2 Coríntios 3:6

DISCOURSE: 2007
THE LETTER THAT KILLETH, AND THE SPIRIT THAT GIVETH LIFE

2 Coríntios 3:6. Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

IN the Holy Scriptures there is often incidentally introduced some information of the deepest and most important nature, where the subject did not immediately appear to call for it. In a parenthesis, as it were, a world of instruction is often conveyed. The fact is, that the inspired writers, and especially St. Paul, had so full an insight into the mysteries of our holy religion, that they spake of them as persons familiar with the truths they uttered, and scarcely conscious, as it were, of the depths into which they so abruptly led the minds of their readers. St. Paul, vindicating himself against a supposed charge of egotism and of boasting, here acknowledges, that “all his sufficiency, for every part of his ministerial duty [Note: This is the precise idea, not of the context only, but of the text itself. See the Greek.],” was of God. But, together with this, he gives, in few words, his entire view of the Gospel which he preached, and of the effects which he expected to follow from his labours. To set before you the precise import of his words, I will shew,

I. What is that Gospel which we minister—

St. Paul calls himself “a minister of the new testament,” or, as the word also means, “the new covenant:” and, for the purpose of explaining himself more clearly, he contrasts that new covenant with the old covenant, which was superseded by it.
His view of the Gospel may be thus explained—
[The old covenant, as published by Moses, was written in ten commandments, upon tables of stone. The substance of those ten commandments is by our Lord comprised in two: the one of which is, “Thou shalt love God with all thy heart, and mind, and soul, and strength;” and the other, “Thou shalt love thy neighbour as thyself.” For the performance of these commandments the law afforded no strength, whilst yet it made no allowance whatever for the smallest defect in our obedience. The terms it prescribed were plain and positive, “Do this, and live.” On the other hand, it said, “Cursed is every one that continueth not in all things that are written in the book of the law to do them.” Hence the Apostle calls this law, “The letter that killeth:” for though as given originally to Adam, “it was ordained to life,” to his fallen descendants it has been found only “to death [Note: Romanos 7:10.].” Hence he calls it also “a ministration of death, and of condemnation [Note: ver. 7, 9.],” because nothing but condemnation and death can result from it to fallen man. So true is that declaration of his, that “as many as are under the law, are under the curse [Note: Gálatas 3:10.].”

In opposition to this, the Gospel is set forth as “a new covenant,” given to us to remedy the defects of the former covenant. In this new covenant a Saviour is provided for us; and the Holy Spirit also is promised to us, to effect in our hearts all that our necessities require. Are we blind? this blessed Spirit will enlighten us. Are we weak? He will give us strength. Are we polluted? He will sanctify us throughout: and thus will he impart to us all that the Saviour has obtained for us, even peace, and righteousness, and life. Hence the Apostle calls the Gospel, “the spirit that giveth life;” and represents the ministration of it as “a ministration of the spirit, and of righteousness [Note: ver. 8, 9.].”

In the Epistle to the Hebrews this contrast is more fully opened: “Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers, in the day when I took them by the hand to lead them out of the land of Egypt: …for this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people. For I will be merciful to their unrighteousnesses, and their sins and iniquities will I remember no more [Note: Hebreus 8:8.].” Here, then, the defects of the former covenant are completely supplied. The law issued commands without aid, and menaces without hope: but the Gospel offers a free pardon of all sin, and communicates strength for future obedience. Thus the one is “a letter which killeth;” the other is “a spirit, which giveth life.”]

This is the Gospel which we also preach—
[We are careful to distinguish between the two covenants; well knowing, that all who remain under the former covenant must perish; and that there is no salvation for any man, but on the terms prescribed I the new covenant, the covenant of grace. In accordance with this, it is our constant labour to mark the danger of trusting to any works of righteousness which we can perform, and to shew the indispensable necessity of looking to Christ as “all our salvation and all our desire.” In a word, St. Paul’s views, as declared by himself, are those which we endeavour both to adopt and follow. He says, “Moses describeth the righteousness which is of the law, That he that doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise …The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart that God hath raised him from the dead, (and consequently, that he is the promised Messiah,) thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the Scripture saith, Whosoever believeth on Him shall not be ashamed [Note: Romanos 10:5.].”]

Having thus declared what the Gospel is which we preach, let me also declare,

II.

