- 1. 2 CORITHIAS 3 COMMETARYEDITED BY GLE PEASEIntroduction1.
CLARKE, The apostle shows, in opposition to his detractors, that
the faith andsalvation of the Corinthians were sufficient testimony
of his Divine mission; that heneeded no letters of recommendation,
the Christian converts at Corinth being amanifest proof that he was
an apostle of Christ, 2 Corinthians 3:1-3. He extols theChristian
ministry, as being infinitely more excellent than that of Moses,
2Corinthians 3:4-12. Compares the different modes of announcing the
truth underthe law and under the Gospel: in the former it was
obscurely delivered; and the veilof 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, 2 Corinthians
3:13-16.On the contrary, the Gospel dispensation is spiritual;
leads to the nearest views ofheavenly things; and those who receive
it are changed into the glorious likeness ofGod by the agency of
his Spirit, 2 Corinthians 3:17, 2 Corinthians 3:18.2. BARES, THIS
chapter is closely connected in its design with the preceding.Paul
had said in that chapter, (@@Co 2:14,) that he had always occasion
totriumph in the success which, he had, and that God always blessed
his labours; andespecially had spoken, in the close of the previous
chapter, (2 Corinthians 2:17,) ofhis sincerity as contrasted with
the conduct of some who corrupted the word of God.This might appear
to some as if he designed to commend himself to them, or that hehad
said this for the purpose of securing their favour. It is probable,
also, that thefalse teachers at Corinth had been introduced there
by letters of recommendation,perhaps from Judea. In reply to this,
Paul intimates (2 Corinthians 3:1) that thiswas not his design; 2
Corinthians 3:2 that he had no need of letters ofrecommendation to
them, since (2 Corinthians 3:2,3) they were his
commendatoryepistle; they were themselves the best evidence of his
zeal, fidelity, and success in hislabours. He could appeal to them
as the best proof that he was qualified for theapostolic office.
His success among them, he says, (2 Corinthians 3:4,) was a
groundof his trusting in God, an evidence of his acceptance. Yet,
as if he should seem to relyon his own strength, and to boast of
what he had done, he says (2 Corinthians 3:5)that his success was
not owing to any strength which he had, or to any skill of hisown,
but entirely to the aid which he had received from God. It was God,
he says, (2Corinthians 3:6,) who had qualified him to preach, and
had given him grace to bean able minister of the ew Testament.It is
not improbable that the false teachers, being of Jewish origin, in
Corinth, hadcommended the laws and institutions of Moses as being
of superior clearness, andeven as excelling the gospel of Christ.
Paul takes occasion, therefore, (2 Corinthians3:7-11,) to show that
the laws and institutions of Moses were far inferior, in
thisrespect, to the gospel. His was a ministration of death, (2
Corinthians 3:7;) though
2. glorious, it was to be done away, (2 Corinthians 3:7;) the
ministration of the Spiritwas therefore to be presumed to be far
more glorious, (2 Corinthians 3:8;) the onewas a ministration to
condemnation, the other of righteousness, (2 Corinthians 3:9;)the
one had comparatively no glory, being so much surpassed by the
other, (2Corinthians 3:10;) and the former was to be done away,
while the latter was toremain, and was therefore far more glorious,
2 Corinthians 3:11.This statement of the important difference
between the laws of Moses and the gospelis further illustrated, by
showing the effect which the institutions of Moses had hadon the
Jews themselves, (2 Corinthians 3:12-15.) That effect was to blind
them.Moses had put a veil over his face, (2 Corinthians 3:13;) and
the effect had been thatthe nation was blinded in reading the Old
Testament, and had no just views of thetrue meaning of their own
Scriptures, 2 Corinthians 3:14,15.Yet, Paul says, that that veil
should be taken away, 2 Corinthians 3:16-18. It was theintention of
God that it should be removed. When that people should turn again
tothe Lord, it should be taken away, 2 Corinthians 3:16. It was
done where the Spiritof the Lord was, 2 Corinthians 3:17. It was
done, in fact, in regard to all trueChristians, 2 Corinthians 3:18.
They were permitted to behold the glory of the Lordas in a glass,
and they were changed into the same manner. The same subject
iscontinued in 2 Corinthians 4, where Paul illustrates the effect
of this clear revelationof the gospel, as compared with the
institutions of Moses, on the Christian ministry.3. GILL, In this
chapter the apostle clears himself from the charge of arroganceand
self-commendation, and ascribes both the virtue and efficacy of his
ministry,and his qualifications for it, to the Lord; and forms a
comparison between theministration of the Gospel, and the
ministration of the law, showing thepreferableness of the one to
the other; and consequently how much more happy andcomfortable the
state and condition of the saints under the Gospel dispensation
is,than under the legal one: on account of what the apostle had
said in the latter partof the preceding chapter, concerning the
excellency, usefulness, and success of theGospel ministry, he
foresaw an objection would arise; that he and his fellowministers
were proud and arrogant, and commended themselves, which
wasunseemly, and not agreeably to the character they bore; which
objection heobviates, 2 Corinthians 3:1, by putting some questions,
signifying that they were notguilty of vain boasting; nor did they
need any commendations of their own, orothers, nor any letters to
recommend them, either from Corinth to other places, orthither: a
practice which, he suggests, the false teachers made use of; and in
2Corinthians 3:2 he gives the reason why they did not stand in need
of such letters,because the members of the church at Corinth were
their epistle or letter, declaringto all men the efficacy and
success of their ministry among men; but lest he shouldbe charged
with arrogating to himself and others, he declares, 2 Corinthians
3:3that though the Corinthians were their epistle, yet not so much
theirs as Christ's;Christ was the author and subject, they only
were instruments; the writing was nothuman, but the writing of the
Spirit of God; and that not upon outward tables, suchas the law was
written upon, but upon the tables of men's hearts, which only
Godcan reach; however, that they had been useful, successful, and
instrumental in the 3. conversion of souls, through the ministry of
the word, that he was confident of, 2Corinthians 3:4 though the
sufficiency and ability to think, study, and preach, werenot of
themselves, and still less to make the word effectual for
conversion andcomfort, but of God, 2 Corinthians 3:5 wherefore he
ascribes all fitness, worthiness,and ability to preach the Gospel,
to the grace and power of God, by which they weremade ministers of
it; and hence he takes occasion to commend the excellency of
theGospel ministry above that of the law, which he does by
observing their differentnames and effects; the Gospel is the ew
Testament or covenant, or an exhibition ofthe covenant of grace in
a new form; the law is the Old Testament, or covenant,which is
vanished away; which, though not expressed here, is in 2
Corinthians 3:14the Gospel is spirit, the law the letter; the one
gives life, and the other kills, 2Corinthians 3:6 wherefore the
apostle argues from the one to the other, that if therewas a glory
in the one which was only a ministration of death, as the law was,
2Corinthians 3:7 then the Gospel, which was a ministration of
spiritual things, and ofthe Spirit of God himself, must be more
glorious, 2 Corinthians 3:8 and if that wasglorious which was a
ministration of condemnation, as the law was to guilty sinners;much
more glorious must be the Gospel, which is a ministration of the
righteousnessof Christ, for the justification of them, 2
Corinthians 3:9 yea, such is the surpassingglory of the Gospel to
the law, that even the glory of the law is quite lost in that ofthe
Gospel, and appears to have none in comparison of that, 2
Corinthians 3:10 towhich he adds another argument, taken from the
abolition of the one, and thecontinuance of the other; that if
there was a glory in that which is abolished, theremust be a
greater in that which continues, 2 Corinthians 3:11 and from hence
theapostle proceeds to take notice of another difference between
the law and theGospel, the clearness of the one, and the obscurity
of the other; the former issignified by the plainness of speech
used by the preachers of it, 2 Corinthians 3:12and the latter by
the veil which was over Moses's face, when he delivered the law
tothe children of Israel; the end of which they could not look to,
and which is a furtherproof of the obscurity of it, 2 Corinthians
3:13 as well as of the darkness of theirminds; which still
continues with the Jews in reading the law, and will do until it
istaken away by Christ, 2 Corinthians 3:14 and that there is such a
veil of darknessupon the hearts of the Jews, when reading the law
of Moses; and that this continuesto this day, is again asserted, 2
Corinthians 3:15 and an intimation given that therewill be a
conversion of them to the Lord, and then it will be removed from
them, 2Corinthians 3:16 and who that Lord is to whom they shall be
turned, and by whomthey shall have freedom from darkness and
bondage, is declared, 2 Corinthians 3:17and the happy condition of
the saints under the Gospel dispensation, through thebright and
clear light of it, is observed, 2 Corinthians 3:18 in which the
Gospel iscompared to a glass; the saints are represented as without
a veil looking into it;through which an object is beheld, the glory
of the Lord; the effect of which is atransformation of them into
the same image by degrees; the author of which grace isthe Spirit
of the Lord. 4. 1 Are we beginning to commend ourselves again?Or do
we need, like some people, letters ofrecommendation to you or from
you?1. BARES, Do we begin again. This is designed evidently to meet
an objection. Hehad been speaking of his triumph in the ministry,
(2 Corinthians 2:14,) and of hissincerity and honesty as contrasted
with the conduct of many who corrupted theword of God, 2
Corinthians 2:17. It might be objected that he was
magnifyinghimself in these statements, and designed to commend
himself in this manner to theCorinthians. To this he replies in the
following verses.To commend ourselves? To recommend ourselves; do
we speak this in our ownpraise, in order to obtain your favour?Or
need we, as some others. Probably some who had brought letters
ofrecommendation to them from Judea. The false teachers at Corinth
had beenoriginally introduced there by commendatory letters from
abroad. These wereletters of introduction, and were common among
the Greeks, the Romans, and theJews, as they are now. They were
usually given to persons who were about to travel,as there were no
inns, and as travellers were dependent on the hospitality of
thoseamong whom they travelled.Of commendation from you? To other
churches. It is implied here by Paul, that hesought no such
letters; that he travelled without them; and that he depended on
hiszeal, and self-denial, and success to make him known, and to
give him the affectionsof those to whom he ministered --a much
better recommendation than mereintroductory letters. Such letters
were, however, sometimes given by Christians, andare by no means
improper, Acts 18:27. Yet they do not appear to have been soughtor
used by the apostles generally. They depended on their miraculous
endowments,and on the attending grace of God to make them known,2.
