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2
Corinthians Chapter Three
2 Corinthians 3
These words give rise to an exposition of the gospel in
contrast with the law, which the false teachers mixed up with the gospel. He
gives this exposition with the most touching appeal to the heart of the Corinthians,
who had been converted through his means. Did he begin speaking of his ministry
to commend himself anew, or did he need, as others, letters of commendation to
them or from them? They were his letters of commendation, the striking proof of
the power of his ministry, a proof which he carried always in his heart, ready
to bring it forward on every occasion. He can say this now, being happy in
their obedience. And why did they serve as a letter in his favour? Because in
their faith they were the living expression of his doctrine. They were Christ's
letter of commendation, which, by means of his ministry, had been written on
the fleshy tables of the heart by the power of the Holy Ghost, as the law had
been graven on tables of stone by God Himself.
This was Paul's confidence with regard to his ministry; his competency
came from God for the ministry of the new covenant, not of the letter (not even
the letter of this covenant, any more than the letter of anything else) but of
the Spirit, the true force of the purpose of God, as the Spirit gave it. For
the letter kills, as a rule imposed on man; the Spirit quickens, as the power
of God in grace-the purpose of God communicated to the heart of man by the
power of God, who imparted it to him that he might enjoy it. Now the subject of
this ministry brought out the difference between it and the ministry of the law
yet more strongly. The law, graven on stones, had been introduced with glory,
although it was a thing that was to pass away as a means of relation between
God and men. It was a ministry of death, for they were only to live by keeping
it. Nor could it be otherwise ordered than on this principle. A law was to be
kept; but man being already a sinner by nature and by will, having desires
which the law forbade, that law could only be death to him-it was a ministry of
death. It was a ministry of condemnation because the authority of God came in
to give to the law the sanction of condemnation against every soul that should
break it. It was a ministry of death and of condemnation because man was a
sinner.
And observe, here, that to mingle grace with the law
changes nothing in its effect, except to aggravate the penalty that results
from it by aggravating the guilt of him who violated the law, inasmuch as he
violated it in spite of the goodness and the grace. For it was still the law,
and man was called to satisfy the responsibility under which the law placed
him. "The soul that sinneth," said Jehovah to Moses, "will I
blot out of my book." The figure used by the apostle shews that he is
speaking of the second descent of Moses from Mount Sinai, when he had heard the
name of Jehovah proclaimed, merciful and gracious. The face of Moses did not
shine the first time that he came down: he broke the tables before he went into
the camp. The second time God made all His goodness pass before him, and the
face of Moses reflected the glory which he had seen, partial as it may have
been. But Israel could not bear this reflection; for how can it be borne, when
it must judge the secrets of the heart after all? For, though grace had been
shewn in sparing on Moses' intercession, the exigency of the law was still
maintained, and every one was to suffer the consequences of his own
disobedience. Thus the character of the law prevented Israel from understanding
even the glory which was in the ordinances, as a figure of that which was
better and permanent; and the whole system ordained by the hand of Moses was
veiled to their eyes, and the people fell under the letter, even in that part
of the law which was a testimony of things to be spoken afterwards. It was
according to the wisdom of God that it should be so; for in this way all the
effect of the law, as brought to bear on the heart and conscience of man, has
been fully developed.
There are many Christians who make a law of Christ
Himself, and in thinking of His love as a fresh motive to oblige them to love
Him, think of it only as an obligation, a very great increase to the measure of
the obligation which lies upon them, an obligation which they feel bound to
satisfy. That is to say, they are still under the law, and consequently under
condemnation.
But the ministry which the apostle fulfilled was not
this; it was the ministry of righteousness and of the Spirit, not as requiring
righteousness in order to stand before God, but as revealing it. Christ was
this righteousness, made such on God's part for us; and we are made the
righteousness of God in Him. The gospel proclaimed righteousness on God's part,
instead of requiring it from man according to the law. Now the Holy Ghost could
be the seal of that righteousness. He could come down upon the man Christ,
because He was perfectly approved of God; He was righteous-the righteous One.
He came down upon us, because we are made the righteousness of God in Christ.
