that the Lord had thoughts of grace in His heart for the poor people, that when he came down from the mount his very face was beaming because of his association with God. He had learned to know God in a new way during those forty days, and when the people saw the light shining from his face they were amazed, and Moses put a veil over his face until he had finished speaking with them, and when he went before the Lord again he took it off. The apostle tells us why he did that.
The thought many of us have had was that Moses put a veil over his face because the glory was so bright that the people could not look upon him, but here we are told by the Holy Spirit that he put a veil over his face because he knew that that glory was fading and passing, and he did not want the people to see the glory disappear. The glory of that covenant could not last because too much depended upon sinful men. And the glory faded and judgment took its place, and so even that second giving of the law proved to be a ministration of death instead of salvation, because of the sinfulness of mans heart. But, says the apostle, if even that ministration came to the people in glory, how much more shall the ministration of the Spirit, the glad wondrous gospel of pure grace, excel in glory! And so we go today to a lost world to tell men that Gods face is shining with love and compassion upon humankind.
Oh, the glory of His grace
Shining in the Saviours face,
Telling sinners from above,
God is light, and God is love.
If the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. The law is called, the ministration of condemnation, because it asked of men an obedience which sinful men were not able to give. The law came demanding righteousness, but the present message of grace is called the ministration of righteousness, because it comes giving righteousness to men who are unable to produce a righteousness of their own. This is what made it so precious to the apostle Paul. He had spent years of his life trying to produce a righteousness suited for God, but when he caught sight of the risen Christ and heard Him saying, I am Jesus whom thou persecutest, and knew that blessed Savior had fulfilled the law for him, that He had died and had been raised again, Paul exclaimed, [That I] might be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (Php 3:9). Here is a ministration of glory indeed! The glorious gospel, it is called elsewhere, of the blessed God. That word translated blessed really means happy. Just think of it-the happy God! What is it that makes God happy? It is because He Himself has found a way whereby His love can go out to guilty sinners, and He can save the very vilest of men and make them fit for His presence. God is a lover of men. Judgment is His strange work, for he delighteth in mercy (Mic 7:18). He hath no pleasure in the death of the wicked; but that the wicked turn from his way and live (Eze 33:11). But when He tested men under law, there was nothing but the curse for them, for they could not fulfill its requirements. Now God has met every need of sinful man in the cross of Christ, and He offers an untarnishable righteousness to those who trust His blessed Son. And the heart of God rejoices as His face shines upon sinners.
For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. It is like the difference between the moon and the sun. At night as you look upon the moon shining it has wondrous glory, and your heart cannot but be stirred. But have you sometimes seen the moon hanging low upon the horizon after the sun had risen? What a pale, misty, watery-looking thing it was. It was the same moon that shone so brilliantly the night before, but its glory passed away in the light of the glory that excels, and so it is that the very highest point to which the Old Testament can bring us, the very highest experiences that Old Testament saints had under the law (and they were glorious in their way, they were precious experiences while they lasted, for there was a glory connected with Gods dealing with men under that old covenant), have no glory at all compared with the glory that excelleth. Have you ever noticed that even some of the most devoted saints in Old Testament times were never absolutely sure of their final salvation? Job was in utter bewilderment, David was perplexed, when Hezekiah received word that he was going to die, he turned his face to the wall and wept and sobbed, and was in great distress, but now in this New Testament dispensation of grace, the poorest, feeblest soul that trusts in Jesus may have absolute assurance of his perfect acceptance with God.
An old Scot lay suffering, and his physician had told him it was a matter of only a few hours or a few days at the most. A friend really interested in him came to spend a little time with him and said, They tell me you will not be with us long. I hope you have got a wee glimpse of the Saviors blessed face as you are going through the valley of the shadow.
And the dying man said, Away with the glimpse, man; its a full view of His blessed face I have had these forty years, and Ill not be satisfied with any of your glimpses now.
