2 Corinthians 3
ZerrCBCDavid Lipscomb Commentary On 2nd Corinthians 32 Corinthians 3:1 Are we beginning again to commend ourselves?—[Paul does not mean by these words to admit that he had been commending himself; but that he had been accused of doing so, and that there were those at Corinth, who, when they hear such language as is in this epistle (2 Corinthians 2:14-17), will be ready to repeat the accusation, and obviously his enemies at Corinth had tried to turn the personal passages in the first epistle against him by saying: “ He is commending himself, and self-commendation discredits, instead of supporting a cause.” Possibly he had heard of these malicious attacks from Titus, and in this epistle makes repeated references to them (2 Corinthians 5:12; 2 Corinthians 10:12; 2 Corinthians 10:18; 2 Corinthians 12:11; 2 Corinthians 13:6). He agreed with his opponents that self-praise was no honor—“ not he that commendeth himself is approved, but whom the Lord commendeth.” (2 Corinthians 10:18). But he denied that he was commending himself. In distinguishing as he had done (2 Corinthians 2:14-17) between himself who spoke the word “ as of sincerity, but as of God, in the sight of God,” and “ the many” who corrupted it, nothing was further from his mind than to plead his cause with the Corinthians as a suspected person. Only malignity could suspect any such thing.]or need we, as do some, epistles of commendation to you or from you?—He possibly refers to the Judaizing teachers (2 Corinthians 11:13) who had come to Corinth with letters of commendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The letter Paul wrote commending Phoebe is a model: “ I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many and of mine own self.” (Romans 16:1-2).
Against the usefulness of such letters in general Paul here says nothing. Such letters of commendation deserve notice as an important element in the early church.
A Christian traveling with such a letter from any church was certain to find a hearty welcome at any other. They guaranteed at once his soundness in the faith and his personal character, and served to give a reality of the brotherly love existing between those in Christ. [But false teachers sometimes used such letters to forward their unholy purposes, hence John gives the warning: “ If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting: for he that giveth him greeting partaketh in his evil works.” (2 John 1:10-11). It was absurd to suppose that Paul should ask for a letter of commendation to the church which he had built from its very foundation, and it was even more so to imagine that he, their father in the gospel (1 Corinthians 3:10), should need a letter from them to other churches.]2 Corinthians 3:2 Ye are our epistle,—The church at Corinth, with its spiritual gifts and powers, was his letter of commendation from God. His work as shown in the life of these brethren commended him instead of letters written on paper.written in our hearts,—This work was done under great trial and affliction, so that those who became obedient to the gospel were very dear unto him and were deeply impressed on his heart. Reading there he feels that he needs no letter to them, either from his own or any other pen.known and read of all men;—Corinth was the center of Greek civilization, population, and travel. The church there with its spiritual gifts and powers commended Paul as a teacher sent from God; was as an epistle from God commending him by the gifts God had bestowed through him, of which Paul says: “ I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; that in everything ye were enriched in him, in all utterance and all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift.” (1 Corinthians 1:4-7).
His ministry among them had not escaped the general observation of the world. Thus he needed no letter of commendation from them, they themselves being the strongest warranty of his genuine apostleship that could be given at large.2 Corinthians 3:3being made manifest that ye are an epistle of Christ,—This is an elaboration of the preceding verse. [The author of the epistle is Christ; he dictated it.]ministered by us,—They were openly declared to be an epistle of Christ to the world, ministered or written by the hand of Paul.written not with ink, but with the Spirit of the living God;—The Spirit made its impress first upon the heart of Paul, then through his preaching what was thus impressed converted them.
Christ by the Holy Spirit, and he in his preaching presented it to the Corinthians, and they, like the Thessalians, received from him the word of the message and accepted it not as the word of men, but, as it is in truth, the word of God, which also worked in them that believed (1 Thessalonians 2:13), and as a result became an epistle of Christ to the world that could be read and known that God approved him as his teacher.not in tables of stone, but in tables that are hearts of flesh.—The Spirit made its impress first upon the heart of Paul, then through his preaching what was thus impressed on his heart to the Corinthians converted them, and they as the result of that teaching became an epistle of Christ to the world that could be read and known of all men. [The material on which this letter was written was not unimpressible stone, as the law of Moses, but the warm susceptible tablets of the heart. In such an epistle all men could discern that a mighty power had entered into men through the instrumentality of Paul’ s ministry.]2 Corinthians 3:4 And such confidence have we through Christ to God-ward:—What Christ had thus written on his heart by the Spirit caused him to have such trust or confidence in God for them. [Paul had expressed great confidence with respect to what had been accomplished at Corinth through his instrumentality, and he had claimed it as an evidence of his apostolic power. He owed this strong and joyful confidence entirely to Christ; for it was Christ whom he served and under whose influence he accomplished everything he did; and it was therefore through Christ that he had such confidence in what he could do; but this confidence was that God had appointed him, and sent him forth; and confidence that he would still continue to own and bless him.]2 Corinthians 3:5not that we are sufficient of ourselves, to account anything as from ourselves;—His confidence was not that he was able of himself to think or do anything toward converting men. [He cannot bear the implication that any confidence rests on anything short of the overwhelming sense that he is but an instrument in the hands of God.]but our sufficiency is from God;—God sent the Spirit who impressed the truth on his heart and led him to preach to them and confirm the teaching “ by signs and wonders and mighty works.” (2 Corinthians 12:12).2 Corinthians 3:6who also made us sufficient as ministers of a new covenant;—He had no ability or knowledge save as God bestowed on him the Holy Spirit to guide him into the truth and make him an able minister to set forth the truths of the new covenant. [To appreciate the real force of this passage, we must bear in mind that the ones whom Paul had in view are Judaizers (2 Corinthians 11:20-22) who championed the Mosaic covenant. With Jesus, a new covenant came into the world. Paul was fully aware of the tremendous difference that Jesus made to history (1 Corinthians 15:22), and his words cut right into the heart of the contrast, and lay it bare.]not of the letter, but of the spirit:—The contrast is between the epistle written in the heart and that written on stones. [The letter is the law, which found its most characteristic expression in the commandments engraven upon the tablets of stone, while the contrast with this is the Spirit, the source of that new order or constitution of things which was established by Jesus Christ. The contrast is between the law and the gospel, between Moses and Christ, between laws imposed from without and from within.]for the letter killeth,—This evidently refers to the old covenant because it brought the knowledge of sin and death, but did not give life, because none kept its requirements. [The law imposed a command to which men were not equal; it virtually condemned them (verse 9)— condemned them to death.
