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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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AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
It is obvious that the grace of the law of faith is greater than that of the law of Moses. For although the law of Moses was intended to be beneficial, it became the law of death because it was flouted. Then, because there was no way it could make provision for sinners to be saved, there came the law of faith, which not only forgives sinners but also makes them righteous. There is therefore a great deal of difference between one law and the other.
John ChrysostomAD 407
Homily 7 on 2 Corinthians
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."
John ChrysostomAD 407
Homily 7 on 2 Corinthians
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.
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
Paul's rhetorical question in 2 Corinthians 3:8 serves as the climax of his argument contrasting the Old Covenant, characterized by the Law that brought condemnation, with the New Covenant, defined by the life-giving Spirit. He asserts that if the former, despite its glory, was a "ministration of death," then the latter, which imparts righteousness and life through the Holy Spirit, must inherently possess a far greater and more enduring glory, transforming believers from within.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Rhetorical Question to powerfully convey his argument. By asking "How shall not the ministration of the spirit be rather glorious?", he compels his audience to conclude that the Spirit's ministry is indeed more glorious, making his point undeniable. This device engages the reader directly and emphasizes the self-evident truth of his assertion. He also uses Contrast, setting the "ministration of death" (the Law) against the "ministration of the spirit" (the New Covenant). This stark juxtaposition highlights the fundamental differences in their effects and their respective degrees of glory. The Metaphor of "ministration" (diakonia) is used to describe both covenants as forms of divine service or administration, allowing for a direct comparison of their inherent qualities and outcomes. Finally, Hyperbole is subtly present in the emphasis on "rather glorious," suggesting an overwhelming and incomparable superiority of the New Covenant's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound truth of 2 Corinthians 3:8 lies in its declaration of the New Covenant's unparalleled glory, rooted in the life-giving work of the Holy Spirit. Unlike the Old Covenant, which revealed sin and brought condemnation, the New Covenant, administered by the Spirit, brings righteousness, life, and transformation. This shift from external law to internal spiritual empowerment is central to Christian theology, demonstrating God's ultimate plan to write His law on human hearts and enable true obedience through the indwelling Spirit. It underscores the finished work of Christ, which made this new and better covenant possible, moving humanity from a veiled understanding of God's glory to an unveiled, participatory experience of it.
REFLECTION AND APPLICATION
2 Corinthians 3:8 invites us to profoundly appreciate the radical shift ushered in by the New Covenant. We no longer live under a system of external rules that condemn our failures, but under the empowering grace of the Holy Spirit who indwells us, transforming us from within. This means our spiritual growth is not about striving to meet impossible standards, but about yielding to the Spirit's work, allowing Him to produce righteousness and holiness in us. Our ministry, whether in formal roles or daily life, is therefore a "ministration of the Spirit," characterized by life, freedom, and an ever-increasing reflection of Christ's glory. This perspective should fill us with hope, humility, and a deep sense of gratitude for the surpassing glory of God's grace. It calls us to live by the Spirit, trusting in His power to enable us to live lives that truly honor God, rather than relying on our own strength or adherence to external codes.
Questions for Reflection
FAQ
What is the "ministration of the spirit" mentioned in 2 Corinthians 3:8?
Answer: The "ministration of the spirit" refers to the New Covenant, the new dispensation inaugurated by Jesus Christ, which is characterized by the active work and indwelling of the Holy Spirit. Unlike the Old Covenant (the Law), which was written on stone and revealed sin, leading to condemnation (hence, the "ministration of death" in 2 Corinthians 3:7), the New Covenant is administered by the Spirit. This means the Holy Spirit empowers believers, writes God's laws on their hearts, imparts righteousness, and brings spiritual life and transformation, making it a "ministration of life" and "righteousness" (2 Corinthians 3:6 and 2 Corinthians 3:9).
CHRIST-CENTERED FULFILLMENT
2 Corinthians 3:8 finds its ultimate fulfillment in Jesus Christ, who is the very embodiment and mediator of this "ministration of the spirit." The Old Covenant, with its fading glory, pointed forward to Christ, who is the end of the Law for righteousness (Romans 10:4). It is through His perfect life, atoning death, and glorious resurrection that the New Covenant was established, and the Holy Spirit was poured out (Acts 2:33). Christ's work on the cross removed the veil that obscured God's glory under the Old Covenant, allowing believers to behold the Lord with unveiled faces and be transformed into His image by the Spirit (2 Corinthians 3:14-18). Thus, the "ministration of the spirit" is fundamentally a Christ-centered ministry, where the Spirit testifies of Christ (John 15:26), applies His redemptive work to believers, and empowers them to live lives that reflect the surpassing glory of God revealed in Jesus (John 1:14).