{"id":28800,"date":"2022-09-24T12:57:24","date_gmt":"2022-09-24T17:57:24","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-311\/"},"modified":"2022-09-24T12:57:24","modified_gmt":"2022-09-24T17:57:24","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-311","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-311\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 3:11"},"content":{"rendered":"

For if that which is done away [was] glorious, much more that which remaineth [is] glorious. <\/i><\/b><\/h3>\n

11. For if that which is done away<\/em> ] Rather, is (or was) being<\/strong> done away. See note on 2Co 3:7<\/em><\/span>.<\/p>\n

was glorious<\/em> ] Literally, was by means of<\/strong>, or through<\/strong> glory, i.e. was accompanied with, or seen through a haze of glory. See note on 2Co 3:7<\/em><\/span>.<\/p>\n

much more that which remaineth is glorious<\/em> ] Literally, is in glory<\/strong>, i.e. as a permanent<\/em> attribute. Some, however, think that the Apostle often uses different prepositions (see last note) to express the same meaning. The passages, however, to which they refer, though they render this view probable, do not establish it as a fact beyond the reach of doubt.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

For if that which is done away … – <\/B>The splendor that attended the giving of the Law; the bright shining of the face of Moses; and the ritual institutions of his religion. It was to be done away. It was never designed to be permanent. Everything in it had a transient existence, and was so designed. Yet it was attended, Paul admits, with much that was magnificent, and splendid. He had, in the previous verses, stated several important differences between the Law and the gospel. He here states another. The Law he calls <\/SPAN><\/span> to katargoumenon the thing which was to be made to cease; to be put an end to; to be done away with; to be abolished. It had no permanency; and it was designed to have none. Its glory, therefore, great as in many respects it might be, could not be compared with that which was to be permanent – as the light of the stars fades away at the rising sun. It is implied here, that it was originally designed that the Mosaic institutions should not be permanent; that they should be mere shadows and types of better things; and that when the things which they adumbrated should appear, the shadows would vanish of course. This idea is one which prevails everywhere in the New Testament, and which the sacred writers are often at great pains to demonstrate.<\/P>

Was glorious – <\/B>Greek By glory ( <\/SPAN><\/span> dia doxes. That is, it was attended by glory; it was introduced by glory, it was encompassed with glory when it was established The idea here is, not that it was glorious in itself, but that it was accompanied with splendor and majesty.<\/P>

That which remaineth – <\/B>The gospel <\/SPAN><\/span> to menon. The thing that is to remain; that is permanent, abiding, perpetual; that has no principle of decay, and whose characteristic it is, that it is everlasting. The gospel is permanent, or abiding:<\/P>

(1) Because it is designed to remain immutable through the remotest ages. It is not to be superseded by any new economy, or institution. It is the dispensation under which the affairs of the world are to be wound up, and under which the world is to close; see the note, 1Co 15:51<\/span>.<\/P>

(2) Its effects on the heart are permanent. It is complete in itself. It is not to be succeeded by any other system, and it looks to no other system in order to complete or perfect its operations on the soul.<\/P>

(3) Its effects are to abide forever. They will exist in heaven. They are to be seen in the soul that shall be recovered from sin, and that shall be glorious in the bosom of God forever and ever. The Mosaic system – glorious as it was – shall be remembered as introducing the gospel; the gospel shall be remembered as directly fitting for heaven. Its most great and glorious results shall be seen in the permanent and eternal joys of heaven. The gospel contemplates a great, permanent, and eternal good, adapted to all ages, all climes, all people, and all worlds. It is, therefore, so much more glorious than the limited, temporary, and partial good of the Mosaic system, that that may be said in comparison to have had no glory.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 11<\/span>. For if that which is done away<\/B><\/I>, c.] Here is another striking difference between the law<\/I> and the Gospel<\/I>. The former is termed , that which<\/I> is counterworked<\/I> and abolished<\/I> the latter , that<\/I> which continues<\/I>, which is not for a particular time, place<\/I>, and people<\/I>, as the law was; but for ALL times, all places, and all people<\/I>. As a great,<\/I> universal<\/I>, and permanent<\/I> GOOD vastly excels a good<\/I> that is small, partial<\/I>, and transitory<\/I>; so does the Gospel dispensation, that of the law.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