Thus it was the ministry of the Spirit; His power wrought in it. He was
bestowed when that which it announced was received by faith; and with the
Spirit they also received understanding of the mind and purposes of God, as
they were revealed in the Person of a glorified Christ, in whom the
righteousness of God was revealed and subsisted eternally before Him.
Thus the apostle unites, in the self-same thought, the mind of God in
the word according to the Spirit, the glory of Christ who had been hidden in it
under the letter, and the Holy Ghost Himself, who gave its force, revealed that
glory, and, by dwelling and working in the believer, enables him to enjoy it.
Thus, where the Spirit was, there was liberty; they were no longer under the
yoke of the law, of the fear of death, and of condemnation. They were in Christ
before God, in peace before Him, according to perfect love and that favour
which is better than life, even as it shone upon Christ, without a veil,
according to the grace which reigns by righteousness. When it is said,
"Now the Lord is that spirit," allusion is made to verse 6; verses
7-16 is a parenthesis. Christ glorified is the true thought of the Spirit which
God had previously hidden under figures. And here is the practical result: they
beheld the Lord with open (that is, with unveiled) face; they were able to do
it. The glory of the face of Moses judged the thoughts and intents of the
hearts, causing terror by threatening the disobedient and the sinner with death
and condemnation. Who could stand in the presence of God? But the glory of the
face of Jesus, a man on high, is the proof that all the sins of those who
behold it are blotted out; for He who is there bore them all before He
ascended, and He needed to put them all away in order to enter into that glory.
We contemplate that glory by the Spirit, who has been given us in virtue of
Christ's having ascended into it. He did not say, "I will go up;
peradventure I shall make atonement." He made the atonement and went up.
Therefore we gaze upon it with joy, we love to behold it: each ray that we see
is the proof that in the eyes of God our sins are no more. Christ has been made
sin for us; He is in the glory. Now, in thus beholding the glory with
affection, with intelligence, taking delight in it, we are changed into the
same image from glory to glory, even as by the power of the Holy Ghost, who
enables us to realise and to enjoy these things; and in this is christian
progress. Thus the assembly too becomes the epistle of Christ.
The allusion made at the same time to the Jews at the end
of the parenthesis, where the apostle makes a comparison between the two
systems, is most touching. The veil, he says, is taken away in Christ. Nothing
is now veiled. The glorious substance is accomplished. The veil is on the heart
of the Jews, when they read the Old Testament. Now every time that Moses
entered into the tabernacle to speak to God, or to hear Him, he took off his
veil. Thus, says the apostle, when Israel shall turn to the Lord, the veil shall
be taken away.
There is but one more remark to be made. [1] are the subject the gospel treats of, not
the ministry which announces it-the glory of the Person of Jesus Christ, the
substance of that which the Jewish ordinances represented only in figure.
The apostle returns to the subject of his ministry in
connection with his sufferings, shewing that this doctrine of a Christ
victorious over death, truly received into the heart, makes us victorious over
all fear of death, and over all the sufferings that are linked with the earthen
vessel in which this treasure is carried.
[1] See
chapter 3:11.
── John Darby《Synopsis of 2 Corinthians》
2 Corinthians 3
Chapter Contents
The preference of the gospel to the law given by Moses.
(1-11) The preaching of the apostle was suitable to the excellency and evidence
of the gospel, through the power of the Holy Ghost. (12-18)
Commentary on 2 Corinthians 3:1-11
(Read 2 Corinthians 3:1-11)
Even the appearance of self-praise and courting human
applause, is painful to the humble and spiritual mind. Nothing is more
delightful to faithful ministers, or more to their praise, than the success of
their ministry, as shown in the spirits and lives of those among whom they
labour. The law of Christ was written in their hearts, and the love of Christ
shed abroad there. Nor was it written in tables of stone, as the law of God
given to Moses, but on the fleshy (not fleshly, as fleshliness denotes
sensuality) tables of the heart, Ezekiel 36:26. Their hearts were humbled and
softened to receive this impression, by the new-creating power of the Holy
Spirit. He ascribes all the glory to God. And remember, as our whole dependence
is upon the Lord, so the whole glory belongs to him alone. The letter killeth:
the letter of the law is the ministration of death; and if we rest only in the
letter of the gospel, we shall not be the better for so doing: but the Holy
Spirit gives life spiritual, and life eternal. The Old Testament dispensation was
the ministration of death, but the New Testament of life. The law made known
sin, and the wrath and curse of God; it showed us a God above us, and a God
against us; but the gospel makes known grace, and Emmanuel, God with us.
