2 Corinthians 3New
American Standard Bible (NASB)
Ministers of a New
Covenant
3
Are we beginning to commend ourselves again? Or do we need, as some, letters of
commendation to you or from you? 2 You are our letter, written in our hearts,
known and read by all men; 3 being manifested that you are a letter of Christ,
[a]cared for by us, written not with ink but with the Spirit of the living God,
not on tablets of stone but on tablets of [b]human hearts.
4
Such confidence we have through Christ toward God. 5 Not that we are adequate
in ourselves to consider anything as coming from ourselves, but our adequacy is
from God, 6 who also made us adequate as servants of a new covenant, not of the
letter but of the Spirit; for the letter kills, but the Spirit gives life.
7
But if the ministry of death, in letters engraved on stones, came [c]with
glory, so that the sons of Israel could not look intently at the face of Moses
because of the glory of his face, fading as it was, 8 how will the ministry of
the Spirit fail to be even more with glory? 9 For if the ministry of
condemnation has glory, much more does the ministry of righteousness abound in
glory. 10 For indeed what had glory, in this case has no glory because of the
glory that surpasses it. 11 For if that which fades away was [d]with glory,
much more that which remains is in glory.
12
Therefore having such a hope, we use great boldness in our speech, 13 and are
not like Moses, who used to put a veil over his face so that the sons of Israel
would not look intently at the end of what was fading away. 14 But their minds
were hardened; for until this very day at the reading of the old covenant the
same veil [e]remains un-lifted, because it is removed in Christ. 15 But to this
day whenever Moses is read, a veil lies over their heart; 16 but whenever a
person turns to the Lord, the veil is taken away. 17 Now the Lord is the
Spirit, and where the Spirit of the Lord is, there is liberty. 18 But we all,
with unveiled face, beholding as in a mirror the glory of the Lord, are being
transformed into the same image from glory to glory, just as from the Lord, the
Spirit.
The IVP New Testament
Commentary Series
Paul's Letter of
Recommendation (3:1-3)
It
is unthinkable in our society to present yourself to a prospective employer
without a résumé in hand and a list of references at your fingertips. It was
much the same in Paul's day. He lived in an equally mobile society that placed
similar value on personal achievements and introductory letters. Itinerant
speakers, in particular, were expected to carry letters of reference with them
as they traveled from place to place. It was often the only means by which they
received hospitality and provisions for the journey ahead. Zenon Papyri 2026 is
a typical letter of this sort:
Asklepiades
to Zenon, greeting.
Philo,
the bearer of this letter to you, has been known to me for a considerable time.
He has sailed up in order to obtain employment in certain sections of the
bureau of Philiskos, being recommended by Phileas and other accountants. Be so
good, therefore, as to make his acquaintance and introduce him to other persons
of standing, assisting him actively, both for my sake and for that of the young
man himself. For he is worthy of your consideration, as will be evident to you
if you receive him into your hands.
Farewell.
Paul
too wrote letters of recommendation, especially for colleagues who represented
his pastoral interests in the various Gentile churches he had founded. A number
of his letters bear witness to this practice (e.g., Rom 16:1-2; 1 Cor 4:17; 2
Cor 8:16-24; Phil 2:19-30). He did not, however, personally carry letters of
this kind, although he made use of them prior to his conversion (Acts 9:2;
22:5). This gave Jewish-Christian missionaries who were attempting to gain a
foothold in the Corinthian community an opportunity to discredit him in the
eyes of the church.
At
3:1 Paul attempts to forestall a wrong conclusion. The JB captures the sense
admirably: "Does this sound like a new attempt to commend ourselves to
you?" Much as itinerant speakers would present their credentials to gain a
hearing in a given location, Paul's review of what his ministry entailed, his
commissioning by God to be Christ's representative and the divine scrutiny that
his ministry undergoes on a daily basis could well have sounded to Corinthian
ears as if he were attempting in 2:14-17 to reintroduce himself and his
coworkers all over again to the congregation. Or do we need, like some people,
letters of recommendation to you or from you? (3:1) The "many" who
peddle the word of God for profit (2:17) begin to take definite shape as the
some (tines) who take pride in letters of recommendation that they are able to
present to the Corinthians and solicit from them to carry along to the next
church on their travel circuit. To you and from you shows that these
missionaries were not interested in planting churches through their own efforts
but profiting from (2:17) and taking credit for (from you) the efforts of
others.