That is the glory that excelleth, the glory that shines in the face of a reconciled God because the sin question has been eternally settled. In view of this, says the apostle, We use great plainness [or boldness] of speech. I know that to some people the expressions that are used in these New Testament epistles must seem very bold; they cannot comprehend them. Speaking with a Roman Catholic priest a number of years ago about the second coming of the Lord Jesus Christ, I was telling him about the time when the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first (1Th 4:16), and I said, When that time comes, I am going up with that ransomed throng, I am going to be caught up to be forever with the Lord.
He looked at me a little puzzled, and said kindly, My dear sir, you must think you are a very great saint to be so sure that you will be taken up at that time.
I said, No, it is not that I think I am a great saint, I am really one of the least of all saints, and I found out some years ago that I was a great sinner; but I found out that Jesus is a great Savior, and that He manifests great grace to great sinners by taking all our sins and settling for them on Calvarys cross. And so I trust Him, and trusting Him I know my sins are gone, and therefore I am able to rest in His Word, If I goI will come again, and receive you unto myself, that where I am, there ye may be also (Joh 14:3). We use great boldness of speech. I do not know anything but the gospel of the grace of God that gives this boldness of speech, this absolute assurance that sins are put away, and that one is saved for eternity. But this is the portion of those who have received in their heart the ministry of reconciliation.
Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished. Moses covered his face, as we have seen, that they might not see the glory fade. That fading glory pictures this old dispensation that is abolished. There is nothing of it left for us. There is a new dispensation in which we live which has taken its place. But their minds were blinded-those who have never moved out of the Old Testament into the New, they who attach all their hopes to the Old Testament-for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ.
I wonder whether some of you are my Lords own brethren after the flesh, you belong to the nation of Israel, those whom we call the Jews, Gods earthly people. You are one for whom the Christian should have the deepest affection. You gave us our Savior and, under God, you gave us our Bible. God used Jewish hands to write this Bible, and a Jewish mother gave birth to our blessed Lord Jesus Christ, and yet we Christians are enjoying the glory of this new covenant and so many of you, Gods earthly people after the flesh, are without this blessing and without this joy. Yet, you still believe your Bible, you still believe the Old Testament, you still believe that those books that comprise the old covenant are really the Word of the living God. You read that Bible and still do not have peace, you have no assurance that your sins are forgiven, you do not know yet for certain that you are right with God, and that if called from this world you would go immediately to Abrahams bosom. Do you know why? Your eyes have not yet been open to see Him of whom Moses and all the prophets spoke. Listen to this word spoken by a Jew, a Jew whose name was Simon Peter. He says, To him [that is, to Jesus] give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins (Act 10:43). Thousands of Jews have looked through the Old Testament telescope to Christ as the fulfillment of all the types and shadows of the law, the true Messiah of Israel, the promised Redeemer, that Righteousness which God promised to reveal in due time, and, finding Him, the veil has dropped from their hearts and they are rejoicing in the new covenant. This same privilege is yours. For until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. Think of reading the Old Testament with a veil over it, or with the veil over the heart. If you turn to the New Testament and see how wonderfully Christ fulfills all these types and shadows of the law and how truly all the prophecies are fulfilled in Him, the veil will be torn away, and you will be brought out into the full light and liberty of the glory of God. Even unto this day, when Moses is read, the veil is upon their heart. And that veil will always remain upon their heart until they turn to God in repentance.
Nevertheless when it shall turn to the Lord, the veil shall be taken away. Observe, it does not simply say, Nevertheless when they shall turn to the Lord, but it says, When it shall turn to the Lord. To what does the it refer? Go back to the preceding noun. Even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away. That is the end of the parenthetic portion of this section.
Following up what he has already said in verse 6 the apostle concludes the section like this, Now the Lord is that Spirit. Our Lord Jesus Christ is the Spirit of the Old Testament. Turn where you will in the Old Testament, it has one theme, and that is Christ. He is the Spirit of the whole thing, and if you just see the letter and do not see Him, you have missed the purpose for which God gave His Book. The Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. The Lord Jesus Christ says, Ye shall know the truth, and the truth shall make you free (Joh 8:32). The law puts man in bondage; Christ brings him out into liberty. Where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the [unveiled face] of the Lord, are changed [the same word is rendered transfigured in the Gospels] into the same image from glory to glory, even as by the Spirit of the Lord. Here is true Christian growth in grace. First, Christ has to be revealed to the soul, and then as you go on day after day, as you are occupied with Christ, you become like Him. You never have to advertise your holiness, you never have to say, See how spiritual I am becoming, how Christlike I am. This will not be necessary if your heart is taken up with the Lord Jesus. If occupied with Him, other people will soon realize that you are becoming more and more like Him as the days go by.
