The Ministry of the Spirit: More Glorious Than the Law

THE HOLY SPIRIT GLORIOUSMINISTRY
EDITED BY GLENN PEASE
2 Corinthians3:8 8will not the ministry of the Spirit
be even more glorious?
Here is the context of the verse we are exploring.
2 Corinthians 3:7-11 7Now if the ministry that brought death, which was
engravedin letters on stone, came with glory, so that the Israelites couldnot
look steadily at the face of Mosesbecauseofits glory, transitory though it was,
8will not the ministry of the Spirit be even more glorious? 9If the ministry
that brought condemnation was glorious, how much more glorious is the
ministry that brings righteousness!10Forwhat was glorious has no glory now
in comparisonwith the surpassing glory. 11And if what was transitory came
with glory, how much greateris the glory of that which lasts!
PRECEPTAUSTIN RESOURCES
Amplified: Why should not the dispensationof the Spirit [this spiritual
ministry whose task it is to cause men to obtain and be governedby the Holy
Spirit] be attended with much greaterand more splendid glory? (Lockman)
ESV: will not the ministry of the Spirit have even more glory?. (ESV)
KJV: How shall not the ministration of the spirit be rather glorious?
NET:how much more glorious will the ministry of the Spirit be? (NET Bible)
NIV: will not the ministry of the Spirit be even more glorious? (NIV - IBS)

NLT: Shouldn’t we expect far greaterglory under the new way, now that the
Holy Spirit is giving life? (NLT - Tyndale House)
Phillips: can we not see whata much more glorious thing is the new
administration of the Spirit of life? (Phillips: Touchstone)
Wuest: how shall not rather the ministration of the Spirit be surrounded with
glory?
Young's Literal: how shall the ministration of the Spirit not be more in glory?
As is Paul's frequent practice in his epistles, he asks his readers a rhetorical
question, that is, a question askedmerely for effectwith no answerexpected.
In this passagePaulis completing the comparison he beganin 2Co 3:7. In
other words, if the Law of Moses came with such splendor, how much greater
is the splendor of the ministry of the Spirit. The question assumes an
affirmative answerfor clearly the ministry of the Spirit brings more glory
than the ministry of Moses andthe Old Covenant.
The ministry of the Spirit - This is another "synonym" for the New Covenant
(which also equates with "the ministry of the Gospel" according to Joseph
Beet), the "centerpiece"ofthe New Covenantbeing the permanently
indwelling Spirit in all who enter the New Covenant. In other words, the New
Covenantis aptly calledthe ministry of the Spirit because it results in the
giving of the Holy Spirit to all who enter it by grace through faith (cp Ro 8:9-
note, 1Co 6:19-note)
Puritan writer Thomas Watsonsays that...
The ministry of the gospelis called the ministry of the Spirit in 2 Corinthians
3:8, because the Spirit of God ordinarily makes use of this to work grace. This
ministry of the Spirit is to be preferred before the ministry of angels. (The
Beauty of Grace)

Ministry (1248)(diakonia)means the rendering or assistanceorhelp by
performing certain duties, often of a humble or menial nature serve, including
such mundane activities as waiting on tables or caring for householdneeds—
activities without apparent dignity
Be even more with glory - Literally the future tense is used ("will be...with
glory") for when the Law of Moses was given, the New Covenantwas clearly a
future event. Obviously at the time Paul wrote the new covenant was a present
reality. The Law written on stone could only condemn. The Law written on
the heart by the Holy Spirit brought salvation. Clearly the New Covenant has
even more glory than the Old.
John MacArthur notes that...
The Old Covenantis goodin that it commands righteousness. The New
Covenantis better in that it confers righteousness.The Old Covenantmade a
person a hearerof the truth. The New Covenantmakes a persona doer of the
truth...So the old covenantwas never intended to save, it was an inferior
covenantto the new covenantto begin with it because it was a non-saving
covenant. Then, however, when an Old TestamentJew was savedby grace
through faith, all of a sudden that Law, that moral law which once was a killer
to him became a path of blessing and he had an attitude like David (Ps119:97-
note) who said "O how I love Thy law! It is my meditation all the day." Now,
instead of the Law being a "killer", the Law was a path of life and
blessing...sweeterto him than honey in the honeycomb, more precious than
gold. It wasn'tthat his attitude towardthe Law savedhim, it was that his
salvationchangedhis attitude toward the Law. (The Glory of the New
Covenant, Part 4)
Ray Stedman comments that Paul calls the Old Covenant...
the ministry of death, a fading glory, it does not last. But when you discovera
new principle, a principle of God-dependence, that in using your native skills,
abilities, and training, God nevertheless will be at work (cp Php 2:12-note,
Php 2:13-note). In depending on that (Ed: he is referring to the New Covenant
ministry of the Spirit), there is an excitement and a glory that is greaterthan

the one you feel when you want to show off what you can do (cp Jn 15:5).
(Have you got What it Takes 2 Corinthians 3:1-11)
Steve Zeisler explains the ministry of the Spirit and the New Covenantas...
the Spirit of God, writing on tablets of human hearts (Je 31:33, 34, 2Co 3:3-
note, He 8:10-note He 10:16-note), living inside (Ro 8:9-note, 1Co 6:19-note),
making us different people from inside out (2Co 3:18-note), offering us power
to do what we could not do before (Gal 5:16-note cp "freedom/liberty" = 2Co
3:17-note), changing us so that we don't even want to do what we did before
(Php 2:13NLT-note, Ezek 36:26, 27). (Greatand Lasting Glory)
JosephBeethas an interesting thought on the "future tense glory"...
From the supernatural brightness which encompassedMoses as he gave to
Israelthe death-bringing letters, Paul infers that a still greatersplendor
awaits those through whom is imparted the life-giving Spirit. And, since no
such splendor surrounds them now, he speaks ofit as something which shall
be. He refers (cp. "hope" in 2Co 3:12) to the brightness in the world to come
of those who (Da 12:3) now "turn many to righteousness." (A Commentary on
St. Paul's Epistles to the Corinthians)
Wiersbe commenting on even more with glory writes...
When Moses descendedfrom the mountain, after conversing with God, his
face shone with the glory of God (Ex 34:30). This was a part of the glory of the
giving of the Law, and it certainly impressedthe people. Paul then argued
from the lesserto the greater:if there was glory in the giving of a Law which
brought death, how much more glory is there in a ministry that brings life!
(Wiersbe, W: Bible ExpositionCommentary - New Testament. 1989. Victoror
Logos or Wordsearch)
Samuel Davies...
Howeverlittle the gospelofChrist is esteemedin the world, it is certainly the
most gracious and important dispensationof God towards sinful men, or else
our Bible is mere fantasy and fable; for the Bible speaks ofit with the highest
encomiums, and the sacredwriters are often in transports when they mention

it. It is called: the gospelof the grace of God, Acts 20:24; the gospelof
salvation, Ephesians 1:13; the glorious gospel, or, the gospelof the glory of
Christ, 2 Corinthians 4:4; the gospelofpeace, Ephesians 6:15. Nay, its very
name has something endearing in the sound, "goodtidings," "joyful news". It
is the wisdom of God in a mystery, 1Corinthians 2:7; the mystery which had
been hidden from ages andfrom generations, Col. 1:26;the ministry of the
Spirit, and of righteousness, whichfar exceeds allformer dispensations in
glory. 2 Corinthians 3:8, 9. (The Nature of Justification)
Here is a translation of verses 7-8 in one African language...
The old Laws were written on stones, and the glory of God was seenatthat
time. The people of Israelcould not look [long] at the face of Moses, becauseit
was shining strongly, even though this glory did not last. Therefore, if the
Laws whose job is to bring death had glory like that, then the work of the
Spirit of Godwill have greaterglory than the Laws. Is this not true? (UBS
Handbook)
J C Philpot on the Ministry of the Spirit...
The first leading feature of the gospelis, that it is the ministry of the Spirit;
that is, through it and by it the Holy Spirit is promised and communicated.
Thus Paul asks the Galatians, "This only would I learn of you—have you
receivedthe Spirit by the works of the law or by the hearing of faith?" (Gal
3:2) The "hearing of faith" means that hearing of the gospelwith the believing
heart, whereby it becomes "the power of God unto salvation," (Ro 1:16) when
it comes "notin word only, but also in power, and in the Holy Spirit, and in
much assurance."(1Th1:5) In this sense the gospelis the ministry or service
of the blessedSpirit, that gracious and holy Teacherusing it as a means of
conveying himself into the heart. When our blessedLord rose from the dead,
and ascendedonhigh, he "receivedgifts for men." (Ps 68:18)The prime and
chief of these gifts was the Holy Spirit, which, being promised Him by the
Father as a part of the rewardof His humiliation, sufferings, and death, is
therefore called "the promise of the Father;" (Acts 1:4KJV) "Behold, I send
the promise of the Father upon you;" (Lk 24:49) "the promise of the Holy
Spirit;" (Acts 2:33) and "the Holy Spirit of promise;" (Ep 1:13) the meaning

of all these expressions being that the Holy Spirit, with all His gifts and graces,
is the promised Comforter, Teacher, and inward Intercessorofall to whom
the gospelcomes withpower.
Thus the chief glory of the Gospelis, that it is the "ministry of the Spirit." If,
then, the precept be an integral part of the gospel, it must also be a part of the
ministry of the Spirit. Not that the precept communicates the Spirit, as do the
truths, the promises, the invitations, the declarations of the gospel. These
instrumentally communicate the Spirit, whereas the preceptdoes but follow it,
and acts in union and harmony with it. Let us explain this point a little more
clearly. When a Gospeltruth, such as "The blood of Jesus Christ cleanses
from all sin;" or a Gospeldeclaration, as "He who believes on me has
everlasting life;" or a Gospelpromise, as, "I will not leave you comfortless, I
will come unto you," or a Gospelinvitation—"If any man thirsts, let him
come to me and drink," comes to the heart with a divine power, the Holy
Spirit is as if communicated thereby; for He comes into the heart through that
truth, declaration, promise, invitation, etc.
But He does not, at leastnot usually, come into the heart through the precept,
for the precept follows as the fruit and effect of His coming. Yet as the fruit
and effectof his coming, the spirit of the precept is in the fullest harmony and
union with the whole tenor and current of the gospel. Thus there is not a
single precept which is not in harmony with the gifts and graces of the Holy
Spirit. May we use a figure to illustrate this? Here is a piece of beautiful
music—the master-piece ofan eminent composer, sayHandel's Hallelujah
Chorus. What do you see? Severalsheetsofmusical characters, as notes, etc.,
which you may or may not read and understand. But while in the mere score,
there is no music in them—at least, the body is there, but not the soul of
music. Now, hear this score played and sung as intended. What a soul is put
into it, and what harmony! Among thousands of notes you will not hear a
jarring sound. So with the precepts. Deadin the letter, when a soulis breathed
into them by the Holy Spirit, they all are animated as with one harmonious
voice, every note being in perfect unison with the Gospelof the grace ofGod.
(The Precepts ofthe Word of God)
MINISTRYOF SPIRIT

