2 Corinthians 3:9

2Co_3:9-11

For if the ministration of condemnation be glory.

Condemnation and righteousness

here replace death and life, because it is through condemnation that man becomes the prey of death; and the grace which reigns in him to eternal life reigns through righteousness (Rom_5:21). The contrast of these two words is very significant for Pauls conception of the gospel: it shows how essential to and fundamental in his idea of righteousness is the thought of acquittal or acceptance with God. Man is sinful, under Gods condemnation; and he cannot conceive a gospel which does not announce, at the very outset, the removal of that condemnation, and a declaration in the sinners favour. Mere pardon may be a meagre conception, but it is that without which no other Christian conception can exist for a moment. That which lies at the bottom of the new covenant, and supports all its promises and hopes is this, I will forgive their iniquities, etc. Of course, righteousness is more than pardon; it is not exhausted when we say that it is the opposite of condemnation; but unless we feel that the very nerve of it lies in the removal of condemnation, we shall never understand the N.T. tone in speaking of it. It is this which explains the joyous rebound of the apostles spirit whenever he encounters the subject: he remembers the black cloud, and now there is clear shining. He cannot exaggerate the contrast, nor the greater glory of the new state. The stars are bright till the moon rises; the moon herself reigns in heaven till her splendour pales before the sun; but when the sun shines in his strength there is no other glory in the sky. All the glories of the old covenant have vanished for Paul in the light which shines from the Cross and from the throne of Christ. (J. Denney, B. D.)

The glory of the gospel

Our estimate of any object is considerably enhanced by comparing it with others of inferior excellence. The size and capacity of the vessel which we say is the largest afloat are by an inexperienced eye more clearly discernible when she is seen in company with one of much smaller dimensions. By such comparison, however, we do nothing more than determine the relative value or properties of an object. Christ, for example, in asserting of Himself that, in respect of wisdom, He was greater than Solomon, instead of wishing us to depreciate the attainments of that illustrious king, intended us to consider him as by far the wisest of uninspired men; and our estimate of the wisdom of the one depends upon our acknowledgment of the great wisdom of the other. Paul says of the gospel, that it is a better testament, a more glorious dispensation than the Mosaic; but, in so expressing himself, he does not seek to lessen the worth, or to deny the Divine authority of the legal economy.

I. The superiority of the christian over the Mosaic dispensation will be apparent if we consider the persons by whom they were respectively introduced. In tracing the origin of the Jewish economy we are led to ascribe its authorship to God. But although God may thus, in strict propriety of speech, be said to be the founder of the Old Testament dispensation, yet instrumentally may we assign this honour unto Moses. Moses was but a man, but Christ was God; the one was only a servant, the other was a Son over His own house. The fact of the incarnation gives a glory to the gospel which never could be claimed for the law. How important must that system have been in the estimation of the Infinite Godhead which demanded that the second person in the Trinity should be the immediate agent in publishing it to the world. Moses was not without his faults. No blemish attaches to Christs character. Moses could teach the law of God, and institute His ordinances, but he could not enforce the one nor render the other available to salvation. Christs words are spirit and life. The unequalled glory of Jesus must be diffused over His gospel.

II. The superiority of the Christian over the Mosaic dispensation is evinced by the character of its revelations. However suited the institutions of Moses were to the time at which they were appointed, they are in their nature, and in the benefits which they procured, greatly inferior to those of Christ. The most precious truths were deposited under obscure symbols; the most imperative acts of worship were performed in expensive rites and burdensome ceremonials. Christianity, as a light from heaven, has brushed away the veil which concealed those things which mans interests required should be clearly unfolded. She comes to us in the form of mercy, and speaks in words of the tenderest compassion. The darkness is past, and the true light now shineth. Turn, too, to the intolerable yoke of ceremonies which marked the Mosaic dispensation, as compared with the easy yoke of Jesus--how burdensome the one, how light and gentle the other!

III. The superiority of the Christian over the Mosaic dispensation is apparent from the more extensive diffusion of its blessing. The religion of Moses was exclusively the religion of the Jews. It was intended not for the whole world, but only for one nation. Very different, however, is it with regard to the gospel. Devised and published for the exclusive benefit of none, but aiming at the happiness of universal man, its field is the world. Adjusted to the peculiarities of none, it seeks the salvation of all. As the acorn cast into the soil becomes the giant oak, so the gospel, originally small as a grain of mustard seed, is now the wide-spreading tree. Nor is its extension yet completed.