You remember Hawthornes story of The Great Stone Face. He tells of a lad who lived in the village below the mountain, and there upon the mountain was that image of the great stone face, looking down so solemnly, so seriously, upon the people. There was a legend that someday someone was coming to that village who would look just like the great stone face, and he would do some wonderful things for the village and would be the means of great blessing. The story gripped this lad, and he used to slip away and hour after hour would stand looking at that great stone face and thinking of the story about the one that was coming. Years passed, and that one did not come, and still the young man did what the boy had done, and went to sit and contemplate the majesty, the beauty of that great stone face. By and by youth passed away and middle age came on, and still he could not get rid of that legend; and then old age came, and one day as he walked through the village someone looked at him and exclaimed, He has come, the one who is like the great stone face! He became like that which he contemplated. If you want to be Christlike, look at Jesus. If you want to grow in grace, contemplate Jesus. You find Him revealed in the Word, so read your Bible and meditate upon it. We sing the song,
Take time to be holy,
Speak oft with thy Lord.
Dr. Lewis Sperry Chafer almost always interrupts when this hymn is given out, and says, Please let me change that first line; let us sing it, Take time to behold Him. As we behold Him we will become holy, for, we all, reflecting as in a mirror the glory of the unveiled face of the Lord, are changed, are transfigured, and transformed into the same image from glory to glory, even as by the Spirit of the Lord.
the ministration: 2Co 3:6, 2Co 3:9, Rom 7:10
written: 2Co 3:3, Exo 24:12, Exo 31:18, Exo 32:15, Exo 32:16, Exo 32:19, Exo 34:1, Exo 34:28, Deu 4:13, Deu 5:22, Deu 9:9-11, Deu 9:15, Deu 10:1-4, Heb 9:4
was: Deu 4:8, Neh 9:13, Psa 19:7, Psa 19:8, Psa 119:97, Psa 119:127, Psa 119:128, Psa 119:174, Rom 7:12-14, Rom 7:22, Gen 3:21
that: Exo 34:29-35, Luk 9:29-31, Act 6:15
which: 2Co 3:10, 2Co 3:11, 2Co 3:14, Rom 10:4, 1Co 13:10
Reciprocal: Exo 19:24 – lest Deu 5:25 – this great Deu 33:2 – a fiery law Jer 31:33 – I will Hab 3:3 – and the earth Mat 17:3 – Moses Mar 9:2 – transfigured Luk 9:30 – which Joh 1:17 – the law Joh 3:30 – but Joh 5:45 – there Rom 2:12 – in the law Rom 4:15 – Because Rom 5:20 – the law 2Co 5:14 – then Gal 2:17 – is Heb 8:10 – I will put
LAW AND GOSPEL COMPARED
But if the ministration of death, written and engraven in stones, was glorious, much more that which remaineth is glorious.
2Co 3:7-11
In these verses we have a comparison between the old and the new dispensations in defence of St. Pauls ministry: a comparison from the less to the greater. The old was glorious in the circumstances of its promulgation at Sinai, but it is excelled in glory by the new.
I. Death and life.The law was a ministration of death; the Gospel is a ministration of the Spirit, and so of life. The one works death, the other life: life is better than death. The Gospel, as the ministry of the Spirit, gives light.
II. The law was written on stones, the Gospel is written on the heart.The law was something outward, making little appeal to the heart, nor quickening the will; mainly a letter; not a living, inward power or principle so much as an elaborate ritual. The Gospel is written, not with ink or with graving-tool on tables of stone, but on the fleshy tables of the heart by the Spirit. It is inward and spiritual, a living power and principle, Gods power unto salvation dominating a mans inward life. The inward and spiritual more glorious than the outward and mechanical.