SANCTIFICATION
The ministry of the Spirit includes causing us to be born againand then
causing us to grow in grace and the knowledge ofour Lord and SaviorChrist
Jesus. BradfordMullen summarizes the Holy Spirit's role in sanctification
(Note:I've also included some of his additional thoughts from his excellent
article on sanctification)...
The Holy Spirit is the dynamic of sanctification. Jesus saidthat he had to go
awayso that the Holy Spirit would indwell believers (Jn 14:16, 17, 18, 19 20).
The "Holy" Spirit is so named not because he is more holy than the Father
and the Son, but because his specific ministry vis-a-vis salvationis
sanctification(Ro 15:16-note;1Th 4:3-note, 1Th 4:4-note; 2Th 2:13; 1Pe 1:2-
note). The Spirit that inspired the Word of God now uses it to sanctify. Jesus,
therefore, prayed concerning his own, "Sanctifythem by the truth" (John
17:17). The Holy Spirit is the Spirit of truth (Jn 16:13). The blessing of the
new covenantis the presence ofthe Spirit (Ezek 36:27; Gal 3:14).
The Holy Spirit not only is the restorationof the presence ofGod in believers;
he also equips believers to serve the church and the world. As the fruit of the
Spirit are the result of the reproduction of godly characterin believers (Gal
5:22-note, Ga 5:23-note), so the gifts of the Spirit (Ro 12:4, 5, 6-note;1Co
12:1-14:40)are the means by which believers serve others.
Though God sanctifies by grace, human beings are responsible to appropriate
God's grace by faith. Faith is "the" means of sanctifying grace. The Bible
indicates that there are other means at the disposalof believers to promote the
direct faith—the Word, prayer, the church, and providence. The Word
reveals God's will (John 17:17). Prayer allows the believer to apply faith to
every area of life. The church is the context in which mutual ministry takes
place. Providence is God's superintendence over every detail of life so that a
believer will always have a way to grow in grace. Whether abounding or not
(Php 4:11-note), whether certain of the outcome or not (Esther 4:11-5:3), the
people of God may sanctify eachsituation knowing that God has allowedit
and is present in it. In the case oftemptation, the believer knows that there
always will be a sanctifying faith response available (1Co 10:13-note). When

God disciplines his children, it is for their good, that they may "share in his
holiness" (He 12:10-note).
God detests sacrificesthat are not offered by faith (Ps 40:6-note;Heb 10:5, 6,
7-note). On the other hand, a personis sanctified by presenting to God
offerings that he proscribes (1Sa 16:5; Job 1:5). In New Testamentlanguage,
we present ourselves as "living sacrifices" (Ro 12:1-note). According to the
old covenant, sacrificesare usually slain. Yet in the new covenanta believer
dies with Christ in order to live a new holy life in the powerof Christ's
resurrectionand in identification with Christ's suffering (Ro 6:1-11-note;Gal
2:20-note; Php 3:8, 9, 10-note).
A believer grows in sanctificationby living according to his or her new
identity. Before being "in Christ" the believer was "in Adam" (Ro 5:12-21-
note). To be "in Adam" is to be spiritually dead. Deathmeans "separation, "
not "annihilation." A spiritually dead person is separatedfrom God, the Life
which alone canmake one "godly." While separatedfrom God, the unbeliever
develops a working relationship with three related counter-sanctifying
influences—the world, the flesh and the devil. "The world" provides an allure
to which "the flesh" readily responds, so that the believer has a topsy-turvy
outlook that places createdthings before the Creator(Ro 1:23, 24, 25-note).
All the while "the devil"—Satan, the liar and slandererof God—along with
those under his sway, give hearty approval.
Faith in the gospelplaces the believer "in Christ," where everything becomes
new (2Cor5:17-note, 1Co 15:22). Scripture calls all that the "new" believer
was outside of Christ the "old man" or "old self." That identity has passed
awaythrough faith-solidarity with Christ in his death. The new identity is
characterizedby faith-solidarity with Christ in his resurrectionso that "we
might bear fruit to God" (Ro 7:4b-note; cf. Ro 6:1-11-note; Col3:1, 2, 3, 4-
note). Formally, the transformation by faith is immediate, but does not
automatically result in changedthinking or behavior. The world, the flesh,
and the devil still operate in their usual insidious way, but the power of each
has been rendered inoperative (Ro 6:6-note; He 2:14-note Gal6:14-note) for
those who live by faith according to their new identity. Faith includes
repentance—identifying and forsaking everything that characterizes the "old

man." Faith also includes trust—living in the light of everything that
characterizes the "new man, " even if it doesn't "feel" right. All of this is done
in hope, or forward-looking faith—confidence that God will carry out his
sanctifying purposes to the end (He 11:1-note). When Christ returns to
complete his work, He will remake the world, resurrectbelievers, and banish
Sataneternally.
Sexual purity is a frequently mentioned applicationin Scripture of a properly
functioning sanctifiedlife (1Co 6:18, 19, 20-note;1Th4:3-8-note). This is so, in
part, because marriage is the most revealing context from which to
understand Christ's sanctifying purpose for the Church (Eph 5:25 26 27 28 29
30-note). Believers'bodies are sanctified by controlling them in such a way
that God's purposes are being fulfilled by them (Ro 6:19-note, Ro 6:22-note;
Ro 12:1-note, Ro 12:2-note; 1Th4:4-note).
Sanctificationhas a negative and positive orientation. Negatively,
sanctificationis the cleansing or purifying from sin (Isa 66:17;1Co 6:11; Ep
5:26-note; Titus 3:5,6-note;Heb 9:13-note). The laver in God's sanctuary
provided a place for those offering sacrifice to God to ritually cleanse
themselves. Christ cleansesthe sinner once for all. The believer testifies to this
through a lifestyle of self-denial (Mt 16:24). Biblicalself-denial is not
asceticism—withholding pleasure or causing pain as an inherent means of
spiritual growth (Col 2:23-note). It is placing the interests of God before the
interests of self. Believers do not deny or ridicule legitimate human desires.
These desires, however, needto be continually prioritized according to God's
purposes (Mt 6:33-note).
Positively, sanctificationis the growth in righteous attitudes and behavior.
Gooddeeds (Eph 2:10-note), godliness (1Pe 1:15-note), Christ-likeness (1Pe
2:21-note), and fulfilling the demands of the Law (Ro 8:4-note) are all ways of
referring to the product of sanctification. The believer "presses on" by laying
hold by faith on the promises of God (Php 3:12-note), striving according to his
indwelling resources (Col1:29-note).
The initial avenue of spiritual experience is the mind. Faith must have an
object. God transforms believers from a worldly perspective and lifestyle by

renewing the mind (Ro 12:2-note). The Word of God makes us wise (2Ti 3:15-
note), for "faith comes from hearing the message, andthe messageis heard
through the word of Christ" (Ro 10:17-note). We need the mind of Christ
(Php 2:5-note), by which we take every thought captive (2Cor10:5-note).
The result of sanctificationis glory—the manifestationof God's presence.
Glory is symbolized by a fire that does not consume (Ex 3:5), by a visible
pillar of cloud and fire hovering above the Holy of Holies (Ex 40:34, 35), by
fire and violent quaking accompanying the giving of the Law on Sinai (Ex
19:18), and by the splendor that will accompanyChrist's return to earth (Rev
19:11ff-note). God's sanctifying presence among people results in the
manifestation of his glorious moral attributes. The new covenantbrings
greaterglory than the old (2Cor3). The Spirit occupies the place in the new
covenantthat the Lord did in the old covenant(2Co 3:17-note). He
progressivelygrows believers into God's likeness from glory to glory (2Co
3:18-note). So, whereas (positional)sanctificationhas been accomplishedfully
and finally in Christ and all those who are in Christ are positively sanctified,
the Christian is progressivelysanctifiedthrough the Spirit's ministry.
The New Testamentstresses moral, not ritual sanctification. Christ's atoning
work put an end to the ceremonialforeshadowing ofIsrael's cultic practice
("Ceremonial" aspectofthe Old Covenantlaw). Jesus'reference to the
temple altar in Mt 23:19 was from the perspective of the practice he came to
supersede.
A sanctified believer has assurance that he or she is Christ's. The call to
sanctificationreminds the Christian that he or she cannotpresume upon
justification. Professing believers are to "pursue" sanctification(Heb 12:14-
note). Apart from God's sanctifying work in human beings, "no one will see
the Lord" (Heb 12:14-note). God will judge any person claiming identification
with Christ while not actively engagedin pursuing sanctification(Mt 7:21-
note, Mt 7:22, 23-note). Johnbases assurance ona faith that perseveres in
sanctification(1Jn2:3, 4, 5, 6; 5:2, 3, 4). Though sanctificationis never
complete in this life (1Jn 1:8, 9, 10), it is not an optional extra, tackedon to
justification. (ReadBradford Mullen's lengthy but excellentsynopsis of
sanctification)

2 Corinthians 3:9 Forif the ministry of condemnation has glory, much more
does the ministry of righteousness aboundin glory.(NASB:Lockman)
Greek : ei gar te diakonia tes katakriseosdoxa, pollo mallon perisseuei
(3SPAI) e diakonia tes dikaiosunes doxe
Amplified: Forif the service that condemns [the ministration of doom] had
glory, how infinitely more abounding in splendor and glory must be the
service that makes righteous [the ministry that produces and fosters righteous
living and right standing with God]! (Lockman)
Paul continues his argument from lesser(Old Covenant)to greater(New
Covenant).
For (gar) explains or continues Paul's argument (it restates it using slightly
different wording) that the glory of the New Covenantsurpasses the fading
glory of the Old Covenant.
If (ei) does not express doubt and the Wuesttranslation conveys the sense of
this conjunction "for in view of the factthat".
Ministry of condemnation - MacArthur calls it "the ministry of judgment, the
ministry of doom, the ministry of damnation". Why? Because no one can obey
the law perfectly (Jas 2:10). This description amplifies Paul's previous
statementthat the letter kills (2Co 3:6).
Moses declaredthe OT equivalent of James 2:10, writing...
‘Cursed is he who does not confirm the words of this law by doing them.’ And
all the people shall say, ‘Amen.’ (Dt 27:26, quoted by Paul in Gal 3:10).
Comment: This final curse is the lastof the twelve curses (Deut27:1-26
consists only of the curses)and this lastcurse sums up all the previous ones.
The point is that God required and the Law demanded total, perfect
obedience something accomplishedby only one Man, the Man Christ Jesus
(cp 2Co 5:21, He 4:15-note). Note the response of the sons of Israel was

