Apology for Seeming Self-Commendation. A. D. 57.
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;
In these verses,…
II. The apostle is careful not to assume too much to himself, but to
ascribe all the praise to God. Therefore, 1. He says they were the epistle
of Christ, v. 3. The apostle and others were but instruments, Christ was
the author of all the good that was in them. The law of Christ was written
in their hearts, and the love of Christ shed abroad in their hearts. This
epistle was not written with ink, but with the Spirit of the living God;
nor was it written in tables of stone, as the law of God given to Moses,
but on the heart; and that heart not a stony one, but a heart of flesh,
upon the fleshy (not fleshly, as fleshliness denotes sensuality) tables
of the heart, that is, upon hearts that are softened and renewed by divine
grace, according to that gracious promise, I will take away the stony heart,
and I will give you a heart of flesh, Ezek. xxxvi. 26. This was the good
hope the apostle had concerning these Corinthians (v. 4) that their hearts
were like the ark of the covenant, containing the tables of the law and
the gospel, written with the finger, that is, by the Spirit, of the living
God. 2. He utterly disclaims the taking of any praise to themselves, and
ascribes all the glory to God: "We are not sufficient of ourselves, v.
5. We could never have made such good impressions on your hearts, nor upon
our own. Such are our weakness and inability that we cannot of ourselves
think a good thought, much less raise any good thoughts or affections in
other men. All our sufficiency is of God; to him therefore are owing all
the praise and glory of that good which is done, and from him we must receive
grace and strength to do more." This is true concerning ministers and all
Christians; the best are no more than what the grace of God makes them.
Our hands are not sufficient for us, but our sufficiency is of God; and
his grace is sufficient for us, to furnish us for every good word and work.
Law and Gospel Compared. A. D. 57.
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.
Here the apostle makes a comparison between the Old Testament and the
New, the law of Moses and the gospel of Jesus Christ, and values himself
and his fellow-labourers by this, that they were able ministers of the
New Testament, that God had made them so, v. 6. This he does in answer
to the accusations of false teachers, who magnify greatly the law of Moses.
I. He distinguishes between the letter and the spirit even of the New
Testament, v. 6. As able ministers of the New Testament, they were ministers
not merely of the letter, to read the written word, or to preach the letter
of the gospel only, but they were ministers of the Spirit also; the Spirit
of God did accompany their ministrations. The letter killeth; this the
letter of the law does, for that is the ministration of death; and if we
rest only in the letter of the gospel we shall be never the better for
so doing, for even that will be a savour of death unto death; but the Spirit
of the gospel, going along with the ministry of the gospel, giveth life
spiritual and life eternal.
II. He shows the difference between the Old Testament and the New, and
the excellency of the gospel above the law. For, 1. The Old-Testament dispensation
was the ministration of death (v. 7), whereas that of the New Testament
is the ministration of life. The law discovered sin, and the wrath and
curse of God. This showed us a God above us and a God against us; but the
gospel discovers grace, and Emmanuel, God with us. Upon this account the
gospel is more glorious than the law; and yet that had a glory in it, witness
the shining of Moses's face (an indication thereof) when he came down from
the mount with the tables in his hand, that reflected rays of brightness
upon his countenance. 2. The law was the ministration of condemnation,
for that condemned and cursed every one who continued not in all things
written therein to do them; but the gospel is the ministration of righteousness:
therein the righteousness of God by faith is revealed. This shows us that
the just shall live by his faith. This reveals the grace and mercy of God
through Jesus Christ, for obtaining the remission of sins and eternal life.
The gospel therefore so much exceeds in glory that in a manner it eclipses
the glory of the legal dispensation, v. 10. As the shining of a burning
lamp is lost, or not regarded, when the sun arises and goes forth in his
strength; so there was no glory in the Old Testament, in comparison with
that of the New. 3. The law is done away, but the gospel does and shall
remain, v. 11. Not only did the glory of Moses's face go away, but the
glory of Moses's law is done away also; yea, the law of Moses itself is
now abolished. That dispensation was only to continue for a time, and then
to vanish away; whereas the gospel shall remain to the end of the world,
and is always fresh and flourishing and remains glorious.