III. Condemnation or righteousness?Condemnation is ministered by the law when we are brought to feel that we are under the curse of the law. Righteousness is ministered when we are brought to accept Christs perfect righteousness for justification.
IV. The law has lost its glory.The law was made glorious, the Gospel is essentially glorious.
V. Law temporary, Gospel permanent.The Mosaic economy was meant, not to abide, but to vanish away when it had served its time and purpose. The Gospel remaineth, is imperishable, is never to be superseded.
2Co 3:7. The Mosaic covenant is called the ministration of death for the reason shown in Heb 10:28, together with the comments on the preceding verse. The superiority of the new covenant over the old would not mean much, unless it is known that the old one also was important. Hence Paul reminds the reader that in administering that first one, the face of Moses became so bright with its glory that the children of Israel could not endure looking directly into his face. (See Exo 34:29-35.) Which was to be done away. This statement refers to the covenant that was written on the tables of stone, namely, the ten commandments.
2Co 3:7. But if the ministration of deaththat of the law, which by reason of our inability to keep it, becomes to us a ministration of death,written (Gr. in letters) and engraven on stones, came with glorywith a glory expressive of the righteous claims of Jehovah on His reasonable creatures,so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face. The allusion is to Exo 34:30, all so awe-struck with the appearance of Moses when he came down from the Mount, that they were afraid to come nigh him,which glory was passing awaywas expressive only of what was transitory.
Our apostle in this and the following verses, goes on with his comparison betwixt the law and the gospel, and shows the transcendency of the latter above the former.
Where note, 1. He calls the law again a killing law, or a ministration of death; because it condemns men for the breach of it to temporal and eternal death, without opening to them any door of hope.
Note, 2. This law (he speaks of it by way of diminution) was only written upon and engraven in stone; whereas the gospel is written in the fleshly tables of men’s heart’s.
Note, 3. How the apostle declares that this ministration of the law was glorious; glorious in the minister of it, Moses, who had such a lustre upon his face, that the children of Israel could not bear the sight of it: and glorious in the manner of giving it; there was a great deal of the glory and majesty of God attended the giving of the law to Moses; the ministration of the law was glorious.
Note, 4. The comparison which the apostle makes between the law and the gospel, and the preference which he gives to the one above the other.
1. As the glory of Moses’s face ceased after a while, so the glory of the law ceased at the coming of the gospel.
2. The law was delivered by angels to Moses, but the gospel was delivered to the apostles by the Son of God, who is the brightness of his Father’s glory, and the express image of his person.
3. Whereas the glory of Moses did more and more decrease; the glory put upon the apostles, and derived from Christ, was still more and more increasing upon them.
But, 4. The chief glory of the gospel which the apostle here insists upon, is the ministration of the Spirit, in the large effusions of it under the gospel dispensation, giving spiritual and eternal life to believers, instead of death spiritual and eternal coming by the law. Well therefore might our apostle here say, the ministration of the Spirit, or the gospel, is much more glorious; and consequently a greater reverence and honour is due to it, and to the ministers of it.
The Greater Glory of the New Covenant
The law of Moses was written in stone and condemned men to die since they were not perfect. Yet, Moses, as a minister of that covenant, was glorified to the point that no one could look upon his face. Moses’ law was directed to the outward man and condemned, yet brought glory. The law brought by the Spirit and directed to the inward man should bring more glory ( 2Co 3:7-8 ).
The Old Law could not free man from sin, while the New can. Since the Old brought glory, the New should outshine it as the sun outshines the moon. Even though the Old Law was made glorious, the New, in comparison made it as if it had no glory. Like the rising sun obscures the moon, the New Law obscures the Old. It remains while the other is obscured, thus displaying its greater glory ( 2Co 3:9-11 ).
Because we have hope of life and not of condemnation, Paul was not timid in speech. Knowing God was on his side, he spoke openly ( 2Co 3:12 ).
