2Cor 3:7-11 | Barnes | STEP | Verse 7. 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 engraven on stones, but the latter on the heart, ( ;) that the letter of the former tended to death, but the latter to life, ( .) 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 connexion sufficiently indicates, . The word "ministration" (διακονια) means, properly, ministry; the office of ministering in Divine things. It is usually applied to the officers of the church in the New Testament, . 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, "ministrations-- written and engraven 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 mount; 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 fitted only to deepen the sense of sin, and to produce alarm and dread. . 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 engraven, on tables of stone. Was glorious . Was attended with magnificence and splendour. 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 (3.) a high honour 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 , etc. In , 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 wist not 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 "stedfastly behold" (ατενισαι) means, to gaze intently upon; to look steadily, or constantly, or fixedly. . There was a dazzling splendour, 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 recognise 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 splendour of that scene was transitory. It did not last. It was soon destroyed, (τηνκαταργουμενην). 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 splendour 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 lightnings 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 for ever. (*) "children of Israel" "Israelites" (a) "for the glory"

2 Corinthians 3:7-11

Verse 7. 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 engraven on stones, but the latter on the heart, (2Cor 3:3;) that the letter of the former tended to death, but the latter to life, (2Cor 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 connexion sufficiently indicates, 2Cor 3:13-15. The word "ministration" (διακονια) 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 1:17,25, Rom 11:13, 1Cor 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, "ministrations-- written and engraven 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 mount; 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 fitted only to deepen the sense of sin, and to produce alarm and dread. 2Cor 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 engraven, on tables of stone.

Was glorious. Was attended with magnificence and splendour. 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

(3.) a high honour 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, etc. In Ex 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 wist not 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 "stedfastly behold" (ατενισαι) means, to gaze intently upon; to look steadily, or constantly, or fixedly. Acts 1:10. There was a dazzling splendour, 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 recognise 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 splendour of that scene was transitory. It did not last. It was soon destroyed, (τηνκαταργουμενην). 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 splendour 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 lightnings 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 for ever.

(*) "children of Israel" "Israelites" (a) "for the glory" Ex 34:1,29-35 Verse 8. How shall not the ministration of the Spirit. This is an argument from the less to the greater. Several things in it are worthy of notice.

(1.) The proper contrast to the "ministration of death," (2Cor 3:7,) would have been "ministration of life." But Paul chose rather to call it the "ministration of the Spirit "--as the source of life, or as conferring higher dignity on the gospels than to have called it simply the ministration of life.

(2.) By the "Spirit" here is manifestly meant the Holy Spirit; and the whole phrase denotes the gospel, or the preaching of the gospel, by which eminently the Holy Spirit is imparted.

(3.) It is the high honour of the gospel ministry, that it is the means by which the Holy Spirit is imparted to men. It is designed to secure the salvation of men by his agency; and-it is through the ministry that the Holy Spirit is imparted, the heart renewed, and the soul saved. The work of the ministry is, therefore, the most important and honourable in which man can engage.

Be rather glorious?

(1.) Because that of Moses tended to death; this to life.

(2.) Because that was engraven on stone; this is engraven on the heart.

(3.) Because that was the mere giving of a law; this is connected with the renovating influences of the Holy Spirit.

(4.) Because that was soon to pass away. All the magnificence of the scene was soon to vanish. But this is to remain. Its influence and effect are to be everlasting. It is to stretch into eternity; and its main glory is to be witnessed in souls renewed and saved, and amidst the splendours of heaven. "The work of the Spirit of God on the heart of a rational being, is much more important than any dead characters which can be engraved on insensible stones."--Doddridge. Verse 9. For if the ministration of condemnation. Of Moses, in giving the law, the effect of which is to produce condemnation. Law condemns the guilty; it does not save them. It denounces punishment; it contains no provisions of pardon. To pardon is to depart from the law; and must be done under the operation of another system--since a law which contains a provision for the pardon of offenders, and permits them to escape, would be a burlesque in legislation. The tendency of the Mosaic institutions, therefore, was to produce a sense of condemnation. And so it will be found by all who attempt to be justified by the law. It will tend to, and result in their condemnation.

Be glory. Be glorious; or be glory itself. It was glorious as a manifestation of the holiness and justice of God; and glorious in the attending circumstances. No event in our world has been more magnificent in the circumstances of external majesty and splendour than the giving of the law on Mount Sinai.

The ministration of righteousness. The gospel; the promulgation of the plan of mercy. It is called "the ministration of righteousness," in contradistinction from the law of Moses, which was a "ministration of condemnation." The word " righteousness," however, does not exactly express the force of the original word. That word is δικαιοσυνης, and it stands directly opposed to the word κατακρισεως, condemnation. It should be rendered, "the ministration of justification;" the plan by which God justifies men. Rom 1:17. The law of Moses condemns; the gospel is the plan by which man is justified. And if that which condemns could be glorious, much more must that be by which men can be justified, acquitted, and saved. The superior glory of the gospel, therefore, consists in the fact that it is a scheme to justify and save lost sinners. And this glory consists,

(1.) in the fact that it can be done when all law condemns.

