2 Corinthians 3:7-11

Butler's Comments

SECTION 2

It Diminishes God's Splendor (2 Corinthians 3:7-11)

7 Now if the dispensation of death, carved in letters on stone, came with such splendor that the Israelites could not look at Moses-' face because of its brightness, fading as this was, 8will not the dispensation of the Spirit be attended with greater splendor? 9For if there was splendor in the dispensation of condemnation, the dispensation of righteousness must far exceed it in splendor. 10Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it. For if what faded away came with splendor, what is permanent must have much more splendor.

2 Corinthians 3:7-8 Deteriorates: The Law of Moses was a dispensation of death, carved on deteriorating stone. Of course, it had splendor (Gr. doxe, glory)! Anything God does has glory. All God's actions in history are glorious. His creation of this universe was glorious; his providential intervention (miracles) in creation was glorious; but this universe is destined to pass away, and is passing away because he has subjected it to futility (see Genesis 3:14-19; Romans 8:18-25). This universe was temporary from the day of its creation for flesh and blood cannot inherit the kingdom of God (1 Corinthians 15:42-54). So with the Law of Moses. It was glorious but temporary from the moment of its revealing. It was destined to be fulfilled with that which was permanently glorious the Gospel.

The Law came to Moses with such splendor that the Israelites could not look at Moses-' face because of its brightness, fading (Gr. katargoumenen, being done away, being brought to an end, rendering powerless) as this was. When Moses came down from Mount Sinai, after receiving the Law of God, his face shone so that both Aaron and the Israelites were afraid to come near him (Exodus 34:29-35). Just as objects exposed to light or radiation sometimes glow even after being removed from the light, so Moses, having been with God who dwells in light unapproachable (1 Timothy 6:16) had acquired some of the glow of God (see Revelation 21:23), even though he had seen only the back part of God (Exodus 33:23). Jesus-' transfiguration (Gr. metemorphothe, metamorphosis) is described thus: ... his face shone like the sun, and his garments became white as the light (Matthew 17:2); ... his garments became glistening, intensely white, as no fuller on earth could bleach them (Mark 9:3); ... the appearance of his countenance and his raiment became dazzling white (Luke 9:29). This transfiguration of Jesus was a sign to the apostles that his coming with the dispensation of the Spirit was to be with greater splendor than that dispensation of death given to Moses.

If the Law of Moses, which originated with God, revealed a diminishing splendor from the moment of its inception, how much more will legalism, a perversion of the Law, diminish the splendor of God. This is Paul's aim in this admonition to the Corinthian church. They must not allow the legalists to come in with letters of commendation (no matter from whom) and diminish the glory of the Gospel.

2 Corinthians 3:9-11 Disappears: The Law of Moses, the dispensation of condemnation, would inevitably be superseded should a dispensation of righteousness be inaugurated. And that is precisely what took place. Paul had preached that to the Corinthians. He had converted them to Christ with a gospel of righteousness (see 1 Corinthians 1:26-31; 2 Corinthians 5:11-21). Logic, therefore, demands that the Corinthians not be deceived by the Judaizers into returning to a faded splendor of condemnation because the splendor of righteousness in Christ to which they had been called must far exceed the Law of Moses. The dispensation of righteousness, the Gospel, supersedes any and all legal systems, whether revealed to Moses or written on nature and the conscience of man (see Romans 1:18 to Romans 2:16).

Paul puts it this way, Indeed, in this case, what once had splendor has come to have no splendor at all, because of the splendor that surpasses it. The Law of Moses (and all legal systems or legalisms) have no splendor at all! All religious, philosophical, or ethical systems advocating justification by law-keeping or self-improvement are bereft of any glory in the eyes of God. It is, therefore, senseless and useless to seek glorification from God in the Law of Moses or in any form of legalism.

The transfiguration of Jesus Christ was an actual, historical event. It was empirically observed (seen and heard). When Jesus was metamorphosed from his fleshly nature back into his divine glory, there appeared with him (seen by the disciples) Moses and Elijah (representatives of the Law and the Prophets, the dispensation of death) (see Matthew 17:3-8; Mark 9:4-8; Luke 9:30-36). It was at that moment God spoke to the disciples (Peter, James and John) and said, This is my beloved Son, with who I am well pleased; listen to him. God thus served notice that Jesus was to supersede, fulfill and abrogate the Old dispensation and surpass it with such divine glory in the gospel that the Old would have no splendor at all. After God's message, the disciples looked and saw no one but Jesus only. The Law was to disappear in Jesus.

The New dispensation, the Gospel, remains (Gr. menon, is remaining or abiding) is permanent. It shall never fade away. It was the promise according to faith from the beginning, and the law which came 430 years later did not annul the promise (Galatians 3:10-18). Justification by faith in Christ has always been God's intent for man. It has been God's permanent, most glorious, dispensation of grace from the foundation of the earth for Jesus was the lamb slain then (1 Peter 1:20; Revelation 13:8). The Gospel is the eternal gospel (1 Peter 1:25; Revelation 14:6). Heaven and earth may pass away but Jesus-' words will never pass away (Matthew 24:35).