Therein the righteousness of God by faith is revealed; and this shows us that
the just shall live by his faith; this makes known the grace and mercy of God
through Jesus Christ, for obtaining the forgiveness of sins and eternal life.
The gospel so much exceeds the law in glory, that it eclipses the glory of the
legal dispensation. But even the New Testament will be a killing letter, if
shown as a mere system or form, and without dependence on God the Holy Spirit,
to give it a quickening power.
Commentary on 2 Corinthians 3:12-18
(Read 2 Corinthians 3:12-18)
It is the duty of the ministers of the gospel to use
great plainness, or clearness, of speech. The Old Testament believers had only
cloudy and passing glimpses of that glorious Saviour, and unbelievers looked no
further than to the outward institution. But the great precepts of the gospel,
believe, love, obey, are truths stated as clearly as possible. And the whole
doctrine of Christ crucified, is made as plain as human language can make it.
Those who lived under the law, had a veil upon their hearts. This veil is taken
away by the doctrines of the Bible about Christ. When any person is converted
to God, then the veil of ignorance is taken away. The condition of those who
enjoy and believe the gospel is happy, for the heart is set at liberty to run
the ways of God's commandments. They have light, and with open face they behold
the glory of the Lord. Christians should prize and improve these privileges. We
should not rest contented without knowing the transforming power of the gospel,
by the working of the Spirit, bringing us to seek to be like the temper and
tendency of the glorious gospel of our Lord and Saviour Jesus Christ, and into
union with Him. We behold Christ, as in the glass of his word; and as the
reflection from a mirror causes the face to shine, the faces of Christians
shine also.
── Matthew Henry《Concise Commentary on 2 Corinthians》
2 Corinthians 3
Verse 1
[1] Do we begin again to commend ourselves? or need we, as
some others, epistles of commendation to you, or letters of commendation from
you?
Do we begin again to recommend ourselves — Is it needful? Have I
nothing but my own word to recommend me? St. Paul chiefly here intends himself;
though not excluding Timotheus, Titus, and Silvanus.
Unless we need — As if he had said, Do I indeed
want such recommendation?
Verse 2
[2] Ye are our epistle written in our hearts, known and read
of all men:
Ye are our recommendatory letter - More convincing than
bare words could be.
Written on our hearts — Deeply engraven
there, and plainly legible to all around us.
Verse 3
[3] Forasmuch as ye are manifestly declared to be the
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 fleshy tables of the heart.
Manifestly declared to be the letter of Christ — Which he has formed
and published to the world.
Ministered by us — Whom he has used
herein as his instruments, therefore ye are our letter also.
Written not in tables of stone — Like the ten
commandments. But in the tender, living tables of their hearts - God having
taken away the hearts of stone and given them hearts of flesh.
Verse 4
[4] And such trust have we through Christ to God-ward:
Such trust have we in God — That is, we trust in
God that this is so.
Verse 5
[5] Not that we are sufficient of ourselves to think any thing
as of ourselves; but our sufficiency is of God;
Not that we are sufficient of ourselves — So much as to think
one good thought; much less, to convert sinners.
Verse 6
[6] Who also hath made us able ministers of the new
testament; not of the letter, but of the spirit: for the letter killeth, but
the spirit giveth life.
Who also hath made us able ministers of the new covenant — Of the new,
evangelical dispensation. Not of the law, fitly called the letter, from God's
literally writing it on the two tables.
But of the Spirit — Of the gospel
dispensation, which is written on the tables of our hearts by the Spirit.
For the letter — The law, the Mosaic dispensation.
Killeth — Seals in death those who still cleave to it.
But the Spirit — The gospel, conveying the Spirit
to those who receive it.
Giveth life — Both spiritual and eternal: yea,
if we adhere to the literal sense even of the moral law, if we regard only the
precept and the sanction as they stand in themselves, not as they lead us to
Christ, they are doubtless a killing ordinance, and bind us down under the
sentence of death.