CLARKE, Do we begin again to commend ourselves - By speaking thus
of oursincerity, Divine mission, etc., is it with a design to
conciliate your esteem, oringratiate ourselves in your affections?
By no means.Or need we - epistles of commendation - Are we so
destitute of ministerial abilitiesand Divine influence that we
need, in order to be received in different Churches, tohave letters
of recommendation? Certainly not. God causes us to triumph
throughChrist in every place; and your conversion is such an
evident seal to our ministry asleaves no doubt that God is with
us.Letters of commendation - Were frequent in the primitive Church;
and were also inuse in the apostolic Church, as we learn from this
place. But these were, in all 5. probability, not used by the
apostles; their helpers, successors, and those who hadnot the
miraculous gifts of the Spirit, needed such letters and they were
necessary toprevent the Churches from being imposed on by false
teachers. But when apostlescame, they brought their own
testimonials, the miraculous gifts of the Holy Spirit.3. GILL, Do
we begin again to commend ourselves?.... The apostle having
assertedthat he and his fellow ministers always triumphed in
Christ, and made manifest thesavour of his knowledge in every
place; were a sweet savour of Christ to God, didnot corrupt the
word of God, as some did, but sincerely and faithfully
preachedChrist; some might insinuate from hence, that he was guilty
of arrogance and vainglory; wherefore to remove such a charge, or
prevent its being brought, he asks, dowe begin again to commend
ourselves? we do not; what we say, we say honestly,sincerely, in
the simplicity of our hearts, without any view to our own glory
andapplause among men, or for any worldly profit and advantage, or
to ingratiateourselves into your affections; we have no such views:
some read these wordswithout an interrogation, we do begin again to
commend ourselves; as we havedone already, in this and the former
epistles; and as it is but just and right that weshould vindicate
our characters, support our good name and reputation, and secureand
maintain our credit, which some would maliciously deprive us
of:though we have no need, as some others, of epistles of
commendation to you, orletters of commendation from you; our
persons, characters, and usefulness are toowell known, to require
commendatory letters front others to you, or from you toothers. The
false apostles are here struck at, whose practice it was to get
letters ofcommendation from place to place; which they carried
about and made use of fortheir temporal advantage, having nothing
truly good and excellent in them torecommend them to others. The
apostle does not hereby condemn letters ofrecommendation, which in
proper cases may be very lawfully given, and a good usebe made of
them; only that he and other Gospel ministers were so well known,
as tostand in no need of them.4. HERY, Verses 1-5In these verses,I.
The apostle makes an apology for seeming to commend himself. He
thought itconvenient to protest his sincerity to them, because
there were some at Corinth whoendeavoured to blast his reputation;
yet he was not desirous of vain-glory. And hetells them, 1. That he
neither needed nor desired any verbal commendation to them,nor
letters testimonial from them, as some others did, meaning the
false apostles orteachers, 2 Corinthians 3:1. His ministry among
them had, without controversy,been truly great and honourable, how
little soever his person was in reality, or howcontemptible soever
some would have him thought to be. 2. The Corinthiansthemselves
were his real commendation, and a good testimonial for him, that
Godwas with him of a truth, that he was sent of God: You are our
epistle, 2 Corinthians3:2. This was the testimonial he most
delighted in, and what was most dear to him -they were written in
his heart; and this he could appeal to upon occasion, for it was,or
might be, known and read of all men. ote, There is nothing more
delightful to 6. faithful ministers, nor more to their
commendation, than the success of theirministry, evidenced in the
hearts and lives of those among whom they labour.II. The apostle is
careful not to assume too much to himself, but to ascribe all
thepraise to God. Therefore, 1. He says they were the epistle of
Christ, 2 Corinthians3:3. The apostle and others were but
instruments, Christ was the author of all thegood that was in them.
The law of Christ was written in their hearts, and the love
ofChrist shed abroad in their hearts. This epistle was not written
with ink, but withthe Spirit of the living God; nor was it written
in tables of stone, as the law of Godgiven to Moses, but on the
heart; and that heart not a stony one, but a heart of flesh,upon
the fleshy (not fleshly, as fleshliness denotes sensuality) tables
of the heart, thatis, upon hearts that are softened and renewed by
divine grace, according to thatgracious promise, I will take away
the stony heart, and I will give you a heart offlesh, Ezekiel
36:26. This was the good hope the apostle had concerning
theseCorinthians (2 Corinthians 3:4) that their hearts were like
the ark of the covenant,containing the tables of the law and the
gospel, written with the finger, that is, bythe Spirit, of the
living God. 2. He utterly disclaims the taking of any praise
tothemselves, and ascribes all the glory to God: ldblquote We are
not sufficient ofourselves, 2 Corinthians 3:5. We could never have
made such good impressions onyour hearts, nor upon our own. Such
are our weakness and inability that we cannotof ourselves think a
good thought, much less raise any good thoughts or affections
inother men. All our sufficiency is of God; to him therefore are
owing all the praiseand glory of that good which is done, and from
him we must receive grace andstrength to do more. dblquote This is
true concerning ministers and all Christians;the best are no more
than what the grace of God makes them. Our hands are notsufficient
for us, but our sufficiency is of God; and his grace is sufficient
for us, tofurnish us for every good word and work5. JAMISO, 2
Corinthians 3:1-18. The sole commendation he needs to prove Gods
sanction of his ministry he has in his Corinthian converts: His
ministry excels theMosaic, as the gospel of life and liberty excels
the law of condemnation.Are we beginning again to recommend
ourselves (2 Corinthians 5:12) (as some ofthem might say he had
done in his first Epistle; or, a reproof to some who hadbegun doing
so)!commendation recommendation. (Compare 2 Corinthians 10:18). The
somerefers to particular persons of the many (2 Corinthians 2:17)
teachers whoopposed him, and who came to Corinth with letters of
recommendation from otherchurches; and when leaving that city
obtained similar letters from the Corinthiansto other churches. The
thirteenth canon of the Council of Chalcedon (a.d. 451)ordained
that clergymen coming to a city where they were unknown, should not
beallowed to officiate without letters commendatory from their own
bishop. Thehistory (Acts 18:27) confirms the existence of the
custom here alluded to in theEpistle: When Apollos was disposed to
pass into Achaia [Corinth], the brethren [ofEphesus] wrote,
exhorting the disciples to receive him. This was about two
yearsbefore the Epistle, and is probably one of the instances to
which Paul refers, as 7. many at Corinth boasted of their being
followers of Apollos (1 Corinthians 1:12).6. CALVI, Do we begin It
appears that this objection also was brought forwardagainst him
that he was excessively fond of publishing his own exploits,
andbrought against him, too, by those who were grieved to find that
the fame, whichthey were eagerly desirous to obtain, was
effectually obstructed in consequence ofhis superior excellence.
They had already, in my opinion, found fault with theformer
Epistle, on this ground, that he indulged immoderately in
commendations ofhimself. To commend here means to boast foolishly
and beyond measure, or at leastto recount ones own praises in a
spirit of ambition. Pauls calumniators had aplausible pretext that
it is a disgusting 359 and odious thing in itself for one to bethe
trumpeter of his own praises. Paul, however, had an excuse on the
ground ofnecessity, inasmuch as he gloried, only because he was
shut up to it. His design alsoraised him above all calumny, as he
had nothing in view but that the honor of hisapostleship might
remain unimpaired for the edification of the Church; for had
notChrists honor been infringed upon, he would readily have allowed
to passunnoticed what tended to detract from his own reputation.
Besides, he saw that itwas very much against the Corinthians, that
his authority was lessened among them.In the first place,
therefore, he brings forward their calumny, letting them knowthat
he is not altogether ignorant as to the kind of talk, that was
current amongthem.Have we need? The answer is suited (to use a
common expression) to the personrather than to the thing, though we
shall find him afterwards saying as much as wasrequired in
reference to the thing itself. At present, however, he reproves
theirmalignity, inasmuch as they were displeased, if he at any time
reluctantly, nay evenwhen they themselves constrained him, made
mention of the grace that God hadbestowed upon him, while they were
themselves begging in all quarters for epistles,that were stuffed
entirely with flattering commendations. He says that he has noneed
of commendation in words, while he is abundantly commended by his
deeds.On the other hand, he convicts them of a greedy desire for
glory, inasmuch as theyendeavored to acquire favor through the
suffrages of men. 360 In this manner, hegracefully and
appropriately repels their calumny. We must not, however, inferfrom
this, that it is absolutely and in itself wrong to receive
recommendations, 361provided you make use of them for a good
purpose. For Paul himself recommendsmany; and this he would not
have done had it been unlawful. Two things, however,are required
here first, that it be not a recommendation that is elicited
byflattery, but an altogether unbiassed testimony; 362 and
secondly, that it be notgiven for the purpose of procuring
advancement for the individual, but simply thatit may be the means
of promoting the advancement of Christs kingdom. For thisreason, I
have observed, that Paul has an eye to those who had assailed him
withcalumnies.7. PULPIT COMMETARY, Do we begin again to commend
ourselves? The lastverse of the last chapter might be seized upon
by St. Paul's opponents to renew theirchargethat he was always
praising himself. He anticipates the malignant andmeaning smiles
with which they would hear such words. The word again implies 8.
that this charge had already been brought against him, perhaps in
consequence ofsuch passages as 1 Corinthians 2:16; 1 Corinthians
3:10; 1 Corinthians 4:11-14; 1Corinthians 9:15-23; 1 Corinthians
14:18, etc. Such passages might be called self-laudatoryand
egotistical, were it not that (as St. Paul here explains) they
arose onlyfrom a sense of the grandeur of his office, of which he
was the almost involuntaryagent, used by God as it seemed best to
him. Hence he says later on (2 Corinthians7:1-16 :18) that
self-praise is no commendation, and that the true test of a man
isGod's commendation. The verb I commend, technically used in the
same sense asour commendatory letters, occurs also in Romans 16:1.