"Amen" (12 times they replied "Amen" eachtime solemnly saying they
agreedthat the curses were just and valid! - see word study on "Amen")
which was their way of saying they would be obedient, a promise they almost
immediately broke! As a result they came under the condemnationof the Law
(cp Ezek 18:4, Ro 3:19-note, Ro 3:20-note, Ro 6:23-note).
Condemnation (2633)(katakrisis fromkata = against+ krino = judge) refers
to a judicial verdict involving a penalty. It refers to the judicial actof
declaring one guilty, and dooming him to punishment. This was the effectof
the Old Covenant.
Ray Stedman explains the ministry of condemnation this way...
Everybody who tries to live a life that is pleasing to God by self-effortalways
discovers that he never quite makes it because he never knows when he has
done enough. A lady saidto me just last week, "WhenI go to bed at night I
often wonder if I had tried just a little harder maybe I could have done
something that would have made God happy." But she never made it. Every
night there was that feeling of, "I didn't quite measure up today." That is the
ministry of condemnation. It is the result of trying to do it on your own
resources,by your own efforts. (Have you gotWhat it Takes2 Corinthians
3:1-11)
Expositor's Bible Commentary...
Well then, argues Paul, if such glory attended the giving of the law under the
ministry or administration that brought death and condemns men, how much
more glorious will be the ministry of the Spirit that brings righteousness!
What was a distinctive and positive feature of the old order must also
characterize the new economy, but in greatermeasure. (Ibid)
Beetcomments...
The Law pronounces the condemnation (De 27:26)of all who disobey it; and
therefore of all men. For none can obey it. Consequently, the only immediate
effectof the Law is that just so far as we know it we are condemned by it. For
"through law comes understanding of sin": Ro 3:20. By conveying to men

such a law Moseswas a minister of condemnation. (A Commentary on St.
Paul's Epistles to the Corinthians)
MUCH MORE DOES THE MINISTRYOF RIGHTEOUSNESS ABOUND
IN GLORY: pollo mallon perisseuei(3SPAI)e diakonia tes dikaiosunes doxe:
Righteousness:2Co 5:21 Isa 46:13 Jer23:6 Ro 1:17 3:21,22 4:11 5:15-21 10:3-
10 1Co 1:30 Ga 5:4,5 Php 3:9 2Pe 1:1
Abound: 2Co 3:10,11 1Co 15:41 Heb 3:5,6
2 Corinthians 3 Resources - Multiple Sermons and Commentaries
Much more - Going from the lesser, fading glory of the Law to the continually
superabounding glory of the Gospel.
The ministry of righteousness - Another synonym for the New Covenant
which is proclaimedin the Gospelof Jesus Christ.
Charles Simeon explains that...
the Gospelis called a ministry of righteousness becauseit reveals a
righteousness commensurate withall 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” (Ro
10:4) and that the law was given as a ministration of death on purpose to shut
men up to this righteousness, andto constrainthem to seek salvationin the
way provided for them (Gal 3:22, 23)...
Thus the Gospelsupplies 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 Gospeladministers both; and that too in such an abundant measure,
as is adequate to the necessitiesofthe whole world: it ministers righteousness
sufficient to justify the most guilty sinner upon earth; and imparts the Spirit,
so that the weakestmay be more than conqueror over all the enemies of his
soul. (Readhis excellent sermonThe Glory of the GospelAbove that of the
Law)
Adam Clarke explains the much more glory noting that...

it is the Gospel(New Covenant)that does what the law (Old Covenant)
signified (or symbolized or pointed toward); and forasmuchas the
performance of a promise is greaterthan the promise itself, and the substance
of a man is greaterthan the shadow projectedby that substance (cp Col 2:17-
note); so is the Gospelof Jesus Christ greaterthan the law, with all its
promises, types, ceremonies, andshadows.
Ruth Bryan...
The ministry of condemnation was glorious, when it pleasedthe Lord to
bruise Him. But the ministry of righteousness exceedsin glory--when the
blessedSpirit brings near His righteousness, yes, puts it on the soul, saying,
"Bring forth the best robe, and put it on him!" (Lk 15:22)It is also
exceedinglyglorious when the righteous Father welcomesthe prodigal with
the kiss of everlasting love, being well pleasedfor His righteousness'sake(Lk
15:22); and when "the Lord our righteousness seesofthe travail of His soul
and is satisfied," (Is 53:11) saying, "You are all beautiful, my love! There is no
spot in you!" (Song 4:7) Then also is the poor soul richly satisfied, saying, "In
the Lord I have righteousness andstrength!" (Is 45:24) "I will make mention
of your righteousness, evenof yours alone." (Ps 71:16)This is, indeed, a
glorious ministry of righteousness, andis part of the abundance of Your
house, my King and my God. Here is food for hungry souls who have long
been starving on the husks of self(self-righteousness)andhere is clothing for
the nakedsoul (Re 3:17), who has been into the "stripping-room," and had
the filthy rags (Is 64:6), and all the adornments of self stripped off! O my
precious friend, it is a mercy to be made and kept poor enough for Jesus to be
all. (The preciousness ofChrist unfathomable and evernew)
Paul was as enslavedin the practice of the Old CovenantLaw as any man
(Php 3:4, 5, 6-note) but when he met Jesus, the Covenant Messenger(Mal
3:1), he beganto experience a quality of life and liberty so much more glorious
that under the Old Covenantthat it led him to exclaim...
But whateverthings were gainto me (while he was under the Law, trying to
merit righteousness, but only experiencing condemnation), those things I have
counted as loss for the sake ofChrist. 8 More than that, I count all things to be

loss in view of the surpassing value of knowing Christ Jesus my Lord, for
Whom I have suffered the loss of all things, and count them but rubbish in
order that I may gain Christ, 9 and may be found in Him, not having a
righteousness ofmy own derived from the Law, but that (righteousness)
which is through faith in Christ, the righteousnesswhich comes from God on
the basis of faith (Php 3:7, 8-note, Php 3:9-note)
RIGHTEOUSNESS:
POSITIONALAND PROGRESSIVE
Clarke interprets the ministry of righteousness as
The Gospel, the grand business of which was to proclaim the doctrine of
justification; and to show how God could be just and yet the justifier of him
who believeth in Jesus.
Comment: As alluded to above in the discussionof the ministry of the Spirit
(note), there is positional righteousness (justificationby grace through faith, a
one time event, past tense salvation [Tenses ofSalvation], perfect
righteousness before Godbecause ofthe crediting of Christ's perfect
righteousness to our accountindependent of any obedience to the Law on our
part for it exists in Christ alone - 1Co 1:30 Php 3:9-note Ro 3:20-note Je 23:6
2Co 5:21) and there is also "progressive" orexperiential righteousness
(progressive sanctification, growthin holiness and Christ-likeness, anongoing
process in this present life but also by grace through faith not works or self
effort, often calledpresent tense salvation). The ministry of righteousness then
is that work of the Gospelmediated by the Word and the Spirit which first
causes us to be born again (justified = declaredpositionally righteous) and
then (mediated also by the Word and the Spirit - eg 2Co 3:18-note, Jn 17:17,
Ro 15:16 et al) the lifelong process ofgrowthin holiness (sanctification= daily
being made experientially righteous). It should be noted that one cannot
dissociate positionalfrom progressive righteousness, as some falselyteach
even in evangelicalcircles saying that one canbe born againand thereafter
exhibit no changedlife. This is not what the Bible teaches andis clearlythe
deceptive, damning doctrine of demons!

Ministry of righteousness - ("the ministry that produces and fosters righteous
living and right standing with God" Amplified) As discussedin the preceding
comment, the New Covenantis marked by and leads to a righteous lifestyle
for those who enter into it by grace through faith. As a corollary - if one says
they have entered the New Covenant and yet they fail to exhibit any change in
lifestyle and/or no tendency toward righteousness or"right living" (as their
direction not perfection! cp 1Jn 1:8), they may well be professors ofChrist,
rather than possessorsofHis holy life and His Holy Spirit. The Spirit of
holiness indwelling a believer urges and impels the believer toward
righteousness andholiness and godliness, not towardunrighteousness,
unholiness and ungodliness (cp the instructing, "child rearing" effectof the
"grace ofGod" in Titus 2:12-note).
Paul exhorted the Corinthians...
Test(peirazo in the present imperative = command to make this your
continual practice) yourselves (Notothers but yourselves!cp Mt 7:1-note, Mt
7:5-note) to see if you are in the faith; examine (dokimazo also present
imperative) yourselves!Or do you not recognize this about yourselves, that
Jesus Christ is in you-- unless indeed you fail the test (adokimos)? (2Cor13:5-
note)
Comment: Be careful! Remember that God is the ultimate Judge of the
authenticity of the salvationof others, not us. Believers must avoid the
temptation to be critical or judgmental of anotherperson's life, for we cannot
see their heart. It is one thing to urge one we suspectto be a professorto
pursue holiness (He 12:14KJV-note), but ultimately it is up to God and His
Spirit to cause the new birth (Jn 3:3, 5, 6, 7, 8, cp 1Pe 1:3-note, 1Pe 1:23-note)
and to place the desire and that power(Php 2:12-note, Php 2:13-note) in an
individual's life.
Righteousness(1343)(dikaiosune from dikaios [word study] = being proper or
right in the sense ofbeing fully justified being or in accordance withwhat God
requires) is the quality of being upright. In its simplest sense dikaiosune
conveys the idea of conformity to a standard or norm and in Biblical terms
the "standard" is God and His perfect, holy character. In this sense

righteousness is the opposite of hamartia (sin), which is defined as missing of
the mark setby God.
Dikaiosune is rightness of characterbefore Godand rightness of actions
before men. RighteousnessofGod could be succinctlystatedas all that God is,
all that He commands, all that He demands, all that He approves, all that He
provides through Christ (Click to read PastorRay Pritchard's interesting
analysis of righteousness in the GospelofMatthew).
The Gospelmanifests the righteousness ofGod to all who believe...
For in it (the Gospel)the righteousness ofGod is revealedfrom faith to faith;
as it is written, “But the righteous man shall live by faith.” (Ro 1:17-note).
But now apart from the Law the righteousness ofGod has been manifested,
being witnessedby the Law and the Prophets, (Ro 3:21-note).
Ray Stedman has a slightly different explanation of righteousness writing
that...
Righteousnessmeans being fully accepted, having a sense ofbeing approved
by God, of being honored and cherished by Him. The nearestwordI know to
describe this is the word worth. God gives you a standing of worth. You don't
have to earn it; you start with it. God tells you who are already in the New
Covenant,
"I have loved you, I have forgiven you, I have cleansedyou. You are my
dearly beloved child. I intend to use you; you are part of my program; your
life is significant. There is nothing more you can add to that (cp Col 2:10-
note). Now, on that basis, with the security of that acceptance(cpEp 1:6KJV-
note), go back to your work."
And you go with a sense ofapproval and security. Psychologists tellus that the
only way you can function in the world today is with that sense ofapproval. If
parents do not give their children a sense ofsecurity, they are torn apart by
life, ravagedby whateverhappens. And it is true of us as well. We need it all
the time. On a scale of1 to 10, that is not even an 8; that is a 10! We need all
the time that sense of being approved, accepted, loved, cherished. That is the

