TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
He has even made us competent to be workers serving a New Covenant, the essence of which is not a written text but the Spirit. For the written text brings death, but the Spirit gives life.
Berean Standard Bible
And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
American Standard Version
who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
World English Bible Messianic
who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
Geneva Bible (1599)
Who also hath made vs able ministers of the Newe testament, not of the letter, but of the Spirite: for the letter killeth, but the Spirite giueth life.
Young's Literal Translation
who also made us sufficient to be ministrants of a new covenant, not of letter, but of spirit; for the letter doth kill, and the spirit doth make alive.
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In the KJVVerse 28,848 of 31,102
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Commentary on 2 Corinthians 3 verses 6–11
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.
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:
8 How shall not the ministration of the spirit be rather glorious?
9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is glorious.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
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TertullianAD 220
Against Marcion Book V
Even if "the letter killeth, yet the Spirit giveth life; " and both belong to Him who says: "I kill, and I make alive; I wound, and I heal.
TertullianAD 220
On Modesty
For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.
TertullianAD 220
Against Marcion Book V
Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; " and herein will lie its newness.
Origen of AlexandriaAD 253
HOMILIES ON LEVITICUS 7.5.5
For even in the Gospels, it is “the letter” that “kills.” Not only in the Old Testament is “the letter that kills” found; there is also in the New Testament “the letter that kills”—that one who does not spiritually perceive what is said. For, if you follow according to the letter that which is said, “Unless you eat my flesh and drink my blood,” this “letter kills.” Do you want me to bring out of the gospel for you another “letter” that “kills”? He says, “Let the one who does not have a sword sell his tunic and buy a sword.” Behold, this is the letter of the gospel, but “it kills.” But, if you take it spiritually, it does not kill, but there is in it “a spirit that gives life.” For this reason, receive spiritually what is said either in the law or in the Gospels because “the spiritual one judges all things but that one is not judged by anyone.”
Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 1.1.2
The letter means what is material and the spirit what is intellectual, which we also call spiritual.
Methodius of OlympusAD 311
Methodius Oration Concerning Simeon and Anna
Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth;
Basil of CaesareaAD 379
CONCERNING BAPTISM 1.2
The difference between the spirit and the letter the apostle explains succinctly in another place by comparing the law and the gospel, saying: “For the letter kills, but the spirit gives life.” By the “letter” he means the law, as is evident also from what precedes and follows. By the “spirit” he means the Lord’s doctrine, for the Lord himself said: “My words are spirit and life.”33.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
The Spirit, who is the law of faith which is not written but which is contained in the rational soul, is life-giving, drawing to himself those who are guilty of mortal sin, so that they may be made righteous and cease altogether from sinning.
Ambrose of MilanAD 397
Letter 75, To Clementianus
Rightly, then, does Paul say that "the letter kills, but the spirit gives life." The letter circumcised a small part of the body, but the understanding spirit keeps the circumcision of the entire soul and body so that chastity might be preserved, frugality loved and the unnecessary parts cut off (for nothing is so unnecessary as the vices of greed, the sins of lust, which did not belong to nature but which sin has caused). Bodily circumcision is the symbol, but the reality is the spiritual circumcision; the one cuts off a member, the other sin.
Ambrose of MilanAD 397
On the Holy Spirit, Book 2, Chapter 4.29-31
Moreover, what wonder is it if the Spirit works life, who gives life as the Father does, who gives life as the Son does? Moreover, who would deny that to give life is of the eternal Majesty?… Therefore, let us see whether the Spirit is enlivened, or himself enlivens. But it is written: "The letter kills, but the Spirit gives life." So the Spirit gives life. But that you may understand that the quickening of the Father and of the Son and of the Holy Spirit is not divided, learn that there is also a oneness of quickening, since God himself quickens through the Spirit; for Paul said: "He that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit dwelling in you."
John ChrysostomAD 407
Homily 6 on 2 Corinthians
Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter killeth?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings; the one "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, "the Spirit giveth life." The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, "come unto me, ye that labor and are heavy laden," and, He said not, 'I will punish you,' but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit giveth. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, "Receive ye the Holy Ghost." Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained."