2Co 3:7-8. But The apostle having signified that he and the other true servants of Christ were intrusted with the ministry of the new covenant, in opposition to the old, proceeds now to show the great superiority of their dispensation to that which had preceded it. This he does in three important particulars. If the ministration of death, written and engraven in stones That is, the Mosaic dispensation, the most important part of which was engraven on two tables of stone, and which proved a ministration of death to those who preferred it to the gospel, and which still subjects such to death, pronouncing an awful curse upon all that in any respect violate it; was glorious Was attended with a signal and undeniable glory, a glory even reflected on the face of its minister, in such a degree that the Israelites could not bear steadfastly to behold the splendour of his countenance; how shall not the ministration of the Spirit The Christian dispensation, under which the Holy Spirit, in his gifts and graces, is much more largely communicated than it was under the law; be rather glorious Since the operations and graces of the Spirit of God in the heart of a rational being are so much more important than any dead characters which could be engraven on insensible stones. To be a little more particular: The law, even the best part of it, that engraven on stones, is here properly termed the ministration of death Because, 1st, It condemned wilful transgressors in certain cases, (as sabbath-breakers, adulteresses, and those disobedient to parents,) to temporal death; so that they died without mercy under two or three witnesses attesting their guilt, Heb 10:28. nding all dead, or doomed to die, temporally, it had no resurrection to announce or promise. 3d, Spiritual, as well as temporal death, having entered into the world by the first great transgression, and all being involved therein, namely, destitute of the favour of God, (which is life, Psa 30:5,) of union with him, and a spiritual mind, (Rom 8:6,) it could not quicken them, or make them alive to God. Its sacrifices could not procure men Gods forfeited favour, much less assure them of it. Its precepts, through mens inability to keep them, could not introduce them to union with him, and its carnal ordinances and worldly promises could not render them spiritually minded. Thus the letter, that external, emblematical, and shadowy dispensation, killed such as adhered to it, and rejected the gospel; but the Spirit giveth life. As the Spirit of God is the grand promise of the new covenant, (see Isa 44:3; Isa 59:21; Joe 2:28; Joh 7:37-38,) so by this the gospel doctrines, precepts, and promises, are made spirit and life to us; repentance unto life and living faith are begotten in us, the favour of God is manifested, and union with God imparted, productive of a spiritual mind, which is life and peace.
But if the ministration of death, written [literally, “in letters”], and engraven on stones, came [was introduced] with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face [Exo 34:29-35]; which glory was passing away:
THE VAIL OF MOSES
2Co 3:7-16.
Moses was the mediator of the old covenant of works, and hence a representative of Christ, who had not yet come in the flesh, and though on earth from the beginning of the mediatorial kingdom, yet never visible to human senses till after He was born in Bethlehem. However, He was real and manifest to human spirits in the days of the patriarchs, just as the children of Israel realized the personal presence of Moses when he covered his face with a vail, though they could not see his face. The vail was pertinent for the mediator while excarnate, and as Moses represented Christ before incarnation, when yet invisible, he must also be invisible, covering his face with a vail as his body was covered with his mantle, so that his entire person was in a sense invisible. And yet how exceedingly real to all Israel was the personal presence of Moses, even though covered from the contact of their senses. Hence we must not conclude that Jehovah (for this was the Old Testament name of Christ) was not manifested to the patriarchs. He was intensely real to them, as Moses was to Israel, even though he had a vail upon his face. This symbolism vividly represents the justified and sanctified experiences contrastively, while in both we realize the presence of our blessed Mediator. In the former, which is normal to the Mosaic dispensation, we are delighted with His presence, but conscious that there is an intervening vail somewhere, like the worshiper in the outer court of the temple separated from the effulgent glory of the Shekinah by the intervening vail. Yet he is assured that Jehovah in His glory is very nigh. He is no pagan, groping amid the mummeries of heathen priests, talking to dead gods who never give them an intelligent answer. While he is delighted with the privilege of worshipping Jehovah in his sanctuary, he longs to pass beyond that veil, and stand amid the clear effulgence of the glorious Shekinah, and meet Jehovah face to face. In the new dispensation the priesthood is transferred to the membership (1 Peter 2), the justified experience constituting you a priest and permitting you to offer sacrifices in the sanctuary; while sanctification rends the vail from top to bottom, so you have nothing to do but push it aside by the hand of faith, walk in, enjoy the worship of the cherubim, and abide amid the unutterable splendors of the Shekinah, flooded with the delectable realization of Jehovahs presence. Hence, in this beautiful symbolism of Moses with a vail on his face, so that the children of Israel can not immediately behold his person and see him face to face, yet they are indubitably conscious of his presence. Now, do not forget that Moses, in his mediatorship, does not represent himself, but Christ; hence we see that the justified experience reveals Jesus to the senses beyond the possibility of doubt, yet there is a vail intervening But this vail is taken away in sanctification, which is normal to the new dispensation.
