2 Corinthians 3:7

Contextual Overview

⁶He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. ⁶ He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. ⁶He signed us up as day hands of a new agreement from himself to his cowboys. This new agreement, or code, is not a set of written rules, but a written promise on our soul by the Spirit. ⁶ who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. ⁶who also made us sufficient as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. ⁶ Who has made us able to be servants of a new agreement; not of the letter, but of the Spirit: for the letter gives death, but the Spirit gives life. ⁶ who has also made us competent, [as] ministers of [the] new covenant; not of letter, but of spirit. For the letter kills, but the Spirit quickens. ⁶ He has made us competent to be ministers of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit produces life. ⁶ 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. ⁶ Who also hath made us able ministers of the new covenant, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life.

Bible Verse Review
  from Treasury of Scripure Knowledge

the ministration: 2 Corinthians 3:6, 2 Corinthians 3:9, Romans 7:10

written: 2 Corinthians 3:3, Exodus 24:12, Exodus 31:18, Exodus 32:15, Exodus 32:16, Exodus 32:19, Exodus 34:1, Exodus 34:28, Deuteronomy 4:13, Deuteronomy 5:22, Deuteronomy 9:9-11, Deuteronomy 9:15, Deuteronomy 10:1-4, Hebrews 9:4

was: Deuteronomy 4:8, Nehemiah 9:13, Psalms 19:7, Psalms 19:8, Psalms 119:97, Psalms 119:127, Psalms 119:128, Psalms 119:174, Romans 7:12-14, Romans 7:22, Genesis 3:21

that: Exodus 34:29-35, Luke 9:29-31, Acts 6:15

which: 2 Corinthians 3:10, 2 Corinthians 3:11, 2 Corinthians 3:14, Romans 10:4, 1 Corinthians 13:10

Reciprocal: Exodus 19:24 - lest Deuteronomy 5:25 - this great Deuteronomy 33:2 - a fiery law Jeremiah 31:33 - I will Habakkuk 3:3 - and the earth Matthew 17:3 - Moses Mark 9:2 - transfigured Luke 9:30 - which John 1:17 - the law John 3:30 - but John 5:45 - there Romans 2:12 - in the law Romans 4:15 - Because Romans 5:20 - the law 2 Corinthians 5:14 - then Galatians 2:17 - is Hebrews 8:10 - I will put

Cross-References

Genesis 2:25
The man and his wife were both naked, and they felt no shame.

Genesis 2:25
Adam and his wife were both naked, and they felt no shame.

Genesis 2:25
And the man and his wife were both naked and were not ashamed.

Genesis 2:25
And the man and his wife were both naked and were not ashamed.

Genesis 2:25
And they were both naked the man and his wife, and were not ashamed.

Genesis 2:25
The man and his wife were naked, but they were not ashamed.

Genesis 2:25
And the man and his wife were both naked, and were not ashamed.

Genesis 2:25
Forsothe euer eithir was nakid, that is, Adam and his wijf, and thei weren not aschamed.

Genesis 2:25
And they were both naked, the man & his wife, and were not ashamed.

Genesis 2:25
And they were both naked, the man and his wife, and were not ashamed.

Gill's Notes on the Bible

But if the ministration of death,.... The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the superior glory and excellency of the one to the other; for that by "the ministration of death", he means the law, as delivered to Moses on Mount Sinai, is clear from its being said to be

written and engraven in stones; as that was by the finger of God himself: rightly does the apostle say, that it was both "written" and "engraven"; for the two tables of the law are expressly said to be written with the finger of God, Exodus 31:18 meaning either the Spirit of God, who is sometimes so called, Luke 11:20 compared with

Matthew 12:28 or the power of God, which at once caused this writing to exist; and it is in so many words affirmed, that "the writing" was "the writing of God"; and not of man, nor of any creature, no not of an angel, Exodus 32:16 yea, even the two tables which were hewn out by Moses, after the first were broken, were written upon by the Lord himself, and not Moses, Exodus 34:1. So that as the work of the tables was the work of God, and wonderfully made, the form of the letters, as Abarbinel x observes, were miraculously made by him; for this law was, εν γραμμασι, "in letters", as the apostle here says; and as it was written in the Hebrew language, very likely it was in the same form of letters now in use with the Jews; though some have thought that the Samaritan letters are the original ones: moreover, the law was not only written, but "engraved"; for so it is said, that the writing was graven upon the tables, Exodus 32:16 and though the word so rendered is no where else used but there, it is rightly rendered graven, as appears by the apostle in this place; and which may lie confirmed by the Targumist on that, who renders it by חקיק, "engraven"; and by the Septuagint

