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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
Two Centuries of Reception
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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.
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.
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.
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."
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.
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.
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Summary
Second Corinthians 3:7 introduces a profound theological comparison, highlighting the undeniable, albeit temporary, glory of the Old Covenant, specifically the Law given through Moses. Paul describes this Law as a "ministration of death" that was nonetheless so glorious that the Israelites could not steadily gaze upon Moses' face, which shone with divine radiance after his encounter with God on Mount Sinai. This verse sets the stage for Paul's subsequent argument concerning the surpassing and permanent glory of the New Covenant in Christ, emphasizing that the Old Covenant's splendor, despite its divine origin, was destined to fade away in comparison to the greater revelation to come.
Context
Literary Context
This verse is situated within Paul's defense of his apostolic ministry and, more broadly, his exposition on the nature of the New Covenant. In 2 Corinthians 2, Paul expresses his confidence in Christ as he ministers the gospel, contrasting his ministry with those who peddle God's word for profit. Chapter 3 opens with Paul rejecting the need for "letters of commendation," asserting that the Corinthian believers themselves are his letter, written not with ink but with the Spirit of the living God. This immediately transitions into a direct comparison between the Old Covenant ("ministration of the letter") and the New Covenant ("ministration of the Spirit"). Verse 7 specifically recalls the historical event of Moses descending Mount Sinai, setting up the contrast with the New Covenant's greater glory, which Paul will elaborate on in the verses that follow, particularly in 2 Corinthians 3:8-11.
Historical & Cultural Context
The historical backdrop for this verse is the giving of the Law at Mount Sinai, as recorded in Exodus 19-34. After receiving the Ten Commandments and spending forty days with God, Moses' face radiated with divine glory, a phenomenon so intense that the Israelites were afraid to approach him, necessitating that Moses wear a veil (Exodus 34:29-35). For the Jewish people, the Law (Torah) was the central pillar of their identity, a divine gift that set them apart and revealed God's will. The glory associated with Moses' face was a tangible sign of God's presence and the Law's divine origin, emphasizing its profound significance and the awe it inspired.
Key Themes
Several major themes converge in this verse. Firstly, the Glory of the Old Covenant is explicitly affirmed. Paul acknowledges that the Mosaic Law, despite its limitations, possessed a genuine and awe-inspiring glory, evidenced by the radiant face of Moses. This underscores its divine origin and the seriousness with which God revealed His will to Israel. Secondly, the theme of the Temporary Nature of the Law's Glory is crucial. The phrase "which glory was to be done away" signals that this glory, though real, was not ultimate or eternal. It served a specific, limited purpose within God's redemptive plan, foreshadowing a greater and enduring glory to come. Thirdly, the Law is paradoxically termed the "Ministration of Death." This theme highlights the Law's function not as a means to life, but as a revealer of sin and a bringer of condemnation. While holy and good, the Law exposes humanity's inability to perfectly obey God's commands, thus leading to spiritual death rather than life. It illuminates sin but cannot provide the remedy, as seen in Romans 3:20. This sets the stage for the superior "ministration of the Spirit" and "ministration of righteousness" in the New Covenant, which truly brings life and transformation, as Paul will explain in 2 Corinthians 3:8-9.
Exposition and Analysis
Key Word Analysis
This term denotes "attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the Christian teacher, or technically of the diaconate)." In this context, it refers to the "service" or "dispensation" of the Law, emphasizing its role as a divine administration or system through which God dealt with humanity. It highlights the active function of the Law.
This word refers to "death (literally or figuratively)." Here, it is used figuratively to describe the spiritual consequence of the Law. While the Law itself is holy, it brings about spiritual death because it reveals sin and condemns those who fail to perfectly keep its demands, without providing the power to obey or a means of atonement.
Meaning "to be (render) entirely idle (useless), literally or figuratively:--abolish, cease, cumber, deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put away (down), vanish away, make void." This crucial term signifies that the glory of the Old Covenant was not destroyed, but rather made ineffective, superseded, or brought to an end in terms of its primary function, making way for something superior and permanent. It implies a fading or a cessation of its ultimate authority.
Verse Breakdown
"But if the ministration of death,"
Paul begins with a strong adversative "But if," setting up a contrast. The "ministration of death" refers to the Mosaic Law, particularly the Ten Commandments. It is called a "ministration of death" not because the Law itself is evil, but because it reveals sin and condemns humanity, leading to spiritual death due to an inability to perfectly fulfill its demands. It exposes humanity's fallen state without providing the power for transformation.
"written [and] engraven in stones,"
This phrase explicitly identifies the "ministration of death" with the Ten Commandments, which were literally inscribed on stone tablets by the finger of God (Exodus 31:18). This detail emphasizes the divine origin and unalterable nature of the Law, given directly by God.
"was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance;"
Paul acknowledges the undeniable glory associated with this Old Covenant. The glory was so intense and awe-inspiring that the Israelites were unable to look directly at Moses' face, which shone with divine radiance after his encounter with God on Mount Sinai (Exodus 34:29-30). This physical manifestation of glory underscored the Law's divine origin and the immense power of God's presence.
