2 Corinthians 3:6

han that of Moses, 2Cor 3:4-12 . Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, 2Cor 3:13-16 . On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, 2Cor 3:17 , 2Cor 3:18 . Verse 1 Do we begin again to commend ourselves - By speaking thus of our sincerity, Divine mission, etc., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means. Or need we - epistles of commendation - Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us. Letters of commendation - Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit. Verse 2 Ye are our epistle - I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; ye are written in my heart - I have the most affectionate remembrance of you. Known and read of all men - For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel. Verse 3 Manifestly declared to be the epistle of Christ - Ye are in our hearts, and Christ has written you there; but yourselves are the epistle of Christ; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work. Ministered by us - Ye are the writing, but Christ used me as the pen; Christ dictated, and I wrote; and the Divine characters are not made with ink, but by the Spirit of the living God; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost. Not in tables of stone - Where men engrave contracts, or record events; but in fleshly tables of the heart - the work of salvation taking place in all your affections, appetites, and desires; working that change within that is so signally manifested without. See the parts of this figurative speech: 1. Jesus Christ dictates. 2. The apostle writes. 3. The hearts of the Corinthians are the substance on which the writing is made. And, 4. The Holy Spirit produces that influence by which the traces are made, and the mark becomes evident. Here is not only an allusion to making inscriptions on stones, where one dictates the matter, and another cuts the letters; (and probably there were certain cases where some colouring matter was used to make the inscription the more legible; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be seen, known, and read of all men); but the apostle may here refer to the ten commandments, written by the finger of God upon two tables of stone; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See Schoettgen. Verse 4 Such trust have we - We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry. Verse 5 Not that we are sufficient of ourselves - We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only instruments in the hand of God. Nor was it possible for us apostles to think, to invent, such a scheme of salvation as is the Gospel; and if we even had been equal to the invention, how could we have fulfilled such promises as this scheme of salvation abounds with? God alone could fulfill these promises, and he fulfils only those which he makes himself. All these promises have been amen-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's sufficiency that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate to think any thing, signify, properly, to find any thing out by reasoning; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a general truth; we can neither think, act, nor be, without God. From him we have received all our powers, whether of body or of mind, and without him we can do nothing. But we may abuse both our power of thinking and acting; for the power to think, and the power to act, are widely different from the act of thinking, and the act of doing. God gives us the power or capacity to think and act, but he neither thinks nor acts for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on this ground that we are accountable for our thoughts, words, and deeds. Verse 6 Who hath made us able ministers - This is a more formal answer to the question, Who is sufficient for these things? προς ταυτα τις ἱκανος; 1Cor 2:16 . God, says the apostle, has made us able ministers; ἱκανωσεν ἡμας διακονους, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, new covenant, see the Preface to the gospel of St. Matthew. Not of the letter, but of the Spirit - The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavor to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life. Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the Letter, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord's Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, etc., to the city, temple, villages, seacoast, mountains, etc., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the Spirit, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life. Verse 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, etc.; 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 splendor; 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 splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and Exo 34:29 (note), etc., where this subject is treated in all its details. Verse 8 The ministration of the Spirit - The Gospel dispensation, which gives the true spiritual sense of the law. Be rather glorious? - Forasmuch as the thing signified is of infinitely more consequence than that by which it is signified. The Thing bread will preserve a man alive; the Word bread can give life to nothing. Verse 9 The ministration of condemnation - The law, which ascertained sin, and condemned it to just punishment. The ministration of righteousness - The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus. Exceed in glory - For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonor to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows. Verse 10 For even that which was made glorious - The law, which was exhibited for a time in great glory and splendor, partly when it was given, and partly by the splendor of God in the tabernacle and first temple; but all this ceased and was done away; was intended to give place to the Gospel; and has actually given place to that system; so that now, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel. The glory that excelleth - The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God. Verse 11 For if that which is done away, etc. - Here is another striking difference between the law and the Gospel. The former is termed το καταργουμενον, that which is counterworked and abolished; the latter το μενον, that which continues, which is not for a particular time, place, and people, as the law was; but for All times, all places, and all people. As a great, universal, and permanent Good vastly excels a good that is small, partial, and transitory; so does the Gospel dispensation, that of the law. Verse 12 Seeing - we have such hope - Such glorious prospects as those blessings which the Gospel sets before us, producing such confidence, as the fulfillment of so many promises has already done, that God will still continue to work for us and by us; We use great plainness of speech - Πολλῃ παρῥησιᾳ χρωμεθα· We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may hear; and we speak so that all may understand. Verse 13 And not as Moses - The splendor of Moses' countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did typically, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not steadfastly look - could not then have the full view or discernment of that in which the Mosaic dispensation should issue and terminate. Verse 14 But their minds were blinded - By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a hardness or stupidity of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining out, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining in. Until this day remaineth the same veil - They are still ignorant of the spiritual meaning and intention of their own law, called here παλαια διαθηκη, the old covenant. See the word explained in the preface to St. Matthew. In the reading of the Old Testament - Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the טלית tallith, veil, from טלל talal, to cover; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties. Which veil is done away in Christ - It is only by acknowledging Christ that the darkness is removed, and the end and spiritual meaning of the law discerned. Verse 16 When it shall turn to the Lord - When the Israelitish nation shall turn to the Lord Jesus, the veil shall be taken away; the true light shall shine; and they shall see all things clearly. There is an evident allusion here to the case of Moses, mentioned Exo 34:34 . When he came from the Lord, and