As men could only disobey the law, and life lay alone in obedience, the law could only lead to death. (Romans 7:9-11). In this sense, therefore, the letter kills.]but the spirit giveth life.—this was the ministration of life because it provided for pardon and life in Christ. [The soul that was slain— shut up to despair and death— by the law is quickened into life when touched by the Spirit of Jesus.
These words are a vivid summary of Paul’ s experience under the two dispensations, both of which he knew so well.] The Spirit is the author of all true spiritual life. Jesus said: “ It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life.” (John 6:63). This conveys to us the truth that the word and the Spirit are closely and essentially associated. He did not say that the Spirit dwells in the word, but that the words which he spoke “ are spirit, and are life.” This expresses a closer relationship than a mere dwelling in the word; it implies that the Spirit and the life principle dwell in the word, and, further, that theyare associated and combined as one in work and influence—just as the seed is composed of the material substance and the immaterial life germ that dwells within and is an essential part of the seed.2 Corinthians 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. (Exodus 34:29-35).which glory was passing away:—All this glory must pass away and have an end.2 Corinthians 3:8how shall not rather the ministration of the spirit be with glory?—[The ministration of the Spirit is the service performed by the apostles in bringing in the new covenant.
The argument is from the less to the greater, from the ministry of death to that of the life-giving Spirit. The glory of the ministration of death was a glory of sight.
It was intended to influence the Israelites from without, being addressed to their outward senses, whilst the glory of the ministration of the Spirit is within, from within, unseen for the most part by the eye of man, and yet its glory is infinitely greater, for it is the glory of the spirit rather than of the flesh. It is conformity to that which is the highest glory of God, even his loving and righteous character, and as great as the difference between life and death, so great is the difference between the glory of the new covenant and that of the old.]2 Corinthians 3:9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.—For if the ministration which could not bring life, but brought condemnation, inasmuch as it could not free from sin, was glorious, how much rather shall the ministration of the Spirit which brings life be more glorious. The old sought to regulate the life without changing the heart. The lustful impulses dwelling in the flesh hindered this. The new covenant, through Christ, touches the heart with love and so controls the life.2 Corinthians 3:10 For verily that which hath been made glorious hath not been made glorious in this respect,—[Not only does the glory of the dispensation of righteousness exceed that of the ministration of condemnation in that it is moral and spiritual as well as outward and physical, but the glory of the ministration of righteousness far exceeds the glory which preceded it, in this respect that it is permanent.]by reason of the glory that surpasseth.—The law of Moses, while it was glorious, loses all claims to glory, compared with the greater glory of the ministration of the Spirit that so exceeds it. It is more glorious, as Jesus was more glorious than Moses; as its eternal rewards in heaven are more glorious than the temporal blessings in the land of Canaan.2 Corinthians 3:11 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.” ]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 God’ s mercy, in Christ as the only hope, and then its work was done. (Galatians 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 God’ s last word to the world— it has absorbed in it even the glory of the law. It is God’ s 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.]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.2 Corinthians 3:12 Having therefore such a hope,—[This is a comparison and a contrast. His hope is nothing uncertain, but a constant expectation that the splendor of the ministration of the new covenant is an abiding glory.] The law of Moses made nothing perfect, but the bringing of a better hope did. (Hebrews 7:19). The hope of the freedom from sin in this world, and of an everlasting inheritance in the world to come, was the better hope brought in by Jesus Christ.we use great boldness of speech,—[This stands opposed to all concealment, whether from timidity or from a desire to deceive; and also to all fear of consequences.
It is a frank, open, courageous manner of speech.] In Paul’ s case it was a firm conviction of his divine mission and of the truth and glory of the gospel which he proclaimed fully, intelligibly, and without regard to consequences, that the people might see the purpose and end of the law.2 Corinthians 3:13and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away:—When Moses came down from the mount after his interview with Jehovah, his face shone with such a glory that the people could not look steadfastly upon it, “ and when Moses had done speaking with them, he put a veil on his face.” (Exodus 34:33). This is interpreted to mean that they could not look steadfastly to the end of that dispensation and see Jesus, the end of the law.