Or need we, etc.? Thereading, , thus translated, is better
supported than , unless, which wouldhave a somewhat ironical force.
The in the reading implies, Can youpossibly think that we need,
etc.? Generally, when a stranger came to some Churchto which he was
not personally known, he carried with him some credentials in
theform of letters from accredited authorities. St. Paul treats it
as absurd to supposethat he or Timothy should need such letters,
either from the Corinthians or to them.As some. He will not name
them, but he refers to the Judaists, who vaunted of
theircredentials in order to disparage St. Paul, who was too great
to need and tooindependent to use them. We can hardly, perhaps,
realize the depth and bitternessof antagonism concealed under that
word some in 1 Corinthians 4:18, Galatians1:7; Galatians 2:12. It
is not meant that there was anything discreditable in usingsuch
letters (for Apollos had used them, Acts 18:27), but the
disgraceful thing wasthat St. Paul should be disparaged for not
bringing them. Epistles of commendation.The phrase, introductory
letterswas familiar in laterGreek. In days when there were few
public hostels, and when it was both a duty anda necessity for
small and persecuted communities like those of the Jews
andChristians to practise hospitality (Romans 12:13; Hebrews 13:2.
etc.), it wascustomary both for synagogues and Churches to provide
their friends andemissaries with authentic testimonials. Otherwise
they might have been deceived bywandering impostors, as, in fact,
the Christians were deceived by the vagabondquack Peregrinus. We
can easily see how the custom of using such letters might beabused
by idle, restless, and intriguing persons, who have never found it
verydifficult to procure them. We find traces of their honest use
by Phoebe, by Silas andJude, by Apollos, by Mark, and by Zenas, in
Romans 16:1; Acts 18:27; Acts 15:25;Colossians 4:10; Titus 3:13;
and of their unfair use by certain Judaists, in Galatians1:7 and
Galatians 2:12. othing can more forcibly illustrate the necessity
for St.Paul's protest against the idle vaunt of possessing such
letters, than the fact that,more than a century afterwards, we find
malignant innuendoes aimed at St. Paul inthe pseudo-Clementines,
under the name of the enemy and Simon Magus anda deceiver. He is
there spoken of as using letters from the high priest
(which,indeed, St. Paul had done as Saul of Tarsus, Acts 9:1, Acts
9:2); and the Churchesare warned never to receive any one who
cannot bring credentials from James; sodeep-rooted among the
Judaists was the antagonism to the independent apostolateand daring
originality of the apostle of the Gentiles! Dr. Plumptre quotes
Sozomen('H.E.', James 5:16) for the curious fact that the Emperor
Julian tried to introducethe system of commendatory letters into
his revived paganism. Or letters ofcommendation from you. The
substitution of letters for epistles is an instanceof the almost
childish fondness for unnecessary synonyms, which is one of the 9.
defects of the Authorized Version. The true reading probably is to
you or fromyou ( , A, B, C). The word commendatory (sustatikon) is
omitted in A, B, C. Orfrom you. It was worse than absurd to suppose
that St. Paul should need thoseliterae formatae to a Church of
which he was the thunder; and nothing but theboundless inflation
which characterized the Corinthians could have led them toimagine
that he needed letters from them to other Churches, as though,
forsooth,they were the primary Church or the only church (1
Corinthians 14:36 ).2 You yourselves are our letter, written on
ourhearts, known and read by everyone.1. BARES, Ye are our epistle.
Comp. 1 Corinthians 9:2. This is a most beautifuland happy turn
given to the whole subject. The sense is plain. It is, that
theconversion of the Corinthians, under the faithful labours of the
apostle, was a bettertestimonial of his character and fidelity than
any letters could be. To see the force ofthis, it must be
remembered,.(1.) that Corinth was an exceedingly dissolute and
abandoned place, (see theIntroduction to the first epistle;)(2.)
that a large number of them had been converted, and a church
organized;(3.) that their conversion, and the organization of a
church in such a city, wereevents that would be known abroad;
and(4.) that it had been accomplished entirely under the labour of
Paul and hiscompanions. To their knowledge of him, therefore, and
to his success there, he couldconfidently appeal as a testimonial
of his character. The characteristics of thiscommendatory epistle
he proceeds immediately to state. The general sense is, thatthey
were the letter of recommendation which God had given to him; and
that theirconversion under his ministry was the public testimonial
of his character, which allmight see and read.Written in our
hearts. A few Mss. and versions read thus,your hearts; andDoddridge
has adopted this reading, and supposes that it means that the
changeproduced not only in their external conduct, but in their
inward temper, was sogreat, that all must see that it was an
unanswerable attestation to his ministry. Butthere is not
sufficient authority for changing the text; nor is it necessary.
The senseis, probably, that this letter was, as it were, written on
his heart. It was not merelythat Paul had a tender affection for
them, as Clarke supposes; nor was it that heregarded them as a copy
of the letter of recommendation from Christ written in his 10.
heart, according to the fanciful conceit of Macknight; but Paul's
idea seems to havebeen this: He is speaking of the testimonial
which he had from God. Thattestimonial consisted in the conversion
of the Corinthians. This he says was writtenon his heart. It was
not a cold letter of introduction, but it was such as, while it
lefthim no room to doubt that God had sent him, also affected his
feelings, and wasengraven on his soul. It was to him, therefore,
far more valuable than any mereletter of commendation or of
introduction could be. It was a direct testimonial fromGod to his
own heart of his approbation, and of his having appointed him to
theapostolic office. All the difficulty, therefore, which has been
felt by commentators onthis passage, may be obviated by supposing
that Paul here speaks of this testimonialor epistle as addressed to
himself, and as satisfactory to him. In the othercharacteristics
which he enumerates, he speaks of it as fitted to be a
lettercommendatory of himself to others.Known and read of all men.
Corinth was a large, splendid, and dissipated city.Their
conversion, therefore, would be known afar. All men would hear of
it; andtheir reformation, their subsequent life under the
instruction of Paul, and theattestation which God had given among
them to his labours, was a sufficienttestimonial to the world at
large, that God had called him to the apostolic office.2. CLARKE,
Ye are our epistle - I bear the most ardent love to you. I have no
needto be put in remembrance of you by any epistles or other means;
ye are written inmy heart - I have the most affectionate
remembrance of you.Known and read of all men - For wherever I go I
mention you; speak of yourvarious gifts and graces; and praise your
knowledge in the Gospel.3. GILL, Ye are our epistle,.... Here a
reason is given why they stood in no need ofletters of
commendation, to or from the church at Corinth, because that church
wastheir living epistle, and which was much preferable to any
written one. The apostlecalls them their epistle in the same sense,
as they are said to be his work in theLord, and the seal of his
apostleship, 1 Corinthians 9:1 they were so as personsregenerated
by the Spirit and grace of God, in whose conversion he was
aninstrument; now it was the work of conversion in them, which was
the epistle said tobewritten in our hearts; some think it should be
read, in your hearts; and so theEthiopic version reads it; and it
looks as if it should be so read, from the followingverse, and from
the nature of the thing itself; for the conversion of the
Corinthianswas not written in the heart of the apostle, but in
their own; and this was so verynotorious and remarkable, that it
wasknown and read of all men; everyone could read, and was obliged
to acknowledgethe handwriting; it was so clear a case, what hand
the apostle, as an instrument, hadin the turning of these persons
from idols to serve the living God; and which was sofull a proof of
the divinity, efficacy, truth, and sincerity of his doctrine, that
heneeded no letters from any to recommend him. 11. 4. PULPIT
COMMETARY, Ye are our epistle. Their very existence as a Churchwas
the most absolute commendatory letter of St. Paul, both from them
and tothem. Written in our hearts. The expression has no connection
with the fact that thehigh priest bore the names of Israel graven
on the jewelled Urim, which he woreupon his breast. St. Paul means
that others may bring their letters ofcommendation'' in their
hands. His letter of commendation is the very name andexistence of
the Church of Corinth written on his heart. Known and read of all
men.The metaphor is subordinated to the fact. All men may recognize
the autograph,and in it were read the history of the Corinthian
converts, which was written on theapostle's heart, and which
therefore rendered the notion of any other letter ofcommendation to
or from them superfluous and even absurd. The play on
words(epigignosko and anagignosko) is similar to that in 2
Corinthians 1:13.5. JAMISO, our epistle of recommendation.in our
hearts not letters borne merely in the hands. Your conversion
through myinstrumentality, and your faith which is known of all men
by widespread report(1 Corinthians 1:4-7), and which is written by
memory and affection on my inmostheart and is borne about wherever
I go, is my letter of recommendation (1Corinthians 9:2).known and
read words akin in root, sound, and sense (so 2 Corinthians
1:13).Ye are known to be my converts by general knowledge: then ye
are known moreparticularly by your reflecting my doctrine in your
Christian life. The handwritingis first known, then the Epistle is
read [Grotius] (2 Corinthians 4:2; 1Corinthians 14:25). There is
not so powerful a sermon in the world, as a consistentChristian
life. The eye of the world takes in more than the ear. Christians
lives arethe only religious books the world reads. Ignatius
[Epistle to the Ephesians, 10]writes, Give unbelievers the chance
of believing through you. Consider yourselvesemployed by God; your
lives the form of language in which He addresses them. Bemild when
they are angry, humble when they are haughty; to their
blasphemyoppose prayer without ceasing; to their inconsistency, a
steadfast adherence to yourfaith.6. CALVI, Ye are our Epistle.