The apostle, by another argument, proveth the ministration of the gospel to be much more glorious than the ministration of the law, because it is more durable and abiding. The strength of the argument dependeth upon this principle, that any durable good is more excellent and glorious than that which is but transitory, and for a time. The ministration of the law is done away; the law, contained in ordinances, is itself done away, and therefore the ministration of it must needs cease. There are now no priests and Levites, no worldly sanctuary, nor any ministrations in it, or relating to it. But our Saviour hath told us, that the gospel shall be preached to the end of the world; so as that ministration must (according to all principles of reason) be more glorious, as that which is eternal is more glorious than that which is fluid and vanishing. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

11. was glorious<\/B>literally,”was with glory”; or “marked by glory.<\/I>” <\/P>

that which remaineth<\/B>abideth(Re 14:6<\/span>). Not “theministry,” but the Spirit, and His accompaniments, life andrighteousness. <\/P>

is glorious<\/B>literally,”is in glory.<\/I>” The Greek<\/I> “with” or”by” is appropriately applied to that of which the glorywas transient.<\/I> “In” to that of which the glory ispermanent. The contrast of the Old and New Testaments proves thatPaul’s chief opponents at Corinth were Judaizers.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

For if that which is done away<\/strong>,…. Here another difference is pointed out, which subsists between the law and the Gospel, and proves that the one is more excellent and glorious than the other. The law is “that which is done away”; not merely the ceremonial law, or the judicial law, but the whole ministry of Moses, and particularly the law of the Decalogue: for the better understanding of this, distinguish between the matter and ministry of it; the ministry of it by Moses is done away, the matter of it so far as of a moral nature abides: distinguish between the law, as in the hands of Moses and of Christ; as in the hands of Moses it is broken to pieces and abolished, as in the hands of Christ, as King in his church, it remains: distinguish between precepts and precepts; some are mixed, being partly moral, and partly ceremonial, as the fourth and fifth commands, and others are not; what is ceremonial, or purely related to the Jews whilst in their civil policy, and in the land of Canaan, is done away; but what is purely moral, is, as to the matter of it, still obliging: distinguish between the law as a covenant of works, and as a rule of walk and conversation; as a covenant of works it is done away, as a rule of walk and conversation it still continues: distinguish between persons and persons; to them that are redeemed from it, it is done away; to them that are under it, it remains; and lastly, distinguish between a right and a wrong use of it; as to any use of it to justify us before God, by our obedience to it, it is done away; but as it may be of use to convince sinners of sin, and to direct saints in a course of righteousness, so it abides. The Gospel is “that which remaineth”; which denotes the continued efficacy, the incorruptibleness, the inexpugnableness, and duration of it; notwithstanding all the opposition of men and devils to it, still its blessings, promises, doctrines, ordinances, and effects continue; it remains in the Scriptures, in the church, in the hearts of believers, and in the world too, until all the elect of God are gathered in: now as things that remain are much more glorious than those which are done away, so the Gospel must be much more glorious than the law.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Passeth away <\/B> (<\/SPAN><\/span>). In process of disappearing before the gospel of Christ.<\/P>

Remaineth <\/B> (<\/SPAN><\/span>). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also <\/SPAN><\/span>, in glory, in contrast with <\/SPAN><\/span>, with glory.<\/P>

Boldness <\/B> (<\/SPAN><\/span>). Instrumental case after <\/SPAN><\/span>. Old word, =<\/SPAN><\/span>, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

That which is done away [ ] <\/SPAN><\/span>. Lit., which is being done away; in course of abolition through the preaching of the Gospel. Both the A. V., and Rev. passeth fail to bring, out the idea of process. Was glorious [ ] <\/SPAN><\/span>. Lit., through glory. Rev., with glory. 142<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “For if that which is done away was glorious,”<\/strong> (ei gar to katargoumenon dia dokses) “For if the (thing) being done away (was) through glory;” and it was; The “thing being done away,” in a state of having passed away, by reason of its fulfillment of purpose and usage had only a flash of transient glory, but that of the new has an abiding glory, without end, Heb 12:18-27<\/span>.<\/p>\n