spoke to the Israelites, he put the veil over his face; but when he returned to speak with the Lord, then he took off the veil. So, when the Israelitish nation shall return to speak with and pray to the Lord Jesus, the veil of darkness and ignorance shall be taken away from their hearts; but never before that time. The words seem to imply: 1. That there will be a conversion of the Jews to Christianity; and, 2. That this conversion will be en masse; that a time will come when the whole nation of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls. Verse 17 Now the Lord is that Spirit - In 2Cor 3:6 , 2Cor 3:8 , the word το πνευμα, spirit, evidently signifies the Gospel; so called because it points out the spiritual nature and meaning of the law; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that Spirit, because he is the end of the law for justification to every one that believes; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences. And where the Spirit of the Lord is - Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is liberty, not only from Jewish bondage, but from the slavery of sin - from its power, its guilt, and its pollution. See Joh 8:33-36 (note), and the notes there. Verse 18 But we all, with open face - The Jews were not able to look on the face of Moses, the mediator of the old covenant, and therefore he was obliged to veil it; but all we Christians, with face uncovered, behold, as clearly as we can see our own natural face in a mirror, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by desire and hope, and apprehend them by faith, and are changed from the glory there represented to the enjoyment of the thing which is represented, even the glorious image - righteousness and true holiness - of the God of glory. As by the Spirit of the Lord - By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained. The word κατοπτριζομενοι, catoptrizomenoi, acting on the doctrine of catoptries, which we translate beholding in a glass, comes from κατα, against, and οπτομαι, I look; and properly conveys the sense of looking into a mirror, or discerning by reflected light. Now as mirrors, among the Jews, Greeks, and Romans, were made of highly polished metal, (see the note on 1Cor 13:12 ), it would often happen, especially in strong light, that the face would be greatly illuminated by this strongly reflected light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendor, for this sacred mirror reflects back on the believing soul the image of Him whose perfections it exhibits; and thus we see the glorious form after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, μεταμορφουμεθα, our form is changed, την αυτην εικονα, into the same image, which we behold there; and this is the image of God, lost by our fall, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image. Dr. Whitby, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration: - 1. The glory appearing on mount Sinai made the people afraid of death, saying: Let not God speak to us any more, lest we die; Exo 20:19 ; Deu 18:16 ; and thus they received the spirit of bondage to fear, Rom 8:15 . Whilst we have given to us the spirit of power, and love, and of a sound mind, 2Tim 1:7 ; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, Heb 12:18-24 . 2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers of the Gospel, written on the hearts of believers. Moses gave the Jews only the letter that killeth; the apostles gave the Gospel, which is accompanied with the spirit that gives life. 3. The glory which Moses received at the giving of the law did more and more diminish, because his law was to vanish away; but the glory which is received from Christ is an increasing glory; the doctrine and the Divine influence remaining for ever. 4. The law was veiled under types and shadows; but the Gospel has scarcely any ceremonies; baptism and the Lord's Supper being all that can be properly called such: and Believe, Love, Obey, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of Christ crucified is made as plain as human language can make it. 5. The Jews only saw the shining of the face of Moses through a veil; but we behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, with open face. 6. They saw it through a veil, which prevented the reflection or shining of it upon them; and so this glory shone only on the face of Moses, but not at all upon the people. Whereas the glory of God, in the face of Jesus Christ, shines as in a mirror which reflects the image upon Christian believers, so that they are transformed into the same image, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, 1Cor 12:5 ; and so, the glory which he had from the Father he has given to his genuine followers, Joh 17:22 . It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord (την δοξαν Κυριου, the glory of the Lord) shall he behold; Num 12:8 . For as he saw the glory of God apparently, so we with open face behold the glory of the Lord: as he, by seeing of this glory, was changed into the same likeness, and his face shone, or was δεδοξασμενη, made glorious; so we, beholding the glory of the Lord in the face of Jesus Christ, 2Cor 4:6 , are changed into the same glory. Thus we find that in every thing the Gospel has a decided superiority over the law and its institutions. Introduction St. Paul shows the integrity with which he had preached the Gospel of Christ, 2Cor 4:1 , 2Cor 4:2 . And that, if it was unprofitable to any who had heard it, it was because their unbelieving hearts were blinded, 2Cor 4:3 , 2Cor 4:4 . How he preached, and how he was qualified for the work, 2Cor 4:5-7 . The troubles and difficulties he met with in his labors, and

Sermon for the Twelfth Sunday After Trinity Sunday; 2 Corinthians 3:4-11 GOSPEL TRANSCENDS LAW. 1 This epistle lesson sounds altogether strange and wonderful to individuals unaccustomed to Scripture language, particularly to that of Paul. To the inexperienced ear and heart it is not intelligible. In popedom thus far it has remained quite unapprehended, although reading of the words has been practiced. 2 That we may understand it, we must first get an idea of Paul’s theme. Briefly, he would oppose the vain boasting of false apostles and preachers concerning their possession of the spirit and their peculiar skill and gifts, by praising and glorifying the office of a preacher of the Gospel with which he is intrusted. For he found that, especially in the Church at Corinth, which he had converted by the words of his own lips and brought to faith in Christ, soon after his departure the devil introduced his heresies whereby the people were turned from the truth and betrayed into other ways. Since it became his duty to make an attack upon such heresies, he devoted both his epistles to the purpose of keeping the Corinthians in the right way, so that they might retain the pure doctrine received from him, and beware of false spirits. The main thing which moved him to write this second epistle was his desire to emphasize to them his apostolic office of a preacher of the Gospel, in order to put to shame the glory of those other teachers — the glory they boasted with many words and great pretense. 3 He starts in on this theme just before he reaches our text. And this is how it is he comes to speak in high terms of praise of the ministration of the Gospel and to contrast and compare the twofold ministration or message which may be proclaimed in the Church, provided, of course, that God’s Word is to be preached and not the nonsense of human falsehood and the doctrine of the devil. One is that of the Old Testament, the other of the New; in other words, the office of Moses, or the Law, and the office of the Gospel of Christ. He contrasts the glory and power of the latter with those of the former, which, it is true, is also the Word of God. In this manner he endeavors to defeat the teachings and pretensions of those seductive spirits who, as he but lately foretold, pervert God’s Word, in that they greatly extol the Law of God, yet at best do not teach its right use, but, instead of making it tributary to faith in Christ, misuse it to teach work-righteousness. 