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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 3:6–11. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.
I.He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6.
As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were ministers of the Spirit also; the Spirit of God did accompany their ministrations. The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.
II.He shows the difference between the Old Testament and the New, and the excellency of the gospel above the law. For,
1.The Old Testament dispensation was the ministration of death (Co2 3:7), whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a God above us and a God against us; but the gospel discovers grace, and Emmanuel, God with us. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance.
2.The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written therein to do them; but the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation, Co2 3:10. As the shining of a burning lamp is lost, or not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New.
3.The law is done away, but the gospel does and shall remain, Co2 3:11. Not only did the glory of Moses's face go away, but the glory of Moses's law is done away also; yea, the law of Moses itself is now abolished. That dispensation was only to continue for a time, and then to vanish away; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing and remains glorious.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The law of Moses was not made glorious because of the splendor on his face. That splendor was of no benefit to anyone and did not have the reward of glory. It was rather a hindrance, not through its own fault but through the fault of sinners.
Now in what has gone before, indeed, he showed that this also is with glory; and not simply is with glory, but even exceedeth in it: for he did not say, "How shall not the ministration of the Spirit be rather in glory?" but, "exceed in glory;" deriving the proof from the arguments before stated. Here he also shows the superiority, how great it is, saying, 'if I compare this with that, the glory of the Old Covenant is not glory at all;' not absolutely laying down that there was no glory, but in view of the comparison. Wherefore also he added, "in this respect," that is, in respect of the comparison. Not that this doth disparage the Old Covenant, yea rather it highly commendeth it: for comparisons are wont to be made between things which are the same in kind.
And this is what the apostle writes in another place: “And yet what was glorified is without glory because of the surpassing glory”; for the justice of the law, to be sure, in comparison with the grace of the gospel would not appear to be justice. “For if that,” he says, “which is done away with is glorious, much more will that be glorious which abides.”
The light of a lamp shines brightly in the darkness of the night, but at midday it is barely visible and is not even thought of as light.
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Summary
In Paul articulates a profound theological truth regarding the Old and New Covenants, asserting that the former, despite its inherent divine glory, pales into insignificance when compared to the surpassing and enduring glory of the latter. This verse encapsulates the radical superiority of the New Covenant in Christ, which operates by the Spirit and brings righteousness, effectively eclipsing the temporary, fading splendor of the Mosaic Law.
Context
Literary Context
This verse is situated at the heart of Paul's extended argument in 2 Corinthians 3, where he contrasts the Old Covenant (the Law) with the New Covenant (the Spirit). Beginning in 2 Corinthians 3:7, Paul describes the Old Covenant as a "ministry of death" inscribed on stone, whose glory, though real and awe-inspiring, was temporary and fading, as evidenced by Moses' veiled face after encountering God on Mount Sinai (Exodus 34:29-35). In stark contrast, Paul introduces the New Covenant as the "ministry of the Spirit" and the "ministry of righteousness" in 2 Corinthians 3:8-9, which brings life, freedom, and an enduring glory. Verse 10 serves as the culminating statement of this comparison, emphasizing the qualitative and quantitative preeminence of the New Covenant's glory over that of the Old.
Historical & Cultural Context
Paul's letter to the Corinthians addresses a community grappling with internal divisions, external pressures, and challenges to Paul's apostolic authority. Within this context, some in Corinth, possibly influenced by Judaizers, may have been tempted to revert to or emphasize aspects of the Old Covenant Law. Paul's robust defense of his ministry is intertwined with a profound theological exposition of the New Covenant, which he champions as superior to the Old. For Jewish converts, the Mosaic Law and the Sinai covenant were foundational to their identity and relationship with God. Paul's argument, therefore, was not to negate the divine origin or purpose of the Law, but to demonstrate its preparatory and temporary nature in light of the ultimate revelation and fulfillment found in Christ. He redefines "glory" not merely as outward radiance, but as the transformative power of God's presence, now fully accessible through the Spirit in the New Covenant.
