Bible Commentaries
2 Corinthians 3

Verse 1

2Co 3:1

2 Corinthians 3:1

Are we beginning again to commend ourselves?—[Paul does not mean by these words to admit that he had been com­mending himself; but that he had been accused of doing so, and that there were those at Corinth, who, when they hear such language as is in this epistle (2 Corinthians 2:14-17), will be ready to repeat the accusation, and obviously his enemies at Corinth had tried to turn the personal passages in the first epistle against him by saying: “He is commending himself, and self-commendation discredits, instead of supporting a cause.” Possibly he had heard of these malicious attacks from Titus, and in this epistle makes repeated references to them (2 Corinthians 5:12; 2 Corinthians 10:12; 2 Corinthians 10:18; 2 Corinthians 12:11; 2 Corinthians 13:6). He agreed with his opponents that self-praise was no honor—“not he that commendeth himself is approved, but whom the Lord commendeth.” (2 Corinthians 10:18). But he denied that he was commending himself. In distinguishing as he had done (2 Corinthians 2:14-17) between himself who spoke the word “as of sincerity, but as of God, in the sight of God,” and “the many” who corrupted it, nothing was further from his mind than to plead his cause with the Corinthians as a suspected person. Only malignity could suspect any such thing.]

or need we, as do some, epistles of commendation to you or from you?—He possibly refers to the Judaizing teachers (2 Corinthians 11:13) who had come to Corinth with letters of commendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The letter Paul wrote commending Phoebe is a model: “I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae: that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a helper of many and of mine own self.” (Romans 16:1-2). Against the usefulness of such letters in general Paul here says nothing. Such letters of commendation deserve notice as an important element in the early church. A Christian traveling with such a letter from any church was certain to find a hearty welcome at any other. They guaranteed at once his soundness in the faith and his personal character, and served to give a reality of the brotherly love existing between those in Christ. [But false teachers sometimes used such letters to forward their unholy purposes, hence John gives the warning: “If any one cometh unto you, and bringeth not this teaching, receive him not into your house, and give him no greeting: for he that giveth him greeting partaketh in his evil works.” (2 John 1:10-11). It was absurd to suppose that Paul should ask for a let­ter of commendation to the church which he had built from its very foundation, and it was even more so to imagine that he, their father in the gospel (1 Corinthians 3:10), should need a letter from them to other churches.]

Verse 2

2Co 3:2

2 Corinthians 3:2

Ye are our epistle,—The church at Corinth, with its spiri­tual gifts and powers, was his letter of commendation from God. His work as shown in the life of these brethren com­mended him instead of letters written on paper.

written in our hearts,—This work was done under great trial and affliction, so that those who became obedient to the gospel were very dear unto him and were deeply impressed on his heart. Reading there he feels that he needs no letter to them, either from his own or any other pen.

known and read of all men;—Corinth was the center of Greek civilization, population, and travel. The church there with its spiritual gifts and powers commended Paul as a teacher sent from God; was as an epistle from God commend­ing him by the gifts God had bestowed through him, of which Paul says: “I thank my God always concerning you, for the grace of God which was given you in Christ Jesus; that in ev­erything ye were enriched in him, in all utterance and all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift.” (1 Corinthians 1:4-7). His ministry among them had not escaped the general observation of the world. Thus he needed no letter of commendation from them, they themselves being the strongest warranty of his genuine apostleship that could be given at large.

Verse 3

2Co 3:3

2 Corinthians 3:3

being made manifest that ye are an epistle of Christ,—This is an elaboration of the preceding verse. [The author of the epistle is Christ; he dictated it.]

ministered by us,—They were openly declared to be an epis­tle of Christ to the world, ministered or written by the hand of Paul.

written not with ink, but with the Spirit of the living God;—The Spirit made its impress first upon the heart of Paul, then through his preaching what was thus impressed con­verted them. Christ by the Holy Spirit, and he in his preach­ing presented it to the Corinthians, and they, like the Thessalians, received from him the word of the message and ac­cepted it not as the word of men, but, as it is in truth, the word of God, which also worked in them that believed (1 Thessalonians 2:13), and as a result became an epistle of Christ to the world that could be read and known that God approved him as his teacher.

not in tables of stone, but in tables that are hearts of flesh.—The Spirit made its impress first upon the heart of Paul, then through his preaching what was thus impressed on his heart to the Corinthians converted them, and they as the re­sult of that teaching became an epistle of Christ to the world that could be read and known of all men. [The material on which this letter was written was not unimpressible stone, as the law of Moses, but the warm susceptible tablets of the heart. In such an epistle all men could discern that a mighty power had entered into men through the instrumentality of Paul’s ministry.]