IV. The superiority of the Christian over the Mosaic dispensation is evident from its perpetuity. (J. Jeffrey.)

For if that which is done away was glorious, much more that which remaineth is glorious--

The pre-eminence of the gospel above the law

1. Now, first, as to the knowledge of God, His nature and attributes; that there is a God, that there is but one God of infinite justice, wisdom, and goodness, the supreme governor of the world, and a gracious rewarder of those that seek Him, is absolutely necessary to be known by all who would attain eternal life. And it cannot be doubted but that the faithful from the beginning of the world had this knowledge of God; but men had not so certain, so clear a knowledge of these things before the coming of Christ as we have now under the gospel. The doctrine of the ever blessed Trinity may perhaps be discerned in the writings of Moses and the prophets; but it is so legibly written in the writings of the apostles that there is no need of learning to discover it. The believers under the law were persuaded that all things were governed by an all-wise and all-powerful being; and yet the most enlightened of them were at a loss to account for the justice of Divine providence in suffering the wicked to prosper, and the righteous to be afflicted; but every common Christian is able to solve this difficulty by the help of what he hath learned from the gospel. Thus doth it appear that the knowledge which the Jews had of the nature and attributes of God was very short of ours.

2. And as the gospel gives us a more distinct account of the origin and demerit of sin than the law doth, so also doth it furnish us with a brighter discovery of the methods whereby the guilt of it is atoned. And, indeed, it would be no way to our advantage to be informed so fully of the malignity of our disease if we were not also instructed by what remedies it is to be cured. Such a manifestation as this of the mystery of our redemption was proper, after it was actually wrought; but so clear a knowledge of it was neither necessary nor expedient before it was effected.

3. And as we Christians have clearer notions of the expiation of sin than had the Jews, so by consequence must our assurances of our being justified, or having our sins pardoned, be stronger than were theirs.

4. And as the assurances given to us of this inheritance are greater than were afforded to the Jews, so, lastly, is the inheritance itself much more plainly revealed to us in the gospel than it was under the law. Thus have I given you a summary account of some of those great advantages which we enjoy under the dispensation of the gospel, above those which were held forth to the Jews under the economy of Moses. Great reason we have to thank God for these glorious privileges. (Bp. Smalridge.)

The superior glory of the Christian over the Mosaic economy

I. The glory of the Mosaic economy. Its design was to maintain among the Israelites the knowledge of the one living and true God, and to prepare them for the coming of the Messiah. The glory of the dispensation consisted in its establishing these two great ends. That glory appears--

1. In the purity of the principles which it inculcates. At the period of its promulgation the whole world had apostatised from the worship of the Most High; and idolatry led to the most ferocious cruelty, and sanctioned the basest pollutions. Now, it was the glory of the Mosaic economy that it opposed all this.

2. In the typical significance of the rites and ceremonies it appointed. It is Christ who holds the key of these types, and reveals all their fulness and significancy. At the same time the pious Israelite could penetrate through these, adumbrations and see their spiritual intention.

3. In the illustrious support it received from the attestation of miracles, and from the successive statements of inspired prophets.

II. The glory of the gospel dispensation is superior to that of the law.

1. In the clearness of the revelation given by it as to those truths which are most important to salvation. We have seen that the Mosaic dispensation was typical. It taught the first elements, but not religion itself, in the plenitude and lucidness of its discoveries.

2. In the spirituality of its nature. The religion of the Jews was national; there was but one temple, and that was at Jerusalem. The blessings bestowed on that people were mostly temporal. But this state of things no longer exists. Place is nothing in the estimation of God, and all the blessings of the gospel are spiritual.

3. In its universality. The Jewish system excluded from its benefits those who were not the children of Israel, but in the gospel none are excluded.

4. In its perpetuity. (W. H. Murch.)

The permanent elements of faith

1. Our lives are full of fever and restlessness. In truth is quietness, and God only never changes. It is not simply that we and our works are passing; we might bear better all that if it were not for the changes which shake our beliefs.

2. But none of us have ever seen greater changes than Paul. The law seemed to him permanent: the sun might have been darkened, but the glory of Israel was for ever. Yet in a few short years and he is thinking of that glory as something which is done away, and seems to have gained a faith which soared above these passing things. He forgets to mourn over the glory which passeth away as his eye gladdens with the sight of a glory which excelleth. In all religion there are transient forms, and there are permanent elements.

I. Note the several successive steps by which a candid mind may come to some certainty in the substance of things to be believed and loved.

1. We reach assurance in faith only as we find for ourselves the way up to Christ as the supreme authority of faith. We may approach the Divine Man--

(1) Through the constitutional wants and capacities of our own souls. Our hearts are such echoes of Divinity that we should listen in expectation for the voice from above to speak again. Given the first man, Adam, and it is in order to expect the second Man, the Lord from heaven. Christ is the only perfect fulfilment of human nature; and we do need Him.

(2) Through the world which seems to have been made for a Christ to come. The direction of the creation from the beginning has been ever to something higher and diviner. At first there was matter and motion; then worlds and life; then instinct, and life rising to self-consciousness; then reasoning, and thoughts of the spirit searching beyond the stars; and what wonder then if we see, standing at the end of it all, One in the form of man, yet having the glory of the Fathers person. One who finishes the whole creation, as, in His own person, He binds it to the throne of God.