Hebrews 2:1-4 gives an awesome warning to men to pay closer attention to the gospel than to the revelation given by angels (the Law) because the gospel came through the Son (see Hebrews 1:1-4). The entire book of Hebrews is a clear and absolute command not to return to the Law (or any form of legalism) for justification. Those who seek justification by legalism are apostates who have no avenue for repentance before God (see Hebrews 6:1-8) but only a fearful expectation of judgment (Hebrews 10:1-39). Paul's epistles to the Romans and the Galatians are also unequivocal treatises on the fulfillment and abrogation of the Law of Moses in Christ, and the apostate nature of legalism as a system of justification.

Applebury's Comments

The Glory of the Old and New Covenants
Scripture

2 Corinthians 3:7-11. But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: 8 how shall not rather the ministration of the spirit be with glory? 9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. 10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. 11 For if that which passeth away was with glory, much more that which remaineth is in glory.

Comments

But if the ministration of death.Paul had just spoken of the Old Covenant under the figure of the letter that kills. Now for the same reasons he speaks of it as a ministry that produced death. Nevertheless, he declares that the ministry that produced deatha letter which was engraved on stonescame with glory. Paul was not one to criticize the Law of God. Although he had violated it and as a result had died, he insisted that the law was holy and the commandment was holy and righteous and good. See Romans 7:9-12. He is now about to contrast the glory of the Old Covenant with the glory of the New that brought him life in Christ. When Moses came down from the mountain after he had talked with God his face shone with a brilliance that made it impossible for the children of Israel to look intently at it. They were aware of the fact that Moses had been in the presence of God and that the word he was speaking was from God. When he finished speaking to them, he put a veil on his face. When he went again to speak to the Lord he took the veil off and came back to deliver the message to the people of Israel and then put the veil on his face again. See Exodus 34:29-35.

which glory was passing away.The veil kept the people from seeing that the shining brilliance on the face of Moses was gradually fading away. It kept them from assuming that what he had said as the Word of God was only a temporary thing. But see verse fifteen for the distorted view that some continued to hold regarding this matter.

the ministration of the spirit.Some assume that this is a reference to the ministry of the Holy Spirit and therefore capitalize the word. Let it again be emphasized that Paul has already indicated that the New Covenant came into existence through the work of the Holy Spirit as He spoke through the inspired apostle. The word spirit in this verse however is to be taken, as it is in verse six, as a symbol of the New Covenant. As such it is contrasted with the ministry of death which is a symbol of the Old Covenant. The apostles-' question was, If the ministry of the Old Covenant, which was a ministry that brought death, came with glory as indicated by the shining face of Moses, how shall not also the ministry of the spirit-covenant (New Covenant) which brings eternal life be with glory? The verses that follow indicate the surpassing glory of this spirit-covenant.

for if the ministration of condemnation.The New Covenant which was symbolized by spirit gave life and was called a ministry of righteousness. Paul explained this righteousness as something apart from the Law, as a righteousness of God to which the Law and Prophets had borne witness. It was the righteousness of God through faith in Jesus Christ for all those who believe. It provided pardon from sin for all who fall short of the glory of Godthat is, of His approval. That pardon is freely given because of God's grace through the redemption that is in Jesus Christ. He is the One who through His blood blots out sins of those who believe in Him and expresses that belief in obedience to His commands. See Romans 3:21-26; Acts 2:38; Acts 22:16. Righteousness is used in a three-fold way in Paul's writings. First, referring to the fact that God is right or just in word and deed. Second, it refers to the standard of conduct which God requires of His people. Third, it is the status of one whose sins have been pardoned by the grace of God through faith in Christ. Is there any wonder that Paul insists that the glory of this ministry of righteousness exceeds the glory of the ministration that brought death? The glory of the New Covenant so outshines the glory of the Old as to cause it to appear as if it had not been at all.

For that which passeth away.Paul explained in Galatians that the Law was to serve until Christ. But since faith in Christ has come, we are no longer under the Law. See Galatians 3:23-25. He also explained that Christ was born under the Law that He might redeem those who were under the Law. See Galatians 4:4-5. In the allegory of Abraham's two sons he again clearly points out that the possession of eternal life was not possible under the Old Covenant, for it belongs to those who enjoy the freedom under the New Covenant. Hager, the mother of Ishmael, represented the Old Covenant. She and her son were cast outdid not inherit the blessing of Abraham. Sarah and Isaac represent those who are under the New Covenant. Paul adds, Now we brethren, as Isaac was, are the children of promise. He cited the Scripture that said, Cast out the handmaiden and her son, for the son of the handmaid shall not inherit with the son of the free woman. Christians are children of the free womanthat is, the New Covenantand are heirs of the promise of eternal life through Christ. See Galatians 4:21-31. This position is reinforced by the writer of Hebrews for he says, In that he said a new covenant, he hath made the first old, but that which is becoming old and waxeth aged is nigh unto vanishing away (Hebrews 8:13).

It should be noted that verse eleven refers to the Old Covenant which was passing away. This had been symbolized by the fact that the glory that shone from Moses-' face was also passing away. See 2 Corinthians 3:7.

that which remaineth is in glory.The New Covenant is the abiding covenant. Under it the perfect sacrifice has been made, and no further sacrifice is necessary since the blood of Christ actually cleanses the conscience of the worshipper. See Hebrews 10:1-18. The glory of this covenant remains. Its glory is to be found in the fact that it came from God through Jesus Christ as He revealed it by the Holy Spirit through the inspired apostles. See John 16:13-14.