Their vision was too weak. [The truth concerning man’ s redemption, Paul says, “ in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit.” (Ephesians 3:5). It was not, therefore, consistent with the ministry of Moses to use the openness in communicating the doctrines of redemption which is the glory of the ministry of Christ.]2 Corinthians 3:14but their minds were hardened:—Their minds were blinded or veiled, so that they could not see the full truth concerning the object of the law.for until this very day at the reading of the old covenant the same veil remaineth,—The same veil that hindered their fathers looking to the end is not taken out of the way.it not being revealed to them that it is done away in Christ.—The veil is taken away in Christ. He opens up the vision so that they can see the end. As they reject Christ, the veil remains.2 Corinthians 3:15 But unto this day, whensoever Moses is read, a veil lieth upon their heart.—While Jesus has taken away the veil, these Jews in rejecting him retain the veil over their hearts when they read the law of Moses, and so cannot look to the end of the law and see Jesus Christ, the Son of God, and the hope of the world pointed forward to in the law. [They never discovered that the law was given in order that sin might reveal itself under a form in which it could neither be mistaken nor excused. They “ had not known sin, except through the law,” for “ through the law cometh the knowledge of sin,” for “ through the commandment sin” became “ exceeding sinful.” (Romans 7:7; Romans 3:20; Romans 7:13). This makes it certain that the law was given that they might have a standard, and that under the unmistakable and unyielding demands of the law they might learn their own powerlessness to discharge their obligations to God, and that they might become convinced of their need of a Savior.]2 Corinthians 3:16 But whensoever it shall turn to the Lord, the veil is taken away.—When they shall sleek to know God and his will, the veil that prevents their seeing that Jesus is the Christ will be taken away.2 Corinthians 3:17 Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.—[There is here a broad contrast between two covenants, called respectively, “ the letter” and “ the Spirit,” the one proceeding from the veiled Moses at Mount Sinai; the other emanating from the unveiled Christ on Mount Zion.
In the expression, “ whensoever Moses is read” (verse 15), it is clear that Moses stands for “ the letter,” or legal covenant which Moses gave, and by force of contrast “ the Lord” stands in the same way for “ the Spirit,” or gracious covenant of which he is the author. Fully stated the whole antithesis stands thus: Now Moses is “ the letter” and where the “ letter” of Moses is there is bondage (Galatians 4:24-25); but “ the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.” ]2 Corinthians 3:18 But we all, with unveiled face beholding as in a mirror the glory of the Lord,—With face unveiled beholding as though looking into a mirror, we are transformed into the same image of the Lord whom we see.
We look unto Jesus as we look into a mirror; his likeness is reflected back upon us, and we are transformed into the image which we behold in him.are transformed into the same image from glory to glory,—This image is one of glory. We are raised from one degree of likeness to another, and it takes place on earth. While it brings us into a state of glory, it is at best only a partial one, for we see him imperfectly. The looking into the face of Jesus as represented in his laws, and seeking to do them, transforms us by degrees into his likeness. In this world our vision of Jesus is imperfect, being hindered by the weakness and infirmities of the flesh; but when these shall all be laid aside, and in the spirit world, we shall look upon him with clear, unobscured vision, and see him as he is, in the fullness of his perfections, we shall then be transformed into his perfect likeness, and shall dwell with him forever. “ Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2).even as from the Lord the Spirit.—This is all done for us by the Spirit.
The Spirit takes the things of Jesus and declares them unto the world. The New Testament contains the things of Jesus which the Spirit declares.
To hear and practice the things taught in the word of God is to be molded by the Spirit into the likeness of Christ. To follow these teachings is to become pure and to begin the transformation on earth that will be perfected into the complete likeness of Christ in the world to come. Verse 1 2 Corinthians 3An excellent outline of this chapter is by Farrar:[1]Paul spoke of letters of commendation (2 Corinthians 3:1-3); his sufficiency as of God (2 Corinthians 3:4-6); the new covenant is more glorious than the one given to Moses (2 Corinthians 3:7-11); Paul’s ministry needs no veil on the face (2 Corinthians 3:12-13); the veil still darkens Israel (2 Corinthians 3:14-15); the veil is done away in Christ (2 Corinthians 3:16-18). ENDNOTE: [1] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 56. Are we beginning again to commend ourselves? or need we as some, epistles of commendation to you or from you? (2 Corinthians 3:1) As Lipscomb said, “Against the usage of such letters in general, Paul here says nothing."[2] Rather, Paul is either replying to some allegation of the false teacher who might have inferred that nobody recommended Paul, or he is consciously hedging against a similar charge that he anticipated. “It is not necessary to deduce from this verse, as many do, that the charge of self-praise had already been leveled against Paul."[3] The type of deduction usually made from this verse is that “They had sneered at him for always commending himself."[4] Those who would use this passage as a prohibition of such recommendations as church letters are misapplying it. “We are not dealing simply with letters attesting that the bearers are church members in good standing."[5] There are the following examples from the New Testament of what might be entitled church letters:
- The Book of Philemon, a letter on behalf of Onesimus.
- Acts 18:27, a letter on behalf of Apollos.