There is no little ingenuity in his making his ownglory hinge upon
the welfare of the Corinthians. So long as you shall
remainChristians, I shall have recommendation enough. For your
faith speaks my praise,as being the seal of my apostleship. (1
Corinthians 9:2.)When he says written in our hearts, this may be
understood in reference toSilvanus and Timotheus, and in that case
the meaning will be: We are notcontented with this praise, that we
derive from the thing itself. Therecommendations, that others have,
fly about before the eyes of men, but this, thatwe have, has its
seat in mens consciences. It may also be viewed as referring inpart
to the Corinthians, in this sense: Those that obtain
recommendations by dintof entreaty, have not in the conscience what
they carry about written upon paper,and those that recommend others
often do so rather by way of favor than from 12. judgment. We, on
the other hand, have the testimony of our apostleship, on this
sideand on that, engraven on mens hearts.Which is known and read It
might also be read Which is known andacknowledged, owing to the
ambiguity of the word , 363 and I donot know but that the latter
might be more suitable. I was unwilling, however, todepart from the
common rendering, when not constrained to do so. Only let thereader
have this brought before his view, that he may consider which of
the tworenderings is the preferable one. If we render it
acknowledged, there will be animplied contrast between an epistle
that is sure and of unquestionable authority,and such as are
counterfeit. 364 And, unquestionably, what immediately follows,
israther on the side of the latter rendering, for he brings forward
the Epistle ofChrist, in contrast with those that are forged and
pretended.3 You show that you are a letter from Christ, theresult
of our ministry, written not with ink butwith the Spirit of the
living God, not on tablets ofstone but on tablets of human
hearts.1. BARES, Forasmuch as ye are manifestly declared. You are
made manifest asthe epistle of Christ; or you, being made manifest,
are the epistle, etc. They had beenmade manifest to be such by
their conversion. The sense is, It is plain, or evident,that ye are
the epistle of Christ.To be the epistle of Christ. That which
Christ has sent to be our testimonial, he hasgiven this letter of
recommendation. He has converted you by our ministry, and thatis
the best evidence which we can have that we have been sent by him,
and that ourlabour is accepted by him. Your conversion is his work,
and it is his publicattestation to our fidelity in his
cause.Ministered by us. The idea here is, that Christ had employed
their ministry inaccomplishing this. They were Christ's letter, but
it had been prepared by theinstrumentality of the apostles. It had
not been prepared by him independently oftheir labours, but in
connexion with, and as the result of, those labours. Christ,
inwriting this epistle, so to speak, has used our aid; or employed
us as amanuenses.Written not with ink. Paul continues and varies
the image in regard to thisepistle, so that he may make the
testimony borne to his fidelity and success morestriking and
emphatic, he says, therefore, that it was not written as letters of
13. introduction are, with ink--by traces drawn on a lifeless
substance, and in lines thateasily fade, or that may become easily
illegible, or that can be read only by a few, orthat may be soon
destroyed.But with the Spirit of the living God. In strong contrast
thus with letters writtenwith ink. By the Spirit of God moving on
the heart, and producing that variety ofgraces which constitute so
striking and so beautiful an evidence of your conversion.If written
by the Spirit of the living God, it was far more valuable, and
precious,and permanent, than any record which could be made by ink.
Every trace of theSpirit's influences on the heart was an undoubted
proof that God had sent theapostles; and was a proof which they
would much more sensibly and tenderly feelthan they could any
letter of recommendation written in ink.ot in tables of stone. It
is generally admitted that Paul here refers to the evidencesof the
Divine mission of Moses which was given by the law engraven on
tablets ofstone. Comp. 2 Corinthians 3:7. Probably those who were
false teachers among theCorinthians were Jews, and had insisted
much on the Divine origin and permanencyof the Mosaic institutions.
The law had been engraven on stone by the hand of Godhimself; and
had thus the strongest proofs of Divine origin, and the
Divineattestation to its pure and holy nature. To this fact the
friends of the law, and theadvocates for the permanency of the
Jewish institutions, would appeal. Paul says, onthe other hand,
that the testimonials of the Divine favour through him were not
ontablets of stone. They were frail, and easily broken. There was
no life in them,(comp. 2 Corinthians 3:6,7;) and valuable and
important as they were, yet theycould not be compared with the
testimonials which God had given to those whosuccessfully preached
the gospel.But in fleshy tables of the heart. In truths engraven on
the heart. This testimonialwas of more value than an inscription on
stone, because(1.) no hand but that of God could reach the heart,
and inscribe these truths there.(2.) Because it would be attended
with a life-giving and living influence. It was not amere dead
letter.(3.) Because it would be permanent. Stones, even where laws
were engraven by thefinger of God, would moulder and decay, and the
inscription made there would bedestroyed. But not so with that
which was made on the heart. It would live for ever.It would abide
in other worlds. It would send its influence into all the relations
oflife; into all future scenes in this world; and that influence
would be seen and felt: inthe world that shall never end. By all
these considerations, therefore, thetestimonials which Paul had of
the Divine approbation were more valuable than anymere letters of
introduction or human commendation could have been; and
morevaluable even than the attestation which was given to the
divine mission of Moseshimself.2. CLARKE, Manifestly declared to be
the epistle of Christ - Ye are in our hearts, 14. and Christ has
written you there; but yourselves are the epistle of Christ;
thechange produced in your hearts and lives, and the salvation
which you havereceived, are as truly the work of Christ as a letter
dictated and written by a man inhis work.Ministered by us - Ye are
the writing, but Christ used me as the pen; Christdictated, and I
wrote; and the Divine characters are not made with ink, but by
theSpirit of the living God; for the gifts and graces that
constitute the mind that was inChrist are produced in you by the
Holy Ghost.ot in tables of stone - Where men engrave contracts, or
record events; but infleshly 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
manifestedwithout. See the parts of this figurative speech:Jesus
Christ dictates.The apostle writes.The hearts of the Corinthians
are the substance on which the writing is made. And,The Holy Spirit
produces that influence by which the traces are made, and the
markbecomes evident.Here is not only an allusion to making
inscriptions on stones, where one dictates thematter, and another
cuts the letters; (and probably there were certain cases wheresome
colouring matter was used to make the inscription the more legible;
and whenthe 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 allmen); but the apostle may here refer to
the ten commandments, written by thefinger of God upon two tables
of stone; which writing was an evidence of the Divinemission of
Moses, as the conversion of the Corinthians was an evidence of
themission of St. Paul. But it may be as well to take the words in
a general sense, as theexpression is not unfrequent either in the
Old Testament, or in the rabbinicalwriters. See Schoettgen.3. GILL,
Forasmuch as ye are manifestly declared,.... But lest it should be
thoughtthat the apostle attributed too much to himself, by saying
that the Corinthians wereour epistle; here he says, they were
manifestly declaredto be the epistle of Christ ministered by us; so
that the apostles and ministers of theword were only amanuenses,
Christ was the author and dictator; yea, he himself isthe very
matter, sum, substance, and subject of the epistle; he is formed in
the heartsof his people in conversion, his image is stamped, his
grace is implanted, his word,his Gospel dwells richly, his laws and
ordinances are written here; he also is theexemplar, believers are
but copies of him, in grace and duty, in sufferings, in thelikeness
of his death and resurrection: and they are manifestly declared to
be so,by the impresses of Christ's grace upon them; by the fairness
of the copy; by thestyle and language of the epistle; by their
likeness to Christ; by their having not theform only, but the power
of godliness; and by their lives and conversations: now inwriting
these epistles, the ministers of the Gospel are only instruments,
ministered 15. by us. They are made use of to show the sinner the
black characters which arewritten upon him, and that what is
written in him, and to be read by him, by thelight of nature is not
sufficient for salvation; they are employed as instruments
indrawing the rough draught of grace in conversion, and in writing
the copy overagain, fairer and fairer; being the happy means
blessed by God, for the building upof souls in faith and holiness,
in spiritual knowledge and comfort. These epistles arenot written
with ink; of nature's power, or of rhetorical eloquence and
moralpersuasion;but with the Spirit of the living God: every grace
that is implanted in the soul iswrought there by the Spirit of God;
or he it is that draws every line, and writesevery word and letter;
he begins, he carries on and finishes the work of grace on thesoul;
and that as the Spirit of the living God: hence saints become the
livingepistles of Christ; and every letter and stroke of his
making, is a living disposition ofthe soul in likeness to him; and
such are written among the living in Jerusalem, andshall live and
abide for ever as the epistles of Christ: again, the subjects of
theseepistles, or that on which they are written, arenot tables of
stone; such as the law was written upon, on Mount Sinai: of
thesetables there were the first and second; the first were the
work of God himself, thelatter were hewed by Moses, at the command
of God, Exodus 32:16 the formerbeing broken when he came down from
the mount, which by the Jewish writers aresaid to be miraculously
made, and not by the means and artifice of menF12; yea,that they
were made before the creation of the worldF13, and which, they
commonlysay, were made of sapphire; See Gill on 2 Corinthians 3:7
these, as the latter, weretwo stones, which, Jarchi saysF14, were
of an equal size; and were, as AbarbinelsaysF15, in the form of
small tables, such as children are taught to write upon,
andtherefore are so called: some pretend to give the dimensions of
them, and sayF16,that they were six hands long, and as many broad,
and three thick; nay, even theweight of them, which is saidF17 to
be the weight of forty seahs, and look upon itas a miracle that
Moses should be able to carry them; on these stones were writtenthe
ten commands; and the common opinion of the Jewish writers is, that
five werewritten on one table, and five on the other; this is the
opinion of JosephusF18,PhiloF19, and the Talmudic writersF20; and
the tables are said to be written onboth sides, Exodus 32:15. Some
think that the engraving of the letters perforatedand went through
the tables, so that, in a miraculous manner, the letters
werelegible on both sides; others think, only the right and left
hand of the tables aremeant, on which the laws were written, five
on a side, and which folded up like thetables or pages of a book;
though others are of opinion, that they were written upon,both
behind and before, and that the law was written twice, both upon
the fore partand back part of the tables, yea, others say four
times; and some think the phraseonly intends the literal and
mystical, the external and internal sense of the law:however,
certain it is, as the apostle here suggests, that the law was
written on tablesof stone, which may denote the firmness and
stability of the law; not as in the handsof Moses, from whence the
tables fell and were broken, but as in the hands ofChrist, by whom
they are fulfilled; or else the hardness of man's heart, his
stupidity, 16. ignorance of, and not subject to the law of God:but
fleshly tables of the heart: alluding to Ezekiel 36:26 and designs
not carnalhearts, but such as are made soft and tender by the
Spirit of God. The table of theheart is a phrase to be met with in
the books of the Old Testament; see Proverbs 3:3and very frequently
in the writings of the Jews4. PULPIT COMMETARY, Manifestly
declared. The fame and centrality ofCorinth gave peculiar
prominence to the fact of their conversion. The epistle ofChrist
ministered by us. The Corinthians are the epistle; it is written on
the heartsof St. Paul and his companions; Christ was its Composer;
they were its amanuensesand its conveyers. The development of the
metaphor as a metaphor would besomewhat clumsy and intricate, but
St. Paul only cares to shadow forth the essentialfact which he
wishes them to recognize. ot with ink, but with the Spirit of
theliving God; i.e. not with visible or perishable materials, but
spiritual in its originand character. The notion of the finger of
God naturally recalled the notion ofthe Spirit of God (comp.