7. And if the ministry of death, having been engraven in writing in the stones, was in glory, so that the sons of Israel were not able to look upon the face of Moses on account of the glory of his countenance, which is transitory,
8. How much more shall the ministry of the Spirit be in glory? Why is the ministry of the old covenant, i. e., justification, called the ministry of death? Because it means the death of the sinner, i. e., old Adam, who in justification is arrested and bound as a prisoner awaiting execution. Here Paul calls this ministry of death transitory. Why? Because it does not take long to kill a man. This ministry arrests the man of sin, and holds him for execution at the hands of the man of grace. Hence this ministry of death is superseded by the ministry of the Spirit. Why? Because the Holy Ghost slays Adam the first, thus putting an end to the ministry of death.
9. For if the ministry in condemnation was in glory, how much more shall the ministry of right abound in glory.
10. For that which was glorious became not glorious in this respect on account of the surpassing glory.
11. For if the transitory is through glory, how much more is that which abides in glory? The mediatorship of Moses was in its very nature transitory, as he was destined to be superseded by Christ, who is to abide forever. Yet you must not lose sight of the Antitype in the contemplation of any of these types, as that is the point where idolatry comes in and they proceed to the worship of types and symbols; but you must bear in mind that Christ was as real in the Old Testament as in the New, otherwise none could have been saved, for Moses had no more power to save a soul than I have, and God out of Christ is a consuming fire. John the Baptist said,
I am the voice of one crying in the wilderness, Prepare ye the way of the Lord, and make His paths straight (Mat 3:3).
John here means Christ, and if you will read his quotation from Isaiah, you will find he says Jehovah. Hence the Christ of John is the Jehovah of Isaiah. Paul says,
Some of them tempted Christ and were destroyed by serpents (1Co 10:19).
Hence you see the Christ of Paul is the Jehovah of Moses. By these two unimpeachable witnesses you see I prove the identity of Christ and Jehovah. Therefore, throughout the Old Testament, Jehovah means none other than the excarnate Christ. So they all had Christ with them, omnipotent to save from the days of Abel till the last trumpet sounds. Now you see in these Scriptures Paul calls this the ministry of condemnation, which is true throughout the gospel of justification, normal to the ministry of Moses, because justification condemns old Adam to die. The sheriff has a writ of prosecution against your house. You have the murderer on hand, taking care of him and feeding him. The only way you can save your own neck is to turn over that murderer to the sheriff for execution under the law, which says, The soul that sinneth, it shall die. Hence you are never justified till you actually assign old Adams death warrant. As here it says that the Mosaic dispensation was transitory, so your justification is really a transitory state, destined soon to wind up with the execution of Adam the first. These Scriptures clearly refute the possible conception of settlement and permanency in the justified experience, which in its very nature is transitory. Now Paul says that this ministry of condemnation (i. e., the condemnation of the sin-principle to execution) is glorious, but that glory is in its very nature transitory, and destined to wind up with the ministry of the Spirit, who supersedes Moses, the law-giver, and hence the representative of the law. But you must remember that the law can do nothing but define the offense and condemn the criminal. The law is a light revealing sin. A dozen rattlesnakes may be in this room unseen by the inmates because there is no light. When the light comes it reveals the venomous monsters, but has no power to kill a single one of them. So Moses the law-giver has no power to slay Adam the first. There is glory in his ministry of condemnation, because, pursuant to truth and righteousness, it condemns the man of sin to die. This ministry n its very nature is transitory, because it is verified and passes away when the criminal is executed. Hence the glory of justification consists in arresting the man of sin and holding him a prisoner