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2 Corinthians 3:5
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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 3:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.The apostle makes an apology for seeming to commend himself.
He thought it convenient to protest his sincerity to them, because there were some at Corinth who endeavoured to blast his reputation; yet he was not desirous of vain-glory. And he tells them,
1.That he neither needed nor desired any verbal commendation to them, nor letters testimonial from them, as some others did, meaning the false apostles or teachers, Co2 3:1. His ministry among them had, without controversy, been truly great and honourable, how little soever his person was in reality, or how contemptible soever some would have him thought to be.
2.The Corinthians themselves were his real commendation, and a good testimonial for him, that God was with him of a truth, that he was sent of God: You are our epistle, Co2 3:2. This was the testimonial he most delighted in, and what was most dear to him - they were written in his heart; and this he could appeal to upon occasion, for it was, or might be, known and read of all men. Note, There is nothing more delightful to faithful ministers, nor more to their commendation, than the success of their ministry, evidenced in the hearts and lives of those among whom they labour.
II.The apostle is careful not to assume too much to himself, but to ascribe all the praise to God. Therefore,
1.He says they were the epistle of Christ, Co2 3:3. The apostle and others were but instruments, Christ was the author of all the good that was in them. The law of Christ was written in their hearts, and the love of Christ shed abroad in their hearts. This epistle was not written with ink, but with the Spirit of the living God; nor was it written in tables of stone, as the law of God given to Moses, but on the heart; and that heart not a stony one, but a heart of flesh, upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, that is, upon hearts that are softened and renewed by divine grace, according to that gracious promise, I will take away the stony heart, and I will give you a heart of flesh, Eze 36:26. This was the good hope the apostle had concerning these Corinthians (Co2 3:4) that their hearts were like the ark of the covenant, containing the tables of the law and the gospel, written with the finger, that is, by the Spirit, of the living God.
2.He utterly disclaims the taking of any praise to themselves, and ascribes all the glory to God: "We are not sufficient of ourselves, Co2 3:5. We could never have made such good impressions on your hearts, nor upon our own. Such are our weakness and inability that we cannot of ourselves think a good thought, much less raise any good thoughts or affections in other men. All our sufficiency is of God; to him therefore are owing all the praise and glory of that good which is done, and from him we must receive grace and strength to do more." This is true concerning ministers and all Christians; the best are no more than what the grace of God makes them. Our hands are not sufficient for us, but our sufficiency is of God; and his grace is sufficient for us, to furnish us for every good word and work.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him.
What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added, "Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life."
By “from us” Paul means “from one another.”
Therefore it rests not in human power but on God’s, that we have the “power to be made the sons of God.” They receive it from him who inspires in the human heart devout thoughts, through which it possesses “faith which works through love.” For acquiring and retaining this good, and for progressing perseveringly in it to the end, “We are not sufficient to think anything as of ourselves, but our sufficiency is from God,” in whose power are our heart and our thoughts.
In this debt which you demand from us and you repay, do not doubt that I am assisted, so that God, who works in us both to will and to bring to completion the work of the good will, himself gives that I may worthily think and worthily speak. For in good thoughts, “Not that of ourselves we are qualified to take credit for anything as coming from us; rather our qualification comes from God.” And for this reason we do not fail for want because by a free gift our sufficiency is from him in whom there is no want. Just as he does not need our goods, so he always abounds in giving, nor does he become needy by giving who gives that by which he is always filled; nor is there any pleasing gift of thought, word or deed offered by us to him which he himself has not given with free kindness. Wherefore the holy giving of God is always free because no demand based on human merits has ever preceded, because even if a human being has any good merit, it comes from him from whom comes “every good and perfect gift.”.
Nor can any human being be fit either for thinking or for doing anything good unless he is first helped by the free gift of divine assistance. “For God is the one who, for his own good purpose, works ‘in them’ both to desire and to work,” as the vessel of election [Paul] affirms; also by his teaching, we know that “we of ourselves are not qualified to take credit for anything as coming from us; rather our qualification comes from God.” Therefore, he supplies us with all the sufficiency of good, and his fullness is not lessened when he gives who kindly shares every good with us that we may have them.… Everything which is created, just as before it was created it did not exist, so before it receives was unable to possess; and just as it cannot subsist without the working of him who made it, so it is unable to will or to do good unless God continuously deigns to help. For from him is the beginning of a good will, from him the ability to do good works, from him perseverance in a good way of life, from him in the present age is given true humility of heart and in the future the happiness of eternal reward, that they may be without end happy who now without falsity are humble.
Since the Lord’s call comes before all merit, and he does not find a thing deserving but makes it so, for that reason it is called gratuitous; otherwise it would be called just. So this is the good will which summons and draws us. We can think or perform nothing which benefits us without our obtaining it from the Author of goodness. As Paul says, “For we cannot think anything of ourselves, as of ourselves, but our sufficiency is from God.” So let the Pelagians’ madness fall silent, lest in seeking falsely to ascribe some goodness to itself the will is instead deprived of him who bestows it.