"which [glory] was to be done away:"
This is the pivotal clause, introducing the temporary nature of the Old Covenant's glory. The term "done away" (Greek: katargéō) implies that this glory was not permanent or ultimate. It was designed to fade, to be superseded, or to become ineffective in light of a greater revelation. This foreshadows the coming of the New Covenant, whose glory is enduring and superior.
Literary Devices
Paul employs several powerful literary devices in this verse to construct his argument. Contrast is the overarching device, as he sets up the Old Covenant (the "ministration of death") against the New Covenant (which he will describe as the "ministration of the Spirit" and "righteousness" in subsequent verses). This contrast highlights the inherent limitations of the Law despite its divine glory. Symbolism is evident in the "stones" representing the rigid, external nature of the Law, and Moses' "countenance" symbolizing the reflected glory of God that was temporary and veiled. The shining face of Moses is a powerful Metonymy for the glory of the Old Covenant itself. Furthermore, the phrase "could not stedfastly behold" uses Hyperbole to emphasize the overwhelming and awe-inspiring nature of that glory, serving to magnify the point before revealing its transient nature. The entire verse functions as a Prolepsis, anticipating and laying the groundwork for the more profound revelation of the New Covenant's superior and enduring glory.
Theological and Thematic Connections
This verse is foundational to understanding Paul's theology of the covenants. It establishes that even a divine revelation like the Mosaic Law, which possessed undeniable glory and was given directly by God, was inherently temporary and insufficient for bringing life. The Law's primary function was to expose sin and demonstrate humanity's inability to achieve righteousness through obedience, thus serving as a "ministration of death." This temporary nature of the Law's glory underscores God's progressive revelation and His ultimate plan for redemption through a new and living covenant. The fading glory of Moses' face serves as a powerful metaphor for the Law's transient nature, preparing the way for the permanent and infinitely greater glory of the New Covenant, which is mediated not by stone tablets but by the indwelling Spirit of God. This transition reveals God's heart for a deeper, internal transformation rather than external adherence to a code.
Reflection and Application
For believers today, 2 Corinthians 3:7 serves as a vital reminder of the profound shift from the Old Covenant to the New. It helps us appreciate the surpassing glory of our current reality in Christ, where we are not under a "ministration of death" but under a "ministration of the Spirit" that brings life and righteousness. This verse encourages us to move beyond a legalistic approach to faith, where salvation and sanctification are sought through adherence to rules, and instead embrace the transformative power of the Holy Spirit. Our hope and righteousness are not found in perfect human performance, but in the finished work of Jesus Christ and the empowering presence of the Spirit within us. This freedom from condemnation allows us to live with unveiled faces, reflecting the glory of the Lord, and being transformed from one degree of glory to another (2 Corinthians 3:18). It calls us to live in the full reality of the New Covenant, characterized by grace, inner transformation, and an intimate relationship with God, rather than a focus on external regulations that ultimately reveal our inability.
Questions for Reflection
FAQ
Why is the Law, which is from God, called the "ministration of death"?
The Law is called the "ministration of death" not because it is inherently evil or flawed, but because of humanity's inability to perfectly fulfill its righteous demands. The Law, being holy and just, reveals the depth of human sin and condemns those who fail to keep it (Romans 7:7-13). It points out sin but provides no power to overcome it or a means of atonement, thus leading to spiritual death and separation from God. In this sense, its function was to highlight humanity's desperate need for a savior, rather than to provide salvation itself. It functions as a mirror, showing us our spiritual blemishes, but not as a cleansing agent.
If the Old Covenant was glorious, why was its glory "to be done away"?
The glory of the Old Covenant was "to be done away" because it was a preparatory and temporary revelation, designed to lead to something greater and permanent. The term "done away" (Greek: katargéō) implies being superseded or rendered ineffective in its primary function, not destroyed. The Old Covenant's glory was external and reflected, like Moses' face, which eventually faded (Exodus 34:33-35). It pointed to a future reality. The New Covenant, established through Christ, brings an internal, indwelling glory through the Holy Spirit that is permanent and transformative. The fading glory of the Old Covenant highlights the surpassing and enduring glory of the New, which provides true righteousness and life, as explained in 2 Corinthians 3:10-11.
Christ-Centered Fulfillment
Second Corinthians 3:7 finds its ultimate fulfillment in Jesus Christ, who is the embodiment of the New Covenant and the very essence of God's enduring glory. The temporary and fading glory of the Old Covenant, though divinely given, served as a shadow pointing to the substance found in Christ. While Moses' face reflected a glory that was "to be done away," Jesus is the radiance of God's glory and the exact representation of His being (Hebrews 1:3). He did not merely reflect glory; He is glory. The Law, as a "ministration of death," revealed sin and condemned humanity, but Christ came not to abolish the Law but to fulfill it (Matthew 5:17). Through His perfect obedience, sacrificial death, and resurrection, Jesus provided the righteousness that the Law demanded but could not impart. He initiated the New Covenant, a "ministration of the Spirit" (2 Corinthians 3:8) that writes God's law on human hearts, empowering believers to live in true righteousness and freedom through the indwelling Holy Spirit (Jeremiah 31:31-34; Hebrews 8:6-13). Thus, the glory that was to be done away gives way to the eternal, life-giving glory of Christ, in whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20).