Matthew 12:28 with Luke 11:20). ot in tables of stone.God's writing
by means of the Spirit on the heart reminds him of another writing
ofGod on the stone tablets of the Law, which he therefore
introduces with no specialregard to the congruity of the metaphor
about an epistle. But in fleshy tables ofthe heart. The
overwhelming preponderance of manuscript authority supports
thereading but in fleshen tabletshearts. St. Paul is thinking of
Jeremiah 31:33, Iwill put my Law in their inward parts, and write
it in their hearts; and Ezekiel11:22, I will take the stony heart
out of their flesh, and will give them a heart offlesh. The tablets
were not hard and fragile, but susceptible and receptive.
Ourletters of introduction are inward not outward, spiritual not
material, permanentnot perishable, legible to all not only by a
few, written by Christ not by man.5. JAMISO, declared The letter is
written so legibly that it can be read by allmen (2 Corinthians
3:2). Translate, Being manifestly shown to be an Epistle ofChrist;
a letter coming manifestly from Christ, and ministered by us, that
is,carried about and presented by us as its (ministering) bearers
to those (the world)for whom it is intended: Christ is the Writer
and the Recommender, ye are the letterrecommending us.written not
with ink, but with the Spirit of the living God Paul was
theministering pen or other instrument of writing, as well as the
ministering bearer andpresenter of the letter. ot with ink stands
in contrast to the letters ofcommendation which some at Corinth (2
Corinthians 3:1) used. Ink is also usedhere to include all outward
materials for writing, such as the Sinaitic tables of stonewere.
These, however, were not written with ink, but graven by the finger
ofGod (Exodus 31:18; Exodus 32:16). Christs Epistle (His believing
membersconverted by Paul) is better still: it is written not merely
with the finger, but withthe Spirit of the living God; it is not
the ministration of death as the law, but ofthe living Spirit that
giveth life (2 Corinthians 3:6-8).not in not on tables (tablets) of
stone, as the ten commandments were written (2 17. Corinthians
3:7).in fleshy tables of the heart ALL the best manuscripts read,
On [your] hearts[which are] tables of flesh. Once your hearts were
spiritually what the tables of thelaw were physically, tables of
stone, but God has taken away the stony heart out ofyour flesh,
given you a heart of flesh (fleshy, not fleshly, that is, carnal;
hence it iswritten, out of your flesh that is, your carnal nature),
Ezekiel 11:19; Ezekiel36:26. Compare 2 Corinthians 3:2, As ye are
our Epistle written in our hearts, soChrist has in the first
instance made you His Epistle written with the Spirit in (on)your
hearts. I bear on my heart, as a testimony to all men, that which
Christ has byHis Spirit written in your heart [Alford]. (Compare
Proverbs 3:3; Proverbs 7:3;Jeremiah 31:31-34). This passage is
quoted by Paley [Horae Paulinae] as illustratingone peculiarity of
Pauls style, namely, his going off at a word into a
parentheticreflection: here it is on the word Epistle. So savor, 2
Corinthians 2:14-17.6. CALVI, Ye are the Epistle of Christ Pursuing
the metaphor, he says that theEpistle of which he speaks was
written by Christ, inasmuch as the faith of theCorinthians was his
work. He says that it was ministered by him, as if meaning bythis,
that he had been in the place of ink and pen. In fine, he makes
Christ theauthor and himself the instrument, that calumniators may
understand, that it iswith Christ that they have to do, if they
continue to speak against him 365 withmalignity. What follows is
intended to increase the authority of that Epistle. Thesecond
clause, 366 however, has already a reference to the comparison that
isafterwards drawn between the law and the gospel. For he takes
occasion from thisshortly afterwards, as we shall see, to enter
upon a comparison of this nature. Theantitheses here employed ink
and Spirit, stones and heart give no small degreeof weight to his
statements, by way of amplification. For in drawing a
contrastbetween ink and the Spirit of God, and between stones and
heart, he expresses morethan if he had simply made mention of the
Spirit and the heart, without drawingany comparison.ot on tables of
stone He alludes to the promise that is recorded in Jeremiah
31:31,and Ezekiel 37:26, concerning the grace of the ew Testament.I
will make, says he, a new covenant with them, not such as I had
made with theirfathers; but I will write my laws upon their hearts,
and engrave them on theirinward parts. Farther, I will take away
the stony heart from the midst of thee, andwill give thee a heart
of flesh, that thou mayest walk in my precepts.(Ezekiel 36:26,
27.)Paul says, that this blessing was accomplished through means of
his preaching.Hence it abundantly appears, that he is a faithful
minister of the ew Covenant which is a legitimate testimony in
favor of his apostleship. The epithet fleshly is nottaken here in a
bad sense, but means soft and flexible, 367 as it is contrasted
withstony, that is, hard and stubborn, as is the heart of man by
nature, until it has beensubdued by the Spirit of God. 18. 4 Such
confidence we have through Christ beforeGod.1. BARES, And such
trust have we. Such confidence have we that we areappointed by God,
and that he accepts our work. Such evidence have we in thesuccess
of our labours--such irrefragable proof that God blesses us--that
we havetrust, or confidence, that we are sent by God, and are owned
by him in our ministry.His confidence did not rest on letters of
introduction from men, but in the evidenceof the Divine Presence,
and the Divine acceptance of his work.Through Christ. By the agency
of Christ. Paul had no success which he did not traceto him; he had
no joy of which he was not the source; he had no confidence, or
trustin God, of which Christ was not the author; he had no hope of
success in hisministry which did not depend on him.To Godward.