(3) Through history, where we come upon increasing signs of a leading and gathering of events according to come higher law. Take the books of Moses, and compare them with contemporaneous traditions and beliefs! The Bible grows, according to some higher law, and for some perfect fruit to come, just as a plant which springs up from the ground feels the impulsion of something above the ordinary forces of the soil and the gravitation of the earth in which it strikes its roots. Follow this growth until you come to the age of its great prophecies, and you will find it more difficult still to explain it as a merely human product. When you reach the age of Isaiah, you see that all this growth is after a Messianic law. It is for a Christ to come. That is the law of the type of the whole dispensation. So we come to the gospels, and the presence of Jesus Himself. Nature and history have pointed towards Him that should come; and when He stands among men, declaring that in Him the law and the prophets are fulfilled, He is His own witness. He stands in the centre where all lights converge. Having this record of the Son of God on earth, it is easy to add the confession--never man was born as this Man; never man rose from the dead, and ascended, as this Man.

2. We have found the Messias; now how can we come down from Him to the present, so that we may know, for surety, amid the worlds changes and confusions, that we have His mind?

(1) Many men saw and heard and knew Jesus of Nazareth. They told others what they had seen and heard. Then many began to write out their knowledge of Jesus. The same power which prepared the world for, and led prophecy up to, secured a fitting representation of the Christ.

(2) Under the law of the Spirit of Christ there were gathered up the writings of apostolic men. These men were fitted both by their personal position with Jesus, and by the special working in them of the power of the Holy Ghost, to be to us authorities for Jesus, and the first interpreters of the mind of Christ. We believe, accordingly, that this written Scripture is our supreme authority.

(3) We must receive something of His Spirit ourselves. We must read tits words, and understand these authorities for Christ, in the spirit of Christ. The Bible is a gift of God to the spiritual mind of the Church. We live in the dispensation of the Holy Ghost.

II. Christ, the scriptures, and the Christlike heart, are the means given to men of knowing the abiding realities, the true God and eternal life. And this is precisely what John said in Joh_21:20, We know that the Son of God is come; that was the disciples positive knowledge of the historic Christ, and hath given us an understanding, that we may know Him that is true; that was the disciples spiritual discernment of Jesus; And we are in Him that is true; that is the full and final security of Christian faith and truth.

III. Note the direct bearings of all this upon present things.

1. A child once said to me, Perhaps I shall not believe when I am a man all the things which you believe. Surprised for a moment, I reflected, Why, if it be true to itself and its God, should it not grow in its day beyond us in knowledge of Divine truth? I revere the fathers; but some things which they held belonged to the glory which was passing, not to the more excellent glory of that which remained. This, accordingly, has one application to parents who are sometimes troubled by the new questions which their children are asking.

2. The surface of religious life is now rippled with breezes of discussion, and one duty seems urgent. We should live and abide, as much as possible, with our own hearts in those truths which to us are most real and vital. For our own quietness and inner truth of faith we need to look away from this present, and to cherish in our thoughts those elementary Christian truths which belong to the heart of the Christian faith in all the ages. And these are not passing away.

(1) The belief in God is not--how can it?--from the soul of man who is Gods child. But from all our questionings we are learning, perhaps never before so deeply, what those old Hebrew words mean--the living God!

(2) Again, men are disusing expressions of belief once common concerning the atoning work of Christ; and some say, So passes the glory of the Cross. Not so. The glory of the Cross can never pass, because it is the eternal glory of the love of God. Still upon our lips, although in simpler words of human love and need, you will hear the song of the ages, Worthy the Lamb that was slain. Gods Spirit is bringing closer home to our hearts the need there was for such sufferings as Christs in the forgiveness of the sin of the world.

(3) Again, there seems to have fallen over our pulpits a great silence upon the subject of the judgment-day. Perhaps God has seen fit to make this silence that our confused echoes of Jesus gospel might die away, and men listen again with hushed hearts to His eternal words. We had to cease repeating the fathers sermons upon sinners in the hand of God, at which once indeed the souls of men trembled, but by which now they are not moved, in order that we might begin to preach again, according to the warnings of our own hearts, the fearful wickedness and doom of a soul flying with wilful selfishness into the face of the glory of the loving, Christian God.

(4) Neither are the motives to repentance and a godly life passing from us. The more we learn of our own evil nature, and our own weakness and need of being put and kept right, the more reason have we for the humble prayer of the heart for the forgiveness of sins, and the presence of the Holy Spirit in our lives. (Newman Smyth, D. D.)

The glory of the gospel

The gospel is pre-eminently glorious, because it continues without change, and affords blessings in perpetuity to all who are willing to receive them. This perpetuity and unchangeableness are not the mere results of arbitrary power; but belong to it as a system suited in its nature to bless man at all times, and in all stages of his existence. It possesses the character of Him whose name is love and who never changes. Systems of religion, it is said, have risen up and had their day. Why may not this be the case with Christianity? The answer is easy. Because Christianity differs, in many material points, from every other form of religion.