4 Since the words before us are in reality a continuation of those with which the chapter opens, the latter must be considered in this connection. We read: V.1-3. “Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you? Ye are our epistle, written in our hearts, known and read of all men; being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.” “We, my fellow-apostles and co-laborers and I,” he says, “do not ask for letters and seals from others commending us to you, or from you commending us to others, in order to seduce people after gaining their good will in your church and in others as well. Such is the practice of the false apostles, and many even now present letters and certificates from honest preachers and Churches, and make them the means whereby their unrighteous plotting may be received in good faith. Such letters, thank God, we stand not in need of, and you need not fear we shall use such means of deception. For you are yourselves the letter we have written and wherein we may pride ourselves and which we present everywhere. For it is a matter of common knowledge that you have been taught by us, and brought to Christ through our ministry.” PAUL’S CONVERTS LIVING EPISTLES. 5 Inasmuch as his activity among them is his testimonial, and they themselves are aware that through his ministerial office he has constituted them a church, he calls them an epistle written by himself; not with ink and in paragraphs, not on paper or wood, nor engraved upon hard rock as the Ten Commandments written upon tables of stone, which Moses placed before the people, but written by the Holy Spirit upon fleshly tables — hearts of tender flesh. The Spirit is the ink or the inscription, yes, even the writer himself; but the pencil or pen and the hand of the writer is the ministry of Paul. 6 This figure of a written epistle is, however, in accord with Scripture usage. Moses commands ( Deuteronomy 6:6-9; 11, 18) that the Israelites write the Ten Commandments in all places where they walked or stood — upon the posts of their houses, and upon their gates, and ever have them before their eyes and in their hearts. Again ( Proverbs 7:2-3 ), Solomon says: “Keep my commandments and... my law as the apple of thine eye. Bind them upon thy fingers; write them upon the tablet of thy heart.” He speaks as a father to his child when giving the child an earnest charge to remember a certain thing — “Dear child, remember this; forget it not; keep it in thy heart.” Likewise, God says in the book of Jeremiah the prophet ( Jeremiah 31:33 ), “I will put my law in their inward parts, and in their heart will I write it.” Here man’s heart is represented as a sheet, or slate, or page, whereon is written the preached Word; for the heart is to receive and securely keep the Word. In this sense Paul says: “We have, by our ministry, written a booklet or letter upon your heart, which witnesses that you believe in God the Father, Son and Holy Ghost and have the assurance that through Christ you are redeemed and saved. This testimony is what is written on your heart. The letters are not characters traced with ink or crayon, but the living thoughts, the fire and force of the heart. 7 Note further, that it is his ministry to which Paul ascribes the preparation of their heart thereon and the inscription which constitutes them “living epistles of Christ.” He contrasts his ministry with the blind fancies of those fanatics who seek to receive, and dream of having, the Holy Spirit without the oral word; who, perchance, creep into a corner and grasp the Spirit through dreams, directing the people away from the preached Word and visible ministry. But Paul says that the Spirit, through his preaching, has wrought in the hearts of his Corinthians, to the end that Christ lives and is mighty in them. After such statement he bursts into praise of the ministerial office, comparing the message, or preaching, of Moses with that of himself and the apostles. He says: V.4, 5. “Such confidence have we through Christ to God-ward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God.” TRUE PREACHERS COMMISSIONED BY GOD. 8 These words are blows and thrusts for the false apostles and preachers. Paul is mortal enemy to the blockheads who make great boast, pretending to what they do not possess and to what they cannot do; who boast of having the Spirit in great measure; who are ready to counsel and aid the whole world; who pride themselves on the ability to invent something new. It is to be a surpassingly precious and heavenly thing they are to spin out of their heads, as the dreams of pope and monks have been in time past. “We do not so,” says Paul. “We rely not upon ourselves or our wisdom and ability. We preach not what we have ourselves invented. But this is our boast and trust in Christ before God, that we have made of you a divine epistle; have written upon your hearts, not our thoughts, but the Word of God. We are not, however, glorifying our own power, but the works and the power of him who has called and equipped us for such an office; from whom proceeds all you have heard and believed. 9 It is a glory which every preacher may claim, to be able to say with full confidence of heart: “This trust have I toward God in Christ, that what I teach and preach is truly the Word of God.” Likewise, when he performs other official duties in the Church — baptizes a child, absolves and comforts a sinner — it must be done in the same firm conviction that such is the command of Christ. 10 He who would teach and exercise authority in the Church without this glory, “it is profitable for him,” as Christ says ( Matthew 18:6 ), “that a great millstone should be hanged about his neck, and that he should be sunk in the depths of the sea.” For the devil’s lies he preaches, and death is what he effects. Our Papists, in time past, after much and long-continued teaching, after many inventions and works whereby they hoped to be saved, nevertheless always doubted in heart and mind whether or no they had pleased God. The teaching and works of all heretics and seditious spirits certainly do not bespeak for them trust in Christ; their own glory is the object of their teaching, and the homage and praise of the people is the goal of their desire. “Not that we are sufficient of ourselves, to account anything as from ourselves.” 11 As said before, this is spoken in denunciation of the false spirits who believe that by reason of eminent equipment of special creation and election, they are called to come to the rescue of the people, expecting wonders from whatever they say and do. HUMAN DOCTRINE NO PLACE IN THE CHURCH. 12 Now, we know ourselves to be of the same clay whereof they are made; indeed, we perhaps have the greater call from God: yet we cannot boast of being capable of ourselves to advise or aid men. We cannot even originate an idea calculated to give help. And when it comes to the knowledge of how one may stand before God and attain to eternal life, that is truly not to be achieved by our work or power, nor to originate in our brain. In other things, those pertaining to this temporal life, you may glory in what you know, you may advance the teachings of reason, you may invent ideas of your own; for example: how to make shoes or clothes, how to govern a household, how to manage a herd. In such things exercise your mind to the best of your ability. Cloth or leather of this sort will permit itself to be stretched and cut according to the good pleasure of the tailor or shoemaker. But in spiritual matters, human reasoning certainly is not in order; other intelligence, other skill and power, are requisite here — something to be granted by God himself and revealed through his Word. 13 What mortal has ever discovered or fathomed the truth that the three persons in the eternal divine essence are one God; that the second person, the Son of God, was obliged to become man, born of a virgin; and that no way of life could be opened for us, save through his crucifixion? Such truth never would have been heard nor preached, would never in all eternity have been published, learned and believed, had not God himself revealed it. 14 For this season they are blind fools of first magnitude and dangerous characters who would boast of their grand performances, and think that the people are served when they preach their own fancies and inventions. It has been the practice in the Church for anyone to introduce any teaching he saw fit; for example, the monks and priests have daily produced new saints, pilgrimages, special prayers, works and sacrifices in the effort to blot out sin, redeem souls from purgatory, and so on. They who make up things of this kind