Key Themes
The central theme of 2 Corinthians 3 and, specifically, 2 Corinthians 3:10 is the Superiority of the New Covenant. Paul unequivocally declares that the covenant established through Christ, mediated by the Spirit, far surpasses the Mosaic Law in its glory, efficacy, and permanence. This leads to the theme of Fading vs. Enduring Glory, where the temporary, veiled glory of the Old Covenant (2 Corinthians 3:7) is contrasted with the permanent, unveiled, and ever-increasing glory of the New (2 Corinthians 3:11). Furthermore, the passage highlights the Ministry of the Spirit vs. the Law, portraying the Law as a "ministry of condemnation" and death, while the Spirit brings righteousness, life, and freedom (2 Corinthians 3:6-9). Ultimately, this greater glory leads to Transformation, as believers, with unveiled faces, reflect the Lord's glory and are "being transformed into the same image from one degree of glory to another" by the Spirit (2 Corinthians 3:18).
Exposition and Analysis
Key Word Analysis
This verb, derived from dóxa (glory), means "to render (or esteem) glorious," "to glorify," or "to magnify." In 2 Corinthians 3:10, it refers to the Old Covenant, which was indeed "made glorious" or "had glory" in its divine institution and the visible manifestation of God's presence, as seen on Moses' face.
This noun signifies divine splendor, honor, renown, and excellence. Paul uses it extensively in 2 Corinthians 3 to describe both the Old and New Covenants. In this verse, the repetition of "glory" emphasizes the comparative nature of his argument: the glory of the Old Covenant is so overshadowed by the "glory that excelleth" that it appears to have "no glory" by comparison.
From hyper (over, beyond) and bállō (to throw), this verb literally means "to throw beyond the usual mark" or "to surpass." Used as a participle here, it describes the New Covenant's glory as "surpassing," "exceeding," or "supereminent." It denotes not merely a greater degree of glory but a qualitative difference, indicating an unparalleled and incomparable superiority.
Verse Breakdown
"For even that which was made glorious"
This clause refers to the Old Covenant, specifically the Mosaic Law delivered at Sinai. Paul acknowledges that this covenant possessed a genuine, divinely ordained glory. It was "made glorious" by God's own presence and power, as evidenced by the radiant face of Moses and the awe-inspiring phenomena at Mount Sinai. Its purpose was glorious in revealing God's holiness and righteousness.
"had no glory in this respect"
This is a statement of comparative nullity. Paul is not denying that the Old Covenant had any glory at all, but rather asserting that its glory is rendered insignificant or "as nothing" when viewed in comparison to the New Covenant. The phrase "in this respect" (en toutō tō merei) emphasizes the specific point of comparison: its relative brilliance when juxtaposed with something far greater. It's akin to saying a candle has no light in the presence of the sun.
"by reason of the glory that excelleth"
This final clause provides the reason for the Old Covenant's diminished glory. The New Covenant, established through Christ and administered by the Spirit, possesses a glory that "excelleth," or surpasses, in every conceivable way. This excelling glory is permanent, life-giving, transformative, and brings true righteousness, making the temporary and condemning glory of the Law seem utterly eclipsed.
Literary Devices
Paul employs several powerful Literary Devices in 2 Corinthians 3:10 to underscore his theological point. The most prominent is Contrast, where he sets the Old Covenant's glory against the New Covenant's excelling glory. This is not just a difference in degree but a fundamental qualitative distinction, highlighting the New Covenant's unparalleled superiority. He also uses Hyperbole when stating that the "glorious" Old Covenant "had no glory." This is an exaggeration for emphasis, not a literal denial of the Old Covenant's inherent glory, but a rhetorical strategy to magnify the surpassing brilliance of the New. The concept of "glory" itself functions as a Metaphor for the divine presence, power, and revelation associated with each covenant. The fading light of Moses' face serves as a visual metaphor for the temporary nature of the Old Covenant, while the unveiled faces of believers reflecting Christ's glory symbolize the enduring and transformative power of the New.