1. It addresses itself directly to reason and conscience.

2. It puts no inordinate value on outward observances.

3. It not only disclaims fanaticism and superstition, but affords the only real security against those desolating evils.

4. It lays no restraints the design of which is not clearly benevolent.

5. The great founder of this religion has made all the duties which grow out of mans various relations a part of His system. As long as there are husbands and wives, parents and children, neighbours, etc., so long Christianity will be adapted to the circumstances of man. But it also institutes new relations. It makes, indeed, the human race all one family, offers to all one Saviour, and encourages all to say, Our Father which art in heaven. Thus, then, there is no other religion like Christianity. So the passing away of dissimilar systems affords no presumption that this, which differs from them all, will also pass away. Because the places of sand and seaweed on the shore are changed by every rising tide, it does not therefore follow that the solid rocks will be removed.

I. Christianity is adapted to all climates, periods, conditions of human existence, and produces, wherever it prevails, the same effects. It has in every age secured converts among--

1. All races.

2. Every variety of human character.

3. All classes and ranks.

II. The gospel is adapted to all parts of mans intellectual and moral nature.

1. It applies the strongest stimulus to the human mind, and gives the widest range to human thoughts.

2. Mark its treatment of mans affections and passions.

(1) Take love. Its ordinary effects, when supremely fixed on worldly objects, are too well known. It is the religion of the Bible only, which turns it at once on objects worthy to be loved by rational and immortal beings.

(2) Take hope, the mainspring of the soul. How important it is that man should have his hopes wisely directed. But in this case all human wisdom has utterly failed. Men have hoped for things unattainable, or for things which, when attained, have disappointed their expectations. But the gospel fastens the hopes of man on infinity and eternity, and gives for their warrant the sure promise of Jehovah, and the redeeming love of the Saviour.

(3) Take the desire of pleasure. Here is one of the most fearful dangers to which human nature is exposed. The religion of Christ gives to the Christian pleasure without pollution. It allows everything which is not injurious, and adds joys which flow from the everlasting fountain of joy in heaven.

III. The beneficent and wise adaptation of this religion to the nature of man is apparent from its operation on his conscience.

1. Conscience, from want of proper discipline and exercise, may be inert and feeble. Hence it is of unspeakable importance that we should have access to truth, which has power to awaken the slumberer within us. The Bible has that power, and it has been exerted times without number. It strikes on the heart of the sinner, even when dead in trespasses and sins, and sends a thrill of powerful feeling through his whole soul.

2. By the communication of knowledge respecting our Creator, our relation and obligations to Him, and to one another, our conscience is most wisely directed.

3. No religion knows what to do with the guilty and troubled conscience, but the religion of the gospel.

IV. The gospel is wonderfully adapted to the nature of man, because the unlimited reach of its truths is suited to the progress of our intellectual and moral faculties. Such is the nature of man, that when he has attained an object, and ascertained its extent, and found just what it can do for him, he is at once disgusted. But the truths of Christianity are ever enlarging before the mind of the believer. The same is true in regard to the Christians progress in holiness. Notice in conclusion some special blessings conferred by the gospel.

1. It confers upon individuals an elevation of character otherwise unattainable.

2. It gives to domestic life its choicest blessings.

(1) By making marriage a Divine institution.

(2) By determining the relative situation of husband and wife, parent and children.

3. It bestows its peculiar blessings on social life. Purifying all its fountains, and producing that gentleness and meekness, those kind designs to serve and please, which give the highest charms and the most enchanting graces to social intercourse.

4. It confers inestimable benefits on man in the relations of civil life. Complete civil and political liberty never can be enjoyed by any people without the influences of pure Christianity. In the most celebrated republics of the heathen world there was nothing like the degree of true, rational, well-balanced, and well-secured freedom, which is now the birthright of the people of this country.

4. It affords the only security for the preservation of the dearest right of a freeman--his religious liberty. (J. H. Rice.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 3:9. If, &c. — The apostle now proceeds to the second particular; the ministration of condemnation be glorious — Attended with such great glory. The law, whether moral or ceremonial, however glorious, was, to sinful and guilty, weak and depraved man, in his fallen state, no more than a ministration of condemnation. Even the moral part of it, though holy, just, and good, yet, being spiritual and extensive in its demands, condemned all for having violated it in time past, for falling short of its demands at present, and as being unable to fulfil it in future. Here we see how much they are mistaken who suppose that the moral law, of which the apostle chiefly speaks, (it alone being engraven on stones,) requires no more than a sincere obedience, such as is proportioned to our infirm state. For if this were sufficient to justify us, then the law would cease to be a ministration of condemnation. It would become (flatly contrary to the apostle’s doctrine) the ministration of righteousness. This, however, even a ministration of righteousness, is the gospel or new covenant: for, 1st, It reveals the essential righteousness of God, (Rom 1:16,) illustrating his perfections, and showing how holy and just he is, Rom 3:21-26. 2d, It exhibits the meritorious righteousness of Christ, or his obedience unto death, the procuring cause of our justification. See on Rom 10:4. 3d, It lays a foundation for, and is the seed of, the instrumental righteousness of faith, described Romans 4. and Php 3:9. 4th, It imputes righteousness to us in our justification, Rom 4:3; implants it in us in our regeneration and sanctification, Tit 3:5; Eph 4:23-24; and provides for our practising it in love and obedience, shedding abroad the love of God in our hearts, the great source of all piety and virtue, and creating us anew to all good works, Eph 2:10. Thus grace reigns through righteousness unto eternal life, Rom 5:21. On this account also the gospel far exceeds the law in glory: for,