κεκολαμμενη, which signifies the same; and so in the book of Zohar y, the letters are said to be אתגליפו, "engraven" on the tables: and that the tables were tables of stone, it is certain; they are often so called, Exodus 24:12 wherefore the apostle very properly says, that the law was engraven "in stones"; but what stones these tables were made of cannot be said; the Jews, who affect to know everything, will have them to be precious stones, but what they were they are not agreed in; for though they generally say z they were made of the sapphire stone, and sometimes say a they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables b; and Aben Ezra c was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say d, that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, "in glory", εγενηθε εν δοξη; and so Jarchi on Exodus 32:16 "and the tables were the work of God", says, this is to be understood literally

ובכבודו, "and in" or "for his glory"; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was "the ministration of death"; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the "ministration" of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it

was glorious. There were many things which made it so; but what the apostle here particularly takes notice of is the glory that was upon the face of Moses, when he received it and brought it from the Lord, which was very great;

so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away. The history of this may be read in Exodus 34:29 it was a real visible glory that was upon the skin of his face, so that it shone again; it is said, "the skin of his face shone"; and this shining of his face the apostle very properly calls "the glory of his countenance": agreeably to the Septuagint version, which renders it, "the appearance of the skin, or colour of his face, was glorified"; and still nearer to the paraphrase of Onkelos, which is, "the splendour of the glory of his countenance was great"; and to the Targum of Jonathan, which also assigns the reason of it, and which seems to be the true one, "the splendour of the form of his countenance was glorious, because of the splendour of the glory of the majesty of God, at the time he talked with him". The Vulgate Latin version has led many wrong, to paint Moses with two horns, rendering it, "his face was horned", the Hebrew word having the signification of an horn in its derivative; because glory darted from him like horns, as rays of light do from the sun; see Habakkuk 3:4 and this brightness and glory were so very great, and so dazzling, that Aaron and the people of Israel were afraid to come nigh; which Jarchi, a Jewish writer, imputed to their sin, and shame, and fear, having worshipped the calf; but our apostle ascribes it to the lustre of his countenance, which was such that they could not steadfastly look upon it; they saw it indeed, as it is said in

Exodus 34:35 yet they could not look wistly at it, nor bear the splendour of it; though this was only a glory, which was to continue but a while; according to the opinion of Ambrose e, this glory continued on Moses's countenance as long as he lived; but be it so, it at last was done away: now this glory was put there to bear a testimony to the divine authority of the law, that it came from God, and was to be received at the hands of Moses, with awful reverence as from God, and to make them afraid of violating a law which came with such majesty and glory; and also to command awe and respect from the Israelites to Moses, whom they were inclined at every turn to treat with contempt, and to let them see that he had communion with God, which this was the effect of: now this was a circumstance which rendered the law glorious, and was expressive of a real glory in it; which, though as this on Moses's face, "was to be done away"; wherefore the apostle argues;

x In loc. y In Exod. fol. 35. 1. z Zohar ib. Targum Jon. in Dent. xxxiv. 12. a Targum in Cant. 1. 11. Targum Jon. in Exod. xxxi. 18. b Targum Jon. in Deut. ix. 9, 10. c In Exod. xxxii. 15. d Jarchi in Exod. xxxiv. 1. Pirke Eliezer, c. 46. e Comment. in Psal. cxix. 135.

Barnes' Notes on the Bible

But if the ministration of death - In the previous verses, Paul had referred incidentally to the institutions of Moses, and to the superiority of the gospel. He had said that the former were engraved on stones, but the latter on the heart 2 Corinthians 3:3; that the letter of the former tended to death, but the latter to life 2 Corinthians 3:6. This sentiment he proceeds further to illustrate, by showing in what the superior glory of the gospel consisted. The design of the whole is, to illustrate the nature, and to show the importance of the ministerial office; and the manner in which the duties of that office were to be performed. That the phrase “ministration of death” refers to the Mosaic institutions, the connection sufficiently indicates, 2 Corinthians 3:13-15. The word “ministration” (διακονία diakonia) means, properly, ministry; the office of ministering in divine things. It is usually applied to the officers of the church in the New Testament, Acts 1:17, Acts 1:25; Romans 11:13; 1 Corinthians 12:5.