What we look for as the fruit of our ministrations—

St. Paul had spoken of himself “as a savour of life unto life” and salvation to many [Note: 2 Coríntios 2:16.]. And this is what we also hope to be, and what we aim at in all our ministrations. We hope, and, so far as God shall render our word effectual, expect,

1. To deliver you from all legal bondage—

[Every man by nature is under the law, and expects to be saved by his obedience to it. Hence arise those self-denying efforts which unenlightened heathens make to commend themselves to their deities; and hence also spring those laborious exertions which Christians of a Pharisaic cast put forth to purchase the favour of the Most High. But, however much they labour, they cannot attain solid peace. There always remains upon their mind, as well there may, a doubt, whether they have done enough to purchase the remission of their sins, and enough also to secure a title to heaven. Hence they spend their days in a state of bondage, labouring incessantly to acquire such a measure of righteousness as shall serve as a foundation of hope, and yet are unable so to satisfy their conscience as to find peace in their souls. But, in bringing before you the new covenant, we shew that you may dismiss all your fears, and indulge a better hope; since the Lord Jesus Christ has suffered for your sins, and has wrought out a righteousness wherein you may stand accepted before God. Thus you may be brought at once into the condition of a prisoner, who, having been long shut up under a state of condemnation, has at last had his pardon sealed, and is permitted to live free from all fear or painful restraint.]

2. To bring you into perfect liberty—

[A mere hope of pardon is by no means the full extent of the mercy accorded to us under the new covenant. There is a perfect peace, into which they are introduced who believe in Christ; yea, they possess “a joy unspeakable and glorified.” The Spirit of God is to the believer a Comforter, who “sheds abroad the love of God in his heart,” and “seals him unto the day of his final redemption.” O, who can declare the full liberty of the children of God; the sweet confidence which they have in God; and the exquisite delight they feel in communion with him? Who can adequately declare the foretastes which they enjoy of their heavenly inheritance? Now, to these blessings we hope to introduce you: nor do we ever consider our ministry as fully answering the ends which God has ordained, till we see you “rejoicing in hope of the glory of God;” and longing to be dissolved, that you may be with Christ. “Wherever the Gospel has its proper work, there is the liberty” which I have here described [Note: Cite ver. 17.]

3. To effect in you such a change as shall commend our doctrine to the whole world by your life and conversation—

[No other “commendation” do we desire either to you or from you [Note: ver. 1.]. Applaud us as much as you please, and we shall regard that as, at best, a very doubtful evidence of our real usefulness. But let us see you changed both in heart and life; let us see you so changed, as to be “epistles of Christ, known and read of all men;” and we shall desire no better testimony, either from God or man. If we see “you crucified to the world by the cross of Christ;” if we behold you dedicating yourselves to the service of your God, and “renewed after his image in righteousness and true holiness;” if your spirit and temper in your families; your meekness, your gentleness, your patience, your forbearance, and your conformity to “the mind that was in Christ Jesus,” be visible to all around you; that, that is the object which we aim at; that so, if our doctrine be condemned, we may challenge the world to produce such effects wrought by any other means than those which we use,—an exhibition of “Christ crucified,” and an unqualified offer of salvation to all who will believe in him.]

Application—
1.

Inquire, then, I pray you, what reception you have given to this Gospel—

[It is not a mere outward approbation of it that will suffice. You must embrace it with your whole souls. You must “be delivered into it, as into a mould [Note: Romanos 6:17. The Greek.];” and assume the features of it, in every part of your character and conversation. There is found in many a very considerable change, as wrought by legal doctrines. The Pharisees of old were very abundant in outward acts of righteousness: but their services were altogether performed on self-righteous principles, and not from love; and were wrought for their own glory, and not for the glory of their God. But you must render a far higher obedience: for you “are delivered from the law; that being dead wherein you were held;” and therefore you are expected to “serve God in newness of spirit, and not in the oldness of the letter [Note: Romanos 7:6.].” The works which proceed from self-righteous principles are such as please men: but those which are expected from you, will please God only: they proceed from the heart; and they alone prove you to be Christians indeed: as God has said, “He is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God [Note: Romanos 2:29.].”]

2. Beg of God a blessing on our ministrations—

[It is God alone who can instruct ministers to proclaim his Gospel; as St. Paul has said in my text: “Our sufficiency is of God, who has made us able ministers of the new testament.” Hence St. Paul so often entreated his brethren to “pray for him, that utterance might be given him to speak truly and faithfully, as he ought to speak.” And it is God alone who can render the word effectual for the good of those who hear it. “Paul may plant, and Apollos water, to no purpose, unless God himself shall give an increase.” Pray, then, that the word may come to you, not in word only, but in power, and in the Holy Ghost, and in much assurance:” for it will then only be profitable to your souls, when “it comes to you in demonstration of the Spirit and of power.”]