Verse 7
[7] But if the ministration of death, written and engraven
in stones, was glorious, so that the children of Israel could not stedfastly
behold the face of Moses for the glory of his countenance; which glory was to
be done away:
And if the ministration of death — That is, the Mosaic
dispensation, which proves such to those who prefer it to the gospel, the most
considerable part of which was engraven on those two stones, was attended with
so great glory.
Verse 8
[8] How shall not the ministration of the spirit be rather
glorious?
The ministration of the Spirit — That is, the
Christian dispensation.
Verse 9
[9] For if the ministration of condemnation be glory, much
more doth the ministration of righteousness exceed in glory.
The ministration of condemnation — Such the Mosaic
dispensation proved to all the Jews who rejected the gospel whereas through the
gospel (hence called the ministration of righteousness) God both imputed and
imparted righteousness to all believers. But how can the moral law (which alone
was engraven on stone) be the ministration of condemnation, if it requires no
more than a sincere obedience, such as is proportioned to our infirm state? If
this is sufficient to justify us, then the law ceases to be a ministration of
condemnation. It becomes (flatly contrary to the apostle's doctrine) the
ministration of righteousness.
Verse 10
[10] For even that which was made glorious had no glory in
this respect, by reason of the glory that excelleth.
It hath no glory in this respect, because of the glory
that excelleth — That is, none in comparison of this more excellent
glory. The greater light swallows up the less.
Verse 11
[11] For if that which is done away was glorious, much more
that which remaineth is glorious.
That which remaineth — That dispensation
which remains to the end of the world; that spirit and life which remain for
ever.
Verse 12
[12] Seeing then that we have such hope, we use great
plainness of speech:
Having therefore this hope — Being fully persuaded
of this.
Verse 13
[13] And not as Moses, which put a vail over his face, that
the children of Israel could not stedfastly look to the end of that which is
abolished:
And we do not act as Moses did, who put a veil over his
face - Which is to be understood with regard to his writings also. So that the
children of Israel could not look steadfastly to the end of that dispensation
which is now abolished - The end of this was Christ. The whole Mosaic
dispensation tended to, and terminated in, him; but the Israelites had only a
dim, wavering sight of him, of whom Moses spake in an obscure, covert manner.
Verse 14
[14] But their minds were blinded: for until this day
remaineth the same vail untaken away in the reading of the old testament; which
vail is done away in Christ.
The same veil remaineth on their understanding unremoved
- Not so much as folded back, (so the word implies,) so as to admit a little,
glimmering light. On the public reading of the Old Testament - The veil is not
now on the face of Moses or of his writings, but on the reading of them, and on
the heart of them that believe not.
Which is taken away in Christ — That is, from the
heart of them that truly believe on him.
Verse 16
[16] Nevertheless when it shall turn to the Lord, the vail
shall be taken away.
When it — Their heart.
Shall turn to the Lord — To Christ, by living
faith.
The veil is taken away — That very moment; and
they see, with the utmost clearness, how all the types and prophecies of the law
are fully accomplished in him.
Verse 17
[17] Now the Lord is that Spirit: and where the Spirit of the
Lord is, there is liberty.
Now the Lord — Christ is that Spirit of the law
whereof I speak, to which the letter was intended to lead. And where the Spirit
of the Lord, Christ, is, there is liberty - Not the veil, the emblem of
slavery. There is liberty from servile fear, liberty from the guilt and from
the power of sin, liberty to behold with open face the glory of the Lord.
Verse 18
[18] But we all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image from glory to glory, even as
by the Spirit of the Lord.
And, accordingly, all we that believe in him, beholding
as in a glass - In the mirror of the gospel.
The glory of the Lord — His glorious love.
Are transformed into the same image — Into the same love.
From one degree of this glory to another, in a manner worthy of his almighty
Spirit. What a beautiful contrast is here! Moses saw the glory of the Lord, and
it rendered his face so bright, that he covered it with a veil; Israel not
being able to bear the reflected light. We behold his glory in the glass of his
word, and our faces shine too; yet we veil them not, but diffuse the lustre
which is continually increasing, as we fix the eye of our mind more and more
steadfastly on his glory displayed in the gospel.