Toward God; in regard to God. ~prov ton yeon~. Our
confidencerelates to God. It is confidence that he has appointed
us, and sent us forth; andconfidence that he will still continue to
own and to bless us.2. CLARKE, Such trust have we - We have the
fullest conviction that God has thusaccredited our ministry; and
that ye are thus converted unto him, and aremonuments of his mercy,
and proofs of the truth of our ministry.3. GILL, And such trust
have we,.... This refers to what he had said in the latterend of
the foregoing chapter, and the beginning of this; as that they made
manifestthe savoury knowledge of God and Christ everywhere, and
were the sweet savour ofChrist to many souls; were sufficient in
some measure, through the grace of Christ,to preach the Gospel
sincerely and faithfully, and were attended with success, hadmany
seals of their ministry, and particularly the Corinthians were so
many livingepistles of commendations of the power and efficacy of
their ministry; suchconfidence and firm persuasion of the truth of
grace on your souls, and of our beingthe happy instruments of it,
we havethrough Christ, the grace of Christ,to God-ward: who is the
object of our confidence and hope, and the ground thereof.4. PULPIT
COMMETARY, Such trust. The confidence, namely, that we need noother
recommendation to or from you. Through Christ. Who alone can
inspire suchconfidence in myself and my mission (1 Corinthians
15:10). To God-ward; i.e. inrelation to God; towards whom the whole
Being of Christ is directed (John 1:1), andtherefore all the work
of his servants (Romans 5:1). 19. 5. JAMISO, And Greek, But. Such
confidence, however (namely, of oursufficiency, 2 Corinthians 3:5,
2 Corinthians 3:6; 2 Corinthians 2:16 - to which hereverts after
the parenthesis - as ministers of the ew Testament, not hinting,
2Corinthians 4:1), we have through Christ (not through ourselves,
compare 2Corinthians 3:18) toward God (that is, in our relation to
God and His work, theministry committed by Him to us, for which we
must render an account to Him).Confidence toward God is solid and
real, as looking to Him for the strength needednow, and also for
the reward of grace to be given hereafter. Compare Acts 24:15,hope
toward God. Human confidence is unreal in that it looks to man for
its helpand its reward.6. CALVI, And such confidence As it was a
magnificent commendation, that Paulhad pronounced to the honor of
himself and his Apostleship, lest he should seem tospeak of himself
more confidently than was befitting, he transfers the entire glory
toGod, from whom he acknowledges that he has received everything
that he has. Bythis boasting, says he, I extol God rather than
myself, by whose grace I am what Iam. (1 Corinthians 15:10.) He
adds, as he is accustomed to do by Christ, because heis, as it
were, the channel, through which all Gods benefits flow forth to
us.5 ot that we are competent in ourselves to claimanything for
ourselves, but our competence comesfrom God.1. BARES, ot that we
are sufficient of ourselves. This is evidently designed toguard
against the appearance of boasting, or of self-confidence. He had
spoken ofhis confidence; of his triumph; of his success; of his
undoubted evidence that Godhad sent him. He here says, that he did
not mean to be understood as affirming thatany of his success came
from himself, or that he was able by his own strength toaccomplish
the great things which had,. been effected by his ministry. He well
knewthat he had no such self-sufficiency; and he would, not
insinuate, in the slightestmanner, that he believed himself to be
invested with any such power. See BarnesJohn 15:5.To think any
thing. ~logisasyai ti~. The word here used means, properly, to
reason,think, consider; and then to reckon, count to, or impute to
any one. It is the wordwhich is commonly rendered impute. See it
explained more fully See BarnesRomans 4:1. Robinson (Lexicon)
renders it in this place, To reason out, to thinkout, to find out
by thinking. Doddridge renders it, To reckon upon anything asfrom
ourselves. Whitby renders it, To reason; as if the apostle had
said, We areunable by any reasoning of our own to bring men to
conversion. Macknight gives a 20. similar sense. Locke renders it,
ot as if I were sufficient of myself, to reckon uponanything as
from myself; and explains it to mean that Paul was not sufficient
ofhimself, by any strength of natural parts, to attain the
knowledge of the gospeltruths which he preached. The word may be
rendered here, to reckon, reason, think,etc.; but it should be
confined to the immediate subject under consideration. It doesnot
refer to thinking in general; or to the power of thought on any,
and on allsubjects--however true it may be in itself; but to the
preaching the gospel. And theexpression may be regarded as
referring to the following points, which areimmediately under
discussion:(1.) Paul did not feel that he was sufficient of himself
to have reasoned or thoughtout the truths of the gospel. They were
communicated by God.(2.) He had no power by reasoning to convince
or convert sinners. That was all ofGod.(3.) He had no right to
reckon on success by any strength of his own. All success wasto be
traced to God. It is, however, also true, that all our powers of
thinking andreasoning are from God; and that we have no ability to
think clearly, to reasoncalmly, closely, and correctly, unless he
shall preside over our minds and give usclearness of thought. How
easy is it for God to disarrange all our faculties, andproduce
insanity! How easy to suffer our minds to become unsettled,
bewildered,and distracted with a multiplicity of thoughts! How easy
to cause everything toappear cloudy, and dark, and misty! How easy
to affect our bodies with weakness,languor, disease, and through
them to destroy all power of close and consecutivethought! o one
who considers on how many things the power of dose thinkingdepends,
can doubt that all our sufficiency in this is from God; and that we
owe tohim every clear idea on the subjects of common life, and on
scientific subjects, noless certainly than we do in the truths of
religion. Comp. the case of Bezaleel andAholiab in common arts,
Exodus 31:1-6; Job 32:8.2. CLARKE, ot that we are sufficient of
ourselves - We do not arrogate toourselves any power to enlighten
the mind or change the heart, we are onlyinstruments in the hand of
God. or was it possible for us apostles to think, toinvent, such a
scheme of salvation as is the Gospel; and if we even had been equal
tothe invention, how could we have fulfilled such promises as this
scheme of salvationabounds with? God alone could fulfill these
promises, and he fulfils only thosewhich he makes himself. All
these promises have been amen-ratified and fulfilled toyou who have
believed on Christ Jesus according to our preaching; therefore, ye
areGod's workmanship and it is only by God's sufficiency that we
have been able to doany thing. This I believe to be the apostle's
meaning in this place, and that he speakshere merely of the Gospel
scheme, and the inability of human wisdom to invent it;and the
words , which we translate to think any thing, signify,properly, to
find any thing out by reasoning; and as the Gospel scheme of
salvationis the subject in hand, to that subject the words are to
be referred and limited. Thewords, 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 21. mind, and
without him we can do nothing. But we may abuse both our power
ofthinking and acting; for the power to think, and the power to
act, are widelydifferent from the act of thinking, and the act of
doing. God gives us the power orcapacity to think and act, but he
neither thinks nor acts for us. It is on this groundthat we may
abuse our powers, and think evil, and act wickedly; and it is on
thisground that we are accountable for our thoughts, words, and
deeds.3. GILL, ot that we are sufficient of ourselves,.... Though
we are sufficient forthis work to which God has called us, and have
such trust and confidence that hehas blessed and owned us, and done
such great things by us; yet we do not ascribeanything to
ourselves, to any power of ours, to any self-sufficiency in us: for
we arenot sufficient of ourselves neither for the work of the
ministry, nor for theconversion of sinners, nor for faith and hope
in God, nor for any spiritual workwhatever; not even to think
anything as of ourselves; any good thing, either for ourown use and
benefit, or for the advantage of others; we are not able of
ourselves tomeditate with judgment and affection upon the word of
God, to study theScriptures, to collect from them things fit for
the ministry; and much less withfreedom and boldness to speak of
them to edification; and still less able to impressthem upon the
heart: for though you who are the epistle of Christ are ministered
byus, yet not by any power and self-sufficiency of ours;but our
sufficiency is of God; to think, to speak, and to act for his
glory.4. PULPIT COMMETARY, ot that we are sufficient of ourselves.
He herereverts to the question asked in 2 Corinthians 2:16. He
cannot bear the implicationthat any confidence on his part rests on
anything short of the overwhelming sensethat he is but an agent, or
rather nothing but an instrument, in the hands of God. Tothink
anything as of ourselves. He has, indeed, the capacity to form
adequatejudgments about his work, but it does not come from his own
resources ( ) or his own independent origination ( ); comp. 1
Corinthians15:10. But our sufficiency. amely, to form any true or
right judgment, andtherefore to express the confidence which I have
expressed. Is of God. We are butfellow workers with him (1
Corinthians 3:19).5. JAMISO, The Greek is, ot that we are (even yet
after so long experience asministers) sufficient to think anything
OF ourselves as (coming) FROM ourselves;but our sufficiency is
(derived) FROM God. From more definitely refers to thesource out of
which a thing comes; of is more general.to think Greek, to reason
out or devise; to attain to sound preaching by ourreasonings
[Theodoret]. The we refers here to ministers (2 Peter
1:21).anything even the least. We cannot expect too little from
man, or too much fromGod.6. CALVI, ot that we are competent. 370
When he thus disclaims all merit, it isnot as if he abased himself
in merely pretended modesty, but instead of this, he 22. speaks
what he truly thinks. ow we see, that he leaves man nothing. For
thesmallest part, in a manner, of a good work is thought. In other
words, 371 it hasneither the first part of the praise, nor the
second; and yet he does not allow us eventhis. As it is less to
think than to will, how foolish a part do those act, who arrogateto
themselves a right will, when Paul does not leave them so much as
the power ofthinking aught! 372 Papists have been misled by the
term sufficiency, that is madeuse of by the Old Interpreter. 373
For they think to get off by acknowledging thatman is not qualified
to form good purposes, while in the mean time they ascribe tohim a
right apprehension of the mind, which, with some assistance from
God, mayeffect something of itself. Paul, on the other hand,
declares that man is in want, notmerely of sufficiency of himself,
(,) but also of competency (,)374 which would be equivalent to
idoneitas (fitness), if such a term were in useamong the Latins. He
could not, therefore, more effectually strip man bare of everything
good.6 He has made us competent as ministers of a newcovenantnot of
the letter but of the Spirit; forthe letter kills, but the Spirit
gives life.1. BARES, Who also hath made us able ministers, etc.
This translation does notquite meet the force of the original. It
would seem to imply that Paul regardedhimself and his
fellow-labourers as men of talents, and of signal ability; and that
hewas inclined to boast of it. But this is not the meaning. It
refers properly to his senseof the responsibility and difficulty of
the work of the ministry, and to the fact thathe did not esteem
himself to be sufficient for this work in his own strength,
(2Corinthians 2:16; 3:5;) and he here says that God had made him
sufficient--not able,talented, learned, but sufficient, (~ikanwsen
hmav~;) he has supplied ourdeficiency; he has rendered us
competent, or fit: if a word may be coined after themanner of the
Greek here, he has sufficienced us for this work.' There is
noassertion therefore, here, that they were men of talents or
peculiar ability, but onlythat God had qualified them for their
work, and made them by his grace sufficientto meet the toils and
responsibilities of this arduous office.Of the new testament. Of
the new covenant, See Barnes Matthew 21:28, incontradistinction
from the old covenant, which was established through Moses.They
were appointed to go forth and make the provisions of that new
covenantknown to a dying world.ot of the letter. ot of the literal
or verbal meaning, in contradistinction from thespirit. See
Barnes:, See Barnes Romans 2:29; See Barnes Romans 7:6. This 23. is
said, doubtless, in opposition to the Jews and Jewish teachers.