New Covenant. Isn't that a greaterglory than the feeling of trying to earn
your way to God, feeling guilty because youdid not quite make it? (Have you
got What it Takes 2 Corinthians 3:1-11)
Beetexplains that...
As minister of the GospelPaul was a means of imparting to men this
righteousness. Itis the link connecting the Gospelpreachedby Paul and the
Holy Spirit receivedby those who believe it. The immediate effectof the Law
is to bring men under God’s frown: the immediate effectof the Gospelis that
they rejoice in the smile of God. And Paul argues that if, as recordedin Ex
34:29, glory pertains to the former then more abundant glory pertains to the
latter. (A Commentary on St. Paul's Epistles to the Corinthians)
Jesus Thy Bloodand righteousness
My beauty are, my glorious dress;
’Midst flaming worlds in these arrayed,
With joy shall I lift up my head. (Play)
Abound (surpass, overflow)(4052)(perisseuo from perissos = abundant,
exceeding some number, measure, rank or need, over and above)means to
cause to superabound, to be superfluous, to overflow, to be in affluence, to
excelor to be in abundance with the implication of being considerablymore
than what would be expected. Perisseuoconveys the idea of exceeding the
requirements, which in a sense is what the New Covenantdid. God's
requirement was perfect obedience in order to attain righteousness orbe
justified.
William Plummer (1867)writes that...
Of course Christ is a far better Mediator than Moses (2Cor. 3:9). The
mediation of the former (first covenant, mediated by Moses)wastemporary;
that of the latter (Christ) everlasting. This is the last dispensation. "There
remains no more sacrifice forsins." (He 10:26)We may not expect "the
bringing in of a better hope." (He 7:19) The mediation of Moseswas typical;
that of Christ was real. Moses laidmany burdensome rites on the people;

Christ appointed a very simple worship. The tendency of the Law, through
sin, was unto death; through faith the gospelgives life. (He 9:13, 14). The
former was the ministry of death; the latter is the ministry of the Spirit. The
mediation of Moses preparedmen for the gospel;that of Christ prepares men
for glory. Christ surpasses Mosesin that he is the Mediatorof a better
covenantestablishedupon better promises (He 8:6). Christ is more kind and
compassionatethan Moses.Bothrefused a crown; but Jesus wore a crownof
thorns and hung on the Cross. Moseswas a servant, but Jesus Christ was a
Son. The authority and energy of Moses were both limited; but Jesus raised
the dead and performed countless miracles in his own name, and all power in
heaven and earth is given unto him. Moses did a goodwork—butChrist a far
better work. The law was given by Moses;but grace and truth came by Jesus
Christ. (The Rock of Our Salvation)
2 Corinthians 3:10 For indeed what had glory, in this case has no glory
because ofthe glory that surpassesit. (NASB: Lockman)
Greek : kai gar ou dedocastai(3SRPI)to dedoxasmenon(RPPNSN)entouto
to merei einekentes huperballouses (PAPFSG) doxes;
Amplified: Indeed, in view of this fact, what once had splendor [the glory of
the Law in the face of Moses]has come to have no splendor at all, because of
the overwhelming glory that exceeds and excels it [the glory of the Gospelin
the face of Jesus Christ]. (Lockman)
For indeed what had glory - The Old Covenanthad glory. The glory on the
face of Moses,althoughtemporary, was realglory. Not only did Moses'face
reflectglory, the Tabernacle (establishedin concordance withthe Old
Covenantregulations) was the site of God's Shekinah glory which ceasedwith
the destructionof the Solomon's temple.
Had glory...has no glory (1392)(doxazo)means to cause to have great
splendor.

Both verbs are in the perfecttense and the latter (has no glory) indicates that
this loss of splendor of the Old Covenant is a permanent condition.
In this case - In the case ofthe comparisonof the Old to the New Covenant.
What had glory has no glory - Clearly the Old Covenant had glory (2Co 3:7
and the next verse 2Co 3:11) but that glory is as if it is no glory in comparison
the surpassing glory of the New Covenant. The analogyin nature is the glory
of the sun compared to the glory of the moon, for when the sun rises, the
moon begins to fade and eventually disappear. The writer of Hebrews states
that...
When He said, "A new covenant, (added by translators)" He has made the
first (covenant) obsolete. Butwhateveris becoming obsolete and growing old
is ready to disappear. (He 8:13)
Rob Salvato illustrates the "no glory" of the Old Covenant...
The law is a mirror. It is not a bar of soap. We look in the mirror to see the
condition of our countenance. I need a make over – I need a showerI am
dirty! It’s the soapwhich cleansesUS of our dirt. The law is a mirror. not
soap. The law is not a surgeon, who can remove, by his skills, a cancer. The
law is simply gives us the diagnosis. The office of the law is to show us the
disease in such a way that it shows us no hope of a cure! The New Covenant
brings a remedy to those who are past hope. The glory of the New Covenantis
greaterbecause it provides a way for man to become RIGHTEOUS in the site
of God through faith in Jesus Christ – That is what made this a greaterglory!
(From Glory to GreaterGlory)
Glory that surpasses it - More literally "the surpassing glory", the "throwing
beyond" glory.
Surpasses (5235)(huperballo from huper = above + ballo = cast, put) literally
means throw beyond the usual mark which came to describe a degree which
exceeds extraordinary. Synonyms include exceeding, extraordinary, extreme,
supreme, far more, much greater, to a far greaterdegree. The presenttense
signifies the continually surpassing glory of the New Covenant (alluding to its
never ending character)in comparisonto the Old Covenant.

Robertson...
Christ as the Sun of Righteousness (Malachi4:2) has thrown Mosesin the
shade. Compare the claims of superiority by Christ in Matthew 5 to 7 (the
Sermon on the Mount).
Beetcomments that...
The Old Covenantbelongs to the categoryof objects glorious in themselves
which lose their glory by the surpassing splendor of some brighter object. Just
so the moon is as bright after sunrise as before: but, practically, its brightness
is completely set aside by that of the sun. It is so in the matter of the Old
Covenant.
In it is illustrated the generalprinciple,
the glorified is not glorified
because ofthe surpassing glory.
The brightness of Moses’face revealedthe splendor of his ministry. And while
we look at his ministry alone, amid the darkness ofsurrounding night (Ed: cp
the spiritual darkness ofthe unsaved world), it is in our eyes coveredwith
glory. But when we compare it with the ministry which proclaims
righteousness formen whom the Law condemned, and which imparts, not
letters graven on stones, but the abiding presence ofthe life-giving Spirit, the
glory of the former covenantfades utterly, and we think only of the greater
splendor of the ministry of the New Covenant. This strengthens immensely the
argument of 2Co 3:7, 8. If a supernatural brightness attestedthe grandeur of
the Old Covenant, and if the Old Covenantnow sinks into insignificance in
presence ofthe New, surely an infinite splendor belongs to, and therefore
awaits, the ministry of the New Covenant. Fornothing less than infinite
splendor can throw into the shade the splendor of the Old Covenant. (A
Commentary on St. Paul's Epistles to the Corinthians)
John MacArthur addresses the question that many ask and that is...
"Wellis God's moral law still important?" Sure it is because God's moral law
is still the...is still the rock which has to break the sinner's back. And we have

to preach that Law and uphold that Law. And by the way, the moral law is
repeatedin the New Testament, right? The civil law is set aside...Gentilesand
Jews are made one. Ceremoniallaw is set aside -- no more Sabbaths and new
moons and feasts and sacrificialsystem, the temple is destroyed, no more
sacrifices...that'salldone away with. But the moral law is repeatedand
recited in the New Testamentand it is againreiterated and brought before the
sinner to show him his sin. But if the Old Covenant was by itself, it would be
absolutely useless,foreven the virtuous reflectionof the holiness of God is
useless to save. The New Covenant comes and by grace through faith provides
what the Old Covenant could not provide.
2 Corinthians 3:11 For if that which fades awaywas with glory, much more
that which remains is in glory.(NASB:Lockman)
Greek:ei garto katargoumenon(PPPNSN)dia doxes, pollo mallon to menon
(PAPNSN)en doxe.
Amplified: Forif that which was but passing and fading away came with
splendor, how much more must that which remains and is permanent abide in
glory and splendor! (Lockman)
THE NEW COVENANT
IS PERMANENT
For if - Forsince it is true is the idea (the Law did have glory). Continuing his
lesser-to-greaterargument, Paul explains or gives a reasonfor the greater
splendor suggestedin the preceding verse.
That which fades away - Referring to the ministry of the Old Covenantof
Law, the ministry of condemnation. The Old Covenantis valid (but see
MacArthur's clarifying comment) only until the New Covenantcomes with
the liberating, life giving Gospel(Gal3:22 - where "Scripture" in context =
"Old Covenant", Ro 10:4-note, Ro 6:14-note). In 2Co 3:7 the same verb

katargeo (fading away)refers to the glory of Moses’face,whereashere fades
awayrefers to the glory of the Old Covenant.
The fading of the glory on Moses'face was in a sense an actedout prophecy,
in other words, the facialfading preceding and predicting the future fading of
the Old Covenant.
Fades (2673)(katargeofrom kata = intensifies meaning + argeo = to be idle or
inactive from argos = ineffective, idle, inactive from a = without + érgon=
work)literally means to reduce to inactivity or to cause something to come to
an end, in this case the Old Covenant. The present tense signifies the glory
was continually fading emphasizing the temporary nature of the Old
Covenant. It is in process ofdisappearing.
Ryrie comments that...
There is no question that the law was glorious for its time and purpose, but its
temporariness and limited purpose causedthat glory to fade in the blazing
light of the grace ofChrist, which has as its eternal purpose the bringing of
many sons into glory (John 1:17; Heb. 2:10).
John MacArthur explains that...
The Law was no permanent answer. The Law was no final solution. The Law
was never intended to be the last word on the plight of sinners. The Law never
could save. It can't be the last word. I remember on one occasionwhenI was
in Israel many years ago and I stayed in a hotel right adjacent to a synagogue,
my room was right about as far as I could reachmy arm to touch this
synagogue andit was...itwas onShabbat and they were having this worship
and I heard it hour after hour after hour and, of course, the realization that
these people are lockedin to the old covenant. They will not allow the new
covenant. They will not tolerate it. And if you introduce it to them, they
become violently aggressive andagitatedabout it in their rejection. And you
want to say to them, "But...but...but the Law was never the last word on the
plight of sinners, it can't save. It was never to be the full final revelationof
God's redemptive purpose and the means by which righteousness couldbe
provided. It only pointed to something greater."

It was not adequate, it was not permanent. It could prescribe what men ought
to do, but it couldn't enable them to do it. The old covenant could provide a
basis of damnation but not of salvation, a basis of condemnation but not of
justification, a basis of culpability but not purity. Something had to be added.
You say, "Well did the Jews know it was coming? Were they ever told?" Sure,
Jeremiahmade it as clear...ascrystalclearas it could be made. Jer 31:31, 32,
33, 34...Theyshouldhave known that the old covenantwasn't the last. The
contrastis betweenwhat is transitory and passing and what is lasting and
eternal. What Mosesstoodfor was glorious but passing away. The day was
bound to come when its splendor would vanish. The new covenant, however,
comes with a pledge of eternality. The new covenantdoesn't fade away....
The new covenantis the lastword, salvationby grace through faith. The
ministry of death and condemnation had a glory, it was designedby God, it
was holy, just and good. It establishedthe standard of righteousness.And for
believers, for those forgiven by God and saved, it was a path of blessing. But
the New Testamenthas a greaterglory. The new covenanthas a greaterglory.
And without the new covenant, the old covenant would have just catapulted
the whole human race into hell....
But let's take a true Jew who really believed. What would he do? He would
come to God, repentant, pleading for grace and pleading for mercy. He saw
the ceremoniallaw as symbolic of God's provision for him somewhere down
the future. He knew God would provide. He knew God would be gracious and
God would be merciful because that's the kind of God He was. And he cast
himself on God's mercy and God's grace. And he would be redeemed based
upon what Christ would do in his behalf. But for most Jews, the vast majority,
apart from that true remnant, they disobeyedthe Law offered, no genuine
repentance, exercisedno saving faith in God, depended not on God's grace
but on their works keeping the external ceremonialreligion and that was
really a killer. And along came the prophets and constantly calledthem to
repentance. That's always the message.It boggles my mind how that people
can saytoday that we don't have to preach repentance. It's always been the
message....