are not such as put their trust in God through Christ, but rather such as defy God and Christ. Into the hearts of men, where Christ alone should be, they shove the filth and write the lies of the devil. Yet they think themselves, and themselves only, qualified for all essential teaching and work, self-grown doctors that they are, saints all-powerful without the help of God and Christ. V.5. “But our sufficiency is from God.” 15 Of ourselves — in our own wisdom and strength — we cannot effect, discover nor teach any counsel or help for man, whether for ourselves or others. Any good work we perform among you, any doctrine we write upon your heart — that is God’s own work. He puts into our heart and mouth what we should say, and impresses it upon your heart through the Holy Spirit. Therefore, we cannot ascribe to ourselves any honor therein, cannot seek our own glory as the self-instructed and proud spirits do; we must give to God alone the honor, and must glory in the fact that by his grace and power he works in you unto salvation, through the office committed unto us. 16 Now, Paul’s thought here is that nothing should be taught and practiced in the Church but what is unquestionably God’s Word. It will not do to introduce or perform anything whatever upon the strength of man’s judgment. Man’s achievements, man’s reasoning and power, are of no avail save in so far as they come from God. As Peter says in his first epistle ( 1 Peter 4:11 ): “If any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth.” In short, let him who would be wise, who would boast of great skill, talents and power, confine himself to things other than spiritual; with respect to spiritual matters, let him keep his place and refrain from boasting and pretense. For it is of no moment that men observe your greatness and ability; the important thing is that poor souls may rest assured of being presented with God’s Word and works, whereby they may be saved. V.6. “Who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.” THE NEW COVENANT. 17 Paul here proceeds to exalt the office and power of the Gospel over the glorying of the false apostles, and to elevate the power of the Word above that of all other doctrine, even of the Law of God. Truly we are not sufficient of ourselves and have nothing to boast of so far as human activity is considered. For that is without merit or power, however strenuous the effort may be to fulfill God’s Law. We have, however, something infinitely better to boast of, something not grounded in our own activity: by God we have been made sufficient for a noble ministry, termed the ministry “of a New Covenant.” This ministry is not only exalted far above any teaching to be evolved by human wisdom, skill and power, but is more glorious than the ministry termed the “Old Covenant,” which in time past was delivered to the Jews through Moses. While this ministry clings, in common with other doctrine, to the Word given by revelation, it is the agency whereby the Holy Spirit works in the heart. Therefore, Paul says it is not a ministration of the letter, but “of the spirit.” “SPIRIT” AND “LETTER.” 18 This passage relative to spirit and letter has in the past been wholly strange language to us. Indeed, to such extent has man’s nonsensical interpretation perverted and weakened it that I, through a learned doctor of the holy Scriptures, failed to understand it altogether, and I could find no one to teach me. And to this day it is unintelligible to all popedom. In fact, even the old teachers — Origen, Jerome and others — have not caught Paul’s thought. And no wonder, truly! For it is essentially a doctrine far beyond the power of man’s intelligence to comprehend. When human reason meddles with it, it becomes perplexed. The doctrine is wholly unintelligible to it, for human thought goes no farther than the Law and the Ten Commandments. Laying hold upon these it confines itself to them. It does not attempt to do more, being governed by the principle that unto him who fulfils the demands of the Law, or commandments, God is gracious. Reason knows nothing about the wretchedness of depraved nature. It does not recognize the fact that no man is able to keep God’s commandments; that all are under sin and condemnation; and that the only way whereby help could be received was for God to give his Son for the world, ordaining another ministration, one through which grace and reconciliation might be proclaimed to us. Now, he who does not understand the sublime subject of which Paul speaks cannot but miss the true meaning of his words. How much more did we invite this fate when we threw the Scriptures and Saint Paul’s epistles under the bench, and, like swine in husks, wallowed in man’s nonsense! Therefore, we must submit to correction and learn to understand the apostle’s utterance aright. 19 “Letter” and “spirit” have been understood to mean, according to Origen and Jerome, the obvious sense of the written word. St. Augustine, it must be admitted, has gotten an inkling of the truth. Now, the position of the former teachers would perhaps not be quite incorrect did they correctly explain the words. By “literary sense” they signify the meaning of a Scripture narrative according to the ordinary interpretation of the words. By “spiritual sense” they signify the secondary, hidden, sense found in the words. For instance: The Scripture narrative in Genesis third records how the serpent persuaded the woman to eat of the forbidden fruit and to give to her husband, who also ate This narrative in its simplest meaning represents what they understand by “letter.” “Spirit,” however, they understand to mean the spiritual interpretation, which is thus: The serpent signifies the evil temptation which lures to sin. The woman represents the sensual state, or the sphere in which such enticements and temptations make themselves felt. Adam, the man, stands for reason, which is called man’s highest endowment. Now, when reason does not yield to the allurements of external sense, all is well; but when it permits itself to waver and consent, the fall has taken place. 20 Origen was the first to trifle thus with the holy Scriptures, and many others followed, until now it is thought to be the sign of great cleverness for the Church to be filled with such quibblings. The aim is to imitate Paul, who ( Galatians 4:22-24 ) figuratively interprets the story of Abraham’s two sons, the one by the free woman, or the mistress of the house, and the other by the hand-maid. The two women, Paul says, represent the two covenants: one covenant makes only bondservants, which is just what he in our text terms the ministration of the letter; the other leads to liberty, or, as he says here, the ministration of the spirit, which gives life. And the two sons are the two peoples, one of which does not go farther than the Law, while the other accepts in faith the Gospel. True, this is an interpretation not directly suggested by the narrative and the text. Paul himself calls it an allegory; that is, a mystic narrative, or a story with a hidden meaning. But he does not say that the literal text is necessarily the letter that killeth, and the allegory, or hidden meaning, the spirit. But the false teachers assert of all Scripture that the text, or record itself, is but a dead “letter,” its interpretation being “the spirit.” Yet they have not pushed interpretation farther than the teaching of the Law; and it is precisely the Law which Paul means when he speaks of “the letter.” 21 Paul employs the word “letter” in such contemptuous sense in reference to the Law — though the Law is, nevertheless, the Word of God — when he compares it with the ministry of the Gospel. The letter is to him the doctrine of the Ten Commandments, which teach how we should obey God, honor parents, love our neighbor, and so on — the very best doctrine to be found in all books, sermons and schools. The word “letter” is to the apostle Paul everything which may take the form of doctrine of literary arrangement, of record, so long as it remains something spoken or written. Also thoughts which may be pictured or expressed by word or writing, but it is not that which is written in the heart, to become its life. “Letter” is the whole Law of Moses, or the Ten Commandments, though the supreme authority of such teaching is not denied. It matters not whether you hear them, read them, or reproduce them mentally. For instance, when I sit down to meditate upon the first commandment: “Thou shalt have no other gods before me,” or the second, or the third, and so forth, I have something which I can read, write, discuss, and aim to fulfill with all my might. The process is quite similar when the emperor or prince gives a command and says: “This you shall do, that you shall eschew.” This is what the apostle calls “the letter,” or, as we have called it on another occasion, the written sense. 