- Acts 15:23 f, a letter on behalf of Paul, Silas and others.
- 2Cor., a letter on behalf of Titus.
- 1 Corinthians 16:10, a letter on behalf of Timothy.
- Romans 16:1 f, a letter on behalf of Phoebe. When Paul had entered upon his mission of persecution to Damascus, he requested letters from the high priest (Acts 9:2); and from the above examples from the New Testament, it appears that the Jewish custom of granting credentials to legitimate members of the faith was brought over into the Christian religion. It was quite necessary to do this, because “Even Lucian, the pagan satirist, noted that any charlatan could make a fortune out of the simple-minded Christians, because they were so easily imposed upon."[6]Nevertheless, Paul was in a different category and needed no letters from any person or church to commend him. He had wrought mighty miracles among the Corinthians and elsewhere; and the very existence of their congregation proved the genuineness of his apostleship. Not so with regard to some of those false teachers at Corinth, who, having no genuine worth of any kind, had nevertheless supplied themselves with “letters.” As some … Paul’s reference to false teachers at Corinth, is in irony, “which is pointed by the effective, almost sarcastic, use of anonymous `some.’"[7] Clines pointed out that the words are de rigeur, “a favorite term of his for his opponents,"[8] as in 2 Corinthians 10:2; Galatians 1:7, and 1 Timothy 1:3. Some of such characters had actually “penetrated the Corinthian church on the strength of these bills of clearance for the profitable marketing of their merchandise in spiritual things."[9][2] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company, 1937), p. 47. [3] R. G. V. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 59. [4] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VII, p. 370. [5] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 101. [6] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 208. [7] Philip E. Hughes, Paul’s Second Letter to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 85. [8] David J. A. Clines, New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 422. [9] Philip E. Hughes, op. cit., p. 85. Verse 2 Ye are our epistle written in our hearts, known and read of all men.Ye are our epistle … The Corinthian church, in a figurative sense, was Paul’s letter of recommendation. Written in our hearts … The RSV has “written in your hearts” which is probably the better rendition. Clines called the RSV “preferable” in this place,[10] despite the fact of its manuscript support being weaker. In context, the Corinthians are the letter; and since all people can read it, it would have to be written in their heart rather than Paul’s for this to be possible. Had it been written in Paul’s heart only, who could have read it? The heart of the formerly reprobate Corinthians, now converted, however, was where the writing had taken place.
Such changes as had taken place in them (due to a change in heart) upon their conversion were indeed visible to the whole world of that period. “The metaphor is that the Corinthian church was itself the epistle of Christ”;[11] and Paul’s laying claim to the epistle as his is a reference to his having established their congregation through the preaching of the gospel. In verse 5, Paul made it clear that in the higher sense he considered God to be the true author of the epistle, that is, of the conversions at Corinth. [10] David J. A. Clines, op. cit., p. 422. [11] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: Foy E. Wallace, Jr., Publications, 1973), p. 437. Verse 3 Being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.An epistle of Christ, ministered by us … is a clarification of “Ye are our epistle” in the preceding verse. Paul’s position was the same in this as that of the apostles who passed out the bread when Jesus fed the five thousand, the apostles being not the chef on that occasion but the waiters. So here, Paul wrote the epistle in the sense of preaching the gospel; but the true author was Christ who gave the gospel. Plumptre’s explanation is that “Paul had been the amanuensis of that letter; but Christ had been the real writer."[12]Written not with ink … This merely forces the conclusion that Paul was using “epistle” in a figurative sense. He was not speaking of any ordinary letter written with ink upon a parchment. Spirit … tables … hearts … God had written the Decalogue with his finger upon tables of stone; but in the new covenant, of which Paul now began to speak, not God’s finger, but God’s Spirit did the writing. Note the plural of “hearts,” a plain reference to the many Christians at Corinth, and supporting the interpretation that Paul’s letter was written upon their hearts, not upon his own. There can be no doubt of Jeremiah’s great prophecy of the new covenant (Jeremiah 31:31 ff) being in the background of Paul’s thoughts in this passage. ENDNOTE: [12] E. H. Plumptre, op. cit., p. 370. Verse 4 And such confidence have we through Christ to Godward.“The changed lives at Corinth confirm Paul’s confidence of his divine appointment."[13] Thus, not merely all people, but Paul himself also could read the proof of his apostolic commission in the great harvest of souls won for the Lord in Corinth. How natural, therefore, it was for him to point out to others what was so starkly clear to himself. ENDNOTE: [13] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1078. Verse 5 Not that we are sufficient of ourselves, to account any thing as from ourselves; but our sufficiency is from God.See under 2 Corinthians 3:2,2 Corinthians 3:3. Although claiming the Corinthians as his epistle, he wished to make it clear that the true author is God, and that to him all of the glory belongs, hence the repetition of this thought here. Back in 2 Corinthians 2:16, Paul’s implied answer to the question, “Who is sufficient for these things?” was to the effect that he and the other apostles were sufficient because they preached the true word of God and did not adulterate it. In that sense, of course, they were sufficient; but here Paul registered the great truth that only God is truly sufficient. Verse 6 Who also made us as sufficient ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.Having acknowledged God as the all-sufficient, Paul at once reemphasizes his own apostolic sufficiency for the preaching of God’s new covenant. LETTER AND SPIRITNot of the letter, but of the spirit … Both in this and in the final clause of this verse, the RSV has perpetrated a gross error in capitalizing “Spirit” in order to make it mean “Holy Spirit” in both clauses, an error slavishly followed in Good News for Modern Man, Phillips New Testament, The New English Bible (1961), and others. While it is true, of course, that the blessings of the new covenant may be enjoyed only by those who have received the blessed Holy Spirit, there is no reference to that here. As Hughes said, “It is unlikely that a direct reference to the Spirit is intended."