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2Co 3:9. Κατακρίσεως· δικαιοσύνης, of condemnation; of righteousness) The glory of God shines back more brightly by the latter, than by the former. The letter condemns; condemnation imposes death as the punishment. The Spirit, along with righteousness, brings life.—δόξα, glory) The abstract for the concrete, for the sake of brevity.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_3:9. Grounding, simply by a characteristic change of the predicates (κατακρ. and δικαιοσύν.), of what was said in 2Co_3:7-8. Comp. Rom_5:18-19.

ἡ διακονία τῆς κατακρίσ.] the ministry, which is the medium of condemnation. For the ministry of Moses, which communicated the Decalogue, promoted through the law sin (Rom_7:9 ff.), whose power it became (1Co_15:56), and thus realized the divine curse against the transgressors of the law (Gal_3:20). Comp. on 2Co_3:6. The article denoted the well-known, solemn condemnation, Deu_27:26.

δόξα] sc. ἐστί, for the former ἐγενήθη ἐν δόξῃ is realised as present, regarded as present. Comp., subsequently, the present περισσεύει. The substantive δόξα (it refers, as in 2Co_3:7, to that external glory) stands as predicate in the sense of ἔνδοξος, denoting the notion of the adjective more strongly, according to a current usage in Greek. Rom_8:10; Joh_6:63; 1Jn_4:8, al. See Abresch, Auctar. Diluc. p. 275 f.; Fritzsche, ad Rom. II. p. 120.

περισσεύει] The tense realizes as present what is future; for the future glory of the teacher is already now an ideal possession. Note the accumulated strength of the expression: is in much higher degree superabundant in glory. On the dative of more precise definition with περισσεύειν, comp. 1Th_3:12; Act_16:5; Polyb. xviii. 5; Plut. Mor. p. 708 F. Usually in the N. T. with ἐν, as also here in Elzevi.

ἡ διακονία τῆς δικαιοσύν.] the ministry, which is the medium of righteousness[162] (comp. 2Co_11:15); for it is the office of gospel teaching to preach the faith in Jesus Christ, by which we have righteousness before God. See Rom_1:17; Rom_3:22 ff., Rom_3:30; Rom_10:4; Gal_3:13. Comp. especially, 2Co_5:21.

[162] Note the contrast of κατάκρισις and δικαιοσύνη. The former is an actus forensis; so also the latter, constituted by the divine act of the δικαίωσις (Rom_4:25; Rom_5:18), rests on imputation. Comp. 2Co_5:21. This in opposition to Hofmann, Schriftbew. I. p. 627 f.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

To wit, of Christ, which being imputed to us as our own, we are not only not condemned, but also we are crowned as righteous.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

ministration of condemnation--the law regarded in the "letter" which "killeth" (Co2 3:6; Rom 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."

the ministration of righteousness--the Gospel, which especially reveals the righteousness of God (Rom 1:17), and imputes righteousness to men through faith in Christ (Rom 3:21-28; Rom 4:3, Rom 4:22-25), and imparts righteousness by the Spirit (Rom 8:1-4).

exceed--"abound."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. The ministration of condemnation] The law, which ascertained sin, and condemned it to just punishment.

The ministration of righteousness] The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, of justification; and to show how God could be just and yet the justifier of him who believeth in Jesus.

Exceed in glory.] For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonour to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an equal abhorrence of sin, finds out a method to forgive it; to take away its guilt from the conscience, and remove all its infection from the soul. That this could be done the law pointed out by its blood of bulls and of goats: but every considerate mind must see that it was impossible for these to take away sin; it is the Gospel that does what the law signified; and forasmuch as the performance of a promise is greater than the promise itself, and the substance of a man is greater than the shadow projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) If the ministration of condemnation be glory . . .—Many of the better MSS. give the reading, if there be glory to the ministry of condemnation. The latter phrase takes the place here of “the ministry of death” in 2Co_3:7. The “letter,” the “written law,” as such, works death, because it brings with it the condemnation which awaits transgressors. It holds out to them the pattern of a righteousness which they have never had, and cannot of themselves attain unto, and passes its sentence on them as transgressors. Contrasted with it is the ministration which has “righteousness” as its object and result, and therefore as its characteristic attribute—the “law of the Spirit of life”—a law written in the heart, working not condemnation, but righteousness and peace and joy (Rom_8:1-4).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. For if the ministration of condemnation be glory] Dampnacioun, Wiclif, and similarly the Rhemish version. The law must be understood to be a ministry of condemnation, “not in itself and in its own nature, but accidentally, in consequence of man’s corruption,” Turretin. So St Paul explains in Rom_7:12-14; Gal_3:23; and 1Ti_1:8-10. Cf. also Heb_12:18-21 and note on 2Co_3:7.