New covenantministry will continue and never be replacedbecause there's no
more to do, there's no more to say. It's all been done in Christ. He has
accomplishedonce foreverthe redemption of His people. There is no higher
truth, that's it. Oh, we'll get new understanding of the richness of the gospelas
we grow but we'll never get beyond the gospel, we'll never getbeyond the new
covenant. There's nothing beyond it. (The Glory of the New Covenant, Part 4)
That which remains - This phrase refers to the New Covenant. The Good
News. The Gospelof grace.
Beetcomments...
In the history of the world, as in the experience of eachindividual God speaks
first in the form of Law, "Do this or die." When we hear the goodnews, "He
that believes shall not die," the voice of condemnation loses its dread power,
and comes to nought. But the goodnews of life will remain sounding in our
ears for ever. Paul argues, "If the temporary dispensationwas accompanied
by splendour, of which splendour the brightness on Moses’face was a
conspicuous example, surely the abiding voice of the Gospelis or will be
surrounded by still greatersplendour." [Notice the appropriate use of dia
[through, with] and en [in], as in Ro 1:2, for the temporary and the
permanent.] With the passing nature of the Covenantof which he was
Mediator, the passing brightness of Moses’face was in beautiful though
incidental agreement. Eventhe little outward details of the two Covenants
were in harmony with their inward essence. (A Commentary on St. Paul's
Epistles to the Corinthians)
Comment: Bernard agrees withBeet's comments on the prepositions,
explaining that dia (with) implies transience while en (in) implies permanence.
Ray Stedman has an different interpretation/application of this section
explaining that...
Paul is talking about himself, looking back to the days when he counted on his
background, his skill, his sharp mind and dedicatedheart for success(Ed:
When he was under the Old Covenant of the Law, the ministry of death and
of condemnation). He is saying,

"I have come now to understand that God at work in me can do so much
more than I could ever have done (Ed: cp Gal2:20-note, 1Co 15:10-note, Php
4:13-note). I have come to understand that Christ's work in me is so far more
effective beyond anything I could ask or think (Eph 3:20-note Col 1:29-note),
that all the "glory" I once felt coming from the challenge to my self-effortis
nothing but a pile of manure (that is the term he uses)(Php 3:8-note
"rubbish" = that which is thrown to the dogs = the dregs, refuse, what is
thrown awayas worthless), comparedwith the glory of God at work in me
(Php 2:13-note). It (The Old Covenant of Law) has lostall its splendor. I don't
try to psych myself up in order to accomplishsomething for God. I know that
even in my feeblestweaknessGodis able to work through me, and that is
what I count on (2Co 3:5-note). What happens as a result is far more thrilling
and adventurous than anything that ever happened before."
That is the Christian life. That is what the world is waiting to see in our day.
We are all calledto be ministers of the new covenant. (Ed: Functioning under
the empowermentof the ministry of the Spirit and the ministry of
righteousness)Godis making us able, not ourselves (2Co 12:9-note, 2Co
12:10-note). If we understand that, life will never be the same again. You can
count on that!
We thank you, heavenly Father, for this glimpse anew at what is true and real
in the affairs of this world. We are made aware, Lord, of how many times we
have been confusedand blinded by the attitudes of the world around us which
continually brainwash us to believe that it is something lying within us that is
the secretoftrue power. Grant to us, Lord, that we may understand this
truth, and believe it instead and, counting on you, discoveryour ability to
change and heal and restore and forgive, manifest through us. We ask in your
name, Amen. (Have you got What it Takes 2 Corinthians 3:1-11)
Remains (3306)(meno) means to abide and the presenttense indicates the
glory of the New Covenantis permanent. The glory of the New Covenantis
never ending and does not need to be replaced, amended or updated because
it fully accomplishes allof God's redemptive objectives.
Adam Clarke comments that the New Covenant...

As a great, universal, and permanent GOOD vastly excels a goodthat is small,
partial, and transitory (Old Covenant)
A T Robertsoncomments...
This claim may be recommended to those who clamour for a new religion.
Christianity is still alive and is not dying.
(He adds) Love of the external killed the inner life and crucified Jesus of
Nazarethfor His emphasis on the spiritual life and rebuke of the mere
ceremonialismof the Scribes and Pharisees. Stephenwentthe way of Jesus
when he rebuked the Pharisees fortheir perversion of real religion and sought
to give the spiritual interpretation of the Kingdom of God as expounded by
Jesus. Paulturned from persecuting Pharisee to spiritual interpreter of Jesus
and took the place of Stephen in whose death he had rejoiced. Jesus and
Stephen fought officialPharisaismin the current Judaism. Paul took up the
battle with Pharisaismwithin the Christian fold which was speaking to put
the fetters...seeking to put the fetters of their perverted Judaism upon the
Christianity of Jesus. The one hope of rescue for the soulof man was in
jeopardy. Paul's soul was stirred to its depths and he met the issue with all the
force of his nature. He is in the thick of the fight with these Judaizing
Christians who were attempting to destroyspiritual Christianity when he
draws the contrasthere betweenJudaism and Christianity, the battle between
the bondage of legalismand spiritual Christianity has never ceased. Paulset
up his standard in 2 Corinthians, Galatians and Romans. Martin Luther took
it up hundreds of years afterwards and the peril is always real.
BIBLEHUB RESOURCES
Ministry Of The Old TestamentCompared With That Of The New
2 Corinthians 3:7-11

C. Lipscomb
He speaks now of the "ministration of death," not of it as the ministry of the
letter; and yet it was "glorious."Comparedwith the revelation made to
Enoch, Abraham, Jacob, it was "glorious." Whetherwitnessing to the unity of
God or to his providence over an electrace, it was an illumination, or
splendour, unequalled in the centuries before Christ. Tribes were organized
as a nation, bondmen transformed into free men; and, despite their proclivity
to heathenish idolatry, they came finally to hold and defend the doctrine of
one God, their Jehovah, their Lord of hosts, their Benefactorand Friend, as
the doctrine underlying all their hopes and aspirations. The sanctity of human
life which the greatlawgivermade the foundation of his system, the rights of
persons and property, the obligations of brotherhood among themselves,
duties to the poor and the stranger, duties to their nation, reverence for the
sabbath and its worship, obedience to Godin the minutest things, were taught
them with a precisionand a force that largely succeededin producing the only
phenomenon of its kind in history - a nation educated in the sense of God, of
his presence in their midst, and of his providence as an unceasing and
omnipotent agencyin their homes and business. What a "glory" there was in
their literature we all know. No psalmody is given in the New Testament;none
was wanted; inspired poetry reachedits full measure of excellencein King
David and his poetic successors;and the Christian heart, whether in prayer or
praise, finds much of its deepestand most devout utterance in these ancient
Judaeanhymns. Reproduction is the testof enduring greatness.In this respect
the genius and piety of David stand unrivalled. Whenever men worship God,
he is the "chiefsinger" yet; nor have we any better standard by which to try
the merit of our religious poetry and music than the similarity of their effect
upon us to that produced by the Psalms of David. Last of all in the order of
time, first in its importance, what a "glory" in him born of the Virgin Mary!
On this system St. Paul made no war. What he antagonizedwas the
misunderstanding and abuse of the systemin the hands of Pharisees and
Sadducees, and, especiallyin the shape it assumed among the Judaizers at
Corinth and in Galatia. He calls the old covenant"glorious," a word he never
uses but in his exalted moods of thought, True, it was "written and engraven
in stones," but by whose hand? Even "the face of Moses'was more than the

Israelites could bear, "for the glory of his countenance."The splendour
irradiating Moses wastransient - "which glory was to be done away;" but it
did what it was intended to do by demonstrating where he had been and on
what mission. Yet - the glory acknowledged - it was "the ministration of
death." All the sublimity was that of terror, none that of beauty, when Sinai
became the shrouded pavilion of Jehovah. "Whosoevertoucheththe mount
shall be surely put to death." This external characterizationwas a symbol of
its condemning power. "Whenthe commandment came, sin revived, and I
died." It was not in the language of the Law that David prayed, "Castme not
awayfrom thy presence, andtake not thy Holy Spirit from me;" nor in
sympathy with the Law that Isaiahspoke of the Anointed One, "The Spirit of
the Lord God is upon me;" but in contemplation of grace beyond Law, and
therefore extra to the ordinary workings of the Mosaic economy. A provision
existed for these spiritual anticipations, and it was a part of its excellence, the
highest part, that it had on a few minds this prevenient influence. Still, the
distinctive feature stands, "a ministration of death;" and to the hour when
Jerusalemand her temple fell, Sinai was the mount that could not be touched
without death. It had a glory, a derived and subordinate glory, and the glory
itself was to die. Certain qualities of Hebrew mind under the system, methods
of thought, poetic modes of looking at nature, cultivated instincts of
providence, yearnings for spirituality, were to survive and attain their
completeness;but the systemwas to end by the law of limitation organic in its
structure. Now, on this basis, the glorious economyof which Moses wasthe
minister, and the transientness of its duration, St. Paul builds an argument for
the superior glory of the gospel. It is the "ministration" of the Holy Ghost. It
is "the ministration of righteousness."Under the economyof grace the
righteousness of God was first secured. That done, the justice of God
appearedin the sinner's justification. And in this justification the converted
man realizes that sense ofdemerit and guilt which arises in his personal
instinct of justice, is met and satisfied;while, at the same time, gratitude and
love are awakenedby the unmerited goodnessofGod in Christ. The two stand
together. They are inseparable in the constitution of the universe. They are
inseparable by the laws of the human mind. The joy of the one is vitally
blended with the gladness of the other; so that if the renewedheart feels its
indebtedness to the mercy of God in Christ, it feels also that its salvationrests