Verse 4

2Co 3:4

2 Corinthians 3:4

And such confidence have we through Christ to God-ward:—What Christ had thus written on his heart by the Spirit caused him to have such trust or confidence in God for them. [Paul had expressed great confidence with respect to what had been accomplished at Corinth through his instrumental­ity, and he had claimed it as an evidence of his apostolic power. He owed this strong and joyful confidence entirely to Christ; for it was Christ whom he served and under whose in­fluence he accomplished everything he did; and it was there­fore through Christ that he had such confidence in what he could do; but this confidence was that God had appointed him, and sent him forth; and confidence that he would still continue to own and bless him.]

Verse 5

2Co 3:5

2 Corinthians 3:5

not that we are sufficient of ourselves, to account any­thing as from ourselves;—His confidence was not that he was able of himself to think or do anything toward converting men. [He cannot bear the implication that any confidence rests on anything short of the overwhelming sense that he is but an instrument in the hands of God.]

but our sufficiency is from God;—God sent the Spirit who impressed the truth on his heart and led him to preach to them and confirm the teaching “by signs and wonders and mighty works.” (2 Corinthians 12:12).

Verse 6

2Co 3:6

2 Corinthians 3:6

who also made us sufficient as ministers of a new covenant;—He had no ability or knowledge save as God bestowed on him the Holy Spirit to guide him into the truth and make him an able minister to set forth the truths of the new cove­nant. [To appreciate the real force of this passage, we must bear in mind that the ones whom Paul had in view are Judaiz­ers (2 Corinthians 11:20-22) who championed the Mosaic covenant. With Jesus, a new covenant came into the world. Paul was fully aware of the tremendous difference that Jesus made to history (1 Corinthians 15:22), and his words cut right into the heart of the contrast, and lay it bare.]

not of the letter, but of the spirit:—The contrast is between the epistle written in the heart and that written on stones. [The letter is the law, which found its most characteristic ex­pression in the commandments engraven upon the tablets of stone, while the contrast with this is the Spirit, the source of that new order or constitution of things which was estab­lished by Jesus Christ. The contrast is between the law and the gospel, between Moses and Christ, between laws imposed from without and from within.]

for the letter killeth,—This evidently refers to the old cove­nant because it brought the knowledge of sin and death, but did not give life, because none kept its requirements. [The law imposed a command to which men were not equal; it vir­tually condemned them (verse 9)—condemned them to death. As men could only disobey the law, and life lay alone in obe­dience, the law could only lead to death. (Romans 7:9-11). In this sense, therefore, the letter kills.]

but the spirit giveth life.—this was the ministration of life because it provided for pardon and life in Christ. [The soul that was slain—shut up to despair and death—by the law is quickened into life when touched by the Spirit of Jesus. These words are a vivid summary of Paul’s experience under the two dispensations, both of which he knew so well.] The Spirit is the author of all true spiritual life. Jesus said: “It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life.” (John 6:63). This conveys to us the truth that the word and the Spirit are closely and essentially associated. He did not say that the Spirit dwells in the word, but that the words which he spoke “are spirit, and are life.” This expresses a closer relationship than a mere dwelling in the word; it implies that the Spirit and the life principle dwell in the word, and, further, that they

are associated and combined as one in work and influence—just as the seed is composed of the material substance and the immaterial life germ that dwells within and is an essential part of the seed.

Verse 7

2Co 3:7

2 Corinthians 3:7

But if the ministration of death, written, and engraven on stones,—The law of Moses written on stones is called the ministration of death, because it could not make the comers thereunto perfect as pertained to the conscience. It con­demned all infractions of the law, but gave pardon to none. It, with its sacrifices, pointed forward to Christ as the author of forgiveness; but it could not bring true spiritual life.

came with glory,—[Here begins the comparison of the glory of the ministry of the old covenant with that of the new covenant.]

so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face;—The outward and visible glory of the appearance of God was such that the coun­tenance of Moses, because he had been face to face with God, shone so that the children of Israel could not bear to look upon his face. (Exodus 34:29-35).

which glory was passing away:—All this glory must pass away and have an end.