much more doth the ministration of righteousness exceed in glory] Or, abound. See last note but one. The Gospel was the ministration of righteousness because righteousness was imparted by the indwelling of the Spirit of the Living God (2Co_3:3). See notes on 2Co_3:6; also Rom_3:21, cf. ch. 2Co_5:21.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For even that which was made glorious,.... The apostle grants that there was a glory in the law: it "was made glorious"; it was glorious in the author of it, who is God; it was of his appointing and ordaining, agreeable to his nature, and a declaration of his will; his authority was stamped upon it, and it was written by himself, which cannot be said of any other law whatever; it was glorious in its promulgation, God himself appeared in great glory at the giving of it; Christ was then present; it was ordained by angels, and by them delivered into the hands of Moses, on whose face such a glory was left as could not be steadfastly looked upon; and it was attended with thunderings, lightnings, the sound of a trumpet, &c. it was glorious in the matter of it, it contained great and excellent things; the substance of it is love to God, and to our neighbour; and it was glorious in its properties, being, in its nature and substance, holy, just, good, spiritual, perfect, immutable, and eternal; but yet

had no glory in this respect, by reason of the glory that excelleth. There is such an excelling glory in the Gospel, that the other is swallowed up and lost in it; it excels it in those things in which it was so glorious: in the author of it, which, though the same, yet with this difference; the law was given by God as a judge, the Gospel by him as a Father, as the Father of Christ, and of his people in him; the law is the birth of his holiness and righteousness, the Gospel of his wisdom, grace, and love; the law declares his will with respect to duty, the Gospel with respect to salvation; the authority of God is stamped on the law, but the Gospel is the image of Christ; the law was written by the finger of God, but the Gospel was hid in his heart, and came from thence: in the promulgation of it, through the long train of patriarchs and prophets, that went before it to usher it in; it was published by Christ, the Son of God himself, confirmed by the gifts and miracles of the Holy Ghost, and in it is a greater display of the glory of God; it was attended with angels too, and a voice from heaven delightful and not terrible; and there was a glory on Christ's countenance, far exceeding that of Moses's: in the matter of it; which is the love, grace, and mercy of God; the Lord Jesus Christ, in all the glories and fulness of his person and offices; salvation by him, spiritual blessings, exceeding great and precious promises; neither of which are to be observed in the law: the ordinances of it vastly exceed the legal ones; and it has greatly the advantage of it in its effects on the souls of men, when accompanied by the Spirit of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

Ver. 9. Exceed in glory] A throne was set in heaven, Rev 4:2; not in the mount, as Exo 25:9. The pattern of our Church is showed in the heavens themselves, because of that more abundant glory of the gospel above the law. And therefore also John describeth the city far greater and larger than Ezekiel, Rev 21:16; because Ezekiel was a minister of the law, John of the gospel. (Brightman in loc.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if the ministration of condemnation - Of Moses in giving the Law, the effect of which is to produce condemnation. Law condemns the guilty; it does not save them. It denounces punishment; it contains no provisions of pardon. To pardon is to depart from the Law; and must be done under the operation of another system - since a law which contains a provision for the pardon of offenders, and permits them to escape, would be a burlesque in legislation. The tendency of the Mosaic institutions, therefore, was to produce a sense of condemnation. And so it will be found by all who attempt to be justified by the Law. It will tend to, and result in, their condemnation.

Be glory - Be glorious; or be glory itself - It was glorious as a manifestation of the holiness and justice of God; and glorious in the attending circumstances. No event in our world has been more magnificent in the circumstances of external majesty and splendor than the giving of the Law on Mount Sinai.

The ministration of righteousness - The gospel; the promulgation of the plan of mercy. It is called “the ministration of righteousness,” in contradistinction from the Law of Moses, which was a “ministration of condemnation.” The word “righteousness,” however, does not exactly express the force of the original word. That word is δικαιοσύνης dikaiosunēs, and it stands directly opposed to the word κατακρισεως katakriseōs, “condemnation.” It should be rendered ‘the ministration of justification;’ the plan by which God justifies people; see the note, Rom 1:17. The Law of Moses condemns; the gospel is the plan by which man is justified. And if that which condemns could be glorious, much more must that be by which people can be justified, acquitted, and saved. The superior glory of the gospel, therefore, consists in the fact that it is a scheme to justify and save lost sinners. And this glory consists:

(1) In the fact that it can be done when all law condemns.

(2) In the showing forth of the divine character while it is done, as just, and merciful, and benevolent in doing it - blending all his great and glorious attributes together - while the Law disclosed only one of His attributes - His justice.

(3) In the manner in which it is done. It is by the incarnation of the Son of God - a far more glorious manifestation of deity than was made on Mount Sinai. It is by the toils, and sufferings, and death of him who made the atonement, and by the circumstances of awful and imposing grandeur which attended his death, when the sun was darkened. and the rocks were rent - far more grand and awful scenes than occurred when the Law was given. It is by the resurrection and ascension of the Redeemer - scenes far more sublime than all the external glories of Sinai when the Law was given.