22 Now, as opposed to “the letter,” there is another doctrine or message, which he terms the “ministration of a New Covenant” and “of the Spirit.” This doctrine does not teach what works are required of man, for that man has already heard; but it makes known to him what God would do for him and bestow upon him, indeed what he has already done: he has given his Son Christ for us; because, for our disobedience to the Law, which no man fulfils, we were under God’s wrath and condemnation. Christ made satisfaction for our sins, effected a reconciliation with God and gave to us his own righteousness. Nothing is said in this ministration of man’s deeds; it tells rather of the works of Christ, who is unique in that he was born of a virgin, died for sin and rose from the dead, something no other man has been able to do. This doctrine is revealed through none but the Holy Spirit, and none other confers the Holy Spirit. The Holy Spirit works in the hearts of them who hear and accept the doctrine. Therefore, this ministration is termed a ministration “of the Spirit.” 23 The apostle employs the words “letter” and “spirit,” to contrast the two doctrines; to emphasize his office and show its advantage over all others, however eminent the teachers whom they boast, and however great the spiritual unction which they vaunt. It is of design that he does not term the two dispensations “Law” and “Gospel,” but names them according to the respective effects produced. He honors the Gospel with a superior term — “ministration of the spirit.” Of the Law, on the contrary, he speaks almost contemptuously, as if he would not honor it with the title of God’s commandment, which in reality it is, according to his own admission later on that its deliverance to Moses and its injunction upon the children of Israel was an occasion of surpassing glory. 24 Why does Paul choose this method? Is it right for one to despise or dishonor God’s Law? Is not a chaste and honorable life a matter of beauty and godliness? Such facts, it may be contended, are implanted by God in reason itself, and all books teach them; they are the governing force in the world. I reply: Paul’s chief concern is to defeat the vainglory and pretensions of false preachers, and to teach them the right conception and appreciation of the Gospel which he proclaimed. What Paul means is this: When the Jews vaunt their Law of Moses, which was received as Law from God and recorded upon two tables of stone; when they vaunt their learned and saintly preachers of the Law and its exponents, and hold their deeds and manner of life up to admiration, what is all that compared to the Gospel message? The claim may be well made: a fine sermon, a splendid exposition; but, after all, nothing more comes of it than precepts, expositions, written comments. The precept, “Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself,” remains a mere array of words. When much time and effort have been spent in conforming one’s life to it, nothing has been accomplished. You have pods without peas, husks without kernels. 25 For it is impossible to keep the Law without Christ, though man may, for the sake of honor or property, or from fear of punishment, feign outward holiness. The heart which does not discern God’s grace in Christ cannot turn to God nor trust in him; it cannot love his commandments and delight in them, but rather resists them. For nature rebels at compulsion. No man likes to be a captive in chains. One does not voluntarily bow to the rod of punishment or submit to the executioner’s sword; rather, because of these things, his anger against the Law is but increased, and he ever thinks: “Would that I might unhindered steal, rob, hoard, gratify my lust, and so on!” And when restrained by force, he would there were no Law and no God. And this is the case where conduct shows some effects of discipline, in that the outer man has been subjected to the teaching of the Law. 26 But in a far more appalling degree does inward rebellion ensue when the heart feels the full force of the Law; when, standing before God’s judgment, it feels the sentence of condemnation; as we shall presently hear, for the apostle says “the letter killeth.” Then the truly hard knots appear. Human nature fumes and rages against the Law; offenses appear in the heart, the fruit of hate and enmity against the Law; and presently human nature flees before God and is incensed at God’s judgment. It begins to question the equity of his dealings, to ask if he is a just God. Influenced by such thoughts, it falls ever deeper into doubt, it murmurs and chafes, until finally, unless the Gospel comes to the rescue, it utterly despairs, as did Judas, and Saul, and perhaps pass out of this life with God and creation. This is what Paul means when he says ( Romans 7:8-9 ) that the Law works sin in the heart of man, and sin works death, or kills. 27 You see, then, why the Law is called “the letter”: though noble doctrine, it remains on the surface; it does not enter the heart as a vital force which begets obedience. Such is the baseness of human nature, it will not and cannot conform to the Law; and so corrupt is mankind, there is no individual who does not violate all God’s commandments inspite of daily hearing the preached Word and having held up to view God’s wrath and eternal condemnation. Indeed, the harder pressed man is, the more furiously he storms against the Law. 28 The substance of the matter is this: When all the commandments have been put together, when their message receives every particle of praise to which it is entitled, it is still a mere letter. That is, teaching not put into practice. By “letter” is signified all manner of law, doctrine and message, which goes no farther than the oral or written word, which consists only of the powerless letter. To illustrate: A law promulgated by a prince or the authorities of a city, if not enforced, remains merely an open letter, which makes a demand indeed, but ineffectually. Similarly, God’s Law, although a teaching of supreme authority and the eternal will of God, must suffer itself to become a mere empty letter or husk. Without a quickening heart, and devoid of fruit, the Law is powerless to effect life and salvation. It may well be called a veritable table of omissions (Lass-tafel); that is, it is a written enumeration, not of duties performed but of duties cast aside. In the languages of the world, it is a royal edict which remains unobserved and unperformed. In this light St. Augustine understood the Law. He says, commenting on Psalm 17, “What is Law without grace but a letter without spirit?” Human nature, without the aid of Christ and his grace, cannot keep it. 29 Again, Paul in terming the Gospel a “ministration of the spirit” would call attention to its power to produce in the hearts of men an effect wholly different from that of the Law: it is accompanied by the Holy Spirit and it creates a new heart. Man, driven into fear and anxiety by the preaching of the Law, hears this Gospel message, which, instead of reminding him of God’s demands, tells him what God has done for him. It points not to man’s works, but to the works of Christ, and bids him confidently believe that for the sake of his Son God will forgive his sins and accept him as his child. And this message, when received in faith, immediately cheers and comforts the heart. The heart will no longer flee from God; rather it turns to him. Finding grace with God and experiencing his mercy, the heart feels drawn to him. It commences to call upon him and to treat and revere him as its beloved God. In proportion as such faith and solace grow, also love for the commandments will grow and obedience to them will be man’s delight. Therefore, God would have his Gospel message urged unceasingly as the means of awakening man’s heart to discern his state and recall the great grace and lovingkindness of God, with the result that the power of the Holy Spirit is increased constantly. Note, no influence of the Law, no work of man is present here. The force is a new and heavenly one — the power of the Holy Spirit. He impresses upon the heart Christ and his works, making of it a true book which does not consist in the tracery of mere letters and words, but in true life and action. 