2 Corinthians 3:7 Kommentar

The apostle makes an apology for his seeming to commend himself, and is careful not to assume too much to himself, but to ascribe all praise unto God (Co2 3:1-5). He then draws a comparison between the Old Testament and the New, and shows the excellency of the later above the former (Co2 3:6-11), whence he infers what is the duty of gospel ministers, and the advantage of those who live under the gospel above those who lived under the law (Co2 3:12 to the end).

INTRODUCTION TO 2 CORINTHIANS 3 In this chapter the apostle clears himself from the charge of arrogance and self-commendation, and ascribes both the virtue and efficacy of his ministry, and his qualifications for it, to the Lord; and forms a comparison between the ministration of the Gospel, and the ministration of the law, showing the preferableness of the one to the other; and consequently how much more happy and comfortable the state and condition of the saints under the Gospel dispensation is, than under the legal one: on account of what the apostle had said in the latter part of the preceding chapter, concerning the excellency, usefulness, and success of the Gospel ministry, he foresaw an objection would arise; that he and his fellow ministers were proud and arrogant, and commended themselves, which was unseemly, and not agreeably to the character they bore; which objection he obviates, Co2 3:1, by putting some questions, signifying that they were not guilty of vain boasting; nor did they need any commendations of their own, or others, nor any letters to recommend them, either from Corinth to other places, or thither: a practice which, he suggests, the false teachers made use of; and in Co2 3:2 he gives the reason why they did not stand in need of such letters, because the members of the church at Corinth were their epistle or letter, declaring to all men the efficacy and success of their ministry among men; but lest he should be charged with arrogating to himself and others, he declares, Co2 3:3 that though the Corinthians were their epistle, yet not so much theirs as Christ's; Christ was the author and subject, they only were instruments; the writing was not human, but the writing of the Spirit of God; and that not upon outward tables, such as the law was written upon, but upon the tables of men's hearts, which only God can reach; however, that they had been useful, successful, and instrumental in the conversion of souls, through the ministry of the word, that he was confident of, Co2 3:4 though the sufficiency and ability to think, study, and preach, were not of themselves, and still less to make the word effectual for conversion and comfort, but of God, Co2 3:5 wherefore he ascribes all fitness, worthiness, and ability to preach the Gospel, to the grace and power of God, by which they were made ministers of it; and hence he takes occasion to commend the excellency of the Gospel ministry above that of the law, which he does by observing their different names and effects; the Gospel is the New Testament or covenant, or an exhibition of the covenant of grace in a new form; the law is the Old Testament, or covenant, which is vanished away; which, though not expressed here, is in Co2 3:14 the Gospel is spirit, the law the letter; the one gives life, and the other kills, Co2 3:6 wherefore the apostle argues from the one to the other, that if there was a glory in the one which was only a ministration of death, as the law was, Co2 3:7 then the Gospel, which was a ministration of spiritual things, and of the Spirit of God himself, must be more glorious, Co2 3:8 and if that was glorious which was a ministration of condemnation, as the law was to guilty sinners; much more glorious must be the Gospel, which is a ministration of the righteousness of Christ, for the justification of them, Co2 3:9 yea, such is the surpassing glory of the Gospel to the law, that even the glory of the law is quite lost in that of the Gospel, and appears to have none in comparison of that, Co2 3:10 to which he adds another argument, taken from the abolition of the one, and the continuance of the other; that if there was a glory in that which is abolished, there must be a greater in that which continues, Co2 3:11 and from hence the apostle proceeds to take notice of another difference between the law and the Gospel, the clearness of the one, and the obscurity of the other; the former is signified by the plainness of speech used by the preachers of it, Co2 3:12 and the latter by the veil which was over Moses's face, when he delivered the law to the children of Israel; the end of which they could not look to, and which is a further proof of the obscurity of it, Co2 3:13 as well as of the darkness of their minds; which still continues with the Jews in reading the law, and will do until it is taken away by Christ, Co2 3:14 and that there is such a veil of darkness upon the hearts of the Jews, when reading the law of Moses; and that this continues to this day, is again asserted, Co2 3:15 and an intimation given that there will be a conversion of them to the Lord, and then it will be removed from them, Co2 3:16 and who that Lord is to whom they shall be turned, and by whom they shall have freedom from darkness and bondage, is declared, Co2 3:17 and the happy condition of the saints under the Gospel dispensation, through the bright and clear light of it, is observed, Co2 3:18 in which the Gospel is compared to a glass; the saints are represented as without a veil looking into it; through which an object is beheld, the glory of the Lord; the effect of which is a transformation of them into the same image by degrees; the author of which grace is the Spirit of the Lord.

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, Exo 31:18 meaning either the Spirit of God, who is sometimes so called, Luk 11:20 compared with Mat 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, Exo 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, Exo 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, Exo 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, Exo 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 Exo 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 Exo 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 Exo 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.

He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel." Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.

Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.