2) “Much more that which remaineth is glorious,”<\/strong> (pollu mallon to menon en dokse) “by much more or a larger degree is the thing remaining in glory;” The church, the bride of Christ, institutionally, is our Lord’s new Light reflecting, glory-reflecting agency for this and the coming ages, without cessation, Mat 5:13-16<\/span>; Eph 3:21<\/span>; Rev 11:15-19<\/span>; Rev 19:5-9<\/span>; Rev 20:9-12<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

(11) For if that which is done away . . .<\/strong>The Greek participle is in the present tense, being done away, or failing, expressing the same thought as the decaying and waxing old of Heb. 8:13<\/span>. The contrast between the transient and the permanent is expressed by the same Greek words as in 1Co. 13:8-11<\/span>.<\/p>\n

Glorious.<\/strong>Literally, through glory,<\/em> seen, as it were, through a medium of glory which surrounded it. The second in glory is meant, probably, to express a state of greater permanence.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

11<\/strong>. <\/strong> Remaineth<\/strong> And never will be done away<\/strong>, or give place to another ministration. The permanent is much more glorious <\/strong> than is the transient. St. Paul here seems to predict the historic permanence <\/em> of the Christian dispensation as a fixture for centuries. The Mosaic dispensation, though it had lasted more than a thousand years, was transitory in comparison with the Christian ages. This view stands in apparent contradiction of any assumption that the second advent of Christ was at hand.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

2Co 3:11<\/span><\/em><\/strong>. <\/strong>If that which is done away<\/em><\/strong><\/strong> St. Paul here mentions another pre-eminence and superiority of glory in the gospel over the law; namely, that the law was to cease and be abolished, but the gospel to remain, and never to be abolished. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 3:11<\/span> . A justification of the foregoing expression . by a general proposition, the application of which in conformity with the connection is left to the reader, and the truth of which in this connection lies in the idea of the completion, which the facts of salvation in the O. T. have to find in the kingdom of God. “ For if that which ceases is glorious, much more is that which abides glorious<\/em> .”<\/p>\n

] that which is in the act of passing away<\/em> . This the reader was to apply to the of Moses<\/em> [164] spoken of in 2Co 3:7-10<\/span> , in so far, namely, as this ministry is in the course of its abolition through the preaching of the gospel by means of the . Moses ceases to be lawgiver, when the gospel is preached; for see Rom 10:4<\/span> . That this is the application intended by Paul, is confirmed by the contrast , which the reader was to apply to the teaching ministration of the N. T<\/em> . (not to the Christian religion, as Emmerling and Flatt, following older commentators, think), in so far, namely, as that ministration is not abolished, but continues on to the Parousia (whereupon its glory sets in). Fritzsche is of opinion that the of Moses is for the reason: “quod ejus fulgor muneris Christiani gloria superatur, et ita sane , nullus redditur.” But in that case the subject of would in fact be the splendour, not the itself. This applies at the same time in opposition to Billroth, who refers . to the lustre<\/em> of Moses’ office on each occasion soon disappearing<\/em> , which is impossible on account of .<\/p>\n

] sc.<\/em> . expresses the situation, condition, and so is a circumlocution for the adjective. Stallbaum, ad Plat. Phileb<\/em> . p. 192; Bernhardy, p. 235; Fritzsche, ad Rom.<\/em> I. p. 138. (2Co 3:7<\/span> ) is not different in sense; but the supposition of Estius, Billroth, Olshausen, Osiander, Neander, Hofmann, that indicates only what is transient, and what is abiding, is mere fancy. Paul is fond of varying the prepositions in designating the same<\/em> relation. Comp. Rom 3:30<\/span> ; Rom 5:10<\/span> ; Rom 15:2<\/span> ; Gal 2:16<\/span> ; Phm 1:5<\/span> . Comp. also Khner, II, p. 319.<\/p>\n

[164] Not to the Mosaic religion in general<\/em> , which ceases through Christ (Theodoret, Theophylact, and many others, including Emmerling and Flatt), which is quite at variance with the context. See vv. 7 10.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

11 For if that which is done away was<\/em> glorious, much more that which remaineth is<\/em> glorious. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 11. Much more that, &c.<\/strong> ] As the sun outshineth Lucifer his herald. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

