2 Coríntios 3:7-11

DISCOURSE: 2009
THE GLORY OF THE GOSPEL ABOVE THAT OF THE LAW

2 Coríntios 3:7. If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the spirit be rather glorious? for if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious.

THE Apostle, in vindicating his claim to apostolic authority against the false teachers at Corinth who disputed it, appeals to the Corinthians themselves as proofs and evidences of his divine mission; since the work of God upon their hearts abundantly manifested, that his ministrations among them had been attended with a power more than human [Note: ver. 2, 3, 5. with 1 Coríntios 9:2.]. In thus substantiating his title to apostolic authority, he is led, incidentally as it were, to mention the excellency of that Gospel which he was sent to preach; and from thence to shew, that the deference due to him was the greater, in proportion to the excellency of the Gospel which he ministered unto them. Honourable as the state of the Levitical priesthood was, it was not to be compared with that of those who preached the Gospel; because the law, as ministered in the “letter” of it, proved fatal to all who trusted in it; whereas the Gospel was a source of “life” to all who cordially embraced it: the one, as a mere “letter, killed;” the other, as a quickening” spirit, gave life [Note: ver. 6.].”

The Apostle, having touched upon this point, proceeds to open it more fully in the words which we have just read: for the fuller understanding of which we shall consider,

I. The different terms by which the law and the Gospel are here designated—

The law is called “the ministration of death and of condemnation.”
[The law as given to Adam in Paradise “was ordained to life,” and would have entitled him to life if he had continued obedient to it [Note: Romanos 7:10.]: but, as republished by Moses, it was never intended to give man. any title to life; nor could it possibly give life, because every human being is corrupt, and incapable of rendering to it a perfect obedience [Note: Gálatas 3:21. with Romanos 8:3.]. The law is a perfect transcript of God’s mind and will. It makes known to man the whole extent of his duty; and requires a perfect obedience to every one of its commands. If transgressed in any one particular, it denounces death: it says to every soul of man, “The soul that sinneth, it shall die.” At the same time that it thus rigorously exacts a perfect obedience, it neither imparts to man any strength for obedience, nor provides any remedy for one single act of disobedience: and hence it is called in our text, “a ministration of death and of condemnation.” Its voice to all is, “Do this and live: transgress, and perish.” But as every man has transgressed it, and consequently can never do all that it commands, it consigns to death every child of man, according as St. Paul has said; “As many as are of the works of the law are under the curse: for it is written Cursed is every one that continueth not in all things that are written in the book of the law to do them [Note: Gálatas 3:10.].” We must not desire to do them, but “do” them; not some, but “all;” not for a time, but for a “continuance,” from the first to the last moment of our lives: nor is there any exception in favour of any child of man; for “every one” must stand or fall, be saved or “cursed,” according to this law; and consequently, every man being of necessity born under this law, “every mouth must be stopped, and all the world become guilty before God [Note: Romanos 3:19.].”]

The Gospel is called “a ministration of righteousness and of the Spirit”—
[The law condemning all, the Gospel applies a remedy: it reveals a Saviour, who, by his own obedience unto death, has “made reconciliation for iniquity, and brought in an everlasting righteousness [Note: Daniel 9:24.].” This righteousness is revealed to us in the Gospel to be apprehended by faith [Note: Romanos 1:17.]; and it is actually given “unto,” and put “upon,” “all who believe” in Jesus [Note: Romanos 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: Romanos 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: Gálatas 2:21; Gálatas 5:4.]; and we must renounce all hope in ourselves, before we can have any part or lot in the righteousness of Christ [Note: Filipenses 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: Romanos 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: Gálatas 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: Gálatas 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: Romanos 4:15; Romanos 5:13 and 1 João 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 João 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 Coríntios 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: Romanos 7:5; Romanos 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: Romanos 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: Mateus 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 Coríntios 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: Isaías 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 Coríntios 15:3; 1 João 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: Ezequiel 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: Atos 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 Coríntios 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 Tessalonicenses 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 Coríntios 4:4; 2 Coríntios 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: Romanos 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.]” — — —]