Verse 8

2Co 3:8

2 Corinthians 3:8

how shall not rather the ministration of the spirit be with glory?—[The ministration of the Spirit is the service per­formed by the apostles in bringing in the new covenant. The argument is from the less to the greater, from the ministry of death to that of the life-giving Spirit. The glory of the minis­tration of death was a glory of sight. It was intended to in­fluence the Israelites from without, being addressed to their outward senses, whilst the glory of the ministration of the Spirit is within, from within, unseen for the most part by the eye of man, and yet its glory is infinitely greater, for it is the glory of the spirit rather than of the flesh. It is conformity to that which is the highest glory of God, even his loving and righteous character, and as great as the difference between life and death, so great is the difference between the glory of the new covenant and that of the old.]

Verse 9

2Co 3:9

2 Corinthians 3:9

For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.—For if the ministration which could not bring life, but brought condemnation, inasmuch as it could not free from sin, was glorious, how much rather shall the ministration of the Spirit which brings life be more glorious. The old sought to regulate the life without changing the heart. The lustful im­pulses dwelling in the flesh hindered this. The new covenant, through Christ, touches the heart with love and so controls the life.

Verse 10

2Co 3:10

2 Corinthians 3:10

For verily that which hath been made glorious hath not been made glorious in this respect,—[Not only does the glory of the dispensation of righteousness exceed that of the minis­tration of condemnation in that it is moral and spiritual as well as outward and physical, but the glory of the ministra­tion of righteousness far exceeds the glory which preceded it, in this respect that it is permanent.]

by reason of the glory that surpasseth.—The law of Moses, while it was glorious, loses all claims to glory, compared with the greater glory of the ministration of the Spirit that so ex­ceeds it. It is more glorious, as Jesus was more glorious than Moses; as its eternal rewards in heaven are more glorious than the temporal blessings in the land of Canaan.

Verse 11

2Co 3:11

2 Corinthians 3:11

For if that which passeth away was with glory,—[This corroborates the statement just made. The passing of the glory recalls the fading of the glory from the face of Moses, and it is now clear that its vanishing was a symbol of the transitori­ness of the Mosaic dispensation, for he applies here the same expression to the ministry which he applied to the glory—“that which passeth away.”]

much more that which remaineth is in glory.—[While glory was the accompaniment of the law, it is the permanent ele­ment of the gospel. The law was of God; it had a very im­portant function in the economy of God; it was a preparation for the gospel, and shut up men to the acceptance of God’s mercy, in Christ as the only hope, and then its work was done. (Galatians 3:19-25). In this respect the true greatness of God is revealed, and with it his true glory, once for all. There is nothing beyond the righteousness of God in Christ Jesus for acceptance. That is God’s last word to the world—it has ab­sorbed in it even the glory of the law. It is God’s chief end to reveal this glory in the gospel, and make men partakers of it. This finality of the new covenant is its crowning glory.]

This is often misunderstood. It does not mean that the moral laws embodied in the law of Moses are not in force now. All the good of the old covenant was brought over into the new covenant, and other truths were added. It is like the adoption of a new constitution by a state. The old constitu­tion has many good wholesome laws, but some have grown ill-adapted to the present condition of the people; a new con­stitution is adopted. All that was of permanent value in the old is brought over into the new, and when it is adopted, the old is set aside—passes away. The good laws of the old are no longer in force because they were in the old, but because they have been brought over into the new. In like manner the good laws of the Mosaic covenant are no longer in force because they were in it, but because they have been brought over into the new covenant.

Verse 12

2Co 3:12

2 Corinthians 3:12

Having therefore such a hope,—[This is a comparison and a contrast. His hope is nothing uncertain, but a constant expectation that the splendor of the ministration of the new covenant is an abiding glory.] The law of Moses made noth­ing perfect, but the bringing of a better hope did. (Hebrews 7:19). The hope of the freedom from sin in this world, and of an ev­erlasting inheritance in the world to come, was the better hope brought in by Jesus Christ.

we use great boldness of speech,—[This stands opposed to all concealment, whether from timidity or from a desire to de­ceive; and also to all fear of consequences. It is a frank, open, courageous manner of speech.] In Paul’s case it was a firm conviction of his divine mission and of the truth and glory of the gospel which he proclaimed fully, intelligibly, and without regard to consequences, that the people might see the purpose and end of the law.