(4) In the effects, or results. The one condemns; the other justifies and saves. The effect of the one is seen in the convictions of conscience, in alarm, in a sense of guilt, in the conscious desert of condemnation, and in the apprehension of eternal punishment. The other is seen in sins forgiven; in peace of conscience; in the joy of pardon; in the hope of heaven; in comfort and triumph on the bed of death, and amidst the glories of heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

What the apostle before called the ministration of death, he here calleth

the ministration of condemnation; and therin gives us a reason why he called it the ministration of death, because it led unto eternal death, as showing men sin, so accusing and condemning men for sinful acts. If it pleased God (saith the apostle) to make that ministration glorious, that the minister of the law (Moses) appeared so glorious in the eyes of Aaron and of the people;

the ministration of righteousness (by which he means the gospel) must needs be more exceedingly glorious. He tells us, Rom 1:16,17, that he was not ashamed of the gospel—for therein is the righteousness of God revealed from faith to faith; that is, the righteousness wherein a soul must stand and appear righteous before God.

The ministration of righteousness signifieth the ministration of that gospel, that doctrine, which revealeth righteousness.

Righteousness is here opposed to condemnation; and therefore signifieth that which is opposed to it, viz. justification. For God doth not so freely remit sins, but that he declares his righteousness in the remission of them; and will show himself just, while he showeth himself the justifier of him that believeth in Jesus, Rom 3:26. And from hence it appeareth, that the gospel is called the ministration of righteousness, because he that ministereth in it exhibiteth the righteousness to Christ to be reckoned to the soul, as that whereby it must be justified; for God could not otherwise declare his righteousness in the remission of sins, nor show himself just in justifying the ungodly. This ministration (he saith) must needs be more glorious in the eyes of men than the ministration of the law; for that ministration afforded nothing but terror and death, this affordeth relief, and comfort, and life.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Righteousness—The same word as is in Romans translated justification; meaning the pardon of sin and the being construed, through Christ, as righteous.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The ministration of condemnation. The same antithesis between the Law as involving "condemnation" and the gospel as bestowing "righteousness" is found in Rom_5:18, Rom_5:19. The glory; perhaps, rather, a glory; a stronger way of describing it as "glorious." Of righteousness. Involving the further conception of "justification," as in Rom_5:21 Rom_1:16, 17 4:25 5:21.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The ministration of condemnation - Such the Mosaic dispensation proved to all the Jews who rejected the gospel whereas through the gospel (hence called the ministration of righteousness) God both imputed and imparted righteousness to all believers. But how can the moral law (which alone was engraven on stone) be the ministration of condemnation, if it requires no more than a sincere obedience, such as is proportioned to our infirm state? If this is sufficient to justify us, then the law ceases to be a ministration of condemnation. It becomes (flatly contrary to the apostle's doctrine) the ministration of righteousness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

righteousness

(See Scofield "Rom 3:21").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. The different titles given to the law, and to the gospel; the former is called the ministration of condemnation, because it condemns men eternally for the violation of it; the latter is called the ministration of righteousness or justification, because it discovers to us the only way for a sinner’s justification before God; namely, by the righteousness of the Mediator.

Observe, 2. That the apostle, comparing the law and the gospel together, acknowledges that there was a surpassing glory in the latter above and beyond the former. Indeed, God’s institution stampt an excellency upon the Jewish worship, and the law given them had both an intrinsic glory in it, as it was a revelation of the will of God; and also an accidental and adventitious glory, as it was attended with the solemnity of thunder and lightning, fire and smoke, and a voice like the sound of a trumpet, at the promulgation of it: yet, says the apostle, compared with the gospel, the glory of the law, or Jewish worship, had no glory in it at all, by reason of the glory that doth excel; as the moon compared with the sun, is so outshined by it, that its brightness is little taken notice of. True, indeed, the law was a revelation of God’s will, as well as the gospel; but with this happy advantage on the gospel’s side. The law was a revelation of God’s will, as to duty and as to condemnation, in case of non-performance of that duty; but the gospel is a revelation of God’s will, as to grace and mercy, as to remission of sin and eternal life.

Observe, 3. Another argument produced here by the apostle to prove the ministration of the gospel, to be much more glorious than that of the law; namely, because it is much more durable and abiding, 2Co 3:11. If that which is done away was glorious, much more that which remaineth is glorious.

The force of the argument lies thus: That which is durable and permanent, is far more excellent than that which is temporary and transient. Now the law, or Jewish dispensation is vanished; its ministration is ceased, and all the legal ordinances are abolished; but the gospel-state remaineth to the end of the world. It is called a kingdom that cannot be moved, Heb 12:28, therefore the gospel-ministration, which is eternal, fixed, and abiding, must needs be more excellent and more glorious than the legal dispensation, which was temporary, transient, and vanishing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9. If the ministration of condemnation. See verse 7, the law, including the Decalogue. The ministration of righteousness. The gospel. The first condemned; the second justifies men with the righteousness of Christ. With such transcendent blessings, it far exceeds in glory the Old Covenant.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the service of condemnation

"the ministry of condemnation." This refers to the Old Testament law. AT: "the ministry that condemns people because it is based on the law" (See: Assumed Knowledge and Implicit Information)

how much more does the service of righteousness abound in glory!