They insisted muchon the letter of the law, but entered little into
its real meaning. They did not seek outthe true spiritual sense of
the Old Testament; and hence they rested on the mereliteral
observance of the rites and ceremonies of religion, without
understandingtheir true nature and design. Their service, though in
many respects conformed tothe letter of the law, yet became cold,
formal, and hypocritical; abounding in mereceremonies, and where
the heart had little to do. Hence there was little purespiritual
worship offered to God; and hence also they rejected the Messiah
whomthe old covenant prefigured, and was designed to set forth.For
the letter killeth. Comp. See Barnes Romans 4:15; See Barnes
Romans7:9,10. The mere letter of the law of Moses. The effect of it
was merely to producecondemnation; 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 effectof it
was to produce a sense of guilt and condemnation.But the spirit
giveth life. The spirit, in contradistinction front the mere
literalinterpretation of the Scriptures. The Spirit, that is,
Christ, says Locke. Comp. 2Corinthians 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 seemsto
refer to the new testament, or the new dispensation, in
contradistinction from theold. That was characterized mainly by its
strictness of law, and by its burdensomerites, and by the severe
tone of its denunciation for sin. It did not in itself provide away
of pardon and peace. Law condemns; it does not speak of
forgiveness. On thecontrary, the gospel, a spiritual system, is
designed to impart life and comfort to thesoul. It speaks peace. It
comes not to condemn, but to save. It discloses a way ofmercy, and
it invites all to partake and live. It is called spirit, probably
becauseits consolations are imparted and secured by the Spirit of
God--the source of all truelife to the soul. It is the dispensation
of the Spirit; and it demands a spiritualservice--a service that is
free, and elevated, and tending eminently to purify theheart and to
save the soul. See Barnes 2 Corinthians 3:17.2. CLARKE, Who hath
made us able ministers - This is a more formal answer tothe
question, Who is sufficient for these things? ; 1Corinthians 2:16.
God, says the apostle, has made us able ministers; , he has made us
sufficient for these things; for the reader will observethat he
uses the same word in both places. We apostles execute, under the
Divineinfluence, what God himself has devised. We are ministers of
the new covenant; ofthis new dispensation of truth, light, and
life, by Christ Jesus; a system which notonly proves itself to have
come from God, but necessarily implies that God himselfby his own
Spirit is a continual agent in it, ever bringing its mighty
purposes to pass.On the words , new covenant, see the Preface to
the gospel of St.Matthew.ot of the letter, but of the Spirit - The
apostle does not mean here, as some haveimagined, that he states
himself to be a minister of the ew Testament, in oppositionto the
Old; and that it is the Old Testament that kills, and the ew that
gives life; 24. but that the ew Testament gives the proper meaning
of the Old; for the oldcovenant had its letter and its spirit, its
literal and its spiritual meaning. The lawwas founded on the very
supposition of the Gospel; and all its sacrifices, types,
andceremonies refer to the Gospel. The Jews rested in the letter,
which not onlyafforded 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;
andso for redemption from death to every one that believes. The new
covenant set allthese 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 thatSpirit which gives
life.Every institution has its letter as well as its spirit, as
every word must refer tosomething of which it is the sign or
significator. The Gospel has both its letter andits spirit; and
multitudes of professing Christians, by resting in the Letter,
receivenot the life which it is calculated to impart. Water, in
baptism, is the letter thatpoints out the purification of the soul;
they who rest in this letter are without thispurification; and
dying in that state they die eternally. Bread and wine in
thesacrament of the Lord's Supper, are the letter; the atoning
efficacy of the death ofJesus, 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 tothe
atonement, or to their guilt; and thus lose the benefit of the
atonement and thesalvation of their souls. The whole Christian life
is comprehended by our Lordunder the letter, Follow me. Does not
any one see that a man, taking up this letteronly, 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 allthis following, lose his soul?
Whereas the Spirit, viz. receive my doctrine, believe mysayings,
look by faith for the fulfillment of my promises, imitate my
example, wouldnecessarily lead him to life eternal. It may be
safely asserted that the Jews, in noperiod of their history, ever
rested more in the letter of their law than the vastmajority of
Christians are doing in the letter of the Gospel. Unto multitudes
ofChristians Christ may truly say: Ye will not come unto me that ye
may have life.3. GILL, Who also hath made us able ministers,....
This is an answer to thequestion in 2 Corinthians 2:16 who is
sufficient for these things? no man is ofhimself; we are indeed
sufficient for them, but not of ourselves; our sufficiency is
ofGod, he hath made us able, or sufficient ministers: such
ministers as are not ofmen's, but God's making, are sufficient
ones; and none are sufficient but whom Godmakes so; and those he
makes able and sufficient, by giving them spiritual gifts,fitting
them for the ministry: and these are ministersof the ew Testament,
or covenant; the covenant of grace, of which Christ is theMediator
and surety; called new, not because newly made, for it was made
withChrist from everlasting; nor newly revealed, for it was made
known to Adam afterhis fall, and to all the Old Testament
patriarchs, and was exhibited under the legaldispensation, though
but darkly, in types, shadows, sacrifices, c. which thereforewaxing
old is vanished away; and the covenant of grace is now more clearly
25. revealed under the Gospel dispensation, free from all the
obscurity it beforelaboured under; and therefore is called new, as
well as because it will alwayscontinue so, and never give way to
another covenant: now the Gospel, and theministry of it, is nothing
else but an exhibition of the covenant of grace, its blessingsand
promises; and the work and business of those who are ministers of
it is not toinsist upon the covenant of works, the terms,
conditions, obligations, promises, andthreatenings of that
covenant; but to open and explain the nature, promises,
andblessings of the covenant of grace: for such who are fit and
proper ministers, areministersnot of the letter, but of the spirit;
which is to be understood, not of any differencebetween the books
of the Old and the ew Testament, for a faithful minister of theword
may and will bring forth things new and old, out of the one as well
as theother; nor of the literal and allegorical, or mystical sense
of the Scriptures, as if thelatter and not the former was only to
be attended to; nor of the difference ofcommunicating the Gospel by
letters, and preaching it by word of mouth; since bothmethods may
be used for the spread of it, as were by the apostles themselves;
but ofthe difference there is between the law and the Gospel. The
law is the letter, notmerely because written in letters, for so
likewise is the Gospel; but because it is amere letter, hereby
showing what is to be done or avoided, without any efficacy in
it,or communicating any to enable persons to obey its commands, to
give life to itsobservers, or either to sanctify or justify any who
are under it, or of the works of it;it is a mere letter, as
observed by an unregenerate man, who only regards theexternals of
it, being unacquainted with its spirituality. The Gospel is the
spirit;see John 6:63 it contains spiritual things, and not things
merely natural, moral, andcivil, as does the law, but spiritual
blessings and promises; it penetrates into thespirit and soul of
man, and comes from, and is attended with the Spirit of God. Thelaw
isthe letter thatkilleth, by irritating and provoking to sin, the
cause of death, which though not thedesign and natural tendency of
the law, and therefore not to be blamed, yet so it is,through the
corruption of human nature; and by convincing of sin when the
sinneris killed, and it dead in his own apprehension; and by not
only threatening withdeath, but by cursing, condemning, and
punishing with it:but the Gospel isthe spirit, whichgiveth life; it
is a means in the hand of the Spirit of God, of quickening dead
sinners,of healing the deadly wounds of sin, of showing the way of
life by Christ, and ofworking faith in the soul, to look to him,
and live upon him; it affords food for thesupport of the spiritual
life, and revives souls under the most droopingcircumstances. The
apostle may allude to a distinction among the Jews, between thebody
and soul of the law; the words, they say, are , the body of the
law; 26. and the book of the law is the clothing; and besides
these, there is , the soul of the law; which wise men look
intoF23.4. HERY, Verses 6-11Here the apostle makes a comparison
between the Old Testament and the ew, thelaw of Moses and the
gospel of Jesus Christ, and values himself and his
fellow-labourersby this, that they were able ministers of the ew
Testament, that God hadmade them so, 2 Corinthians 3:6. This he
does in answer to the accusations of falseteachers, who magnify
greatly the law of Moses.I. He distinguishes between the letter and
the spirit even of the ew Testament, 2Corinthians 3:6. As able
ministers of the ew Testament, they were ministers notmerely of the
letter, to read the written word, or to preach the letter of the
gospelonly, but they were ministers of the Spirit also; the Spirit
of God did accompanytheir ministrations. The letter killeth; this
the letter of the law does, for that is theministration of death;
and if we rest only in the letter of the gospel we shall be
neverthe better for so doing, for even that will be a savour of
death unto death; but theSpirit of the gospel, going along with the
ministry of the gospel, giveth life spiritualand life eternal.II.