30 God promised of old, in Joel 2:28 and other passages, to give the Spirit through the new message, the Gospel. And he has verified his promise by public manifestations in connection with the preaching of that Gospel, as on the day of Pentecost and again later. When the apostles, Peter and others, began to preach, the Holy Spirit descended visibly from heaven upon their hearts. Acts 8:17; Acts 10:44. Up to that time, throughout the period the Law was preached, no one had heard or seen such manifestation. The fact could not but be grasped that this was a vastly different message from that of the Law when such mighty results followed in its train. And yet its substance was no more than what Paul declared ( Acts 13,38-39 ): “Through this man is proclaimed unto you remission of sins: and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.” 31 In this teaching you see no more the empty letters, the valueless husks or shells, of the Law, which unceasingly enjoins, “This thou shalt do and observe,” and ever in vain. You see instead the true kernel and power which confers Christ and the fullness of His Spirit. In consequence, men heartily believe the message of the Gospel and enjoy its riches. They are accounted as having fulfilled the Ten Commandments. John says ( John 1:16-17 ): “Of his fullness we all received, and grace for grace. For the Law was given through Moses; grace and truth came through Jesus Christ.” John’s thought is: The Law has indeed been given by Moses, but what avails that fact? To be sure, it is a noble doctrine and portrays a beautiful and instructive picture of man’s duty to God and all mankind; it is really excellent as to the letter. Yet it remains empty; it does not enter into the heart. Therefore it is called “law,” nor can it become aught else, so long as nothing more is given. CHRIST SUPERSEDES MOSES. Before there can be fulfillment, another than Moses must come, bringing another doctrine. Instead of a law enjoined, there must be grace and truth revealed. For to enjoin a command and to embody the truth* are two different things; just as teaching and doing differ. Moses, it is true, teaches the doctrine of the Law, so far as exposition is concerned, but he can neither fulfill it himself nor give others the ability to do so. That it might be fulfilled, God’s Son had to come with his fullness; he has fulfilled the Law for himself and it is he who communicates to our empty heart the power to attain to the same fullness. This becomes possible when we receive grace for grace, that is, when we come to the enjoyment of Christ, and for the sake of him who enjoys with God fullness of grace, although our own obedience to the Law is still imperfect. Being possessed of solace and grace, we receive by his power the Holy Spirit also, so that, instead of harboring mere empty letters within us, we come to the truth and begin to fulfill God’s Law, in such a way, however, that we draw from his fullness and drink from that as a fountain. CHRIST THE SOURCE OF LIFE GREATER THAN ADAM THE SOURCE OF DEATH. 32 Paul gives us the same thought in Romans 5,17-18, where he compares Adam and Christ. Adam, he says, by his disobedience in Paradise, became the source of sin and death in the world; by the sin of this one man, condemnation passed upon all men. But on the other hand, Christ, by his obedience and righteousness, has become for us the abundant source wherefrom all may obtain righteousness and the power of obedience. And with respect to the latter source, it is far richer and more abundant than the former. While by the single sin of one man, sin and death passed upon all men, to wax still more powerful with the advent of the Law, of such surpassing strength and greatness, on the other hand, is the grace and bounty which we have in Christ that it not only washes away the particular sin of the one man Adam, which, until Christ came, overwhelmed all men in death, but overwhelms and blots out all sin whatever. Thus they who receive his fullness of grace and bounty unto righteousness are, according to Paul, lords of life through Jesus Christ alone. THE LAW INEFFECTUAL. 33 You see now how the two messages differ, and why Paul exalts the one, the preaching of the Gospel, and calls it a “ministration of the spirit,” but terms the other, the Law, a mere empty “letter.” His object is to humble the pride of the false apostles and preachers which they felt in their Judaism and the law of Moses, telling the people with bold pretensions: “Beloved, let Paul preach what he will, he cannot overthrow Moses, who on Mount Sinai received the Law, God’s irrevocable command, obedience to which is ever the only way to salvation.” 34 Similarly today, Papists, Anabaptists and other sects make outcry: “What mean you by preaching so much about faith and Christ? Are the people thereby made better? Surely works are essential.” Arguments of this character have indeed a semblance of merit, but, when examined by the light of truth, are mere empty, worthless twaddle. For if deeds, or works, are to be considered, there are the Ten Commandments; we teach and practice these as well as they. The Commandments would answer the purpose indeed — if one could preach them so effectively as to compel their fulfilment. But the question is, whether what is preached is also practiced. Is there something more than were words — or letters, as Paul says? do the words result in life and spirit? This message we have in common; unquestionably, one must teach the Ten Commandments, and, what is more, live them. But we charge that they are not observed. Therefore something else is requisite in order to render obedience to them possible. When Moses and the Law are made to say: “You should do thus; God demands this of you,” what does it profit? Ay, beloved Moses, I hear that plainly, and it is certainly a righteous command; but pray tell me whence shall I obtain ability to do what, alas, I never have done nor can do? It is not easy to spend money from an empty pocket, or to drink from an empty can. If I am to pay my debt, or to quench my thirst, tell me how first to fill pocket or can. But upon this point such prattlers are silent; they but continue to drive and plague with the Law, let the people stick to their sins, and make merry of them to their own hurt. 35 In this light Paul here portrays the false apostles and like pernicious schismatics, who make great boasts of having a clearer understanding and of knowing much better what to teach than is the case with true preachers of the Gospel. And when they do their very best, when they pretend great things, and do wonders with their preaching, there is naught but the mere empty “letter.” Indeed, their message falls far short of Moses. Moses was a noble preacher, truly, and wrought greater things than any of them may do. Nevertheless, the doctrine of the Law could do no more than remain a letter, an Old Testament, and God had to ordain a different doctrine, a New Testament, which should impart the “spirit.” “It is the letter,” says Paul, “which we preach. If any glorying is to be done, we can glory in better things and make the defiant plea that they are not the only teachers of what ought to be done, incapable as they are of carrying out their own precepts. We give direction and power as to performing and living those precepts. For this reason our message is not called the Old Testament, or the message of the dead letter, but that of the New Testament and of the living Spirit.” 