DISCOURSE: 2008
THE LAW AND THE GOSPEL COMPARED

2 Coríntios 3:6. The letter killeth, but the spirit giveth life.

THE Gospel is that weapon, whereby God subdues a rebellious world to the obedience of faith: and the Apostle Paul, when his commission to preach it was called in question, appealed to the effects wrought by it on the hearts of his hearers, as a decisive evidence that he was sent of God to proclaim it, and that the word he preached was the true Gospel. But, though constrained thus to vindicate his apostolic character, he would not arrogate to himself any praise, as though the work had been wrought by any wisdom or power of his own: he disclaimed “all power even to think a good thought,” and much more to produce such a wonderful change on the hearts of others: this change was effected by a simple exhibition of Gospel truth; yet not by the mere promulgation of it as a record, but by a representation of it as God’s appointed instrument to save the world. In this respect, his ministry differed widely from that of the priests under the Law, and from that of the false teachers under the Gospel: for both the one and the other of those, resting in externals, betrayed their hearers to their ruin; whereas he, by setting forth the true Gospel according to its spiritual import, was instrumental to their salvation: “He was a minister of the new testament,” not of the letter, but of the spirit: for, says he, “the letter killeth, but the spirit giveth life.”
How any revelation from God should have the effect of “killing “those to whom it was given, and, more especially, how the new testament should be attended with any such consequences, does, it must he confessed, at first sight appear strange and incredible. But the Apostle’s declaration is true: “the letter does kill; and the spirit alone makes alive.” This will be seen,

I. By contrasting the new testament with the old—

The old-testament dispensation had no power to give life—
[The Law, as given to man in Paradise, was undoubtedly “ordained unto life:” and was capable of giving him life, if he had continued obedient to it: but to fallen man it never has been, or can be, a source of life.

Its commands are such as fallen man cannot obey. It requires us to “love God with all our heart, and all our mind, and all our soul, and all our strength, and our neighbour as ourselves.” But who can do this? Who, except the Lord Jesus Christ himself, has not failed in some particular?

At the same time that its commands are so difficult, it affords no strength whatever for the performance of them. It simply says, Do this, and live: but it contains no promise of assistance for the doing of it, nor any intimation of pardon for one single act of disobedience.
It moreover enforces its commands with a most awful sanction, denouncing “a curse against every man who continueth not in all things that are written in the book of the law to do them:” so that if there be in our obedience no absolute dereliction of duty, but only a defect; and if that defect be of the slightest kind, and occur only once in the whole course of our lives; the penalty instantly attaches to us, and is irreversibly denounced against us [Note: Gálatas 3:10.].

Thus, in itself, the law is, as the Apostle justly calls it, “a ministration only of death and of condemnation [Note: ver. 7, 9.].”

But, in the manner in which it is promulgated, it has yet a further tendency to “kill.” For it is promulgated now exactly as it was in Paradise: and there is no notice given in the decalogue that we are not to trust in it for acceptance: so that a person who does not inquire diligently into the design of God in giving it, is but too likely to misapprehend its real use, and to rest in it, instead of looking out for some other law in which he may rest.

Further, the ceremonial law also has, through the ignorance of man, the same tendency to “kill” those who are placed under it. For, whilst it prescribes certain observances, as means of expiating transgression, it gives no direct information concerning the precise nature and extent of the remission obtained by them: so that a person performing the appointed ordinances would be likely to conceive that his sins were actually pardoned in the sight of God; whilst, in reality, the annual repetition of the same sacrifices might teach him that they were not completely and finally forgiven [Note: Hebreus 10:1.].

The truth is, that neither the moral nor ceremonial law was given for the purpose of enabling any one to obtain, by means of it, a justifying righteousness. They were both given with a view to prepare men for that better dispensation which was in due time to be introduced; the moral law shutting them up under condemnation; and the ceremonial law opening to them a door, whereby they might find access to that better dispensation, which should in due time be revealed [Note: Gálatas 3:21.].