on the vindicated righteousness ofGodin Christ. It is what Christ is to the
Father that makes him precious as the Christ of his faith, hope, and love. Most
fitly, then, St. Paul presents the antithetic emphasis on condemnation and
righteousness. Condemnationand righteousness are legalterms. The element
of similarity in their common relation to Law is clearly recognized. Without
this common element the antithesis could have no meaning. The dissimilarity
is thus made vivid. "Much more doth the ministration of righteousness exceed
in glory." Each is a "ministration," eacha "ministration" of "glory," but the
"ministration of righteousness dothexceedin glory." The idea is explained
and strengthenedyet further. A favourite thought of the Jews, and
particularly of the Pharisees,was the perpetuity of the Law. After the Exile,
this was the stronghold of patriotism, sentiment, and religion. On no other
ground could Pharisaismhave acquired its popular ascendency. This was the
battle it was ever fighting for the nation - the dignity of the Law as seenin its
permanent utility, since only thereby could Israelattain her true destiny and
far surpass her ancient renown. Of course the anti-Pauline party at Corinth
had much to say on St. Paul's view of the Law. Here, then, is an opportunity
for him to defend his ministry. The point now is that the Mosaic ministration
had no glory "in this respect," thatis, in respectto the succeeding
dispensation, which had entirely obscuredits lustre. The once stately figure
was not erect, but prostrated; it was disrobed of its gorgeous vestments;it
wore no longer the breast, plate with its precious stones;its glory had
departed; and all this "by reasonof the glory that excelleth." If so, then how
transcendentthe splendour of the Spirit's dispensation? "If that which is done
awaywas glorious, much more that which remaineth is glorious." In the
former Epistle he had written of various glories - one of the sun, anotherof
the moon, still another of the stars, the radiance distributed over
immeasurable spaces andamong orbs widely different, eachpreserving from
age to age its own distinctive splendour, every ray of light imaging the world
whence it issued. A firmament was before his eye in its circles ofmagnificence.
But now the glory, on which in other days he had lookedwith so much pride
as a Pharisee, had passedforeverfrom his sight. Yet, so far from feeling that
there was loss, he exulted in the infinite gain, because "ofthe glory that
excelleth." - L.

The peculiar glory of the gospel
D. Dickson.
I. THAT CONTRASTED WITHTHE LAW AS "THE MINISTRATION OF
CONDEMNATION"THE GOSPELIS THE "MINISTRATIONOF
RIGHTEOUSNESS."Thatthe law was "the ministration of condemnation"
will require little proof. The very glory which attended the publication of it
struck terror into the beholders. Its unequivocal language was, "the soul that
sinneth it shall die" (Exodus 19:16;Hebrews 12:21;Ezekiel18:4, 20;
Deuteronomy 27:28;Galatians 3:10). Against this awful alternative the
Mosaic dispensationprovided no effectualresource (Hebrews 10:4). But
herein is the incomparable glory of the gospeldisplayed: it is, "the
ministration of righteousness."Notas some have most erroneously
representedit, a remedial law; neither as others would callit, a less rigorous
dispensation, relaxing our obligations to duty. And hence we are led to notice
what may be regarded as the peculiar glory of the gospel, that it discovers to
us a way in which sin may be pardoned, and yet sinners be saved. The gospel
alone reveals a righteousness sufficientfor this purpose. The gospelis also the
ministration of righteousness, becauseit enjoins and secures the practice of
righteousness among men.
II. THAT CONTRASTEDWITHTHE LAW AS THE MINISTRATION OF
DEATH, THE GOSPELIS THE MINISTRATION OF THE SPIRIT. The
Christian as contrastedwith the Jewishdispensationmay be calledthe
"ministration of the Spirit," not only on accountof its more spiritual nature,
and as containing the spirit and substance of ancient rites and figures, but
chiefly because it is distinguished by the clearerrevelationof the Divine Spirit,
and the more abundant communications of His influence to the children of
men. Let us, then, attend to the surpassing glory of the gospelin this view. We
have already seenthat the law, which is the ministration of death, made no
effectualprovision for the justification of transgressors;and as little did it
provide for their sanctification. All precepts, and threatenings, and promises,

were insufficient for this purpose, without the quickening and renewing
influence of the Holy Ghost. How refulgent, then, the glory of the gospel, when
we consider that the Spirit, of whom it testifies, is Himself the eternal
Jehovah!Under the ministration of the Spirit, how marvellous the success
which attended the preaching of the apostles,amidst the combined opposition
of earth and hell! Still farther, under the ministration of the Spirit the Church
has been preservedin succeeding ages, since the apostles'days to the present
time. Finally, under the ministration of the Spirit, and by His benign
influence, the Church throughout succeeding generationsshallbecome
gradually more enlightened, and sanctified, and enlarged. Is such, then, the
glory of the gospel?
1. What an unspeakable honour is conferredupon those who are allowedto be
the ministers of it!
2. Again, is such the glory of the gospel;how inestimable is your privilege?
The Lord has not dealt so with every people. Blessedare your eyes, for they
see, and your ears, for they hear, what many prophets and righteous men
desired to see and to hearbut were not permitted.
3. Still farther, is such the glory of the gospel? Letits ministers learn to be
more and more faithful and earnestin declaring and recommending it.
4. Let me beseechyouwho attend on our ministrations to consider, that in
proportion to the glory of the gospelmust be the condemnation of those who
do not esteemand improve it.
5. Once more, is the gospelthe ministration of the Spirit? Let us all be
solicitous to experience His saving influence on our own souls;and let us be
earnestalso for the communications of His grace to others.
(D. Dickson.)
The ministrations of law and gospel
H. Melvill, B. D.

I. THE LAW WAS A MINISTRATION OF DEATH, BUT NEVERTHELESS
IT WAS GLORIOUS.
1. There must ever enter into our thought on matters of religion continued
reference to the unchangeablenessofGod. If we were setting ourselves to
scrutinize the arrangements of a finite, and therefore changeable agent;if we
found that at one time he had given a law to his inferiors which workedout
their death, and that afterwards he had sentforth another law which allowed
of their life, we might conclude that he had, in the first instance, been making
an experiment, and that, warned by its failure, he had turned himself to a new
course of treatment. But we must not so reasonin regardof God. He knew
perfectly well when He issuedthe law that it would prove a ministration of
death. And if the law and the gospelhad been altogetherdetached, there
would have existed greatcause for marvel at God's appointing a ministration
of death. But when it is remembered that the law was introductory to the
gospel, so that the covenantof works literally made way for the covenantof
grace, allsurprise ought to vanish. From the earliestmoment of human
apostasy, God's dealing with the fallen had always reference to the work of
atonement. Though by itself the law was a ministration of death, yet those who
live under it were not necessarilyleft to die. Know we not that whilst this legal
dispensationwas in the fulness of its strength, there passedmany an Israelite
into the kingdom of heaven? We carry you to the scenes oftemple-worship,
and bid you learn from the emblematicalannouncement of redemption that
no man died because living under the ministration of death; but that, even
whilst the moral law was unrepealed, as a covenantit could weigh no one
down to perdition who lookedonwardto the long-promised sacrifice.
2. But while the Divine goodnessin the appointment of a ministration of death
is thus vindicated, the law was actuallya ministration of death. Could man,
with all his industry, obey truly the moral law? If not, then the ministration of
the law must have been a ministration of death, seeing, that if it cannot be
fulfilled, it must unavoidably condemn. You shall take the Crucifixion as an
answerto all questioning on the law being aught else than a ministration of
death. Why, if man had a capacityfor working out by his own strivings
obedience to the law, and he could win to himself a crownof glory — why did

Divinity throw itself into humanity, and achieve, through the wondrous
coalition, the mastery over death, and Satan, and hell?
2. Though the law was thus a ministration of death, it was nevertheless
glorious. It was mainly as a consequenceofits own perfection that the law
proved a minister of death. Had the law been a defective law, constructedso
as to be adapted to the weaknessofthe parties on whom it was imposed, and
not to the attributes of Him from whom it proceeded, it is altogether
supposable that the result might not have been the condemnation of mankind.
But if a law had been constructedwhich man could have obeyed, would it
have been glorious? You tell me, in the fact of its being a practical and saving
law, and allowing the wretchedto work out deliverance from their
wretchedness. Thenit is glory that the law should make loop-holes for
offenders, in case ofbeing a rampart againstoffences;while the whole of the
universe must have been shakenat God's overlooking ofsin. We saynot, it
was glory that man should perish; but we do sayit was glorious that the moral
law was the transcript of the Divine mind.
II. THE GOSPELAS THE MINISTRATION OF THE SPIRIT;AND AS,
THEREFORE, FAR EXCEEDING THE LAW IN ITS GLORY.
1. The ministration of the Spirit is setin antithesis to the ministration of
death. The greatwork which Christ effectedwas the procurement of life to
those who were dead in trespassesand sins. We are legally dead — because
born under the sentence ofeternal condemnation — and we are morally dead,
because insensible to our condition; and, if insensible, totally unable to
reanimate ourselves. The legaldeath the Mediator may be said to have
annihilated, for He bore our sins in His own body on the tree; and the moral
death-for the destruction of this He made the amplest provision, procuring for
us, by the merits of His passion, the Holy Spirit, the Lord and Giver of life.
2. The gospelin its every department is a ministration of righteousness, and
therefore of spiritual life. It is the mightiest display of God's righteousness.
Where has God equally shownHis hatred of sin, His settleddetermination to
wring its punishment from the impenitent? It is a system, moreover, whose
grand feature is the application to man of the righteousness ofChrist; "Christ

is made unto us of God, wisdom, and righteousness,and sanctification, and
redemption," and therefore is He our life. And this gospel, moreover, while
displaying a perfectrighteousness whichmust be wrought for us, insists
peremptorily on a righteousness whichmust be wrought in us by God's Spirit
— the ministration of the Spirit thus making our own holiness, though it can
obtain nothing in the way of merit, indispensably necessaryin the way of
preparation.
(H. Melvill, B. D.)
The dispensations of the law and gospelcompared
H. J. Hastings, M. A.
I. THE LAW WAS GLORIOUS.
1. The perfection of the moral law was a favourite subject with the saints of
old (Nehemiah9:13; Psalm19:7). But this glory, as regards God, made it to
man, if he restedin it, the ministration of condemnation. It set before men a
perfect rule of conduct, and therefore required more than fallen man could
fulfil. Yet it pronounced a curse upon all who did not perfectly answerto its
demands (Galatians 3:10; Romans 3:19, 20;Romans 7:9-11).
2. But the ceremoniallaw is also glorious, not in itself, but as it borrowedlight
from the gospeland prefigured it. Whereas the moral law doomed all under it
to death, the ceremonialtaw gave them some faint indications of mercy. The
ceremoniallaw, then, must be greatly inferior to the gospel, inasmuchas
Christ is the substance of all its types and shadows. Since He is come it has lost
its glory. It is chiefly useful to show the necessityof atonement.
II. WHEREIN CONSISTSTHE GLORY OF THE GOSPEL?
1. It is a republication of the moral law; therefore, what glory the law has the
gospelhas likewise. Butit possessesfarhigher glory, inasmuch as it is the
ministration of righteousness. As the law denounces all who rest upon it as a
covenantof works to death, so the gospel, by its gift of righteousness,conveys
life to all who receive it in faith. The law shows the holiness of God, and is