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Summary
Second Corinthians 3:5 profoundly declares that human beings possess no inherent capacity or competence to initiate or accomplish spiritual tasks on their own; rather, any true ability or effectiveness for God's work originates entirely from God Himself. This verse serves as a foundational statement on divine sufficiency, countering any notion of self-reliance in ministry and emphasizing absolute dependence on God as the sole source of spiritual qualification and fruitfulness.
Context
Literary Context
This verse is a pivotal statement within Paul's defense of his apostolic ministry and the superiority of the new covenant over the old. In the preceding verses (2 Corinthians 3:1-3), Paul has just described the Corinthian believers themselves as a "letter of Christ," written not with ink but with the Spirit of the living God, and not on tablets of stone but on tablets of human hearts. He then asserts in 2 Corinthians 3:4 that "such confidence we have through Christ toward God." Verse 5 immediately follows, clarifying that this confidence is not born of their own inherent competence but is wholly derived from God. It sets the stage for Paul's extended contrast between the "ministry of death" (the old covenant) and the "ministry of the Spirit" (the new covenant) in 2 Corinthians 3:6-18, underscoring that the glory and effectiveness of the new covenant ministry are entirely God-given.
Historical & Cultural Context
The Corinthian church was a complex community, influenced by the prevailing Greco-Roman culture which highly valued rhetoric, human wisdom, and impressive oratorical skills. Paul's opponents in Corinth likely boasted of their own abilities and perhaps criticized Paul for his perceived lack of eloquence or impressive credentials. In this context, Paul's declaration in 2 Corinthians 3:5 directly challenges the cultural emphasis on human achievement and self-sufficiency. He deliberately dismantles any basis for boasting in human capabilities, aligning his ministry not with worldly standards of success but with divine empowerment. This was a crucial counter-cultural message, asserting that true spiritual authority and effectiveness come not from human talent or persuasive speech, but from God alone.
Key Themes
The central theme is Divine Sufficiency versus Human Insufficiency. Paul emphatically states that humans are inherently incapable of spiritual work "of ourselves," highlighting the profound limitations of human effort in the divine realm. This leads to the theme of Absolute Dependence on God, where all genuine spiritual ability and effectiveness are recognized as originating solely from Him. This concept is foundational to Paul's theology of ministry, which consistently emphasizes that God's power is made perfect in human weakness (2 Corinthians 12:9-10). It also undergirds the theme of Humility in Ministry, as Paul, a highly gifted apostle, models a posture of complete reliance on God, thereby stripping away any grounds for self-exaltation or boasting in human wisdom, a recurring concern throughout his letters to the Corinthians (e.g., 1 Corinthians 1:18-31).
Exposition and Analysis
Key Word Analysis
This adjective means "competent," "adequate," "able," or "fit." In the context of the first clause, Paul uses it to deny any inherent human capability or qualification for spiritual tasks. It speaks to a state of being qualified or capable.
This is the noun form derived from hikanós, meaning "ability" or "competence." It encapsulates the very quality or state of being sufficient. Paul's use of this noun in the second clause underscores that this essential ability, which he just denied humans possess inherently, is instead a divine endowment, originating "of God."
This verb means "to take an inventory," "estimate," "reason," "reckon," or "suppose." Here, it refers to the act of conceiving, planning, or even initiating spiritual thoughts or actions. Paul's use of it emphasizes that even the very inception of a spiritual thought or plan does not originate from human self-sufficiency, but requires divine enablement.
A primary preposition denoting origin, "from" or "out of." This preposition is crucial in both clauses. In the first, "of ourselves" (G1537 + G1438) stresses that the origin of sufficiency is not from within humanity. In the second, "of God" (G1537 + G2316) emphatically declares that the origin of true sufficiency is from God. It highlights the source from which something proceeds.
Verse Breakdown
"Not that we are sufficient of ourselves to think any thing as of ourselves;"
This initial clause serves as a strong negation, a humble disclaimer from Paul. He refutes any idea that he or his fellow ministers possess an inherent, self-generated competence or ability. The phrase "of ourselves" (Greek: aph' heautōn) is repeated for emphasis, underscoring that not only their actions but even their very thoughts or intentions concerning spiritual matters do not originate from their own internal resources or wisdom. This sets a clear boundary: human beings, left to their own devices, are utterly inadequate for divine work.