But as the apostle discusses these things with that noble understanding which he employs in other matters, he writes: “But we have the mind of Christ.” He also says: “But if the ministry of death written with letters upon stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which is passing away, will not the ministry of the spirit be rather in glory?” And again a little later he says, “And not as Moses placed a veil on his face that the sons of Israel might not steadfastly look at the appearance of his countenance. For their senses were made dull, for up to this present day when Moses is read, the veil is upon their heart.” Who would not wonder at the magnitude of the mysteries? Who would not greatly fear the sign of a dulled heart? Moses’ face was glorified, but “the sons of Israel” were not able “to look at the appearance of his countenance”; the people of the synagogue were not able “to look.” But if anyone can be superior in conduct and life to the multitude, he can look at the glory of his countenance. For even now, as the apostle says, “The veil is placed on the reading of the Old Testament”.; even now Moses speaks with glorified countenance, but we are not able to look at the glory which is in his countenance. We are not able, therefore, because we are still the populace, and we have no zeal or merit more than the common crowd. But because the holy apostle says, “but that same veil remains in the reading of the Old Testament,” the expressed opinion of such a great apostle would have cut off all hope of understanding for us if he had not added: “But when anyone shall turn to the Lord, the veil shall be removed.” He says, therefore, that the cause of the removal of the veil is our turning to the Lord. We should draw the conclusion from this that as long as we read the divine Scriptures without understanding, as long as what has been written is obscure to us and closed, we have not yet turned to the Lord. For if we had turned to the Lord, without doubt the veil would have been removed.

The apostle briefly indicates the reason that these words that were read to us can be understood or not understood when he says that “the veil of the Old Testament” can “be removed” from the eyes of the one “who has been converted to the Lord.” From this, he wanted it understood that these things are less clear to us to the same degree as our conversion to the Lord is less complete. And for that reason, this must be worked at with all our strength so that, free from secular occupations and mundane deeds, and if possible leaving behind these unnecessary fables of friends, we may apply ourselves to the Word of God and “meditate on his law day and night.” The result will be the conversion of the entire heart. Then we can see the face of Moses, opened and unveiled.

He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed killeth, but the Spirit giveth life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. Now by "ministration of death" he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, 'which causeth death,' but, "the ministration of death;" for it ministereth unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back.

For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Seest thou how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declareth nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remaineth for ever, as being engraved in stone. Then even whilst seeming to praise the old things, he again mixeth up accusation of the Jews. For having said, "written and engraven in stones, came with glory," he added, "so that the children of Israel could not look steadfastly upon the face of Moses;" which was a mark of their great weakness and grovelling spirit. "How shall not rather the ministration of the Spirit be with glory?" for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also 'The Spirit' Which giveth the life, a far greater thing than the life. Wherefore he said, "the ministration of the Spirit."

Paul did not say the dispensation of the law but the dispensation of death, speaking rather of its result in order to lessen its attraction.

Having shown above the difference between the New and Old Testaments, which consists in the fact that the latter is written with ink, while the former with the Spirit, the one on stones, and the other on hearts, and also that the latter kills, while the former gives life, he now wishes to show that the glory of the Gospel is also greater. Since the law had a sensible glory, that is, glory in the face of Moses, while the New Testament has an intelligible glory, which no one sees with the senses, he demonstrates the superiority of the evangelical glory by means of reasoning, saying that the law was a minister of death. He did not say "author of death," so as not to give occasion to the heretics, but "minister." For the author of death was sin, while the law administered the punishment. Moreover, the law was only a letter and did not provide those who struggled with any help, as baptism does, but imposed punishments that could not be erased. For this minister of death was engraved on stones. If, therefore, the law, with such a character, was so glorious, how much more glory does grace have, which incomparably surpasses it? He covertly accuses the Jews. They, he says, were so crude that they could not gaze even upon the sensible glory. He did not say that the law and the tablets had glory, but the face of Moses; for it was Moses who was glorified, not the tablets of the law. But he also diminishes the very glory of Moses, calling it passing away. Notice, however, that he did not call it bad, but having an end and ceasing.

From these, therefore, he shows the dignity of his ministry. He does two things in this regard. First, he shows that the ministry of the New Testament is preferred to the Old; secondly, that it is not only preferred, but that in comparison to the Old Testament, the latter has, as it were, nothing of glory (v. 10). In regard to the first, he does two things. First, he shows that the ministry of the New Testament is preferred to the Old; secondly, he assigns the reason for this (v. 9). In regard to the first, it should be noted that the Apostle argues from a statement in Exodus (34:24), where our text says that Moses had his face horned, so that the people of Israel could not come near. Another version says that his face shone, and this is better. For it should not be supposed that he literally had horns, as some depict him, but he is described as horned because of the rays which seemed to be like horns. He argues from this in the following way: first, by a similarity and by arguing from the lesser. For it is obvious that if something less has glory, then much more something which is greater. But the Old Testament is less than the New: therefore, since the former was in glory, so that the Israelites could not look at Moses' face, it seems that the New is much more in glory.

The apostle shows, in opposition to his detractors, that the faith and salvation of the Corinthians were sufficient testimony of his Divine mission; that he needed no letters of recommendation, the Christian converts at Corinth being a manifest proof that he was an apostle of Christ, Co2 3:1-3. He extols the Christian ministry, as being infinitely more excellent than that of Moses, Co2 3:4-12. Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, Co2 3:13-16. On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, Co2 3:17, Co2 3:18.

The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια 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, etc.; 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 splendor; 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 splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and Exo 34:29 (note), etc., where this subject is treated in all its details.

THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (Co2 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)! commendation--recommendation. (Compare Co2 10:18). The "some" refers to particular persons of the "many" (Co2 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Act 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle,and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (Co1 1:12).

the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression. written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (Co2 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (Co2 3:6). The opposition between "the letters" and "the Spirit" (Co2 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed. could not steadfastly behold--literally, "fix their eyes on." Exo 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (Co2 3:11), as contrasted with the permanency of the Christian dispensation (Co2 3:11).