2 Corinzi 3:7-11

DISCORSO: 2009
LA GLORIA DEL VANGELO SOPRA QUELLA DELLA LEGGE

2 Corinzi 3:7 . Se il ministero della morte, scritto e inciso nelle pietre, era glorioso, così che i figli d'Israele non potevano contemplare fermamente il volto di Mosè per la gloria del suo volto; quale gloria doveva essere soppressa: come non sarà piuttosto gloriosa la cura dello spirito? poiché se il ministero della condanna è gloria, tanto più il ministero della giustizia supera in gloria.

Perché anche ciò che è stato reso glorioso non ha avuto gloria in questo riguardo, a causa della gloria che eccelle. Perché se ciò che è stato abolito era glorioso, molto più ciò che rimane è glorioso .

L'Apostolo, nel rivendicare la sua pretesa all'autorità apostolica contro i falsi maestri di Corinto che l'hanno contestata, si appella agli stessi Corinzi come prove e prove della sua missione divina; poiché l'opera di Dio sui loro cuori si è abbondantemente manifestata, che il suo ministero tra loro era stato accompagnato da una potenza più che umana [Nota: ver. 2, 3, 5. con 1 Corinzi 9:2 .

]. Sostanziando così il suo titolo di autorità apostolica, è portato, per così dire, a menzionare l'eccellenza di quel Vangelo che fu mandato a predicare; e di là mostrare che la deferenza a lui dovuta era maggiore, in proporzione all'eccellenza del Vangelo che egli serviva loro. Per quanto onorevole fosse lo stato del sacerdozio levitico, non doveva essere paragonato a quello di coloro che predicavano il Vangelo; perché la legge, come ministrata nella “lettera” di essa, si rivelò fatale a tutti coloro che in essa confidavano; considerando che il Vangelo era fonte di “vita” per quanti lo abbracciavano cordialmente: quello, come mera “lettera, uccisa”; l'altro, come spirito vivificante”, diede vita [Nota: ver. 6.]”.

L'Apostolo, toccato questo punto, procede ad aprirlo più compiutamente con le parole che abbiamo appena letto: per la più piena comprensione di cui considereremo,

I. I diversi termini con cui sono qui designati la legge e il Vangelo:

La legge è chiamata “ministero della morte e della condanna”.
[La legge data ad Adamo in Paradiso “fu ordinato alla vita”, e lo avrebbe diritto alla vita se avesse continuato a obbedire ad essa [Nota: Romani 7:10 .]: ma, come ripubblicato da Mosè, non fu mai destinato a dare all'uomo. qualsiasi titolo a vita; né potrebbe dare la vita, perché ogni essere umano è corrotto e incapace di rendergli una perfetta obbedienza [Nota: Galati 3:21 .

con Romani 8:3 .]. La legge è una trascrizione perfetta della mente e della volontà di Dio. Fa conoscere all'uomo tutta la portata del suo dovere; e richiede una perfetta obbedienza ad ogni suo comando. Se trasgredita in qualche particolare, denuncia la morte: dice ad ogni anima dell'uomo: «L'anima che pecca, morirà.

Nello stesso tempo in cui esige così rigorosamente una perfetta obbedienza, non impartisce all'uomo alcuna forza per obbedire, né fornisce alcun rimedio per un solo atto di disobbedienza: e quindi è chiamato nel nostro testo, "un ministero della morte e di condanna”. La sua voce a tutti è: "Fate questo e vivete: trasgredite e perite". Ma poiché ogni uomo l'ha trasgredita, e di conseguenza non può mai fare tutto ciò che comanda, condanna a morte ogni figlio dell'uomo, secondo S.

Paolo ha detto; “Quanti sono delle opere della legge sono sotto la maledizione: poiché sta scritto, maledetto è chiunque persevera in tutte le cose che sono scritte nel libro della legge a farle [Nota: Galati 3:10 . ]”. Non dobbiamo desiderare di farle, ma “ farle ”; non alcuni, ma “ tutti; ” non per un tempo, ma per una “ continuazione ”, dal primo all'ultimo momento della nostra vita: né c'è eccezione a favore di alcun figlio dell'uomo; poiché “ tutti ” devono resistere o cadere, essere salvati o “ maledetti”, secondo questa legge; e di conseguenza, essendo ogni uomo nato necessariamente sotto questa legge, “ogni bocca deve essere tappata, e tutto il mondo diventi colpevole davanti a Dio [Nota: Romani 3:19 .].”]

Il Vangelo si chiama «ministero della giustizia e dello Spirito» —
[La legge che tutto condanna, il Vangelo applica un rimedio: rivela un Salvatore, il quale, con la propria obbedienza fino alla morte, ha «fatto riconciliazione dell'iniquità, e portato in una giustizia eterna [Nota: Daniele 9:24 .]”. Questa giustizia ci è rivelata nel Vangelo per essere appresa dalla fede [Nota: Romani 1:17 .