He shows the difference between the Old Testament and the ew, and
theexcellency of the gospel above the law. For, 1. The Old
Testament dispensation wasthe ministration of death (2 Corinthians
3:7), whereas that of the ew Testament isthe 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
discoversgrace, and Emmanuel, God with us. Upon this account the
gospel is more gloriousthan the law; and yet that had a glory in
it, witness the shining of Moses's face (anindication 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
theministration of condemnation, for that condemned and cursed
every one whocontinued not in all things written therein to do
them; but the gospel is theministration 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
mercyof God through Jesus Christ, for obtaining the remission of
sins and eternal life. Thegospel therefore so much exceeds in glory
that in a manner it eclipses the glory ofthe legal dispensation, 2
Corinthians 3:10. As the shining of a burning lamp is lost,or not
regarded, when the sun arises and goes forth in his strength; so
there was noglory in the Old Testament, in comparison with that of
the ew. 3. The law is doneaway, but the gospel does and shall
remain, 2 Corinthians 3:11. ot only did theglory 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 fora time, and then to vanish away; whereas the gospel
shall remain to the end of theworld, and is always fresh and
flourishing and remains glorious5. JAMISO, able rather, as the
Greek is the same, corresponding to 2Corinthians 3:5, translate,
sufficient as ministers (Ephesians 3:7; Colossians1:23). 27. the
new testament the new covenant as contrasted with the Old Testament
orcovenant (1 Corinthians 11:25; Galatians 4:24). He reverts here
again to thecontrast between the law on tables of stone, and that
written by the Spirit onfleshly tables of the heart (2 Corinthians
3:3).not of the letter joined with ministers; ministers not of the
mere literal precept,in which the old law, as then understood,
consisted; but of the Spirit, that is, thespiritual holiness which
lay under the old law, and which the new covenant brings tolight
(Matthew 5:17-48) with new motives added, and a new power of
obedienceimparted, namely, the Holy Spirit (Romans 7:6). Even in
writing the letter of theew Testament, Paul and the other sacred
writers were ministers not of the letter,but of the spirit. o piety
of spirit could exempt a man from the yoke of the letter ofeach
legal ordinance under the Old Testament; for God had appointed this
as theway in which He chose a devout Jew to express his state of
mind towards God.Christianity, on the other hand, makes the spirit
of our outward observanceseverything, and the letter a secondary
consideration (John 4:24). Still the moral lawof the ten
commandments, being written by the finger of God, is as obligatory
nowas ever; but put more on the Gospel spirit of love, than on the
letter of a servileobedience, and in a deeper and fuller
spirituality (Matthew 5:17-48; Romans 13:9).o literal precepts
could fully comprehend the wide range of holiness which LOVE,the
work of the Holy Spirit, under the Gospel, suggests to the
believers heartinstinctively from the word understood in its deep
spirituality.letter killeth by bringing home the knowledge of guilt
and its punishment, death;2 Corinthians 3:7, ministration of death
(Romans 7:9).spirit giveth life The spirit of the Gospel when
brought home to the heart by theHoly Spirit, gives new spiritual
life to a man (Romans 6:4, Romans 6:11). Thisspirit of life is for
us in Christ Jesus (Romans 8:2, Romans 8:10), who dwells inthe
believer as a quickening or life-giving Spirit (1 Corinthians
15:45). ote, thespiritualism of rationalists is very different. It
would admit no stereotypedrevelation, except so much as mans own
inner instrument of revelation, theconscience and reason, can
approve of: thus making the conscience judge of thewritten word,
whereas the apostles make the written word the judge of
theconscience (Acts 17:11; 1 Peter 4:1). True spirituality rests on
the whole writtenword, applied to the soul by the Holy Spirit as
the only infallible interpreter of itsfar-reaching spirituality.
The letter is nothing without the spirit, in a subjectessentially
spiritual. The spirit is nothing without the letter, in a record
substantiallyhistorical.6. CALVI, He had acknowledged himself to be
altogether useless. ow hedeclares, that, by the grace of God, he
has been qualified 377 for an office, for whichhe was previously
unqualified. From this we infer its magnitude and difficulty, as
itcan be undertaken by no one, that has not been previously
prepared and fashionedfor it by God. It is the Apostles intention,
also, to extol the dignity of the gospel.There is, at the same
time, no doubt, that he indirectly exposes the poverty of those,
28. who boasted in lofty terms of their endowments, while they were
not furnished withso much as a single drop of heavenly grace.ot of
the letter but of the spirit He now follows out the comparison
between the lawand the gospel, which he had previously touched
upon. It is uncertain, however,whether he was led into this
discussion, from seeing that there were at Corinthcertain perverse
378 devotees of the law, or whether he took occasion fromsomething
else to enter upon it. For my part, as I see no evidence that the
falseapostles had there confounded the law and the gospel, I am
rather of opinion, that,as he had to do with lifeless declaimers,
who endeavored to obtain applause throughmere prating, 379 and as
he saw, that the ears of the Corinthians were captivatedwith such
glitter, he was desirous to show them what was the chief excellence
of thegospel, and what was the chief praise of its ministers. ow
this he makes to consistin the efficacy of the Spirit. A comparison
between the law and the gospel was fittedin no ordinary degree to
show this. This appears to me to be the reason why he cameto enter
upon it.There is, however, no doubt, that by the term letter, he
means the Old Testament, asby the term spirit he means the gospel;
for, after having called himself a minister ofthe ew Testament, he
immediately adds, by way of exposition, that he is a ministerof the
spirit, and contrasts the letter with the spirit. We must now
enquire into thereason of this designation. The exposition
contrived by Origen has got into generalcirculation that by the
letter we ought to understand the grammatical andgenuine meaning of
Scripture, or the literal sense, (as they call it,) and that by
thespirit is meant the allegorical meaning, which is commonly
reckoned to be thespiritual meaning. Accordingly, during several
centuries, nothing was morecommonly said, or more generally
received, than this that Paul here furnishes uswith a key for
expounding Scripture by allegories, while nothing is farther from
hisintention. For by the term letter he means outward preaching, of
such a kind as doesnot reach the heart; and, on the other hand, by
spirit he means living doctrine, ofsuch a nature as worketh
effectually (1 Thessalonians 2:13) on the minds of men,380 through
the grace of the Spirit. By the term letter, therefore, is meant
literalpreaching that is, dead and ineffectual, perceived only by
the ear. By the termspirit, on the other hand, is meant spiritual
doctrine, that is, what is not merelyuttered with the mouth, but
effectually makes its way to the souls of men with alively feeling.
For Paul had an eye to the passage in Jeremiah, that I quoted a
littleago, (Jeremiah 31:31,) where the Lord says, that his law had
been proclaimedmerely with the mouth, and that it had, therefore,
been of short duration, becausethe people did not embrace it in
their heart, and he promises the Spirit ofregeneration under the
reign of Christ, to write his gospel, that is, the new
covenant,upon their hearts. Paul now makes it his boast, that the
accomplishment of thatprophecy is to be seen in his preaching, that
the Corinthians may perceive, howworthless is the loquacity of
those vain boasters, who make incessant noise 381 whiledevoid of
the efficacy of the Spirit.It is asked, however, whether God, under
the Old Testament, merely sounded forthin the way of an external
voice, and did not also speak inwardly to the hearts of thepious by
his Spirit. I answer in the first place, that Paul here takes into
view whatbelonged peculiarly to the law; for although God then
wrought by his Spirit, yetthat did not take its rise from the
ministry of Moses, but from the grace of Christ, as 29. it is said
in John 1:17 The law was given by Moses;but grace and truth came by
Jesus Christ.True, indeed, the grace of God did not, during all
that time, lie dormant, but it isenough that it was not a benefit
that belonged to the law. 382 For Moses haddischarged his office,
when he had delivered to the people the doctrine of life,adding
threatenings and promises. For this reason he gives to the law the
name ofthe letter, because it is in itself a dead preaching; but
the gospel he calls spirit,because the ministry of the gospel is
living, nay, lifegiving.I answer secondly, that these things are
not affirmed absolutely in reference eitherto the law or to the
gospel, but in respect of the contrast between the one and
theother; for even the gospel is not always spirit. When, however,
we come to comparethe two, it is truly and properly affirmed, that
the nature of the law is to teach menliterally, in such a way that
it does not reach farther than the ear; and that, on theother hand,
the nature of the gospel is to teach spiritually, because it is
theinstrument of Christs grace. This depends on the appointment of
God, who hasseen it meet to manifest the efficacy of his Spirit
more clearly in the gospel than inthe law, for it is his work
exclusively to teach effectually the minds of men.When Paul,
however, calls himself a Minister of the Spirit, he does not mean
by this,that the grace of the Holy Spirit and his influence, were
tied to his preaching, so thathe could, whenever he pleased,
breathe forth the Spirit along with the utterance ofthe voice. He
simply means, that Christ blessed his ministry, and thus
accomplishedwhat was predicted respecting the gospel. It is one
thing for Christ to connect hisinfluence with a mans doctrine. 383
and quite another for the mans doctrine 384 tohave such efficacy of
itself. We are, then, Ministers of the Spirit, not as if we heldhim
inclosed within us, or as it were captive not as if we could at our
pleasureconfer his grace upon all, or upon whom we pleased but
because Christ, throughour instrumentality, illuminates the minds
of men, renews their hearts, and, inshort, regenerates them wholly.
385 It is in consequence of there being such aconnection and bond
of union between Christs grace and mans effort, that inmany cases
that is ascribed to the minister which belongs exclusively to the
Lord.For in that case it is not the mere individual that is looked
to, but the entiredispensation of the gospel, which consists, on
the one hand, in the secret influence ofChrist, and, on the other,
in mans outward efforts.For the letter killeth. This passage was
mistakingly perverted, first by Origen, andafterwards by others, to
a spurious signification. From this arose a very perniciouserror
that of imagining that the perusal of Scripture would be not merely
useless,but even injurious, 386 unless it were drawn out into
allegories. This error was thesource of many evils