John ChrysostomAD 407
Homily 6 on 2 Corinthians
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."
PelagiusAD 418
COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 3
The law kills the sinner, but grace revives him if he repents. There are some people who say that the literal sense of Scripture is the thing which kills, but this is to forget that not all Scripture is meant to be taken literally, nor can allegory be pressed into service in every passage. For just as some things are said in an allegorical way, so other things, like the commandments, will lose all their meaning if they are taken allegorically and become destructive. The spiritual meaning of Scripture is not found in allegory but in letting the meaning of the text explain the essence of truth.
Augustine of HippoAD 430
LETTER 186, TO PAULINUS
Could it be possible that the law is not of God? None but an irreligious man would think that. But, because the law commands by the letter and does not help by the Spirit, whoever listens to the letter of the law in such wise as to think that it is enough for him to know what it commands or forbids, whoever trusts in the strength of his own free will to accomplish it and does not take refuge in faith in order to be assisted in his approach to the Spirit that quickens lest the letter find him guilty and kill him, that man has a zeal of God, but not according to knowledge.
Augustine of HippoAD 430
LETTER 140, TO HONORATUS 19
Therefore, you that fear the Lord, praise him, and that you may worship him, not as slaves but as free men, learn to love him whom you fear, and you will be able to praise what you love. The men of the Old Testament, fearing God, because of the letter which terrifies and kills and not yet possessing “the spirit which quickens,” ran to the temple with sacrifices and offered up bloody victims. They were ignorant of what was foreshadowed by them, although they were a figure of the Blood to come, by which we have been redeemed.
Augustine of HippoAD 430
EASTER SERMON 250.3
For, if you take away the Spirit, how does the law avail? It makes a prevaricator. On that account the Scripture says: “The letter kills.” The law orders and you do not obey.… Something is commanded, and you do not do it; something is forbidden, and you do it. Behold, “the letter kills.”
Augustine of HippoAD 430
EASTER SERMON 251.7
Let the Spirit be joined to the law, because, if you have received the law and if you lack the help of the Spirit, you do not fulfill what is of the law. You do not carry out what is commanded you.… Let the Spirit be added, let him help: that which is commanded is accomplished. If the Spirit is absent, the letter kills you.… You cannot excuse yourself on the plea of ignorance since you have received the law. Now, because you have learned what you should do, ignorance does not excuse you.… But why does the apostle say: “The letter kills, but the Spirit gives life”? How does the Spirit give life? Because he causes the letter to be fulfilled so that it may not kill. The sanctified are those who fulfill the law of God according to the gift of God. The law can command; it cannot help. The Spirit is added as a helper, and the commandment of God is fulfilled with joy and delight. Certainly many observe the law from fear, but those who keep the law from fear of punishment would prefer that what they fear did not exist. On the contrary, those who observe the law through love of justice rejoice even in that respect because they do not consider it hostile to them.
Augustine of HippoAD 430
LETTER 157, TO HILARIUS
Therefore, God commands continence, and he gives continence; he commands by the law, he gives by the Spirit; for the law without grace makes sin abound, and the letter without the spirit kills. He commands so as to make us learn how to ask the help of grace when we try to obey his commandments and in our weakness fall wearied under the law, and also to make us grateful to him who helps us if we have been able to perform any good work.
Augustine of HippoAD 430
EASTER SERMON 251.7
How does the Spirit give life? By causing the letter to be fulfilled, so that it may not kill.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Corinthians 3:6 stands as a profound declaration of the Apostle Paul's understanding of the New Covenant ministry, asserting that God Himself has qualified him and his fellow workers as ministers of this new dispensation. Paul sharply contrasts the Old Covenant, characterized by the written Law ("the letter"), with the New Covenant, empowered by the Holy Spirit ("the spirit"), highlighting the former's inability to impart life and its role in revealing sin, leading to death, while the latter brings spiritual life and righteousness. This verse encapsulates the core distinction between a legalistic approach to faith and a life-giving relationship with God through the Spirit.