"but our sufficiency [is] of God;"
This second clause introduces a powerful contrast, marked by the conjunction "but" (Greek: allá). Having negated human self-sufficiency, Paul now presents the true and only source of competence: God. The term "sufficiency" (Greek: hikanótēs) here refers to the actual ability, qualification, or competence required for ministry. The phrase "of God" (Greek: ek Theou) emphatically declares that this ability proceeds directly from God as its ultimate origin and source. This is not merely an augmentation of human ability, but a divine impartation, making God the sole wellspring of spiritual effectiveness.
Literary Devices
Paul employs several potent literary devices in this concise verse. Primarily, there is a clear Antithesis or Contrast between "of ourselves" and "of God." This sharp juxtaposition highlights the two mutually exclusive sources of sufficiency, driving home the point that human capability is bankrupt without divine enablement. The repetition of "of ourselves" (Greek: aph' heautōn) in the first clause functions as Emphasis, underscoring the absolute nature of human insufficiency. Furthermore, the entire statement is an example of Apostolic Humility, as Paul, a supremely gifted apostle, intentionally disavows any personal claim to competence, thereby modeling the posture of dependence he desires for all believers. The concept of "sufficiency" itself can be seen as a form of Metonymy, where the abstract quality of competence stands in for the actual ability to minister effectively, implying that the very power and fruitfulness of ministry are derived from God.
Theological and Thematic Connections
This verse is a cornerstone of biblical theology regarding human agency and divine sovereignty in ministry. It asserts that true spiritual competence is not an innate human quality but a divine gift, flowing from God's character and power. This truth liberates believers from the burden of self-reliance and the pressure to perform in their own strength, redirecting their focus to God as the ultimate enabler. It underscores that God's work is accomplished through human vessels, but the power and effectiveness belong solely to Him, ensuring that all glory redounds to His name. This principle is vital for understanding the nature of grace, where God's unmerited favor not only saves but also equips and empowers for service.
Reflection and Application
Second Corinthians 3:5 offers profound liberation and a sobering call to humility for every believer. In a world that often champions self-made success and personal achievement, this verse reminds us that in the spiritual realm, our greatest strength lies in acknowledging our weakness and complete dependence on God. It frees us from the exhausting pursuit of self-sufficiency, which often leads to burnout, pride, or despair. Instead, it invites us to lean fully into God's boundless resources, knowing that He delights in empowering His people for His purposes. This truth should cultivate a spirit of profound humility, recognizing that any good accomplished through us is a testament to His grace, not our own merit. It also fosters courage, for when we feel inadequate for a task, we are reminded that our sufficiency is not in ourselves but in the all-sufficient God. This understanding should drive us to prayer, to seek His wisdom, and to walk in dependence, allowing His power to flow through our yielded lives.
Questions for Reflection
FAQ
Does this verse mean we shouldn't strive for excellence or develop our skills?
Not at all. This verse does not negate the importance of diligent effort, skill development, or wise planning. Rather, it reorients the source of ultimate effectiveness. Paul himself was highly skilled, educated, and hardworking. The point is that even our best efforts, talents, and plans are insufficient to produce spiritual results unless they are empowered by God. We are called to be faithful stewards of the gifts and opportunities God gives us, but always with the humble recognition that the power and fruitfulness come from Him. Our striving should be an act of obedience and worship, not an attempt to generate spiritual outcomes in our own strength. It's about recognizing that while we plant and water, God gives the increase (1 Corinthians 3:6-7).
How does this verse relate to personal responsibility and decision-making?
This verse highlights that even our capacity "to think any thing as of ourselves" is limited in the spiritual realm. It means that truly God-honoring thoughts, plans, and decisions for ministry and life must ultimately be inspired and enabled by God. This doesn't remove our responsibility to make choices, but it frames our decision-making within a posture of dependence. We are responsible to seek God's will, pray for wisdom (James 1:5), and act in faith, trusting that He will guide and empower our steps. Our responsibility is to be available and obedient vessels through whom God's sufficiency can flow, rather than attempting to generate "sufficiency" from within ourselves.
Christ-Centered Fulfillment
Second Corinthians 3:5 finds its ultimate fulfillment and clearest demonstration in the person and work of Jesus Christ. He is the preeminent example of divine sufficiency, for in Him "all the fullness of God was pleased to dwell" (Colossians 1:19). While fully human, Jesus's ministry was entirely empowered by the Spirit, demonstrating that even the Son of God operated in perfect dependence on the Father, saying, "I can do nothing on my own" (John 5:30). Our sufficiency, therefore, is "of God" because it is "in Christ." It is through our union with Him that we receive the divine life and power necessary for spiritual fruitfulness, as He declares, "apart from me you can do nothing" (John 15:5). Christ is not merely an example of sufficiency but the very conduit through whom God's power flows to us, enabling us to do "all things through Christ who strengthens me" (Philippians 4:13). He is our wisdom, our righteousness, our sanctification, and our redemption (1 Corinthians 1:30), making Him the complete and perfect source of all our spiritual competence and ability.