36 No seditious spirit, it is certain, ever carries out its own precepts, nor will he ever be capable of doing so, though he may loudly boast the Spirit alone as his guide. Of this fact you may rest assured. For such individuals know nothing more than the doctrine of works — nor can they rise higher and point you to anything else. They may indeed speak of Christ, but it is only to hold him up as an example of patience in suffering. In short, there can be no New Testament preached if the doctrine of faith in Christ be left out; the spirit cannot enter into the heart, but all teaching, endeavor, reflection, works and power remain mere “letters,” devoid of grace, truth, and life. Without Christ the heart remains unchanged and unrenewed. It has no more power to fulfill the Law than the book in which the Ten Commandments are written, or the stones upon which engraved. “For the letter killeth, but the spirit giveth life.” 37 Here is yet stronger condemnation of the glory of the doctrine of the Law; yet higher exaltation of the Gospel ministry. Is the apostle overbold in that he dares thus to assail the Law and say: “The Law is not only a lifeless letter, but qualified merely to kill”? Surely that is not calling the Law a good and profitable message, but one altogether harmful. Who, unless he would be a cursed heretic in the eyes of the world and invite execution as a blasphemer, would dare to speak thus, except Paul himself? Even Paul must praise the Law, which is God’s command, declaring it good and not to be despised nor in any way modified, but to be confirmed and fulfilled so completely, as Christ says ( Matthew 5:18 ), that not a tittle of it shall pass away. How, then, does Paul come to speak so disparagingly, even abusively, of the Law, actually presenting it as veritable death and poison? Well, his is a sublime doctrine, one that reason does not understand. The world, particularly they who would be called holy and godly, cannot tolerate it at all; for it amounts to nothing short of pronouncing all our works, however precious, mere death and poison. 38 Paul’s purpose is to bring about the complete overthrow of the boast of the false teachers and hypocrites, and to reveal the weakness of their doctrine, showing how little it effects even at its best, since it offers only the Law, Christ remaining unproclaimed and unknown. They say in terms of vainglorious eloquence that if a man diligently keep the commandments and do many good works, he shall be saved. But theirs are only vain words, a pernicious doctrine. This fact is eventually learned by him who, having heard no other doctrine, trusts in their false one. He finds out that it holds neither comfort nor power of life, but only doubt and anxiety, followed by death and destruction. TERRORS OF THE LAW. 39 When man, conscious of his failure to keep God’s command, is constantly urged by the Law to make payment of his debt and confronted with nothing but the terrible wrath of God and eternal condemnation, he cannot but sink into despair over his sins. Such is the inevitable consequence where the Law alone is taught with a view to attaining heaven thereby. The vanity of such trust in works is illustrated in the case of the noted hermit mentioned in Vitae Patrum (Lives of the Fathers). For over seventy years this hermit had led a life of utmost austerity, and had many followers. When the hour of death carne he began to tremble, and for three days was in a state of agony. His disciples came to comfort him, exhorting him to die in peace since he had led so holy a life. But he replied: “Alas, I truly have all my life served Christ and lived austerely; but God’s judgment greatly differs from that of men.” 40 Note, this worthy man, despite the holiness of his life, has no acquaintance with any article but that of the divine judgment according to the Law. He knows not the comfort of Christ’s Gospel. After a long life spent in the attempt to keep God’s commandments and secure salvation, the Law now slays him through his own works. He is compelled to exclaim: “Alas, who knows how God will look upon my efforts? Who may stand before him?” That means, to forfeit heaven through the verdict of his own conscience. The work he has wrought and his holiness of life avail nothing. They merely push him deeper into death, since he is without the solace of the Gospel, while others, such as the thief on the cross and the publican, grasp the comfort of the Gospel, the forgiveness of sins in Christ. Thus sin is conquered; they escape the sentence of the Law, and pass through death into life eternal. EFFICACY OF THE GOSPEL. 41 Now the meaning of the contrasting clause, “the spirit giveth life,” becomes clear. The reference is to naught else but the holy Gospel, a message of healing and salvation; a precious, comforting word. It comforts and refreshes the sad heart. It wrests it out of the jaws of death and hell, as it were, and transports it to the certain hope of eternal life, through faith in Christ. When the last hour comes to the believer, and death and God’s judgment appear before his eyes, he does not base his comfort upon his works. Even though he may have lived the holiest life possible, he says with Paul ( 1 Corinthians 4:4 ): “I know nothing against myself, yet am I not hereby justified.” 42 These words imply being ill pleased with self, with the whole life; indeed, even the putting to death of self. Though the heart says, “By my works I am neither made righteous nor saved,” which is practically admitting oneself to be worthy of death and condemation, the Spirit extricates from despair, through the Gospel faith, which confesses, as did St. Bernard in the hour of death: “Dear Lord Jesus, I am aware that my life at its best has been but worthy of condemnation, but I trust in the fact that thou hast died for me and hast sprinkled me with blood from thy holy wounds. For I have been baptized in thy name and have given heed to thy Word whereby thou hast called me, awarded me grace and life, and bidden me believe. In this assurance will I pass out of life; not in uncertainty and anxiety, thinking, Who knows what sentence God in heaven will pass upon me?” The Christian must not utter such a question. The sentence against his life and works has long since been passed by the Law. Therefore, he must confess himself guilty and condemned. But he lives by the gracious judgment of God declared from heaven, whereby the sentence of the Law is overruled and reversed. It is this: “He that believeth on the Son hath eternal life.” John 3:36. 43 When the consolation of the Gospel has once been received and it has wrested the heart from death and the terrors of hell, the Spirit’s influence is felt. By its power God’s Law begins to live in man’s heart; he loves it, delights in it and enters upon its fulfillment. Thus eternal life begins here, being continued forever and perfected in the life to come. 44 Now you see how much more glorious, how much better, is the doctrine of the apostles — the New Testament — than the doctrine of those who preach merely great works and holiness without Christ. We should see in this fact an incentive to hear the Gospel with gladness. We ought joyfully to thank God for it when we learn how it has power to bring to men life and eternal salvation, and when it gives us assurance that the Holy Spirit accompanies it and is imparted to believers. V.7-9. “But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory? For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.” GLORY OF THE GOSPEL. 45 Paul is in an ecstasy of delight, and his heart overflows in words of praise for the Gospel. Again he handles the Law severely, calling it a ministration, or doctrine, of death and condemnation. What term significant of greater abomination could he apply to God’s Law than to call it a doctrine of death and hell? And again ( Galatians 2:17 ), he calls it a “minister (or preacher) of sin;” and ( Galatians 3:10 ) the message which proclaims a curse, saying, “As many as are of the works of the law are under a curse.” Absolute, then, is the conclusion that Law and works are powerless to justify before God; for how can a doctrine proclaiming only sin, death and condemnation justify and save? 46 Paul is compelled to speak thus, as we said above because of the infamous presumption of both teachers and pupils, in that they permit flesh and blood to coquet with the Law, and make their own works which they bring before God their boast. Yet, nothing is effected but self-deception and destruction. For, when the Law is viewed in its true light, when its “glory,” as Paul has it, is revealed, it is found to do nothing more than to kill man and sink him into condemnation. 