11.<\/strong> ] For<\/strong> (a fresh ground of superiority in glory of the Christian over the Mosaic ministry) if that which is transitory<\/strong> (not here, as above, the brilliancy of the visage of Moses, for that was<\/em> the , but the ministry itself<\/em> , the whole purpose which that ministry served, which was parenthetical and to come to an end) was with glory<\/strong> ( , see reff., of the condition or circumstances in which a thing takes place), much more is that which abideth<\/strong> (the everlasting gospel) in glory<\/strong> . Estius says, “ per gloriam<\/em> ( .) innuere videtur aliquid momentaneum ac transitorium: in gloria<\/em> , aliquid manens et stabile.” Similarly, Olshausen: but it is quite in the style of our Apostle to use various prepositions to express nearly the same relation, see Rom 3:22<\/span> ; Rom 3:30<\/span> ; Rom 5:10<\/span> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 3:11<\/span> . . . . .: for if that which passes away was with glory, much more that which abideth is in glory<\/em> . The difference of prepositions should not be overlooked; the Ministration of the Old Covenant was only with<\/em> a transient flush of glory, that of the New abides in<\/em> glory ( cf.<\/em> esp. Heb 12:18-27<\/span> ). It is true that St. Paul sometimes changes his prepositions in cases where we find difficult to assign a sufficient reason ( e.g.<\/em> , and , Rom 3:30<\/span> , Gal 2:16<\/span> ); but that is no reason for confusing the force of and , when the preservation of the distinction between them adds point to the passage ( cf.<\/em> Rom 5:10<\/span> , where and are again confused in the A.V.). See further on 2Co 6:8<\/span> .<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

glorious = through (Greek. dia. App-104. 2Co 3:1) glory. <\/p>\n

remaineth. Greek. meno. See p. 1511. <\/p>\n

glorious = in (Greek. en) glory. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

11.] For (a fresh ground of superiority in glory of the Christian over the Mosaic ministry) if that which is transitory (not here, as above, the brilliancy of the visage of Moses, for that was the , but the ministry itself, the whole purpose which that ministry served, which was parenthetical and to come to an end) was with glory (, see reff., of the condition or circumstances in which a thing takes place), much more is that which abideth (the everlasting gospel) in glory. Estius says, per gloriam ( .) innuere videtur aliquid momentaneum ac transitorium: in gloria, aliquid manens et stabile. Similarly, Olshausen: but it is quite in the style of our Apostle to use various prepositions to express nearly the same relation,-see Rom 3:22; Rom 3:30; Rom 5:10.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 3:11. , marked by glory; in glory) The particles are properly varied [the distinction is lost in Engl. Vers., glorious-glorious]. Supply is.- , that which remains) The , ministry, itself, does not remain any more than whatever is in part [as for instance, knowledge], 1Co 13:10; but the Spirit, righteousness, life remain; therefore the neuter gender is used.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 3:11<\/p>\n

2Co 3:11 <\/p>\n

For if that which passeth away was with glory,-[This corroborates the statement just made. The passing of the glory recalls the fading of the glory from the face of Moses, and it is now clear that its vanishing was a symbol of the transitoriness of the Mosaic dispensation, for he applies here the same expression to the ministry which he applied to the glory-that which passeth away.]<\/p>\n

much more that which remaineth is in glory.-[While glory was the accompaniment of the law, it is the permanent element of the gospel. The law was of God; it had a very important function in the economy of God; it was a preparation for the gospel, and shut up men to the acceptance of Gods mercy, in Christ as the only hope, and then its work was done. (Gal 3:19-25). In this respect the true greatness of God is revealed, and with it his true glory, once for all. There is nothing beyond the righteousness of God in Christ Jesus for acceptance. That is Gods last word to the world-it has absorbed in it even the glory of the law. It is Gods chief end to reveal this glory in the gospel, and make men partakers of it. This finality of the new covenant is its crowning glory.]<\/p>\n

