2Cor 3:7-14 | JFB | STEP | 7. the ministration of death-- the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression. written and engraven in stones-- There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words ( ), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" ( ). The opposition between "the letters" and "the Spirit" ( ) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious-- literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed. could not steadfastly behold-- literally, "fix their eyes on." , "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented ( ), as contrasted with the permanency of the Christian dispensation ( ).

‏ 2 Corinthians 3:7-14

7. the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression.

written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (2Co 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (2Co 3:6). The opposition between "the letters" and "the Spirit" (2Co 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and."

was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed.

could not steadfastly behold--literally, "fix their eyes on." Ex 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (2Co 3:11), as contrasted with the permanency of the Christian dispensation (2Co 3:11).

8. be rather glorious--literally, "be rather (that is, still more, invested) in glory." "Shall be," that is, shall be found to be in part now, but fully when the glory of Christ and His saints shall be revealed.

9. ministration of condemnation--the law regarded in the "letter" which "killeth" (2Co 3:6; Ro 7:9-11). The oldest existing manuscript seems to read as English Version. But most of the almost contemporary manuscripts, versions, and Fathers, read, "If to the ministration of condemnation there be glory."

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

exceed--"abound."

10. For even the ministration of condemnation, the law, 2Co 3:7 (which has been glorified at Sinai in Moses' person), has now (English Version translates less fitly, "was made ... had") lost its glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the stars and moon fades in the presence of the sun.

11. was glorious--literally, "was with glory"; or "marked by glory."

that which remaineth--abideth (Re 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.

is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.

12. such hope--of the future glory, which shall result from the ministration of the Gospel (2Co 3:8, 9).

plainness of speech--openness; without reserve (2Co 2:17; 4:2).

13. We use no disguise, "as Moses put a veil over his face, that the children of Israel might not look steadfastly upon the end of that which was to be done away" [Ellicott and others]. The view of Ex 34:30-35, according to the Septuagint is adopted by Paul, that Moses in going in to speak to God removed the veil till he came out and had spoken to the people; and then when he had done speaking, he put on the veil that they might not look on the end, or the fading, of that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking; so that God's revelations by him were interrupted by intervals of concealment [ALFORD]. But Alford's view does not accord with 2Co 3:7; the Israelites "could not look steadfastly on the face of Moses for the glory of his countenance." Plainly Moses' veil was put on because of their not having been able to "look steadfastly at him." Paul here (2Co 3:13) passes from the literal fact to the truth symbolized by it, the blindness of Jews and Judaizers to the ultimate end of the law: stating that Moses put on the veil that they might not look steadfastly at (Christ, Ro 10:4) the end of that (law) which (like Moses' glory) is done away. Not that Moses had this purpose; but often God attributes to His prophets the purpose which He has Himself. Because the Jews would not see, God judicially gave them up so as not to see. The glory of Moses' face is antitypically Christ s glory shining behind the veil of legal ordinances. The veil which has been taken off to the believer is left on to the unbelieving Jew, so that he should not see (Is 6:10; Ac 28:26, 27). He stops short at the letter of the law, not seeing the end of it. The evangelical glory of the law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to them until the Spirit comes to take away the veil (2Co 3:14-17) [Cameron].

14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2Co 4:1.

minds--Greek, "mental perceptions"; "understandings."

blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (2Co 3:13). The veil on Moses' face is further typical of the veil that is on their hearts.

untaken away ... which veil--rather, "the same veil ... remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE Old Testament,' or covenant of legal ordinances) is done away (2Co 3:7, 11, 13) in Christ" or, as Bengel, "Because it is done away in Christ," that is, it is not done away save in Christ: the veil therefore remains untaken away from them, because they will not come to Christ, who does away, with the law as a mere letter. If they once saw that the law is done away in Him, the veil would be no longer on their hearts in reading it publicly in their synagogues (so "reading" means, Ac 15:21). I prefer the former.