for execution and turning him over into the hands of the Executive, who is none other than the Holy Ghost, the Omnipotent Spirit of Christ. Now when Adam the first is turned over to the Holy Ghost for execution, we pass triumphantly into the ministry of the Spirit. Why do I say triumphantly? Because the vexed problem is now gone out of our hands. The Omnipotent Spirit takes charge of our old enemy, who has given us all the trouble we ever had. Truly our victory has come. We need not trouble ourselves about what He has done with him. We know that He will never let him trouble us any more. As the law under Moses has already condemned him to die, and the Holy Ghost, the Executive of the law, has taken him into hand, of course there is nothing left for us to do but to reckon him dead (Rom 6:11), and raise the shout of triumph. Since this is no transitory affair, victory has come, and come to stay. Well does Paul here say that the transcendent glory normal to the ministry of the Spirit, which comes to abide, actually eclipses all the glory normal to the ministry of condemnation, which was destined to be transitory, passing away with the execution of Adam the first and superseded by the transcendent glory normal to the ministry of the Spirit, who not only executes Adam the first (Rom 6:6), but abides forever, filling the soul and life with glory ineffable. Hence we see the egregious folly on the part of anyone to abide in the justified state. He is committing the awful blunder of the Jews who held on to Moses, refusing to let him go into eclipse when Christ came. Moses was all right in his dispensation, but utterly effete and unsatisfactory after the expiration of his dispensation. The present Holiness Movement is destined to play a conspicuous part in the Judgment Day. When the Jews rejected Christ they plunged headlong into darkness, and have been sinking deeper into infidelity and atheism ever since. The same was true when the Roman Catholic Church rejected the light of the Lutheran Reformation. Before that day there were many bright lights and celebrated saints adorning her ranks, such as Augustine, Bernard, and a host of others. God raised up. Luther and his compeers to lead them into brighter light and better experiences. They rejected them with contempt, and have been sinking into blacker darkness, deeper debauchery and were terrible diabolism ever since. The same is true of the Episcopal Church ever since she rejected the light God gave her in the Wesleyan Holiness Movement. The present movement is not local, like that of Luther in Germany, Knox in Scotland and Wesley in England, but it is moving with the tread of a giant through every nation under Heaven, as her fire-baptized missionaries are now penetrating the hitherto unexplored regions of Hoonan, Thibet, in Eastern Asia, and the Soudan and Congo regions of Central Africa, as well as South America, the islands of the sea and all other nations, girdling the globe with salvation and holiness to the Lord. The saddest scene on which the angels look down is the rejection of the Holiness gospel by the Protestant churches, thus marking a notable epoch in their history, destined to astonish millions when we all stand before the great white throne. They have no idea of giving up their justification, yet they are everywhere doing this very thing, from the simple fact that it is utterly impossible to hold it after they reject sanctification. You have turned over the man of sin to the civil authorities for execution. You still have him on hand, a prisoner on your premises. The day of hanging has arrived and the sheriff comes after him. If you do not surrender him up to execution your loyalty is at once suspected, impeached, and ere long forfeited. You are like the Jews who held on to Moses after Christ came. God is as real in the church of the world today as when He flamed in the bush before Moses in the wilderness. I most obviously and unmistakably see to my sorrow the sad retreat of all the Protestant churches back into darkness and condemnation. It is because they reject sanctification.
13. And not as Moses put a vail on his face, so that the sons of Israel could not see to the end of the transitory. While in the justified experience this vail is on our face, so we do not see the glorious end of this transitory experience, when the man of sin is executed and we are sanctified wholly.
