Bible Study 2 Corinthians 3: 1-18

 

A Commentary of the Book of 2 Corinthians

By Dr. Barry L. Jenkins

Text Used: King James Version

Bible Study 2 Corinthians 3: 1-18

Text:

3 Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you? 2 Ye are our epistle written in our hearts, known and read of all men: 3 forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 4 And such trust have we through Christ to God-ward: 5 not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; 6 who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8 how shall not the ministration of the spirit be rather glorious? 9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11 For if that which is done away was glorious, much more that which remaineth is glorious.

12 Seeing then that we have such hope, we use great plainness of speech: 13 and not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14 but their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

Verse by verse commentary:

Verse 1: “Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?”

Both questions in this verse anticipate a negative response. Paul does not inherently dismiss letters of commendation; however, it appears that his adversaries had presented the Corinthian church with misleading letters of commendation, letters whose bearers were undeserving. Paul asserts that his letter is significantly superior, as it is composed of the very lives of the Corinthian believers.

Verse 2: “Ye are our epistle written in our hearts, known and read of all men:”

The Corinthians hold an enduring place in his affections. Paul is asserting to the Corinthians that, as a congregation, they serve as an effective letter of recommendation on his behalf.

Verse 3: “forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.”

The efficacy of any ministry is proven not by a human letter of recommendation, but by the evidence of transformed lives being the epistles written upon the fleshy tablets of the heart.

Verse 4: “And such trust have we through Christ to God-ward:”

Paul's authentic ministry is confirmed by the Corinthians, who serve as living "letters of recommendation." His conviction rests not on his own ability, but "through Christ" before God.

Verse 5: “not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;”

A central theme in 2 Corinthians is that "Our sufficiency is of God." Any capacity or power exercised in ministry is derived from God, not from our own strength.

Verse 6: “who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.”

We are properly understood as ministers of the new covenant, not merely "of the new testament." This establishes a direct contrast between the old covenant (the Old Testament) and the new covenant (the New Testament), a distinction made in several ways. Specifically, the text contrasts "the letter" with "the spirit." The Law, which is part of the Old Testament and was written on tablets of stone, represents "the letter" that condemns. It serves to kill because its adherence shows us to be guilty sinners. The Mosaic Law itself cannot impart life. Conversely, "the spirit giveth life," highlighting that the new covenant's focus is not on the condemning letter of the Law, but on the life-giving spirit.

Verse 7: “But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:”

The old covenant, the Law, constituted a ministration of death. Its description as being written and engraved on stones clearly references the Ten Commandments. It “was glorious.” It represents the will of God and is inherently good, even though it serves to condemn the individual. There is no fault to be found with the Law itself; the deficiency lies within the person, as the Law reveals one's sinfulness. "So that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away." This glory upon Moses' face was subject to gradual dissipation.

Verse 8: “ how shall not the ministration of the spirit be rather glorious?”

The new covenant surpasses the old by operating with greater power, superior beauty, and deep inwardness. This greater power is the Holy Spirit, providing transformative efficacy and spiritual vitality for genuine obedience and a dynamic relationship with God—something the old covenant lacked. The beauty is a spiritual radiance and moral glory, seen in its Mediator's perfection, ethical purity, and astonishing grace. It replaces the old covenant's focus on justice and judgment with mercy, forgiveness, and love, revealing a superior divine wisdom. The radical inwardness means the covenant's tenets are written on the heart and mind, not on stone. This shifts the focus from external ritual to an inner, willing conformity, establishing a personal communion that fosters obedience out of love, not obligation.

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

The Christian life begins with justification, the gracious legal declaration that imputes righteousness to the believer. Following this initial act, sanctification is the progressive, ongoing process of a believer's growth in righteous thoughts, words, and deeds. While this growth is accomplished by grace through faith, it also necessitates conscious effort, including study and prayer.

Verse 10: “For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.”

The divine grace and mercy, manifested through Jesus Christ, provide for a new heart, the forgiveness of sins and the granting of eternal life in glory. Consequently, the exceeding splendor of the gospel exceeds the glory of the legal dispensation, i.e. the Old Covenant.

Verse 11: “For if that which is done away was glorious, much more that which remaineth is glorious.”

Most of The Mosaic Law, designated as "that which is done away," is no longer in effect. The apostle emphasizes the surpassing glory of the permanent new covenant, drawing a distinction between the era of the Law's inception and the present period of grace.

Verse 12: “Seeing then that we have such hope, we use great plainness of speech:”

The hope of the new covenant, with its unfading glory, is the source of the apostle's boldness. This "great plainness of speech" signifies Paul's complete confidence and lack of shame in publicly proclaiming the excellent gospel. His fearless, straightforward manner, so apparent in this letter, contrasts sharply with the deceitful, self-serving nature of his critics, proving he is bold and not wavering as they claimed.

Verse 13: “and not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:”

The traditional view is that Moses wore a veil to prevent the Israelites from being harmed or scared by the intense brightness. However, a more probable reason is that the veil hid the fact that the glory was diminishing, reflecting the temporary and insufficient nature of the old covenant. In stark contrast, Paul's ministry under the new covenant requires no veil, as its glory is enduring and does not fade.

Verse 14: “but their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.”

Even today, Paul says, many Jewish people struggle to perceive the true nature and intent of the Mosaic covenant, failing to recognize its inherent temporary status. This blindness is not merely a misunderstanding, but a profound inability to grasp that the very glory associated with that covenant—the magnificent, albeit terrifying, display of God's presence on Mount Sinai and the spiritual authority it conveyed—was designed to fade. Paul emphasizes that this original brilliance, while undeniable and awe-inspiring, was merely preparatory, intended to lead to the superior and eternal glory of the new covenant established through Christ. Their adherence to the letter of the Law, without seeing its ultimate fulfillment in Jesus, keeps a metaphorical veil over their hearts and minds, preventing them from seeing that the true and lasting glory is found not in the transient dispensation of the Law, but in the enduring Spirit that brings life and freedom. The enduring tragedy, as Paul presents it, is the persistent belief that the glory of the old covenant is permanent, thus obscuring the transcendent and liberating clarity of the new.

Verse 15: “But even unto this day, when Moses is read, the vail is upon their heart.”

The metaphor Paul uses is fluid; the veil shifts from covering Moses' face to covering the people's hearts. Despite this change, the result remains constant: they are unable to perceive that the former covenant is fading.

Verse 16: “Nevertheless when it shall turn to the Lord, the vail shall be taken away.”

The removal of the "vail" occurs when the heart is directed toward the Lord Jesus Christ. The foundational issue confronting humanity is a spiritual affliction of the heart, which manifests as a blindness induced by sin. Upon an individual's willingness to repent of sin and receive the Lord Jesus as Savior, "the vail shall be taken away."

Verse 17: “Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.”

The Holy Spirit is essential for understanding that Christ is the one and only Savior. He alone can remove the spiritual barrier ("lift the veil") that prevents this realization. The Spirit of God leads to freedom, not to bondage under the law. He liberates you from the law's demands and brings you directly to Christ.

Verse 18: “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.”

This is a remarkable passage of Scripture. Paul discusses how a veil covers the heart, which is removed when we turn to Christ. Even as believers, however, our spiritual sight can be veiled by sin. When sin is confessed and we are in fellowship with Him, we can look to the Lord. The passage states that we, with an "open face" or unveiled face, are "beholding... as in a mirror the glory of the Lord." The key idea is not that we reflect His glory in order to be transformed (as some translations suggest), but rather that the act of beholding leads to transformation. Once transformed, we are then able to reflect His image.