therefore glorious, but the gospelshows the holiness, justice, and mercy of
God in an inconceivable degree by the very method in which it freely
dispenses righteousness, andtherefore it is transcendently glorious.
2. It is superior to the law, as it is the ministration of the Spirit, who is the life
and soul of the whole system. We may descantabout the righteousness of
Christ, and the demands of the perfectlaw, but we never could have attained
to that righteousness unless the Spirit of God had been likewise bestowed, to
write these truths in our hearts, and to bring home these doctrines with
power.Conclusion:
1. As regards the law —(1) Do not neglectit by taking up your ownrule of life,
such as the customs of men and worldly maxims afford. The law of God is the
only rule of duty (Matthew 19:17), and is still our schoolmasterto bring us
unto Christ.(2) Do not abuse it by looking to be saved by your own obedience
to its commands.
2. As regards the gospel —(1)Do not neglectit. It is God's method of saving
sinners; His mercy now flows in this one channel; if you seek His mercy in any
other way, you will find yourselves in an evil case (Thessalonians 1:8).(2)Do
not abuse it. Remember that while Christ came to provide forgiveness, He
came also "to purify to Himself a peculiar people zealous of goodworks."
(H. J. Hastings, M. A.)
The two ministrations
J. Parker, D. D.
Why should the law be described as "the ministration of death" or "the
ministration of condemnation"? Are not the terms unnecessarilyharsh? Do
they not suggesta false idea of the dignity of law? My first object is to defend
a negative answerto this inquiry. The very fact of penal law being established
presupposes either poweror disposition to do that which is wrong. The
simplest of illustrations shall bring the meaning of the assertion, that law
defines and limits liberty, within the comprehensionof a child. For a length of

time you have been in the habit of regarding certain fields as common
property; again and again you have struck your course acrossthem to shorten
or vary a journey. The idea that you were trespassing neveroccurred to you.
So far as you knew there was no law whateverin the case. In process oftime,
however, the proprietor determines to asserthis right to his own land. With
this end in view he gives public intimation that all persons found upon his
property will be dealt with as trespassers.He proclaims a law. He sets up in
his field a ministration of condemnation. From that hour the whole question
of your liberty undergoes a fundamental change. Yet, why should the law be
designated"the ministration of condemnation" and "the ministration of
death"? When the law is basedon rectitude, what possible relation can it
sustain to death or condemnation? All punishment stands on the plane of
death. Death, absolutely so called, is the ultimate penalty; but the very gentlest
blow, nay, the very shadow of a frown, is death in incipiency; that is to say, it
belongs to the kingdom of death, and not in any sense to the kingdom of life;
death is in the penalty as truly as the plant is in the seed. That law is correctly
designated"the ministration of condemnation," and "the ministration of
death," may be shownby anothersimple illustration. Let me suppose that as
heads of houses you had not for a long time felt the necessityofrequiring all
the members of your households to be at home by a fixed hour. In the working
of your family life, however, you find it necessaryto determine an hour at
which every child shall be with you. To that effectyou proclaim your law. In
process ofevents, I further suppose, one of your children is a mile off when
the well-knownhour strikes. Whatis the consequencein his own experience?
He hears stroke afterstroke without alarm, until, alas!the legalhour is pealed
off. How that stroke shakeshim! how reproachful the shivering tone! A week
before he could have heard the same hour strike, and nothing would have
alarmed him. He now feels that the law is "the ministration of
condemnation." He says, "I am late; I should have been at home; my father's
eye will reprove me; I had not known sin but by the law, for I had not known
irregularity in time, exceptthe law had said, Thou shalt be punctual." Take
the world's first case oflaw. There was law in the Edenic life. There was a
"Thou shalt not" in the programme of the world's first experience of
manhood, and over it fell the shadow of threatened death. Liberty was made
liberty by law. Up to the very moment of touching the forbidden fruit, Adam

knew not what was meant by the "ministration of condemnation" but the
moment after, how vasthis knowledge!The law said nothing to Adam of
"condemnation" until he had brokenit. So long as he kept the law he knew
nothing of death, except by Observation. Fools are they who cavil because
Adam did not physically expire. Is death a question of frozen marrow? Every
man knows the killing powerof sin. In darkness you have done some deed of
iniquity. Your heart condemns you. When you come forward to the light, you
feel yourself dead, your moral vitality is gone. Another inquiry is now
suggested. Under circumstances so appalling, how can"the ministration of
condemnation" be said to be "glory"? — for that is the royal word of the text.
I answer, the glory is not in the condemnationand the death, exceptin the
immediate connectionwith the law. That there is glory in law is open to
decisive demonstration. The establishment of law implies authority on the
part of the lawgiver. Law is the declaredwill of the superior. How is it
amongstourselves? Doesthe servant give law to the master, or the masterto
the servant? By whose authority is the table of regulations put up in all your
greathives of industry? I repeat, then, that law implies authority on the part
of the lawgiver. Carry these illustrations forward to the case arguedin the
text, then the "glory" will at once kindle upon us, and, like the children of
Israel, we shall need the protecting veil. Recallthe dread days of Sinai.
Almighty God alights, and the mountain shudders at His presence. Every
utterance of the eternal mind must have its own peculiar glory; alike the
utterance designed to produce physical results and the utterance intended to
operate in the moral kingdom: eachshines with a glory distinctively its own,
and in proportion as the moral is superior to the physical, so does the glory of
the one exceedthe glory of the other. When, therefore, I contemplate the
dread issue of an infraction of God's law, I can understand the apostle when
he calls that law "the ministration of condemnation"; and as I further
contemplate the sublime purpose of that law, I can understand how, upon
such a " ministration," there shone a "glory" which must have beamed from
heaven! The gospelis described as "the ministration of righteousness,"and is
affirmed to "exceedin glory." In giving the law, God did not accommodate
Himself to human weakness by imposing easyor elastic conditions and
regulations. He declaredthat which was absolute in rectitude. The law
rendered supremely important service to man if it did nothing more than

bring him to the consciousnessthathe was powerlessto fulfil requirements so
holy. The law showedhim the height to which he must ascend, and he
trembled, and ownedhis weakness."Do we make void the law through faith?
God forbid. Yea, we establishthe law." "The law is holy, and the
commandment holy, and just, and good." The law was not designedto give
life. It had but a schoolmaster's work to do. There was an epochof law; there
is now an epoch of faith. Faith is younger than law; hence, "before faith came,
we were kept under the law, shut up into the faith which should afterwards be
revealed." As the law was antecedentto faith, so also it stands in perfect
contrast;"the one being " the ministration of condemnation," the other "the
ministration of righteousness." Yet what is meant by asserting that the law
was antecedentto the gospel? I mean antecedentmerely in the order of open
manifestation. The promise that Christ should come into the world takes
precedence ofall other promises. The Lamb was slain before the foundation of
the world. Love is from everlasting, law is but of yesterday; law is for a
season, love is for ever;law is a transient flame, love an eternal orb. Sublime
beyond full comprehension is the fact that the gospelis "the ministration of
righteousness."Thosewho exercise repentance towards Godand faith in our
Lord Jesus Christ are not merely pardoned; that would be much — infinitely
more, indeed, than the law could everdo — but they are made righteous, they
are cleansed, theyare sanctified, they are transformed into the image of God.
Law had no blood in its iron hand to apply to the depraved and guilty nature
of man. It is impossible that law could forgive, law only cancondemn. Here is
the moral contrastin all its breadth. The law is weak, the gospelis mighty; the
law touches the outer man, the gospelpenetrates the heart. The ministration
of righteousness exceeds the ministration of condemnation"in glory." This is
in strict harmony with God's generalmethod of government. He never goes
from the greaterto the less, but ever from the less to the greater. We thought
nothing could exceedthe splendour of Sinai, yet it was eclipsedby the
transcendentmagnificence of Calvary. The law was veiled under types and
shadows, but the Son of God has been crucified before our eyes. The
exceeding glory of the gospel, then, is seenin this, that while it comes to
condemn sin, it also comes to destroy its power, and save those whom it has
brought into bondage. The gospelhas no word of pity for sin, or of
extenuation for error, but it melts with infinite compassionas it yearns over

the sinner. The law never had a loving word for the transgressor — it was
stern, inflexible, rigorous. Some are endeavouring to reachheaven through
obedience to the law. Are you wiserthan God? Is the atonement a mistake? A
man passes from one "ministration" to another, and so is brought nearer and
nearer to God, we should remind ourselves that the advancing ages multiply
our responsibilities. We cannot live under the "exceeding glory" without
incurring proportionate obligations.
(J. Parker, D. D.)
Divine revelationmore glorious in Christ than in Moses
D. Thomas, D. D.
Note three facts in the context —
1. The infinite Father has made a specialrevelationto man. This is a fact
answering to the a priori reasonings andintuitions of humanity.
2. That this specialrevelation has mainly come through two greatgeneral
sources — Moses andChrist.
3. That while the essence ofthe revelation is the same, the forms differ, and
the forms it assumes through Christ are most "glorious."
I. THIS SPECIAL REVELATION AS IT CAME THROUGH MOSES WAS
GLORIOUS. Note —
1. The wonderful display of Divinity attending the expressionof it on Mount
Sinai. The apostle seems to have had an eye to this in his reference to the
supernatural brightness that restedon "the face of Moses"(Exodus 34:29,
30). What wonderful things did Moses hearand see during the forty days he
was up on that mountain! What overwhelming display of glory there must
have been when from His hand went a "fiery law"!(Exodus 19;Exodus 20;
Hebrews 12:18-22).
2. The magnificence of its religious scenesand celebrations. The temple, how
splendid in its architecture, materials, and furniture! The priesthood, how

imposing in their costume and their services!The psalmody, how sublime! etc.
"Glorious things are spokenof the city of the living God."
3. The stupendous miracles that stand in connectionwith it. The wilderness
was the theatre of greatwonders.
4. The splendid intellects which were employed in connectionwith it. The
philosophy of Solomon, the poetry of David, the eloquence of Isaiah, the
imagery of Ezekiel, the strains of Jeremiah, etc. Divine revelation, as it stands
hi connectionwith Moses,is associatedwith the most brilliant of human
geniuses.
II. THIS SPECIAL REVELATION IS MORE GLORIOUS AS IT APPEARS
IN CONNECTIONWITHCHRIST.
1. The Christian form of Divine revelationis more adapted to give life than
the Mosaic.Compare the effectof the words of the revelation as it came from
Christ, addressedby Peteron the day of Pentecost, to the moral effect of the
preaching of any of the prophets under the law, and you will find that the one
may justly be calleda "ministration of death" as comparedwith the other.
2. The Christian form of Divine revelationis more emphatically spirit than the
Mosaic. It is calledhere "the ministration of the spirit." There was much
spirit in the Mosaic;but Christianity throbs through every sentence with the
eternal spirit of truth. Then, too, the smalleramount of the spirit in the
Mosaic was so overlaidwith ceremonythat it was almostburied out of sight;
whereas the greateramount of the spirit of truth in connectionwith
Christianity is stripped almost entirely of ceremony. Baptism and the Lord's
Supper are all.
3. The Christian form of Divine revelationis more restorative than the
Mosaic. The apostle speaksofone as the ministration of "condemnation," and
the other, that of "righteousness." The Mosaicrevelationhad an aspectof
terrible severity. Contrast the "curses" ofMoses(Deuteronomy27:15-26)
with the beatitudes of Christ (Matthew 5:3-12).