[14] “The contrast in 2 Corinthians 3:6 is not between the outward and inward sense of scripture, but between the outward and inward power of the Jewish and Christian dispensations."[15] As Tasker put it, “Paul is distinguishing the new covenant from the old by using the contrasted categories of spirit and letter, life and death."[16] Farrar gave the meaning as “Not of the law, but of the gospel."[17] Paul’s usage of this same expression in Romans 2:28 f speaks of a true Jew as one who is a Jew in heart, IN THE SPIRIT; NOT IN THE LETTER. There is no need to multiply evidence that Paul used the same expression here exactly as he used it there. It is equally evident, as Hughes noted, that “This verse is not concerned with any supposed distinction between two different senses of scripture, the literal and the spiritual."[18] It is precisely in such a supposed distinction that much error flourishes, and has flourished for centuries. William Tyndale mentioned it in his day: Some preach Christ, and prove whatsoever point of faith thou wilt, as well out of a fable of Ovid or any other poet, as out of St. John’s gospel or Paul’s epistles. Yea, they are come to such blindness, that they not only say that the literal sense profiteth not, but also that it is hurtful and noisome, and killeth the soul.[19]Hughes added that such erroneous ideas were always supported by people quoting this very passage.[20]Any persons denying a Christian duty or rejecting an ordinance of God, such as baptism, on the premise that “spiritual” baptism is meant, etc., etc., are finding in Paul’s remark here something that was never in it. [14] Philip E. Hughes, op. cit., p. 101. [15] J. W. McGarvey, Second Epistle of Paul to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 184. [16] R. V. G. Tasker, op. cit., p. 62. [17] F. W. Farrar, op. cit., p. 58. [18] Philip E. Hughes, op. cit, p. 99. [19] Ibid. [20] Ibid. Verse 7 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: how shall not rather the ministration of the spirit be with glory? OF DEATHThe old covenant, deficient on account of man’s sins, was nevertheless attended at its inception by glorious manifestations of God’s power and majesty, including the radiance of Moses’ face mentioned here (seeExodus 34:29-35). Paul’s argument is simply this, that if even the old covenant, called here the ministration of death, was attended by such glory, how much more glorious is the gospel of Christ, or the new covenant. Of deep interest is Paul’s view of history, especially that of Israel, which he interpreted as containing many allegories of great spiritual realities which came to light in the new covenant. Another example is that of Sarah and Hagar in Galatians. Ministration of death … The old covenant was thus titled because 3,000 souls perished the day the law was given; it was called the law of “sin and death” (Romans 8:2). However, Paul here laid stress on the diminishing radiance of Moses’ face, interpreting the veil as being used to prevent Israel’s SEEING THE GLORY FADE AWAY. Thus the veil symbolized the blindness of Israel, not only in the old covenant, but also in the rejection of Christ the head of the new covenant; and the disappearing glory of Moses’ face symbolized the abrogation of the old covenant. Commenting on that allegorical prophecy of the Mosaic covenant’s being abrogated, Farrar noted that the term “abrogated” or its equivalent occurs 22 times in Paul’s epistles.[21]Which glory was passing away … Paul seized upon the fact of the vanishing radiance of Moses’ countenance as an allegorical promise that the entire Old Testament covenant would, in time, be discontinued, or taken out of the way. The complaint of Foy E. Wallace, Jr., regarding the RSV’s rendition of this paragraph is fully justified. He said: They have omitted “done away” (2 Corinthians 3:7), “abolished” (2 Corinthians 3:13), and “is done away in Christ” (2 Corinthians 3:14) … This chapter clearly affirms the abolition of theM OF DEATH (the Old Covenant). They have clobbered the entire chapter of 2 Corinthians 3.[22][21] F. W. Farrar, op. cit., p. 59. [22] Foy E. Wallace, Jr., op. cit., p. 438. Verse 9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.The whole relationship between the two covenants was dealt with by Paul in Hebrews (See my Commentary on Hebrews, pp. 176-179); and, despite the fact that the total abrogation of the old covenant is stated here, it is incidental to the truth being stressed, that is, that the new covenant is more glorious. Verse 10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. For if that which passeth away was with glory, much more that which remaineth is in glory.That which hath been made glorious … refers to the old covenant. Not been made glorious in this respect … that is, not as glorious as the new covenant. By reason of the glory that surpasseth … means “because of the glory of the new covenant.” That which passeth away … is needlessly softened in this version. As the English Revised Version (1885) margin gives it, the better rendition is “is being done away.” Paul’s stress in these verses of the fading glory and ultimate abrogation of the law of Moses was directly related to the problems at Corinth. Macknight was almost certainly correct in his view that: These observations (of Paul) concerning the glory or excellence of the gospel above the law, were made by the apostle to convince the Corinthians how was the boasting of the false teacher, who assumed to himself great honor on account of his knowledge of the law of Moses, and who erroneously enjoined obedience to the law, as necessary to salvation.