This is often misunderstood. It does not mean that the moral laws embodied in the law of Moses are not in force now. All the good of the old covenant was brought over into the new covenant, and other truths were added. It is like the adoption of a new constitution by a state. The old constitution has many good wholesome laws, but some have grown ill-adapted to the present condition of the people; a new constitution is adopted. All that was of permanent value in the old is brought over into the new, and when it is adopted, the old is set aside-passes away. The good laws of the old are no longer in force because they were in the old, but because they have been brought over into the new. In like manner the good laws of the Mosaic covenant are no longer in force because they were in it, but because they have been brought over into the new covenant. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

if: 2Co 3:7, Rom 5:20, Rom 5:21, Heb 7:21-25, Heb 8:13, Heb 12:25-29 <\/p>\n

much: 2Co 3:6, 2Co 4:1 <\/p>\n

Reciprocal: 2Co 3:9 – exceed 2Co 4:4 – lest<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2Co 3:11. This verse is an unanswerable refutation of a prominent but perverse doctrine in the world today. Certain followers of a visionary old woman maintain that the sabbath law is still binding on Christians. As an effort to evade the inconsistencies of their heresy, they assume a distinction between what they call the “ceremonial law” written by Moses, and the ten-commandment law written by the Lord. They admit that the law of Moses was to be done away, but maintain that the law of God (the ten commandments) was never to be abolished. But we know Paul is writing about the ten commandments in this chapter, for he says they were written on tables of stone, while Moses wrote his “ceremonial law” in a book. Also, our present verse plainly says the covenant that was written on the stones IS done away, while something else (the law <\/p>\n

of the Spirit) remaineth. It would be impossible for language to state a more complete and direct refutation of any theory, than the present chapter does of the Christ-dishonoring heresy of the Sabbatarians.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 3:11. For if that which passeth awaywhich was in its own nature but transitory,was with glorywas ushered in with manifestations of awful glorymuch more that which remaineththe enduring economyis in glory. Now comes the application of all this.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

For if that which passeth away was with glory, much more that which remaineth is in glory. [If the old covenant which brought death glorified its introducing minister, so that the face of Moses shone as he brought it from God to the people, and glowed so resplendently that the children of Israel could not look steadily at him (though we should note in passing that this glory was of a temporary, evanescent nature); is it not more to be expected that the initiatory ministers of that new covenant which brings life shall be glorified? For if there was glory in ministering under that covenant which brought condemnation, much more is there glory in ministering under that which brings justification through righteousness. For even though the old covenant was made glorious it had no glory in respect to or comparison with the new covenant by reason of the excelling glory of the latter. For if that which was outshone is glorious, much more is that glorious which outshines it and continues to obscure it. Paul’s language suggests the rising sun. Before he comes the stars seem glorious, yet they have no glory in comparison with him. If they are glorious, much more is the king of day glorious, who, by his superior brightness, reminds all their glittering orbs to darkness.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

3:11 For if that which is {l} done away [was] glorious, much more that which remaineth [is] glorious.<\/p>\n

(l) The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Paul’s seventh and last contrast is between the temporary character of the Old Covenant and the permanent character of the New. The New will remain (cf. Heb 13:20). The Old has passed away (cf. Rom 10:4; Gal 5:1; Heb 7:12). Paul compared the fading glory on Moses’ face with the fading glory of the Old Covenant. [Note: See Duane A. Garrett, "Veiled Hearts: The Translation and Interpretation of 2 Corinthians 3," Journal of the Evangelical Theological Society 53:4 (December 2010):729-72.] <\/span><\/p>\n

The New Covenant went into effect and replaced the Old Covenant when Jesus Christ died. Some of its benefits began to bless all people immediately (2Co 3:6-11; cf. Heb 10:1-18). However other of its benefits, specifically those on Israel, will not take effect until God resumes dealing with Israel as a nation (Jer 31:31-34). This will happen when Jesus Christ returns to the earth and restores Israel as her Messiah.<\/p>\n\n\n<\/colgroup>\n\n
\n

Summary of Contrasts between the Old and New Covenants<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n\n\n\n\n\n\n<\/colgroup>\n\n\n\n\n\n\n\n
\n