14. But their minds were darkened. The Jews could not clearly apprehend Christ till He came incarnate; hitherto their conceptions were more or less shadowy and vague. For unto this day this same vail remains in the reading of the Old Testament, not taken away because it is done away in Christ. We have this day thousands of witnesses to this fact. I preached fifteen years in the dispensation of Moses with that vail on my face, while reading my Bible so that I enjoyed no distinct vision, but a vague panorama like the fugitive scenes of a magic lantern moved before my eyes. Thirty years ago, when the Holy Ghost revealed Jesus to my spirit sitting on the throne of my heart, crowned and sceptered, King of kings and Lord of lords, ruling within and without and making my life a constant sunshine, what a light and a glory rolled over the inspired pages! Before that day I had never given a Bible reading, was utterly incompetent to do it. Oh, how wonderfully the blessed Holy Spirit has revealed to my happy soul His precious Word! The reason you find none but the Holiness people making any progress in Bible study is here solved, as they alone behold the living Word in clear and cloudless light, all justified people reading it with a vail over their faces, and the wicked neglecting it altogether.
15. But unto this day, when Moses is read, the vail is upon their heart, but when he may turn to the Lord the vail is taken away
2Co 3:7-16. This opens the way for a comparison between the ministry under the one covenant and the ministry under the other. The former, even though its issue was historically failure, condemnation, and death, and while its inferiority was shown by its being engraved on tables of stone (though it was destined to pass away), was nevertheless promulgated in circumstances of dazzling splendourthough even that was a splendour that was fading. How much greater must be the splendour belonging to the new covenant, and to its ministry, which has the Spirit in place of a written law, creates righteousness where the other wrought condemnation, and moreover is destined to abide. Even the real glory which attached to the former covenant is cancelled, at least to this extent, by the surpassing glory of the new one. For the glory of the new covenant neither passes away nor is it obscured by any veil, as the old one was. Its ministers have no need to put a veil over their message as Moses did over his face when he promulgated his Law (Exo 34:33), in order, as Paul here suggests, to hide the fading of the glory. [This, of course, was not the actual intention as represented in the OT.A. S. P.] In one phrase, their minds were hardened, he sums up the fatal consequences, as he conceives them, of the covenant which had these disabilities. And a symbol of its inadequacy was still to be seen in any synagogue. For there the rolls of the Law were punctiliously wrapped in a veil; and a like veil was over the heart of Israel, still unremoved because it could be done away in Christ alone.
The phrase, the old covenant or testament, referring to the Mosaic Law, occurs here for the first time, and is a significant testimony to Pauls consciousness that the new wine of the Gospel demanded new bottles. The words in 2Co 3:16 are a free paraphrase of Exo 34:34, applied by Paul to Israel. [When Moses went in to Yahweh he removed the veil. Accordingly, if one now turns to the Lord (i.e. Christ), the veil is removed from the heart.A. S. P.]
Verse 7
The ministration of death; the ministration of that covenant which denounced death.–In stones; referring to the two tables of stone on which the ten commandments were written.–Was glorious; in respect to the circumstances of its first promulgation. Allusion is here made to the account recorded in Exodus 34:29,30.–Was to be done away; was temporary and transient.
3:7 But if the ministration of death, written {g} [and] engraven in stones, was {h} glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:
(g) Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.
(h) This word “glorious” indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.
Another contrast between the two covenants concerns the medium God used to carry them to His people. He employed stone tablets for the Old Covenant but His Holy Spirit for the New Covenant. These vehicles represent the nature of each covenant: hard and unbending compared to personal and friendly.
Another contrast is the relative glory of the ministries that marked the economies that the covenants created. "Glory" is a key word in this section of the epistle. It occurs 19 times in chapters 1-8, and 15 of these references appear in chapters 3 and 4. "Glory" appears as a noun and a verb 10 times in 2Co 3:7-11. Both covenants involved ministry to God that resulted in glory for God. However the glory of the New Covenant far surpasses the glory of the Old Covenant. Here Paul began to think about the glory that appeared on Moses’ face when he descended from Mt. Sinai after he had communed with God for 40 days and nights (Exo 34:29-35). The glory (i.e., the manifest evidence of God’s presence) was so strong when Moses reentered the camp that the Israelites could not look at him for very long. The evidence of God’s presence was very strong during the economy when a covenant leading to death governed God’s people. How much stronger, Paul argued, will be the manifestation of God’s glory in an age when His life-giving Spirit inhabits His people?
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Peake’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)