(2.) In the showing forth of the Divine character while it is done, as just, and merciful, and benevolent in doing it--blending all his great and glorious attributes together; while the law discloses only one of his attributes--his justice.

(3.) In the manner in which it is done. It is by the incarnation of the Son of God--a far more glorious manifestation of Deity than was made on Mount Sinai. It is by the toils, and sufferings, and death of Him who made the atonement, and by the circumstances of awful and imposing grandeur which attended his death, when the sun was darkened, and the rocks were rent--far more grand and awful scenes than occurred when the law was given. It is by the resurrection and ascension of the Redeemer--scenes far more sublime than all the external glories of Sinai when the law was given.

(4.) In the effects, or results. The one condemns; the other justifies and saves. The effect of the one is seen in the convictions of conscience, in alarm, in a sense of guilt, in the conscious desert of condemnation, and in the apprehension of eternal punishment. The other is seen in sins forgiven; in peace of conscience; in the joy of pardon; in the hope of heaven; in comfort and triumph on the bed of death, and amidst the glories of heaven. Verse 10. For even that which was made glorious. τοδεδοξασμενον. That was splendid, excellent, or glorious. This refers, doubtless, to the laws and institutions of Moses, especially to the primary giving of the law. Paul does not deny that it had an honour and majesty such, in some respects, as the Jews claimed for it. It was glorious in the manner in which it was given; it was glorious in the purity of the law itself; and it was glorious, or splendid, in the magnificent and imposing ritual in which the worship of God was celebrated. But all this was surpassed in the brighter glory of the gospel.

Had no glory. Greek, Was not glorious, or splendid, (ουδεδεδοξασται.) Had comparatively no glory, or splendour. Its glory was all eclipsed. It was like the splendour of the moon and stars compared with the bright light of the sun.

By reason of the glory that excelleth. In the gospel; in the incarnation, life, sufferings, death, and resurrection of the Lord Jesus; in the pardon of sin; in the peace and joy of the believer; and in the glories of the heavenly world to which the gospel elevates dying men. Verse 11. For if that which is done away, etc. The splendour that attended the giving of the law; the bright shining of the face of Moses; and the ritual institutions of his religion. It was to be done away. It was never designed to be permanent. Everything in it had a transient existence, and was so designed. Yet it was attended, Paul admits, with much that was magnificent and splendid, He had, in the previous verses, stated several important differences between the law and the gospel, he here states another. The law he calls (τοκαταργουμενον) the thing which was to be made to cease; to be put an end to; to be done away with; to be abolished. It had no permanency; and it was designed to have none. Its glory, therefore, great as in many respects it might be, could not be compared with that which was to be permanent-- as the light of the stars fades away at the rising sun. It is implied here, that it was originally designed that the Mosaic institutions should not be permanent; that they should be mere shadows and types of better things; and that when the things which they adumbrated should appear, the shadows would vanish of course. This idea is one which prevails everywhere in the New Testament, and which the sacred writers are often at great pains to demonstrate.

Was glorious. Greek, By glory. διαδοξης. That is, it was attended by glory; it was introduced by glory, it was encompassed with glory when it was established. The idea here is, not that it was glorious in itself, but that it was accompanied with splendour and majesty.

That which remaineth. The gospel, (τομενον.) The thing that is to remain; that is permanent, abiding, perpetual; that has no principle of decay; and whose characteristic it is, that it is everlasting. The gospel is permanent, or abiding,

(1.) because it is designed to remain immutable through the remotest ages. It is not to be superseded by any new economy or institution. It is the dispensation under which the affairs of the world are to be wound up, and under which the world is to close. 1Cor 15:51.

(2.) Its effects on the heart are permanent. It is complete in itself. It is not to be succeeded by any other system, and it looks to no other system in order to complete or perfect its operations on the soul.

(3.) Its effects are to abide for ever. They will exist in heaven. They are to be seen in the soul that shall be recovered from sin, and that shall be glorious in the bosom of God for ever and ever. The Mosaic system--glorious as it was--shall be remembered as introducing the gospel; the gospel shall be remembered as directly fitting for heaven. Its most great and glorious results shall be seen in the permanent and eternal joys of heaven. The gospel contemplates a great, permanent, and eternal good, adapted to all ages, all climes, all people, and all worlds. It is, therefore, so much more glorious than the limited, temporary, and partial good of the Mosaic system, that that may be said in comparison to have had no glory.

(b) "if that" Rom 5:20,21