── John Wesley《Explanatory Notes on 2 Corinthians》
Chapter 3. Living Recommendation
The Letter
Kills
The Spirit Gives Life
I. Believers
Are Letters of Recommendation
II. Ministers
of a New Covenant
III. The Spirit
of the Lord Gives Freedom
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Three general Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To learn how one becomes an "epistle of Christ" 2) To see the contrast between the old and new covenants 3) To appreciate the role of the Spirit in the new covenant, and in producing our transformation SUMMARY
Having just begun vindicating his ministry as an apostle of JesusChrist, Paul reminds the Corinthians that he really needs no letter ofaccreditation, for they are his epistles of commendation. Through hisministry, in which he had written upon their hearts with the Spirit ofthe living God, they themselves have become an epistle of Christ (1-3).This he says, with full realization that it is God who has made himsufficient as a minister of the new covenant, which is a ministry ofthe Spirit who gives life (4-6). Paul then proceeds to contrast the new covenant with the old covenant,to illustrate the glorious nature of his ministry. With Exodus34:29-35 as his reference, he equates the glory of the old covenant
with the glory on Moses' face that was temporary. But if the oldcovenant, described as one of death and condemnation, had glory, thenhow much more glorious is the new covenant, a ministry of the Spiritand of righteousness which is not passing away (7-11)! Paul then declares that those who listen only to the Old Testamentstill have a veil on their hearts (12-15). But when we turn to theLord (whom Paul equates with the Spirit), the veil is taken away andthere is liberty. Also, by beholding the glory of the Lord withunveiled face we are being transformed into the same glorious image bythe Spirit of the Lord (16-18) OUTLINE
I. THE "ACCREDITED" NATURE OF PAUL'S MINISTRY (1-3)
A. PAUL HAS NO NEED FOR LETTERS OF COMMENDATION (1)
1. He does not mean by his words to commend himself (1a ) 2. For Paul does not need, as might others, letters of recommendation (1b) B. THE CORINTHIANS ARE PAUL'S EPISTLES OF COMMENDATION (2-3) 1. They are evidence of his handiwork, which all can know and read (2) 2. They are an "epistle of Christ", upon whose hearts Paul has written with the Spirit of the living God (3) II. THE "GLORIOUS" NATURE OF PAUL'S MINISTRY (4-18)
A. HIS TRUST AND SUFFICIENCY IS FROM GOD (4-6) 1. His trust is not based upon confidence in himself, but in Christ and the sufficiency that God provides (4-5) 2. God has made him sufficient as a minister of the new covenant (6) a. A covenant of the Spirit, not of the letter b. A covenant that gives life, not death B. THE GLORY OF THE NEW COVENANT (7-18) 1. In contrast with the Old Covenant, written and engraved on stones (7-11) a. The ministry of death vs. the ministry of the Spirit (7-8) b. The ministry of condemnation vs. the ministry of righteousness (9-10) c. That which is passing away vs. that which remains (11) 2. In comparison with the Lawgiver, Moses (12-16) a. With the more glorious nature of the new covenant, Paul could speak with great boldness (12) b. With the reading of Moses (the Old Testament), however, a veil remains on the heart (12-15) 1) An allusion to the events of Exodus 34:29-35 2) With the veil on Moses' face, the children of Israel could not see that the glory of his face was fading (13) 3) Israel today, unless they come to Christ (14-15) c. But when one turns to the Lord, the veil is removed, just as Moses did when he returned to the presence of the Lord (16) 3. Summary explanation (17-18) a. Paul explains that the Lord of verse 16 is the Spirit of the Lord, who provides liberty (17) b. When we (like Moses) are able to behold with unveiled face the glory of the Lord, the Spirit of the Lord transforms us into the same image (18) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- The "accredited" nature of Paul's ministry (1-3) - The "glorious" nature of Paul's ministry (4-18) 2) Who was Paul's "epistle of commendation"? (1-2)
- The Corinthians themselves 3) What writing instrument had Paul used to make the Corinthians an"epistle of Christ"? And upon what had he written? (3)
- The Spirit of the living God - Tablets of flesh, of the heart