The word here, however, seems to refer to the whole arrangement under the Mosaic economy, by which his laws were promulgated, and perpetuated. The expression “a ministration - written and engraved on stone,” is somewhat harsh; but the sense evidently is, the ministration of a covenant, or of laws written on stones. The word “ministration “there refers to the arrangement, office, etc. by which the knowledge of these laws was maintained; the ministering under a system like that of the Jewish; or, more strictly, the act and occasion on which Moses himself ministered, or promulgated that system to the Jews, and when the glory of the work was irradiated even from His countenance. And the purpose of the apostle is to show that the ministry of the gospel is more glorious than even the ministry of Moses, when he was admitted near to God on the holy mountain; and when such a glory attended his receiving and promulgating the Law. It is called the “ministration of death,” because it tended to condemnation; it did not speak of pardon; it was suited only to deepen the sense of sin, and to produce alarm and dread; see the note on 2 Corinthians 3:6.

Written and engraven in stones - The Ten Commandments - the substance of all the Mosaic institutes, and the principal laws of his economy - were written or engraved on tables of stone.

Was glorious - Was attended with magnificence and splendor. The glory here referred to, consisted in the circumstance of sublimity and grandeur in which the Law of Moses was given, It was:

1. The glory of God as he was manifested on Mount Sinai, as the Lawgiver and Ruler of the people.

(2)The glory of the attending circumstances, of thunder, fire, etc. in which God appeared. The Law was given in these circumstances. Its giving - called here the “ministration” - was amidst such displays of the glory of God. It was,

1. A high honor and glory for Moses to be permitted to approach so near to God; to commune with him; and to receive at his hand the Law for his people, and for the world. These were circumstances of imposing majesty and grandeur, which, however, Paul says were eclipsed and surpassed by the ministry of the gospel.

So that the children of Israel ... - In Exodus 34:29-30, it is said, that “When Moses came down from Mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses did not know that the skin of his face shone, while He talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.” The word rendered “steadfastly behold” (ἀτενίσαι atenisai), means to gaze intently upon; to look steadily, or constantly, or fixedly; see the note on Acts 1:10. There was a dazzling splendor, an irradiation; a diffusion of light, such that they could not look intently and steadily upon it - as we cannot look steadily at the sun. How this was produced, is not known. It cannot be accounted for from natural causes, and was doubtless designed to be to the Israelites an attestation that Moses had been with God, and was commissioned by him. They would see:

1. That it was unnatural, such as no known cause could produce; and,
2. Not improbably they would recognize a resemblance to the manner in which God usually appeared - the glory of the Shechinah in which he so frequently manifested himself to them. It would be to them, therefore, a demonstration that Moses had been with God.

Which glory was to be done away - The splendor of that scene was transitory. It did not last. It was soon destroyed (τὴν καταργουμένην tēn katargoumenēn. It was not adapted or designed long to continue. This does not mean, as Doddridge supposes, “soon to be abolished in death;” or, as others, “ceasing with youth;” but it means, that the shining or the splendor was transitory; it was soon to cease; it was not designed to be permanent. Neither the wonderful scenes accompanying the giving of the Law on Sinai, nor the shining on the countenance of Moses, was designed to abide. The thunders of Sinai would cease to roll; the lightenings to play; the visible manifestations of the presence of God would all be gone; and the supernatural illumination of the face of Moses also would soon cease - perhaps as Macknight, Bloomfield, and others suppose, as a prefiguration of the abrogation of the glory of the whole system of the Levitical law. Paul certainly means to say, that the glory of Moses, and of his dispensation, was a fading glory; but that the glory of the gospel would be permanent, and increasing forever.

Clarke's Notes on the Bible

Verse 2 Corinthians 3:7. The ministration of death — Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, c. and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement.

Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious-was full of splendour; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away-to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendour of the sun. See the notes on the Romans 7:0; and see those on Exodus 19:20, and Exodus 34:29, &c., where this subject is treated in all its details.