CONTEXT
Literary Context: This verse is central to Paul's defense of his apostolic authority and the nature of the New Covenant, which he elaborates upon in 2 Corinthians 3. Paul begins the chapter by dismissing the need for letters of recommendation, instead pointing to the Corinthian believers themselves as his "letter," written by the Spirit on human hearts (2 Corinthians 3:1-3). He then humbly attributes his competence for ministry not to himself but to God (2 Corinthians 3:5), immediately preceding the pivotal statement of 2 Corinthians 3:6. The subsequent verses (2 Corinthians 3:7-11) expand on the surpassing glory of the New Covenant ministry compared to the Old, particularly in its ability to bring righteousness and life through the Spirit, contrasted with the fading glory and condemnation associated with the Law.
Historical & Cultural Context: Paul's ministry in Corinth was marked by challenges from false apostles and critics who questioned his authority and methods. These opponents often emphasized adherence to Mosaic Law and Jewish traditions, perhaps even advocating for a return to elements of the Old Covenant. Paul's discourse in 2 Corinthians 3 directly addresses these challenges by articulating the profound superiority of the New Covenant. The "letter" refers to the Mosaic Law, written on stone tablets (Exodus 34:29), which, while holy, could not impart life or enable obedience due to human sinfulness. The concept of a "new covenant" was rooted in Old Testament prophecy, particularly Jeremiah 31:31-34, where God promised to write His law not on stone but on the hearts of His people, a promise fulfilled through the Holy Spirit. This theological debate was crucial for the early church, distinguishing Christianity from Judaism and establishing the basis for Gentile inclusion without requiring adherence to the full Mosaic code.
Key Themes: The verse powerfully contributes to several overarching themes in 2 Corinthians and Paul's broader theology. A primary theme is Divine Qualification for Ministry, emphasizing that true effectiveness in service stems not from human ability or self-promotion but from God's direct enablement and calling. This undergirds Paul's defense of his own apostleship. Another crucial theme is the Superiority of the New Covenant, which is presented as a fulfillment and transcendence of the Old Covenant. Unlike the Law, which revealed sin and condemned, the New Covenant, inaugurated by Christ's sacrifice and empowered by the Spirit, offers forgiveness, righteousness, and internal transformation. This leads to the central theme of the Contrast Between "Letter" and "Spirit": the "letter" (Mosaic Law) is portrayed as bringing condemnation and spiritual death because it exposes humanity's inability to perfectly obey, while the "spirit" (Holy Spirit) brings life, enabling believers to live righteously and experience a vibrant relationship with God. This distinction highlights the Transformative Power of the Holy Spirit, who writes God's law on the heart (Hebrews 8:10) and empowers believers to walk in newness of life (Romans 8:4).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in 2 Corinthians 3:6 to convey his message with clarity and force. The most prominent is Antithesis, a rhetorical device that juxtaposes contrasting ideas. The stark opposition between "the letter" and "the spirit," and their respective outcomes ("killeth" vs. "giveth life"), creates a dramatic and memorable distinction. This antithesis is further reinforced by Personification, as "the letter" is described as actively "killing" and "the spirit" as actively "giving life," imbuing these abstract concepts with agency. There is also a strong element of Metonymy, where "the letter" stands in for the entire Mosaic Law or Old Covenant, and "the spirit" represents the Holy Spirit and the New Covenant. This allows Paul to concisely refer to complex theological systems. Finally, the verse functions as a Proverbial Statement, offering a concise, memorable truth about the nature of God's covenants and the source of true spiritual vitality, making it easily quotable and impactful for theological instruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in 2 Corinthians 3:6 is a cornerstone of New Testament theology, articulating the fundamental shift from the Old Covenant of Law to the New Covenant of Grace, empowered by the Holy Spirit. It underscores that salvation and righteous living are not achieved through human effort to keep external rules, but through an internal transformation wrought by God's Spirit. This verse highlights God's sovereign initiative in qualifying His servants and providing the means for genuine spiritual life, moving beyond mere outward conformity to inward renewal. It emphasizes that the Law's purpose was to expose sin and lead humanity to Christ, not to provide life in itself. The Spirit, however, writes God's law on the heart, enabling true obedience and a living relationship with God.