]; and it is actually given “unto,” and put “upon,” “all who believe” in Jesus [Note: Romani 3:21.], his righteousness is totally independent of any obedience to the law on our part: it exists in Christ alone, and is imputed unto us by faith [Note: Romani 4:5.

]: and, so far from being augmented by any works of ours, it would be made void by the smallest dependence on our own works [Note: Galati 2:21; Galati 5:4.]; and we must renounce all hope in ourselves, before we can have any part or lot in the righteousness of Christ [Note: Filippesi 3:9.

]. Hence the Gospel is called “a ministration of righteousness,” because it reveals a righteousness commensurate with all the demands of the law, and offers that righteousness to every man who will believe in Christ. It declares that “Christ himself is the end of the law for righteousness to every one that believeth [Note: Romani 10:4.

];” and that the law was given as a ministration of death on purpose to shut men up to this righteousness, and to constrain them to seek salvation in the way provided for them [Note: Galati 3:22.].

The Gospel is also “the ministration of the Spirit.” In the first ages, the Spirit was given in his miraculous powers to attest the truth and Divine authority of the Gospel. That end having been fully answered, his miraculous powers are no longer exercised: but his gracious influences still continue, and will continue to the end of time. Still is he sent “to convince the world of sin, and of righteousness, and of judgment;” still it is his office “to glorify Christ,” and to “take of the things that are Christ’s, and to shew them unto us:” still does he enlighten the minds, and sanctify the souls, of them that believe: still does he, as the Comforter promised to the Church, operate in the saints as “a Spirit of adoption,” “witnessing with their spirits that they are the children of God,” and “sealing them unto the day of redemption.

” To none is he imparted for these ends but through the Gospel of Christ; and, wherever the Gospel is faithfully ministered, he does accompany it with these blessed influences; producing holiness and comfort in all who truly receive it.
Thus the Gospel supplies what the law knew nothing of. We have before said, that the law spake nothing of pardon to the guilty, or of strength to the weak: but the Gospel administers both; and that too in such an abundant measure, as is adequate to the necessities of the whole world: it ministers righteousness sufficient to justify the most guilty sinner upon earth; and imparts the Spirit, so that the weakest may be more than conqueror over all the enemies of his soul.]

Corresponding with this description of the law and of the Gospel were,

II.

The different degrees of glory pertaining to each—

The law was truly glorious—
[It was proclaimed by God himself with an audible voice in the midst of such displays of glory as had never been seen from the foundation of the world: and, that it might never be forgotten, it was written also by the finger of God in tables of stone. Moreover, the person through whom it was given to Israel, had such glory imparted to him, that the people of Israel were no more able to look steadfastly upon his face, than upon the face of the meridian sun.

Whilst this reflected a very high degree of glory upon the law itself, it was especially intended to intimate to all Israel, that they were unable to apprehend the full scope and meaning of the law [Note: ver. 13.]! They thought it a covenant whereby they were to obtain acceptance with God; whereas it had an infinitely higher office, even that of “a schoolmaster to bring them to Christ, that they might be justified by faith [Note: Galati 3:24.

].” But this, which was its chief glory, they were not able to discern: and, in consequence of their ignorance of its true meaning, they supposed it to be of everlasting obligation; whereas it was, together with all its attendant rites and ceremonies, to continue only till Christ should come, and then to give way to a more perfect dispensation. Still, however, when all the circumstances attending its promulgation are considered, it was certainly exceeding glorious.]

But the Gospel was far more glorious—
[As imparting life, it must of necessity be far more glorious than that which only occasioned death: for the law did really occasion death; inasmuch as, if there had been no law, there would have been no transgression, and consequently neither sin nor death [Note: Romani 4:15; Romani 5:13 and 1 Giovanni 3:4.

]. In revealing such a way of salvation too, it is inconceivably glorious. How mysterious is that record, “that God hath given unto us eternal life; and this life is in his Son: that whoso hath the Son, hath life; and he that hath not the Son of God, hath not life [Note: 1 Giovanni 5:11.]:” and finally, that “he was made sin for us, who knew no sin, that we, who had no righteousness, might be made the righteousness of God in him [Note: 2 Corinzi 5:21.

]!” Well is this called, “The glorious Gospel of the blessed God!” for in it are “riches” of love that are altogether “unsearchable,” and heights and depths that can never be explored.

That the Gospel too transforms the soul into the Divine image is another ground of excellence, which exalts it infinitely above the law. The law rather irritates and inflames the corrupt principle within us, than tends at all to the subjugation of it [Note: Romani 7:5; Romani 7:8.

]; but the Gospel both frees us from the dominion of sin, and liberates us from all its penal consequences: “the law of the Spirit of life in Christ Jesus makes us free from the law of sin and death [Note: Romani 8:2.].”