1.<\/p>\n<\/td>\n

\n

economy<\/span><\/p>\n<\/td>\n

\n

(old)<\/p>\n<\/td>\n

\n

new<\/p>\n<\/td>\n

\n

2Co 3:6<\/p>\n<\/td>\n<\/tr>\n

\n

2.<\/p>\n<\/td>\n

\n

type<\/span><\/p>\n<\/td>\n

\n

letter<\/p>\n<\/td>\n

\n

spirit<\/p>\n<\/td>\n

\n

2Co 3:6<\/p>\n<\/td>\n<\/tr>\n

\n

3.<\/p>\n<\/td>\n

\n

results manward<\/span><\/p>\n<\/td>\n

\n

death<\/p>\n<\/td>\n

\n

life<\/p>\n<\/td>\n

\n

2Co 3:6<\/p>\n<\/td>\n<\/tr>\n

\n

4.<\/p>\n<\/td>\n

\n

vehicle<\/span><\/p>\n<\/td>\n

\n

stone<\/p>\n<\/td>\n

\n

Spirit<\/p>\n<\/td>\n

\n

2Co 3:7<\/p>\n<\/td>\n<\/tr>\n

\n

5.<\/p>\n<\/td>\n

\n

results Godward<\/span><\/p>\n<\/td>\n

\n

some glory<\/p>\n<\/td>\n

\n

greater glory<\/p>\n<\/td>\n

\n

2Co 3:7-8; 2Co 3:10<\/p>\n<\/td>\n<\/tr>\n

\n

6.<\/p>\n<\/td>\n

\n

purpose<\/span><\/p>\n<\/td>\n

\n

condemnation<\/p>\n<\/td>\n

\n

righteousness<\/p>\n<\/td>\n

\n

2Co 3:9<\/p>\n<\/td>\n<\/tr>\n

\n

7.<\/p>\n<\/td>\n

\n

duration<\/span><\/p>\n<\/td>\n

\n

temporary<\/p>\n<\/td>\n

\n

permanent<\/p>\n<\/td>\n

\n

2Co 3:11<\/p>\n<\/td>\n<\/tr>\n<\/table>\n

"The thrust of these covenantal contrasts is that the New Covenant provides divine enablement and has replaced the Old Covenant. In this way Paul firmly established the superiority of his apostolic ministry over that of his Judaizing opponents." [Note: Randall C. Gleason, "Paul’s Covenantal Contrasts in 2 Corinthians 3:1-11," Bibliotheca Sacra 154:613 (January-March 1997):78.] <\/span><\/p>\n

Paul was not saying the Old Covenant involved laws but the New Covenant does not. Both covenants include both laws and grace, though there were more laws in the Old Covenant and there is more grace in the New. His purpose was to contrast the spirit, emphasis, and primary characteristics of each covenant.<\/p>\n

"In 2Co 3:7-11 Paul makes the comparison between what is ministered through Moses and what is ministered through Christ. That which Moses ministered is called a ministration of death and it is specifically said to have been written and engraved in stones. The only part of the Mosaic Law which was written in stones was the Ten Commandments-that category which some designate as the moral part of the law. Thus, this passage says that the Ten Commandments are a ministration of death; and furthermore, the same passage declares in no uncertain terms that they are done away (2Co 3:11). Language could not be clearer, and yet there are fewer truths of which it is harder to convince people." [Note: Charles C. Ryrie, "The End of the Law," Bibliotheca Sacra 124:495 (July-September 1967):243-44. See also Hal Harless, "The Cessation of the Mosaic Covenant," Bibliotheca Sacra 160:639 (July-September 2003):349-66.] <\/span><\/p>\n

The best explanation for the Christian’s relationship to the Ten Commandments that I have found is as follows. God has terminated the whole Mosaic code, of which the Ten Commandments were a part, as a code<\/span>. We are now under a new code (covenant), the "law of Christ" (1Co 9:21; Gal 6:2), which contains nine of the Ten Commandments. [Note: See also Bruce A. Ware, "The New Covenant and the People(s) of God," in Dispensationalism, Israel and the Church, pp. 68-97.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

For if that which is done away [was] glorious, much more that which remaineth [is] glorious. 11. For if that which is done away ] Rather, is (or was) being done away. See note on 2Co 3:7. was glorious ] Literally, was by means of, or through glory, i.e. was accompanied with, or seen through … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 3:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28800","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28800","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28800"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28800\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28800"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28800"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28800"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}