REFLECTION AND APPLICATION
For believers today, 2 Corinthians 3:6 serves as a vital reminder of where true spiritual life and effective ministry originate. It calls us away from any form of legalism—whether it be relying on external rules, religious rituals, or human achievements for our righteousness—and directs us toward a dynamic, Spirit-empowered walk with God. Our competence for serving God, in any capacity, is not self-derived but divinely bestowed. This should cultivate humility and a deep dependence on the Holy Spirit for guidance, strength, and wisdom. Living "of the spirit" means embracing the freedom and power that come from Christ's finished work, allowing the Spirit to transform our hearts, renew our minds, and enable us to live out God's will not out of obligation, but out of a loving, Spirit-filled relationship. It challenges us to examine whether our faith is merely an adherence to a "letter" or a vibrant, life-giving connection to the "Spirit."
Questions for Reflection
FAQ
What does Paul mean by "the letter" and "the spirit" in this verse?
Answer: In 2 Corinthians 3:6, "the letter" refers primarily to the Mosaic Law, the written code of God's commands given to Israel. While holy and good, the Law, by itself, reveals sin and condemns because humanity cannot perfectly fulfill its demands. It exposes our spiritual inability, leading to a kind of spiritual "death." "The spirit," in contrast, refers to the Holy Spirit, who is the life-giving agent of the New Covenant. The Spirit empowers believers to live righteously, writes God's law on their hearts (Hebrews 8:10), and brings spiritual life, regeneration, and the ability to obey God from a transformed heart, rather than mere external compulsion.
How does "the letter killeth" if the Law is holy and good?
Answer: Paul affirms that the Law is indeed holy, just, and good (Romans 7:12). However, its goodness does not mean it can impart life or justify. The Law "kills" in the sense that it reveals the depth of human sin and inability to perfectly obey God's commands. By exposing sin, it brings condemnation and the just penalty of spiritual death (Romans 3:20). It doesn't provide the power to overcome sin, thus leading to a state of spiritual death for those who rely on their own efforts to fulfill it. It acts as a mirror, showing our spiritual sickness, but not providing the cure.
What does it mean to be an "able minister of the new testament"?
Answer: To be an "able minister of the new testament" (or new covenant) means to be qualified and empowered by God to serve in a ministry that is characterized by the Holy Spirit, grace, and life in Christ, rather than by the strictures of the Mosaic Law. This ministry proclaims the good news of salvation through faith in Jesus, where God's law is written on hearts by the Spirit, leading to true righteousness and a transformed life. It's a ministry focused on reconciliation (2 Corinthians 5:18), spiritual transformation, and the life-giving power of the Spirit, as opposed to a ministry of condemnation under the old legal code.
CHRIST-CENTERED FULFILLMENT
2 Corinthians 3:6 finds its ultimate Christ-centered fulfillment in Jesus as the mediator and embodiment of the New Covenant. He is the one "who also hath made us able ministers" because it is through His perfect life, atoning death, and glorious resurrection that the "new testament" (new covenant) was inaugurated. The "letter" of the Law, which "killeth," pointed to humanity's need for a Savior, demonstrating that no one could achieve righteousness by their own efforts. Jesus, however, perfectly fulfilled the Law (Matthew 5:17) and bore its curse on the cross (Galatians 3:13), thereby releasing believers from its condemnation. The "spirit" that "giveth life" is the Holy Spirit, whom Christ promised to send after His ascension (John 14:26). It is through the Spirit, poured out by Christ, that believers are regenerated, indwelt, and empowered to live out the righteousness that the Law demanded but could not enable. Thus, Jesus is the bridge from the condemning letter to the life-giving Spirit, making possible a ministry of grace and true spiritual vitality that perfectly reflects His own saving work.