2 Corinthians 3:7
The Greater Glory of the New Covenant
Read 2 Corinthians 3:7 Using Other Translations
What does 2 Corinthians 3:7 mean?
But if the ministration of death
The apostle having observed the difference between the law and
the Gospel, the one being a killing letter, the other a
quickening spirit, enlarges upon it, and more, fully explains it;
and proceeds to take notice of other things in which they differ;
and to show the superior glory and excellency of the one to the
other; for that by "the ministration of death", he means the law,
as delivered to Moses on Mount Sinai, is clear from its being
said to be
written and engraven in stones;
as that was by the finger of God himself: rightly does the
apostle say, that it was both "written" and "engraven"; for the
two tables of the law are expressly said to be written with the
finger of God, ( Exodus 31:18
) meaning either the Spirit of God, who is sometimes so called, (
Luke 11:20 )
compared with ( Matthew
12:28 ) or the power of God, which at once caused this
writing to exist; and it is in so many words affirmed, that "the
writing" was "the writing of God"; and not of man, nor of any
creature, no not of an angel, ( Exodus 32:16
) yea, even the two tables which were hewn out by Moses, after
the first were broken, were written upon by the Lord himself, and
not Moses, ( Exodus 34:1 ) . So that
as the work of the tables was the work of God, and wonderfully
made, the form of the letters, as Abarbinel F24
observes, were miraculously made by him; for this law was,
(en grammasi) , "in
letters", as the apostle here says; and as it was written in the
Hebrew language, very likely it was in the same form of letters
now in use with the Jews; though some have thought that the
Samaritan letters are the original ones: moreover, the law was
not only written, but "engraved"; for so it is said, that the
writing was graven upon the tables, ( Exodus 32:16
) and though the word so rendered is no where else used but
there, it is rightly rendered graven, as appears by the apostle
in this place; and which may lie confirmed by the Targumist on
that, who renders it by (qyqx) , "engraven"; and by the Septuagint (kekolammenh) , which signifies the
same; and so in the book of Zohar {y}, the letters are said to be
(wpylgta) , "engraven" on
the tables: and that the tables were tables of stone, it is
certain; they are often so called, ( Exodus 24:12
) ( 31:18
) ( 34:1 )
( Deuteronomy 9:9
Deuteronomy 9:10 ) (
10:1 ) wherefore the
apostle very properly says, that the law was engraven "in
stones"; but what stones these tables were made of cannot be
said; the Jews, who affect to know everything, will have them to
be precious stones, but what they were they are not agreed in;
for though they generally say
F26 they were made of the sapphire stone, and sometimes say F1 they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables F2; and Aben Ezra F3 was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say F4, that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, "in glory", (egenhye en doxh) ; and so Jarchi on ( Exodus 32:16 ) "and the tables were the work of God", says, this is to be understood literally (wdwbkbw) , "and in" or "for his glory"; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was "the ministration of death"; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the "ministration" of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it
was
glorious.
There were many things which made it so; but what the apostle
here particularly takes notice of is the glory that was upon the
face of Moses, when he received it and brought it from the Lord,
which was very great;
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.
The history of this may be read in ( Exodus 34:29
Exodus
34:30 Exodus 34:35
) it was a real visible glory that was upon the skin of his face,
so that it shone again; it is said, "the skin of his face shone";
and this shining of his face the apostle very properly calls "the
glory of his countenance": agreeably to the Septuagint version,
which renders it, "the appearance of the skin, or colour of his
face, was glorified"; and still nearer to the paraphrase of
Onkelos, which is, "the splendour of the glory of his countenance
was great"; and to the Targum of Jonathan, which also assigns the
reason of it, and which seems to be the true one, "the splendour
of the form of his countenance was glorious, because of the
splendour of the glory of the majesty of God, at the time he
talked with him". The Vulgate Latin version has led many wrong,
to paint Moses with two horns, rendering it, "his face was
horned", the Hebrew word having the signification of an horn in
its derivative; because glory darted from him like horns, as rays
of light do from the sun; see ( Habakkuk 3:4
) and this brightness and glory were so very great, and so
dazzling, that Aaron and the people of Israel were afraid to come
nigh; which Jarchi, a Jewish writer, imputed to their sin, and
shame, and fear, having worshipped the calf; but our apostle
ascribes it to the lustre of his countenance, which was such that
they could not steadfastly look upon it; they saw it indeed, as
it is said in ( Exodus 34:35
) yet they could not look wistly at it, nor bear the splendour of
it; though this was only a glory, which was to continue but a
while; according to the opinion of Ambrose F5, this
glory continued on Moses's countenance as long as he lived; but
be it so, it at last was done away: now this glory was put there
to bear a testimony to the divine authority of the law, that it
came from God, and was to be received at the hands of Moses, with
awful reverence as from God, and to make them afraid of violating
a law which came with such majesty and glory; and also to command
awe and respect from the Israelites to Moses, whom they were
inclined at every turn to treat with contempt, and to let them
see that he had communion with God, which this was the effect of:
now this was a circumstance which rendered the law glorious, and
was expressive of a real glory in it; which, though as this on
Moses's face, "was to be done away"; wherefore the apostle
argues;
F24 In loc.
F25 In Exod. fol. 35. 1.
F26 Zohar ib. Targum Jon. in Dent. xxxiv.
12.
F1 Targum in Cant. 1. 11. Targum Jon. in
Exod. xxxi. 18.
F2 Targum Jon. in Deut. ix. 9, 10.
F3 In Exod. xxxii. 15.
F4 Jarchi in Exod. xxxiv. 1. Pirke
Eliezer, c. 46.
F5 Comment. in Psal. cxix. 135.