4. The Christian form of Divine revelationis more lasting than the Mosaic.
Christianity is the final revelationof God to our world.Conclusion:The
subject serves —
1. To expose the absurdity of making Moses the interpreter of Christ.
2. To show the wrongness ofgoing to Moses to support opinions you cannot
get from Christ.
3. To reveal the immense responsibility of men living in gospeltimes.
4. To indicate the serious positionof a true minister.
(D. Thomas, D. D.)
The glory of the gospel
C. Bradley, M. A.
Note —
I. THE DESCRIPTIONOF THE LAW.
1. "The ministration of condemnation."
2. "The ministration of death." Its sentence is a death sentence. "The soulthat
sinneth, it shall die." Now from the executionof this sentence the law provides
no resource. Sacrificesforsin, it is true, were provided raider the Mosaic
dispensation; but they were merely typical of that great sacrifice forsin,
which was to form a part of another and more glorious dispensation. "It is not
possible that the blood of bulls and of goats should take awaysins."
II. THE DESCRIPTION OF THE GOSPEL.
1. It is the "ministration of righteousness,"becauseit provides for the
believing sinner a complete satisfactionforthe offences he has committed
againstthe law of God, and an obedience perfectly commensurate with its
demands, and so saves him from condemnation and death.

2. It is "the ministration of Spirit," because ofthe great outpouring of the
Spirit with which it commenced, and the abundant communication of the
same Spirit with which it has eversince been attended.
III. THE SUPERIOR GLORY OF THE GOSPELABOVE THAT OF THE
LAW. The Jewishdispensationwas glorious. It bad a glorious Author. Its
objectwas glorious, viz., to unfold the infinite justice, purity, and majesty of
God. It was published in a glorious manner. But, notwithstanding all this, the
glory of the law sinks into nothing when comparedwith the gospel. The names
which are here applied to the law and the gospelshow us at once the propriety
of this language. But the superior glory of the gospelmay be made clearby
other considerations.
1. It offers greaterblessings to man than were offered by the law. The Mosaic
dispensationhad a reference principally to the present life, and most of its
promises were temporal promises. The gospelplaces within our reach a share
of that very joy which satisfies the Redeemerfor "the travail of His soul."
2. It offers these blessings more extensively. The promises of the law were
confined to one nation, and even of this nation it was but a little remnant that
inherited the spiritual benefits of the dispensationunder which they lived. The
blessings ofthe gospel, on the contrary, are thrown open to all the world.
3. It has a greaterinfluence on the hearts of men. The law had no power to
touch the heart, and to cause men to love and obey it. The gospel, on the
contrary, was no soonerpublished than it made glorious changes in the
characters andlives of multitudes who embraced it.
4. It has a glory which will lastfor ever.
5. It is a brighter display of the Divine law.Conclusion:
1. How honourable an office is that of a minister of Christ!
2. How greatis the privilege which we enjoy in living under the dispensation
of the gospel!
3. How greata debt of gratitude and praise does every Christian owe to his
crucified Lord!

4. How unwise are they who hope for pardon and salvationon the ground of
their partial obedience to the law of God!
5. How ignorant are they of the gospelof Christ who make the influence of the
Spirit the objectof their scorn!
6. How anxiously should every hearer of the gospeldesire that it may be made
the ministration of the Spirit to himself, that he may experience its softening
and purifying influence in his own heart!
(C. Bradley, M. A.)
The glory of the gospel
W. W. Wythe.
I. THE CHARACTER OF THE MOSAIC DISPENSATION.
1. Sensuous.
2. Stationary.
3. Artificial.
4. Transitory.
5. Shadowy.
6. Dangerous.
II. THE EXCELLENT GLORY OF THE GOSPEL.
1. Spiritual.
2. Progressive.
3. Intrinsic.
4. Immortal.
5. Luminous.

6. Inviting.
(W. W. Wythe.)
The gospelis
J. Stratten.
I. A MINISTRATION OF THE SPIRIT. It was foretold that it should be so.
"The days come when I will make a new covenant with the house of Israel,"
etc. Then, respecting Him who is the head of the new dispensation, His holy
body was the immediate product of the Holy Ghost, at His baptism "the Holy
Spirit like a dove descendedupon Him," His ministry was conductedby the
powerof the Spirit, He spake to the apostles ofthe Holy Ghost, and the last
thing He said to them on earth was, that "they should wait for the promise of
the Spirit." On the day of Pentecostitwas fulfilled. And whateverlight and
grace and purity there has been in the Church from that day to this has been
by the same influence and power. What, then, was the ministry of Moses,
compared with that economy at the head of which appearedJesus Christ with
this greattitle — "He that baptized with the Holy Spirit and with fire"?
II. A MINISTRATION OF RIGHTEOUSNESS.
III. A MINISTRATION OF LIFE. The first Adam was made a living soul, the
seconda quickening spirit. We were dead in trespassesand sins, but we are
said to be "quickened." "Christhath abolished death, and hath brought life
and immortality to light through the gospel."
IV. A MINISTRYOF PLAINNESS (vers. 12, 13),that is, clearness of
manifestation — not the obscurity of a type — not the difficulty of a
prediction. All the gospelis as plain as language canmake it. And having the
light and plainness of the instruction of the N.T., the writers speak with
confidence;they say, "We know whom we have believed," etc.
V. A DISPENSATIONTREAT IS TO ABIDE. "Of the increase ofHis
government there shall be no end."

(J. Stratten.)
How shall not the ministration
The ministration of the Spirit
H. R, Reynolds, D. D.
Who does not yearn over the long-lost joys of his boyhood — the light heart,
the game, the holiday, and the prize? And yet we think manhood a nobler
thing even with the wrinkles on its brow. Who does not long for the simple
faith of his early years? Yet those who have gone through the agonies of
honest doubt know that the faith which can survive such a test is worth more
than that which never suffered a pang. The springing corn with its emerald
glow of fresh young life is glorious;but the rich harvest is rather glorious. A
scaffolding is sometimes a thing of beauty, but the building which it surrounds
deprives it of permanent interest. There is a disposition to praise the goodold
times; yet no man of competent mind can say that the times of limited
education, restricted commerce, slow transitand spiritual despotism were
better than these. There is, however, and always has been this conservative
tendency, and the Church has never been freed from it. Even in the days of
Paul there were Gentile Christians whose very Christ had come to them so
dressedup in Jewishgarments that they were anxious to retain as much as
possible of the older dispensation. So Paul had to reasserthere the spiritual
nature of the gospelhe had been the first to proclaim at Corinth. In order to
understand the ministration of the Spirit —
I. CONTRASTSPIRIT WITH BODY. —
1. If we see severalthings united to eachother by some secretbond, and
subserving some secretpurpose, we speak of them as a body, and that purpose
as their uniting spirit. So a company of individuals instinct with a common
idea are spokenof as bodies of men, and their common objectas the spirit
which actuates them. This arises, doubtless, from our consciousnessthatwe
are ourselves compounds of many parts over which a presiding spirit rules.

Paul often speaks ofthe Church under this image — it is the Body of Christ
inhabited by His Spirit.
2. Under the old dispensation a similar body grew up, and the religion of
Moses,Samueland Solomon, might be termed a ministration of the body. It
consistedof innumerable regulations for the external managementof the
individual and the community. But the prejudices of the Jews led them to
suppose that the body was ofmore consequencethan the spirit; and directly
the body considers itselfthe chief end of existence, the spirit is impaired. The
man who sinks into such a condition becomes a morbid valetudinarian, a slave
of his poor body; the institution thus perverted becomes obstructive of the end
that calledit into existence;and the Church that does so quenches the Spirit
of God. When the Spirit works upon us we can never rest satisfiedwith the
most careful attention to the most venerable rubric, but shall be moved to live
a Divine life.
3. We have many institutions and societies,the body of which has sprung into
existence under the direction of the Spirit. In proportion as they are imbued
with that Spirit, they are parts of His scheme of mercy for a ruined world. But
if we in our vanity make our own sanctuaryor schools,organisations, church
principles, etc., ends rather than means we deplete them of all their power.
II. CONTRAST THE SPIRIT WITH THE LETTER.
1. Take any word — of what does it consist? Of a few strokes in themselves,
utterly unmeaning. Pronounce the word? It is a sound having no meaning in
itself. You and others agree to represent certainideas by that word; but there
is no necessaryconnectionbetweenthe word and the meaning; for the same
word may convey ideas utterly dissimilar to different people or nations. Thus
though the letter has greatvalue, it is transitory, accidental, liable to change;
but the thing connoted, or the spirit conveyed may have an undying worth.
2. We speak of the letter and the spirit of a law or a testament. The one may
be observed while the other is violated. Often has the letter of the Divine law
been kept, while its spirit has been trifled with, and vice versa. A Divine spirit
penetrated the rules of the O.T. dispensation; the spirit of that covenanthas
been ministered afreshin the gospel, but the letter in which it has been

conveyedby Moses andChrist has widely differed.(1) At one time the nation
and government of Israelwas the form in which God's love and providence
were made known to the world; but now the holy nation is found wherever
hearts beat with childlike love to God.(2)So the spirit of sacrifice was seenin
the thank and burnt-offerings; but while the mode of expressing this is
changedthe spirit is not lost.(3)The idea of holiness — separationto Divine
use — was tracedout in a marvellous detail, which has been for the most part
superseded;yet the gospelputs holiness on an even higher elevation, exhibits
it to our view in an embodiment of its loftiest perfection, and assures us that
the same Spirit that was given to Christ is sent forth into our hearts.
III. THE CONTRAST BETWEENTHE SPIRIT AND THE FLESH, i.e., the
dwelling in us of a living Christ, overpowering both the lowerand more
cultivated passions by Christlike and heavenly longings — the quickening of
our whole spiritual being and alliance with God Himself. Now we must not
forgetthat the ministration of the flesh, i.e., all that man has been able to
achieve unaided by the Divine Spirit, has been in some respects glorious.
There is an appalling grandeur in the efforts of men. The daring of
Prometheus, the wisdom of Confucius, the conscienceof Socrates,the mental
affluence of Aristotle, the insight of Plato, the self-sacrifice ofBuddha — still
all this has no glory by reasonof the glory that excelleth. The spirit soars into
a region where the flesh in its most refined form cannot penetrate;it deals
with problems that science cannotsolve, and induces in human nature a new
series offorces transcending reason, satisfying conscience, glorifying God.
IV. THE CONTRAST BETWEENTHE MINISTRATION OF DEATHAND
THAT OF THE SPIRIT.
1. The ministration of the body was a ministration of that which is perishable
and must die, and hence it is a ministration of death. The ministration of the
flesh is a ministration of that which has no real vitality in it, and hence it, too,
is a ministration of death. The ministration of the letter of the law was a
ministration of threatening and destruction. But the ministration of the Spirit
is eternal.

The Ministry of the Spirit: More Glorious Than the Law

The Ministry of the Spirit: More Glorious Than the Law

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