The Gospel too, as being God’s last dispensation, will endure for ever; whilst the law, which was only introductory to it, is altogether abolished. So that in this respect also its superiority to the law is great and indisputable.
Compare the two then, and see the difference between them: the lustre imparted by the one was external, on the face of Moses; the change wrought by the other is internal, in the heart and in the soul.

In the one, the radiance shone from one only; in the other, it is conferred on all who believe. In the one, it passed away quickly; in the other, it is abiding, even to the end of life, and through eternal ages. In the one, it was to be veiled from the sight of all; in the other, it is to be displayed for the instruction of all, that all may see in it the hand of God [Note: ver. 2, 3.], and learn to glorify its Divine Author [Note: Matteo 5:16.

]. Well then may it be said, that “that which was made glorious, had no glory in this respect, by reason of the glory that excelleth:” for in truth, though the law shone like the starry heavens in the brightest night, the Gospel, like the meridian sun, has eclipsed its splendour, and cast a veil over all its glory.]

Let not this however be with us a matter of speculation only: let us consider,

III.

The conduct which our superior dispensation demands—And,

1. Of ministers—

[The influence which these considerations had upon the Apostle was, to make him “use great plainness of speech.” He would not, like Moses, “put a veil upon his face,” to conceal any part of the splendour of this Gospel [Note: ver. 12, 13.]; but would preach it with all fidelity, and, by the fullest possible “manifestation of it, commend himself to every man’s conscience in the sight of God [Note: 2 Corinzi 4:2.

].” This then is what we must do; and what, through grace, it is our delight to do. Yes, brethren, we declare to you freely that the law, as a covenant of works, is abrogated; and a new covenant, with a better Mediator, and with better promises, is proposed to you in the Gospel. This new covenant provides, as you have heard, righteousness for the guilty, and strength for the weak; and authorizes every believer to say, “In the Lord have I righteousness and strength [Note: Isaia 45:24.

].” O that we might be instrumental to the bringing you into a near and full acquaintance with this better dispensation! Never would we forget that our one great office is, to make it known to you, and to bring you to the enjoyment of all its blessings. We would go up to the holy mount ourselves to receive it from God, and we would come down with it in our hands and in our hearts to proclaim it to you [Note: 1 Corinzi 15:3; 1 Giovanni 1:1.

]. We do proclaim it to you at this moment: we do declare to you, that the most guilty sinner in the universe may now find acceptance with God through the blood and righteousness of the Lord Jesus Christ: and we declare also, that a new heart shall be given you, and a new spirit shall be put within you, and the whole law of God be written in your hearts, if only you will believe in him: for he will send down his Holy Spirit upon you, according to his promise, and, by his gracious influences upon your souls, will “cause you to keep his statutes and his judgments [Note: Ezechiele 36:25.

].” All this shall be “ministered unto you abundantly through the knowledge of our Lord and Saviour Jesus Christ,” if only you will come unto him; and it shall be given you “freely, without money and without price” — — —]

2. Of the Church at large—

[Your minds should be intent on this great subject: you should seek to grow daily in the knowledge of it: you should come up to the house of God with the same preparation of heart to receive the word of God from your ministers, as the Israelites did to receive the law from the hands of Moses: your state of mind should be like to that of Cornelius and his company, when Peter came to preach the tidings of salvation to them; “Now are we all here present before God, to hear all things that are commanded thee of God [Note: Atti degli Apostoli 10:33.

].” And as there is no veil put before our face, so you should beg of God that no veil may remain on your hearts. The law was hid from Israel without involving them in any guilt or danger, if only they complied with it as far as it was revealed to them: but “if the Gospel be hid from you, you must eternally perish [Note: 2 Corinzi 4:4.

];” because it is the only possible way of salvation, and can save only by operating effectually both on the understanding and the heart [Note: 1 Tessalonicesi 2:13.]. O then beg of God to counteract the devices of Satan, who strives continually to hide this Gospel from you; and entreat him “to shine into your hearts to give you the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2 Corinzi 4:4; 2 Corinzi 4:6.]!”

At the same time you must remember, that in this respect the obedience you pay must correspond with the privileges you enjoy. Being liberated from the law, you are released also from all servile hopes and fears: and your service must be no longer that of a slave, but of a child: you must serve God, not in the oldness of the letter, but in newness of the spirit [Note: Romani 7:6.

]; and in this way you will attain all the blessings which the Gospel is intended to impart. The intent of this Gospel is, to assimilate you to that Saviour who proclaims it to you. Whilst you receive it from him, a portion of his splendour must cleave unto you, so that all who behold you may see of a truth that you have been with Jesus. You must be “his epistles” to an ungodly world: and so plain must be the characters written on your heart and life, that they may be “known and read of all men.

” Daily must this writing be more visible; and daily shall the radiance around you increase, if you live near to the Lord, contemplating continually the wonders of his love: for, “if with unveiled face you behold as in a mirror the glory of the Lord, you shall be changed into the same image from glory to glory by the Spirit of the Lord [Note: ver. 18.]” — — —]