It will naturally, then, be asked, ‘Did the legal dispensation actually “kill” all who lived under it?’ I answer, God forbid. There were multitudes saved under that dispensation; not, however, through any influence of the law itself, but by looking forward to the Gospel, and by apprehending that Saviour who was held forth to them in their types and shadows. “Abraham by faith beheld the day of Christ, and rejoiced;” and so did thousands of his believing posterity. The giving of the law made no difference in that respect. The use of the law was to shew men their need of a better dispensation, and to prepare them for it; that, when the time for the full manifestation of the Gospel should arrive, the Saviour might be welcomed by his own people, and the whole world be made partakers of his salvation [Note: Gálatas 3:19.]

The office of giving life was reserved for the Gospel—
[The Gospel contains the substance, of which the law was the shadow. The commands of the Gospel are different: the law says, “Do:” the Gospel says, “Believe [Note: Romanos 10:5.].” The promises of the Gospel are different. Under the law no mention was made of spiritual assistance to anyone: but under the Gospel, the Spirit is promised to every believer [Note: Atos 2:38.]: and “grace sufficient for him,” how great soever his necessities may be [Note: 2 Coríntios 12:9.]. In fact; the Gospel provides a remedy for every want of man. Is he guilty? it provides a righteousness wherein he may stand faultless in the presence of his God, even the righteousness of our Lord Jesus Christ. Is he a polluted creature? it provides, that through the operations of the Holy Spirit he shall “be sanctified wholly in body, soul, and spirit.” However weak he may be in himself, “God’s strength shall be perfected in his weakness;” so that he may boldly say, “I can do all things through Christ who strengthened me.” Is he deserving of the lowest hell? by embracing this Gospel he shall obtain all the glory and felicity of heaven.]

If it he asked, Whether the Gospel produces this effect on all to whom it is sent I must answer, No: and this will lead me to make distinctions in reference to the Gospel itself,

II.

By contrasting the new testament as externally administered, with the same as internally and spiritually received—

The new testament itself, as a letter, has no other effect than that of “killing” those to whom it is proclaimed—

[The new-testament dispensation is, in its very nature, calculated to offend the pride of man, and to prove a stumbling-block to the unhumbled spirit. It was declared, by the Prophet Isaiah, that it should be so: “Sanctify,” says he, “the Lord of hosts himself; and let him be your fear, and let him be your dread: and he shall be to you for a sanctuary; but for a stone of stumbling and a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem; and many among them shall stumble, and fall, and be broken, and be snared, and be taken [Note: Isaías 8:13.].” And when the Saviour came into the world, the holy man, who took him up in his arms, declared, that “he was set no less for the fall than for the rising again of many in Israel [Note: Lucas 2:34.].” And did not the event correspond with these predictions? St. Peter tells us, that, whilst “to some he was precious, to others he was a stone of stumbling and a rock of offence, even to those who stumbled at the word, being disobedient [Note: 1 Pedro 2:7.].” It was from foreseeing these effects, that our blessed Lord gave that solemn caution to his hearers, “Blessed is he that shall not be offended in me [Note: Mateus 11:6.].” If it be thought that this offence arose only from his person, as appearing in a low and degraded state, I answer, that it arose from the entire constitution of the Gospel altogether. The whole doctrine of salvation by “the cross of Christ was to the Jews a stumbling-block, and to the Greeks foolishness [Note: 1 Coríntios 1:23.].” The Jews could not conceive how the Mosaic law should be superseded, and how they should be required to look for salvation otherwise than by their obedience to it: and the Greeks thought it perfectly absurd to expect salvation from one, who, in appearance, Was not able to save himself. So, at this day, thousands who hear the Gospel are offended at being told that they must renounce all dependence on their own works, and be saved simply by faith in Christ. They cannot comprehend how we are to be dead to the law as a covenant, and yet alive to it as a rule of life: and the being saved entirely by the righteousness of another appears to supersede all occasion for any righteousness of their own. They can see no more suitableness or sufficiency in such a Gospel, than Naaman could see in the direction given him to wash in Jordan in order to cure his leprosy.

Thus, in the very constitution of the Gospel, there is much which has a tendency to kill those who are not of a humble mind.
But the Gospel is thus fatal, not only to those who reject it, but to many, also, who imagine that they have received it. For, through the corruption of the human heart, the very principles of the Gospel are themselves often perverted; so that even “the grace of God is turned into lasciviousness,” and “Christ himself is made a minister of sin.” This was the case with some in the apostolic age: and it is the case with some at this time also. There are at the present day some who so embrace the letter of the Gospel, as altogether to overlook its spirit; and who so glory in a salvation finished for them, as to disregard the salvation that remains to be accomplished in them: and thus they take occasion, from the freeness and fulness of the Gospel salvation, to represent all demands of labour and watchfulness on their part as legal: and because God has undertaken to work in them both to will and to do his will, they cannot see any necessity for them to work out their own salvation with fear and trembling. Thus, I say, some take occasion, even from the promises, to rest satisfied without attaining the things promised.