[23]ENDNOTE: [23] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 342. Verse 12 Having therefore such a hope, we use boldness of speech, and are not as Moses who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away.Paul’s argument in these verses might be paraphrased rather bluntly as, “Well, anyway, we do not have to put a veil over our face like Moses did. Our gospel is clear and plain.” Dummelow’s paraphrase is: “Since our hopes for the future of the gospel are so great, we speak frankly and boldly. We do not seek to conceal anything as Moses concealed his face with a veil."[24]Was passing away … is better rendered “was being done away” (English Revised Version margin), because in this marginal rendition there is implied the conscious purpose of God in “doing away” with the old covenant. That old covenant was not something passed away with time; Almighty God consciously abrogated it, on the basis that Israel had broken it (Hebrews 8:9). Clines observed that “Concealment was not necessarily Moses’ motive for the veil; Paul is probably thinking that it was God’s providence that the Israelites never saw that the glory was fading."[25][24] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 931. [25] David J. A. Clines, op. cit., p. 423. Verse 14 But their minds were hardened: for until this very day at the reading of the old covenant, the same veil remaineth, it not being revealed to them that it is done away in Christ. But unto this day, whensoever Moses is read, a veil lieth upon their heart.Paul got a lot out of every metaphor he used. As Cline suggested: “Paul rang all the changes on veil here."[26] In these verses, it stands for the hardening of Israel; but the most significant thing is the fact of the veil’s being done away in Christ! An immense body of truth is related to CHRIST AND THE VEIL, as the word is used in scripture. The rending of the veil of the temple during our Lord’s crucifixion, for example, compels the linking of many of the most significant truths in the Bible under the subject of Christ and the Veil. See my Commentary on Matthew, pp. 486-489.
Without Christ, the Old Testament is an impenetrable mystery. Paul pointed out here that the Jews who did not believe in Jesus were blinded to many of the most significant things in the Old Testament. “Few passages in the New Testament emphasize more strongly that the Old Testament Scriptures are fully intelligible only when Christ is seen to be their fulfillment."[27][26] Ibid. [27] R. V. G. Tasker, op. cit., p. 67. Verse 16 But whensoever it shall turn to the Lord, the veil is taken away.It shall turn to the Lord … The marginal reading is, “any man shall turn”; this being true of course, but the “it” would seem to be a reference to Israel. Verse 17 Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.Paul does not here fuse the persons of the Lord and the Holy Spirit; for it is Christ who sends the Spirit. There is liberty … When a Christian is converted, receiving the Holy Spirit as an earnest of redemption, there is bestowed at the same time freedom: (1) from the law (Galatians 4:18); (2) from fear (Romans 8:13); (3) from the law of sin and death (Romans 8:2); (4) from sin (Romans 6:18); and (5) from corruption (Romans 8:21). Filson’s understanding of what Paul meant here is: Christ and the Spirit are one in nature and share in the guidance of the church … Here, in saying that the Lord is the Spirit, he means especially that as Spirit the Lord can be with his people everywhere.[28]As Kelcy said, “Christ and the Spirit are separate personalities; but, because of the closeness of their work, there is a practical identity; and to turn to either is to turn to the other”[29]The thou shalt and thou shalt not of the Old Testament disappear in the presence of the Spirit of adoption (Galatians 4:7) through which we become imitators of God as beloved children (Ephesians 5:1), walking in love.[30]The above comment from Russell is typical of many false deductions based upon Paul’s teaching in this chapter. Jesus our Lord gave many negative commandments which may not be ignored by any Christian who hopes to be received in heaven. See Matthew 5:19. There are seven negative commandments in the first twenty verses of Matthew 6. It is simply not true that “in Christ” we are freed from any “thou shalt” or “thou shalt not” commands. Liberty in Christ does not grant license. [28] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 312. [29] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 24. [30] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 443. Verse 18 But we all with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.On the identification of Lord and Spirit, see under preceding verse. Unveiled face … All Christians, not just one man, as in the case of Moses, behold the glory of the Lord; and no veil is required. This has a transforming effect on all who do it. It is in the looking of the Christian upon the Lord, as invariably entailed in the worship of him, that a miracle of transformation is wrought in his life. Here Paul revealed the secret of how to “be … transformed” (Romans 12:2). Beholding as in a mirror … The word “beholding” in classical Greek means “looking at one’s self in a mirror”; “But that requires steady looking when mirrors are metal, and so the word came to mean simply, TO GAZE ."[31]From the Lord the Spirit … McGarvey gave the import of this to be, “Now Jesus is that Spirit, or new covenant of which I have been speaking (2 Corinthians 3:3 2 Corinthians 3:6 2 Corinthians 3:8); and where that new covenant is, there is liberty, especially the liberty of seeing (without a veil)."[32] In this view, spirit would not be capitalized. Tasker also favored this understanding of it. He said, “(What the Christian beholds) is the manifestation of Christ’s glory which is made in his word and by his Spirit, whose office it is to glorify Christ by revealing him to us."[33]We all … The notion has persisted in history that only certain special persons could be transformed in Christ; but as John Calvin (as quoted by Hughes) said, “It is evident that Paul is speaking of an experience that is common to all believers."[34] Under the old covenant, only the face of Moses shone; only the high priest went into the Holy of Holies; only the priests might serve at the altar, etc., etc.