Here the word "how" marks this phrase as an exclamation, not as a question. AT: "then the service of righteousness must abound in so much more glory!" (See: Exclamations)

the service of righteousness abound in glory

Paul speaks of "the service of righteousness" as if it were an object that could produce or multiply another object. He means that "the service of righteousness" is far more glorious than the law, which also had glory. (See: Metaphor)

the service of righteousness

"the ministry of righteousness." This refers to the new covenant, of which Paul is a minister. AT: "the ministry that makes people righteous because it is based on the Spirit" (See: Assumed Knowledge and Implicit Information)

that which was once made glorious is no longer glorious ... because of the glory that exceeds it

The Old Testament law no longer appears glorious when compared with the New Covenant, which is much more glorious.

that which was once made glorious

This can be stated in active form. AT "the law which God once made glorious" (See: Active or Passive)

in this respect

"in this way"

that which was passing away

This refers to "the service of condemnation," which Paul speaks of as if it were an object capable of disappearing. AT: "that which was becoming useless" (See: Metaphor)

translationWords

servant

condemn

glory

righteous

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ἡ διακονία (BD2KLP, f Copt. Goth., Chrys.) rather than τῇ διακονίᾳ (אACDFG, d am Syrr. Aeth), but doubtfully; and δόξῃ (אABC) rather than ἐν δόξῃ (א3DFGKLP, Vulg. Arm.). The ἐν may come from 2Co 3:11.

9. The Apostle justifies (γάρ) what has just been said by showing that the same contrast holds good if we compare the two from an earlier standpoint. The Law is a διακονία τοῦ θανάτου, because it is a διακονία τῆς κατακρίσεως, and condemnation leads to death. The Gospel is a διακονία τοῦ πνεύματος τοῦ ζωοποιοῦντος, because it is a διακονία τῆς δικαιοσύνης, and righteousness leads to spiritual life; for ‘the spirit is life because of righteousness’ (Rom 8:10). In a very much higher degree the ministration of righteousness is superabundant in glory. The righteousness is that which comes through faith in Christ (Rom 1:16-17; Rom 3:22). Note that he says τῆς δικαιοσύνης, not τ. δικαιώσεως, which would be the proper antithesis to τ. κατακρίσεως. The Gospel gives not merely acquittal but positive righteousness. In the sense of ‘abound in’ περισσεύω is commonly followed by ἐν (2Co 8:7; Eph 1:8; Col 2:7, &c.); but in 1Th 3:12 and Act 16:5, as here, there is no preposition.

The reading τῇ διακονίᾳ (see critical note) gives: For if the ministration of condemnation has glory. But this looks like a correction to what seemed to be more accurate.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] For (an additional reason ‘a minori ad majus’) if the ministration of condemnation was (or, is) glory (the change of ἡ διακονία to the dat. has been made apparently because a difficulty was found in the ministration itself being glory), much more does the ministration of righteousness abound in glory. The ministration of condemnation, because (Rom 7:9 ff.) the Law detects and condemns sin:—the ministration of righteousness, because (Rom 1:17) therein the righteousness of God is revealed and imparted by faith.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. εἰ γὰρ ἡ διακονία τῆς κατακρίσεως. The second point of contrast is explanatory (γάρ) of the first; the Law is a διακ. τ. θανάτου because it is διακ. τ. κατακρ, for condemnation results in death. ‘If such a ministration is glory, to a much greater extent the ministration of righteousness is superabundant in glory.’* The use of the pres. here is against ἔσται being the logical future. By ‘righteousness’ is meant that which is attributed to man when he is justified. Through faith in Christ man is more than forgiven; his debt is cancelled and he has something placed to his credit.

The ἐν which is usual after περισσεύειν (8:7; Eph 1:8; etc.) is omitted here, probably to balance δόξα in the first clause. In the first contrast we have ἐν δόξῃ … ἐν δόξῃ in the second, δόξα … δόξῃ Cf. 1Th 3:12; Act 16:5; here many texts insert ἐν.

ἠ διακονία το. κατ (B D2 E K L P, f g Vulg. Copt. Goth.) is probably to be preferred to τῇ διακονίᾳ τ. κατ (א A C D* F G 17 d e Syrr.); but the latter may be original ; ‘For if the ministration of condemnation has glory.’ D E G have ἐστιν after δόξα א3 D E F G K L P, Latt. Arm. have ἐν before δόξῃ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ministration of condemnation. Because Moses was the minister of the law. For the relation of the law to sin and condemnation, see Rom 5:20; Rom 7:7 - 13.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.