Verse 13

2Co 3:13

2 Corinthians 3:13

and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away:—When Moses came down from the mount after his interview with Jehovah, his face shone with such a glory that the people could not look stead­fastly upon it, “and when Moses had done speaking with them, he put a veil on his face.” (Exodus 34:33). This is inter­preted to mean that they could not look steadfastly to the end of that dispensation and see Jesus, the end of the law. Their vision was too weak. [The truth concerning man’s redemp­tion, Paul says, “in other generations was not made known unto the sons of men, as it hath now been revealed unto his holy apostles and prophets in the Spirit.” (Ephesians 3:5). It was not, therefore, consistent with the ministry of Moses to use the openness in communicating the doctrines of redemption which is the glory of the ministry of Christ.]

Verse 14

2Co 3:14

2 Corinthians 3:14

but their minds were hardened:—Their minds were blinded or veiled, so that they could not see the full truth con­cerning the object of the law.

for until this very day at the reading of the old covenant the same veil remaineth,—The same veil that hindered their fa­thers looking to the end is not taken out of the way.

it not being revealed to them that it is done away in Christ.—The veil is taken away in Christ. He opens up the vision so that they can see the end. As they reject Christ, the veil re­mains.

Verse 15

2Co 3:15

2 Corinthians 3:15

But unto this day, whensoever Moses is read, a veil lieth upon their heart.—While Jesus has taken away the veil, these Jews in rejecting him retain the veil over their hearts when they read the law of Moses, and so cannot look to the end of the law and see Jesus Christ, the Son of God, and the hope of the world pointed forward to in the law. [They never discov­ered that the law was given in order that sin might reveal it­self under a form in which it could neither be mistaken nor excused. They “had not known sin, except through the law,” for “through the law cometh the knowledge of sin,” for “through the commandment sin” became “exceeding sinful.” (Romans 7:7; Romans 3:20; Romans 7:13). This makes it certain that the law was given that they might have a standard, and that under the unmistakable and unyielding demands of the law they might learn their own powerlessness to discharge their obliga­tions to God, and that they might become convinced of their need of a Savior.]

Verse 16

2Co 3:16

2 Corinthians 3:16

But whensoever it shall turn to the Lord, the veil is taken away.—When they shall sleek to know God and his will, the veil that prevents their seeing that Jesus is the Christ will be taken away.

Verse 17

2Co 3:17

2 Corinthians 3:17

Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.—[There is here a broad contrast be­tween two covenants, called respectively, “the letter” and “the Spirit,” the one proceeding from the veiled Moses at Mount Sinai; the other emanating from the unveiled Christ on Mount Zion. In the expression, “whensoever Moses is read” (verse 15), it is clear that Moses stands for “the letter,” or legal cov­enant which Moses gave, and by force of contrast “the Lord” stands in the same way for “the Spirit,” or gracious covenant of which he is the author. Fully stated the whole antithesis stands thus: Now Moses is “the letter” and where the “letter” of Moses is there is bondage (Galatians 4:24-25); but “the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty.”]

Verse 18

2Co 3:18

2 Corinthians 3:18

But we all, with unveiled face beholding as in a mirror the glory of the Lord,—With face unveiled beholding as though looking into a mirror, we are transformed into the same image of the Lord whom we see. We look unto Jesus as we look into a mirror; his likeness is reflected back upon us, and we are transformed into the image which we behold in him.

are transformed into the same image from glory to glory,—This image is one of glory. We are raised from one degree of likeness to another, and it takes place on earth. While it brings us into a state of glory, it is at best only a partial one, for we see him imperfectly. The looking into the face of Jesus as represented in his laws, and seeking to do them, transforms us by degrees into his likeness. In this world our vision of Jesus is imperfect, being hindered by the weakness and infirmities of the flesh; but when these shall all be laid aside, and in the spirit world, we shall look upon him with clear, unobscured vision, and see him as he is, in the fullness of his perfections, we shall then be transformed into his per­fect likeness, and shall dwell with him forever. “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2).

even as from the Lord the Spirit.—This is all done for us by the Spirit. The Spirit takes the things of Jesus and declares them unto the world. The New Testament contains the things of Jesus which the Spirit declares. To hear and prac­tice the things taught in the word of God is to be molded by the Spirit into the likeness of Christ. To follow these teach­ings is to become pure and to begin the transformation on earth that will be perfected into the complete likeness of Christ in the world to come.