But in the glorious new covenant, “All who are Christ’s, whether great or small, whether known or unknown, have this blessed privilege of beholding and being transformed."[35][31] David J. A. Clines, op. cit., p. 423. [32] J. W. McGarvey, op. cit., p. 186. [33] R. V. G. Tasker, op. cit., p. 67. [34] Philip E. Hughes, op. cit., p. 117. [35] Ibid.
Questions by E.M. Zerr On 2nd Corinthians 31. What question here indicates Paul’ s standing? 2. Tell what he admitted some needed. 3. How does this affect the subject of church letters ? 4. State what constituted Paul’ s letters here. 5. Where were they written? 6. How well were they known? 7. What declaration was manifest? 8. By whom was it ministered ? 9. With what was it written? 10. On what tables was the writing ? 11. What is said about ink and stones ? 12. Tell what had been written on stones. 13. State the basis of Paul’ s trust. 14. How does he describe his personal estimate? 15. From what source does he derive this sufficiency? 16. Of what were apostles made ministers? 17. What about their efficiency as ministers ? 18. Was this testament different from the law of Moses. 19. What is contrasted with “the letter” ? 20. State the fruit of each. 21. What laws are meant by “letter” and “spirit” ? 22. Cite an instance where the law brought death. 23. On what was “ministration of death” written ? 24. What document is here referred to ? 25. What quality is ascribed to this ministration ? 26. Tell what indicated the degree of this quality. 27. Where was this quality manifested ? 28. State what must be the fate of this document. 29. Compare the glory of the other ministration. 30. Identify the “ministry of condemnation.” 31. What excellence was this ministration said to be? 32. But what was to be much more? 33. What is meant by “ministration of righteousness” 34. By what was the first ministration eclipsed? 35. State antecedent of first “that” verse 11. . 36. What is here stated to be its fate? 37. Name antecedent of second “that” verse 11. 38. Also tell what is its lot. 39. Which is more glorious, law of Moses or Christ? 40. Tell which is to supplant the other. 41. State basis of Paul’ s plainness of speech. 42. With whose action did this contrast? 43. What did he place over his face ? 44. In so doing what was covered ? 45. How were children of Israel affected by this ? 46. Did this affect their physical eyes only? 47. What was their state of mind in Paul’ s day? 48. At reading of what did the vail appear? 49. In whom is this testament done away? 50. Is Christ now our law giver? 51. Then is the Old Testament done away ? 52. What verse includes the 10 commandments in this? 53. State the antecedent of “ it” verse 36. 54. To what will “ it” finally return? 55. What will be done with the vail then ? 56. Find antecedent of “ that,” verse 17, in verse 8. 57. What exists where the spirit of the Lord is? 58. State what the law brought instead of this. 59. With what is “ open face” verse 18 a contrast? 60. What glory is thus beheld in the former ? 61. State the change that is wrought by this.
2 Corinthians 3:1
2 Corinthians 3:1. In reference to the declarations in the closing verses of the preceding chapter, Paul implies a denial that they were given in the spirit of boastfulness, of which he evidently had been accused by some persons in Corinth. His work was so well known in that city that he did not even need any commendation from outside sources. As some others refers to men coming to or going from the vicinity of Corinth who were not so well known, and who had to be provided with letters of commendation as credentials.
2 Corinthians 3:2
2 Corinthians 3:2. Ye are our epistle; Paul founded the church in Corinth (Acts 18:1-11). Known and read of all men. That congregation was very strong and became known generally as the work of Paul. Such information was spread not only through the regular channels of news, but the work of the apostle in Corinth was so precious to his heart, that he imparted the information to others. (See chapter 9:2.)
2 Corinthians 3:3
2 Corinthians 3:3. The gist of Paul’s figurative verses is that the lives of the Corinthians constituted an epistle, because they were displaying the principles that Christ taught. The agency through whom the teaching was written to them was the apostle, who was enabled to do such work by the Spirit of God. In contrast with the law of Moses that was written on tables of stone, this epistle was written on the human heart or mind of the Corinthians.
2 Corinthians 3:4
2 Corinthians 3:4. Having described the situation in the preceding verse, Paul affirms his confidence in the correctness of that description in the present verse.
2 Corinthians 3:5
2 Corinthians 3:5. Paul explains the entire qualification for his part in the preceding program, by giving God the honor for the source of such sufficiency.
2 Corinthians 3:6
2 Corinthians 3:6. Ministers is from the same Greek word as “deacon.” Thayer’s general definition is, “one who executes the commands of another, especially of a master; a servant, attendant, minister.” Paul was made able to administer the commands of Christ by the Spirit of God as stated in verse 3. New is from KAINOS. which Thayer defines at this place, “new, which as recently made is superior to what it succeeds.” Testament is from , which Thayer defines, “a compact, covenant.” In connection with our present passage he says, “we find in the New Testament two distinct covenants spoken of, namely, the Mosaic and the Christian, with the former of which the latter is contrasted.” The latter covenant is the one of which Paul was made an able minister. Letter . . . spirit. Any document intended for the guidance of human beings would have to be expressed in some language and hence would need to use letters. However, some special sense is here attached to the term which will be seen in the following verses.