Theological and Thematic Connections
2 Corinthians 3:10 stands as a cornerstone in Pauline theology regarding the progressive nature of God's revelation and the definitive superiority of the New Covenant. It underscores that while the Law was a divine and glorious institution, serving a crucial purpose in revealing sin and leading humanity to Christ, it was never God's final or most complete expression of His saving work. The "glory that excelleth" is the glory of God revealed in Christ, mediated by the Holy Spirit, which brings not condemnation but righteousness, not temporary external obedience but internal transformation. This passage affirms that the New Covenant is not merely an improvement upon the Old, but a qualitatively different and infinitely more glorious reality, fulfilling the promises of God in a way the Law could not.
Reflection and Application
2 Corinthians 3:10 serves as a profound reminder of the immense grace and privilege we experience as believers living under the New Covenant. It liberates us from the burden of striving to earn righteousness through adherence to external laws, inviting us instead to embrace the transformative power of the Spirit. Understanding this "excelling glory" should cultivate deep gratitude for Christ's finished work, which has ushered in an era of direct access to God, inner transformation, and true freedom. Our lives are to be lived not in the fading shadows of a past dispensation, but in the ever-increasing brilliance of God's glory revealed in Christ, allowing the Spirit to continually conform us to His image. This truth empowers us to live with confidence, joy, and an unveiled understanding of God's lavish love and provision.
Questions for Reflection
FAQ
Does this verse mean the Old Testament is irrelevant or without value?
No, 2 Corinthians 3:10 does not render the Old Testament irrelevant or without value. Paul explicitly states that the Old Covenant "was made glorious," acknowledging its divine origin and purpose. Its glory, however, was temporary and preparatory. The Old Testament remains God's inspired Word, essential for understanding His character, His redemptive plan, and the foundation upon which the New Covenant is built. It reveals humanity's need for a Savior and foreshadows Christ. Paul's point is one of comparison and fulfillment: the New Covenant's glory so far surpasses the Old that, in comparison, the Old's glory seems to diminish, much like the stars fade in the presence of the sun. The Old Testament serves as a tutor to bring us to Christ (Galatians 3:24), whose coming inaugurated the "glory that excelleth."
What is the "glory that excelleth" that Paul refers to?
The "glory that excelleth" refers to the unparalleled and enduring glory of the New Covenant, established through Jesus Christ. This glory is superior to the Old Covenant's glory in several key ways: it is permanent, not fading (2 Corinthians 3:11); it is a ministry of righteousness, not condemnation (2 Corinthians 3:9); it operates through the life-giving Spirit, not merely engraved laws (2 Corinthians 3:6); and it brings true freedom and transformation, allowing believers to behold and reflect the Lord's glory with unveiled faces (2 Corinthians 3:17-18). Ultimately, this excelling glory is the glory of God Himself, fully revealed and powerfully at work in the hearts of believers through Christ and the Holy Spirit.
Christ-Centered Fulfillment
2 Corinthians 3:10 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the very embodiment of the "glory that excelleth." While Moses reflected a fading glory from his encounter with God, Christ is the eternal Son, the exact imprint of God's nature, in whom the fullness of God's glory dwells bodily (John 1:14 and Colossians 2:9). He is not merely a mediator of a covenant, but the Mediator of a better covenant, established on better promises (Hebrews 8:6). Through His perfect life, atoning death, and victorious resurrection, Jesus inaugurated the New Covenant, making possible the "ministry of righteousness" and the indwelling of the Holy Spirit, which the Law could not achieve. The glory that excelleth is the glory of God's saving grace manifested in Christ, illuminating the hearts of believers with the knowledge of God's glory in the face of Jesus Christ (2 Corinthians 4:6). Thus, the surpassing glory of the New Covenant is inextricably linked to the surpassing glory of Christ Himself, who is the "author and perfecter of our faith" (Hebrews 12:2).