But, besides these, there are others, who take occasion from the precepts of the Gospel, to make their obedience to them a joint ground of their hope. They see rewards promised to obedience; and they know not how to distinguish between a reward of grace, and a reward of debt; or between that which forms their justifying righteousness before God, and that which shall be approved in those who are already justified. Thus, by uniting their own righteousness with that of Christ, they make void all that Christ has done, and perish without any interest in his salvation.

Thus even the new testament, as externally administered, but not rightly and vitally apprehended, may “kill,” no less than the law itself. And so St. Paul has told us, that the word which he preached, whilst “to some it was made a savour of life unto life, became to others a savour of death unto death [Note: 2 Coríntios 2:16.].”]

But, when internally and spiritually received, it “giveth life”—
[To some “the word comes, not in word only, but in demonstration of the Spirit and of power:” and to them it is a source of life. It conveys to them a new and vital principle, whereby they are enabled to live unto their God: or, as the Scripture expresses it, “they, by means of it, are made partakers of a divine nature,” and “have all things given them that pertain unto life and godliness.” They now, from their own experience, know the meaning of that declaration of our Lord, “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die [Note: João 11:25.].” Their whole conduct now evinces the change that has been wrought in them. Being quickened from the dead, they henceforth “live no more unto themselves, but unto Him who died for them, and rose again.” And now they can look forward to the eternal state with sweet assured confidence, that, “because their Saviour lives, they shall live also;” and that “when He, who is their life, shall appear, they also shall appear with him in glory.”]

Learn, then, from hence,
1.

What the hearers of the Gospel should more especially guard against—

[Of those who hear the Gospel, many think, that if they receive the truths of Christianity into their minds, so as to be orthodox in their sentiments, they have no need of any thing further to make them partakers of its benefits. But God forbid that any of you, brethren, should be left under any such delusion. You must not be satisfied with hearing the truth, but must consider “how you hear it;” whether you give merely a speculative assent to it; or whether you receive it into your hearts, as the ground of all your hopes, and as the well-spring of all your joys. Dearly beloved, it is for this end that, as “a minister of the new testament,” I would impress on your minds the truths which I declare. And, if at any time I manifest a jealousy over you in relation to these matters, know, that, it is not an uncharitable, but “a godly, jealousy;” which I am bound to exercise over you for your good. I am bound to “stand in doubt of you, till I can see Christ formed in your hearts,” the hope of glory. Concur then with me in this important work. Bear in mind that you are in danger, even from the Gospel itself; in danger of deceiving your own souls by means of it; and of causing “that which is ordained to life, to be found at last unto death.” You may possibly delight in the ministry of the word, like Ezekiel’s hearers; who came to him, just as those who were truly pious did; and he was to them as “a very lovely song of one that had a pleasant voice, and played well upon an instrument: but though they heard his words, they would not do them; for their heart went after their covetousness [Note: Ezequiel 33:31.].” Beware, lest by any means the Gospel prove but a dead letter: for if it bring not your whole soul into captivity to Christ, it will be preached, as it respects you, in vain. Beware, I say, of this: for our Lord himself gives you this very caution; “It is the spirit,” says he, “that quickeneth: the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life [Note: João 6:63.].”]

2. What fruit a minister expects to find from his labours—

[The Apostle spoke of the Corinthians themselves as bearing the best testimony to his ministrations: and that is the return which we hope to receive from you. Beloved brethren, you yourselves are to be as “epistles of Christ, known and read of all men.” Let it be seen that you are such indeed; that you are “epistles, written, not with pen and ink, but with the Spirit of the living God [Note: ver. 2, 3.].” The Gospel, whilst it saves you from condemnation, must save you also from sin; and, whilst you are “delivered by it from the law, as a covenant of works, you are to be serving God, in newness of spirit, and not in the oldness of the letter [Note: Romanos 7:6.].” Let us, then, behold this change in you: let us see that “the Son of God hath made you free indeed;” free from carnal desires; free from legal hopes or fears; free to run, with enlarged hearts, the way of God’s commandments. Then shall we know that we have not laboured in vain; and that God has set his seal to our ministry for your good: for “he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God [Note: Romanos 2:28.].”]