Letter killeth. In Romans 8:2 Paul calls the first covenant the “law of sin and death,” because it inflicted physical death upon those who committed serious violation of it (Hebrews 10:28). Under the law of the Spirit men are suffered to live physically in spite of their sins, and also may live eternally if they will make the necessary reformation of.life.
2 Corinthians 3:7
2 Corinthians 3:7. The Mosaic covenant is called the ministration of death for the reason shown in Hebrews 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 Exodus 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.
2 Corinthians 3:8
2 Corinthians 3:8. The original word for rather is defined by Thayer, “to a greater degree.” Paul justifies his contrast by the fact that the first covenant (though glorious) was written on stone and also it “was to be done away,” while the second was a ministration of the Spirit.
2 Corinthians 3:9
2 Corinthians 3:9. This verse refers to the same contrast that is considered in the preceding ones but with slightly different terms. Ministration of condemnation alludes to the same thought as that in the words “sin and death” in Romans 8:2. Ministration of righteousness is used of the Gospel or new covenant, because in it is revealed “the righteousness of God” by faith. (See Romans 1:17.) Exceed is used in the same sense as rather in verse 8.
2 Corinthians 3:10
2 Corinthians 3:10. Had no glory is said in a comparative sense only, for Paul has already shown the first covenant to be very glorious. However, it was nothing when compared with the second; it was glorified by being given through the Spirit.
2 Corinthians 3:11
2 Corinthians 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 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.
2 Corinthians 3:12
2 Corinthians 3:12. Plainness is correctly rendered “boldness” in the margin of some Bibles. This boldness was caused by Paul’s abiding confidence in the perpetuity of the law of Christ. The law of Moses as a religious standard was ended by that of Christ (Romans 10:4), and His law of the Spirit took its place.
2 Corinthians 3:13
2 Corinthians 3:13. Paul has been showing some contrasts between the old and new laws, and another one is shown here. He does it by making a figurative use of the vail that Moses put over his face. That vail was a literal one and was used as a literal shield for the eves of the children of Israel. But as the glare on the face of Moses was a symbol of the glory of the old covenant, the hiding of that glare constituted (in Paul’s figurative use of it) a concealment of the glory of that covenant. That covenant, though glorious, was destined to be done away, which truth was not realized by the children of Israel.
Hence their failure to see the glory of that covenant that was des-tinued to come to an end, is used by the apostle to symbolize their failure to realize the truth, namely, that it was to be abolished. And not as Moses, etc., means that Paul would not try to hide part of the glory of the new covenant, but instead he would “use great plainness [boldness] of speech” (verse 12).
2 Corinthians 3:14
2 Corinthians 3:14. Paul continues his figurative use of the vail, and likens it to the unbelief of the Jews concerning the temporary use of the old covenant, and the permanent use of the new under Christ. As a result, even down to the days of the apostle, when the children of Israel read the Old Testament, that vail of unbelief prevented them from realizing that the glory of that covenant was to be ended under Christ.
2 Corinthians 3:15
2 Corinthians 3:15. This verse is virtually a repetition of the preceding one, with the heart being used in the sense of the mind as in verse 14.
2 Corinthians 3:16
2 Corinthians 3:16. The pronoun it stands for the heart in the preceding verse. Of course the heart and mind of a man are the same, meaning the mental faculty by which he either believes or disbelieves a truth proposed to him. Paul here plainly predicts that the heart of the Jewish nation will some day turn to the Lord. That is the same truth that is taught in Romans 11:26. (See the comments on that passage in Volume 1 of the New Testament Commentary.) The removal of this vail of unbelief is predicted in Isaiah 25:7, where the connection clearly shows the prophet is making a prediction of the Gospel Dispensation. It all means that the Jews as a nation will finally give up their rejection of Christ, and will recognize Him as the Messiah promised in the Old Testament.
2 Corinthians 3:17
2 Corinthians 3:17. That Spirit means the one referred to in verse 3 and others in the chapter. The Lord is that Spirit in the sense that He gave the new covenant to the world through the inspired apostles, and whoever receives that covenant enters into a state of liberty–freedom from the old law.
2 Corinthians 3:18
2 Corinthians 3:18. This highly figurative verse is based upon the incident when the face of Moses was vailed, hiding the glory that was caused by the old covenant. As a contrast, Christians are to look with uncovered faces into the new covenant that was given by the Spirit of the Lord. When they look into it they see the Lord, and his glory is reflected as by a mirror. If I look into a mirror I will see what my appearance actually is. But Paul extends the figure by showing that the Spirit of the Lord is such that when I look into the inspired mirror, it affects my ,own spiritual appearance so that as I behold the image reflected in that mirror, I will see it change from time to time.
Dropping the figurative form of speech, the verse means that the more we “look into the perfect law of liberty” (James 1:25), admiring the Lord’s image that we see therein, the more our own character will become like His. Reasoning from these truths, it may be appropriately said that professed Christians who show the least amount of the characteristics of Christ, are the ones who seldom gaze into the divine mirror, the New Testament.