47 Therefore, the Christian will do well to learn this text of Paul and have an armor against the boasting of false teachers, and the torments and trials of the devil when he urges the Law and induces men to seek righteousness in their own works, tormenting their heart with the thought that salvation is dependent upon the achievements of the individual. The Christian will do well to learn this text, I say, so that in such conflicts he may take the devil’s own sword, saying: “Why dost thou annoy me with talk of the Law and my works? What is the Law after all, however much you may preach it to me, but that which makes me feel the weight of sin, death and condemnation? Why should I seek therein righteousness before God?” 48 When Paul speaks of the “glory of the Law,” of which the Jewish teachers of work-righteousness boast, he has reference to the things narrated in the twentieth and thirty-fourth chapters of Exodus — how, when the Law was given, God descended in majesty and glory from heaven, and there were thunderings and lightnings, and the mountain was encircled with fire; and how when Moses returned from the mountain, bringing the Law, his face shone with a glory so dazzling that the people could not look upon his face and he was obliged to veil it. 49 Turning their glory against them, Paul says: “Truly, we do not deny the glory; splendor and majesty were there: but what does such glory do but compel souls to flee before God, and drive into death and hell? We believers, however, boast another glory, — that of our ministration. The Gospel record tells us ( Matthew 17:2-4 ) that Christ clearly revealed such glory to his disciples when his face shone as the sun, and Moses and Elijah were present. Before the manifestation of such glory, the disciples did not flee; they beheld with amazed joy and said: “Lord, it is good for us to be here. We will make here tabernacles for thee and for Moses,” etc. 50 Compare the two scenes and you will understand plainly the import of Paul’s words here. As before said, this is the substance of his meaning: “The Law produces naught but terror and death when it dazzles the heart with its glory and stands revealed in its true nature. On the other hand, the Gospel yields comfort and joy.” But to explain in detail the signification of the veiled face of Moses, and of his shining uncovered face, would take too long to enter upon here. 51 There is also especial comfort to be derived from Paul’s assertion that the “ministration,” or doctrine, of the Law “passeth away”; for otherwise there would be naught but eternal condemnation. The doctrine of the Law “passes away” when the preaching of the Gospel of Christ finds place. To Christ, Moses shall yield, that he alone may hold sway. Moses shall not terrify the conscience of the believer. When, perceiving the glory of Moses, the conscience trembles and despairs before God’s wrath, then it is time for Christ’s glory to shine with its gracious, comforting light into the heart. Then can the heart endure Moses and Elijah. For the glory of the Law, or the unveiled face of Moses, shall shine only until man is humbled and driven to desire the blessed countenance of Christ. If you come to Christ, you shall no longer hear Moses to your fright and terror; you shall hear him as one who remains servant to the Lord Christ, leaving the solace and the joy of his countenance unobscured. In conclusion: V.10. “For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth.” 52 The meaning here is; When the glory and holiness of Christ, revealed through the preaching of the Gospel, is rightly perceived then the glory of the Law — which is but a feeble and transitory glory — is seen to be not really glorious. It is mere dark clouds in contrast to the light of Christ shining to lead us out of sin, death and hell unto God and eternal life.

th made us able ministers, etc. This translation does not quite meet the force of the original. It would seem to imply that Paul regarded himself and his fellow-labourers as men of talents, and of signal ability; and that he was inclined to boast of it. But this is not the meaning. It refers properly to his sense of the responsibility and difficulty of the work of the ministry, and to the fact that he did not esteem himself to be sufficient for this work in his own strength, ( 2Cor 2:16, 3:5;) and he here says that God had made him sufficient --not able, talented, learned, but sufficient, (ικανωσενημας;) he has supplied our deficiency; he has rendered us competent, or fit: if a word may be coined after the manner of the Greek here, "he has sufficienced us for this work."' There is no assertion therefore, here, that they were men of talents or peculiar ability, but only that God had qualified them for their work, and made them by his grace sufficient to meet the toils and responsibilities of this arduous office. Of the new testament. Of the new covenant, Mt 21:28, in contradistinction from the old covenant, which was established through Moses. They were appointed to go forth and make the provisions of that new covenant known to a dying world. Not of the letter. Not of the literal or verbal meaning, in contradistinction from the spirit. Rom 2:27, Rom 2:29; Rom 7:6. This is said, doubtless, in opposition to the Jews and Jewish teachers. They insisted much on the letter of the law, but entered little into its real meaning. They did not seek out the true spiritual sense of the Old Testament; and hence they rested on the mere literal observance of the rites and ceremonies of religion, without understanding their true nature and design. Their service, though in many respects conformed to the letter of the law, yet became cold, formal, and hypocritical; abounding in mere ceremonies, and where the heart had little to do. Hence there was little pure spiritual worship offered to God; and hence also they rejected the Messiah whom the old covenant prefigured, and was designed to set forth. For the letter killeth. Comp. Rom 4:15; Rom 7:9,10. The mere letter of the law of Moses. The effect of it was merely to produce condemnation; to produce a sense of guilt, and danger, and not to produce pardon, relief, and joy. The law denounced death; condemned sin in all forms; and the effect of it was to produce a sense of guilt and condemnation. But the spirit giveth life. The spirit, in contradistinction front the mere literal interpretation of the Scriptures. The Spirit, that is, Christ, says Locke. Comp. 2Cor 3:17. The spirit here means, says Bloomfield, that new spiritual system, the gospel. The Spirit of God speaking in us, says Doddridge. The spirit here seems to refer to the new testament, or the new dispensation, in contradistinction from the old. That was characterized mainly by its strictness of law, and by its burdensome rites, and by the severe tone of its denunciation for sin. It did not in itself provide a way of pardon and peace. Law condemns; it does not speak of forgiveness. On the contrary, the gospel, a spiritual system, is designed to impart life and comfort to the soul. It speaks peace. It comes not to condemn, but to save. It discloses a way of mercy, and it invites all to partake and live. It is called "spirit," probably because its consolations are imparted and secured by the Spirit of God--the source of all true life to the soul. It is the dispensation of the Spirit; and it demands a spiritual service--a service that is free, and elevated, and tending eminently to purify the heart and to save the soul. 2Cor 3:17. (c) "able ministers" Eph 3:7, 1Timm 1:12 (d) "the new testament" Mt 26:28, He 8:6-10 (e) "but of the spirit" Rom 2:28,29 (f) "letter killeth" Rom 4:15, 7:9,10 (g) "spirit giveth" Jn 6:63, Rom 8:2 (1) "giveth life" "quickeneth"Verse 7. But if the ministration

Law and Gospel Compared. ( a. d. 57.) 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, v. 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, v. 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 ( v. 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, v. 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, v. 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.

Who also hath made us able ministers of the new covenant - Of the new, evangelical dispensation. Not of the law, fitly called the letter, from God's literally writing it on the two tables. But of the Spirit - Of the gospel dispensation, which is written on the tables of our hearts by the Spirit. For the letter - The law, the Mosaic dispensation. Killeth - Seals in death those who still cleave to it. But the Spirit - The gospel, conveying the Spirit to those who receive it. Giveth life - Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.