Paul's
approach to these intruders is quite insightful. While he does not condemn
their use of such letters, he does point out to the church that the reason he
and his coworkers had not brought any letters to Corinth was because they had
come as church planters, ready to begin a new evangelistic work. So it is the
church formed as a result of their labors (you yourselves), not a letter written
with ink (v. 3), that serves as their letter of reference.
Two
aspects of this letter are highlighted in verse 2. It is a letter written on
the hearts of Paul and his coworkers (engegrammene en tais kardiais hemwn) and
it is a letter known and read by everybody (ginoskomeno kai anaginoskomene hypo
panton anthropon). "Heart" is used here in the Semitic sense of the
inmost self and center of the personality, not in the English sense of the seat
of emotions and feelings. It is the locus of a person's spiritual and
intellectual activity and, as such, the place where God begins his work of
renewal (Sorg 1976:181-83). The perfect tense, written (engegrammene), points
to a letter that has been indelibly etched on Paul's heart. Known and read is a
rather peculiar order of things until one recognizes the play on words
(ginoskomeno kai anaginoskomene). The term for read means "to know"
something well enough that you can recognize it again (as one does with words
on a page). It is similar to our expression "he reads me well" and
might best be translated "known and recognized by all."
Paul's
first comment is initially somewhat puzzling. While it is fitting to talk of
the changed lives of his converts as the only recommendation he requires, it is
less clear how this letter can be written on his own heart and, even more so,
how it can be known and recognized by all. While Paul might be pushing the
limits of his analogy, the point he is making is an important one. By written
on our hearts he means that the gospel has an impact not only on those who hear
it but also on those who preach it. Known by everybody (v. 2) and you show (v.
3) suggest an obvious and widely perceived impact. By contrast, the Corinthian
intruders present pieces of paper that are seen by only a few and have a
limited, temporary effect.
The
notion of an evangelist who does not become personally involved in the lives of
his or her converts is one that is foreign to the New Testament. Unfortunately,
it is all too common today. The job of witnessing often amounts to giving
someone a tract or telling them that God has a plan for their life.
The
story is told of a new homeowner who worked fruitlessly for several hours
trying to get a broken lawnmower back together. Suddenly one of his neighbors
appeared with a handful of tools. "Can I help?" he asked. In toenty
minutes he had the mower functioning beautifully.
"Thanks
a million," the new homeowner said. "And say, what do you make with
such fine tools?"
"Mostly
friends," the neighbor smiled. "I'm available anytime."
In
a schedule-driven society like ours, the kind of commitment to people that this
neighbor evidenced is quickly becoming extinct. Paul, however, became involved
in the lives of people to whom he witnessed and in so doing was himself
affected. So great, in fact, was the personal impact that no matter where he
traveled it was evident to all. Nor was Paul's relationship with the Corinthian
church an isolated case. In 1 Thes-salonians 2:8 he says that he and his
coworkers shared with the Thessalonians not only the gospel but their very
lives, because they had become so dear to them.
And
what about a résumé? What credentials does Paul present to prospective
listeners in order to gain a hearing? Again, his response is instructive. For
the only credential a gospel preacher can in reality bring to an unevangelized
field like Corinth is not a list of personal accomplishments but the presence
and power of God's Spirit working to convict the listener of the trutes of the
message about Jesus Christ. You are a letter from Christ, the result of our
ministry, written . . . with the Spirit of the living God (3:3).
Four
things characterize this letter of reference. First, it is a letter of Christ
(epistolh Christou). While Paul could be thinking of a letter "about
Christ" (objective genitive; Phillips), in light of the analogy employed
it is more likely a letter "from Christ" written on Paul's behalf
(genitive of source; most modern translations).
Second,
it is a letter that is mediated by Paul. The NIV the result of our ministry is
literally "ministered by us" (KJV, NKJV). The aorist (diakonhtheisa)
points to a specific ministry occasion, most likely Paul's founding visit.
Translations are evenly divided as to whether it is the role of a secretary ("drawn
up by us"—LB, JB, NRSV) or the job of a letter carrier ("delivered by
us"—TEV, RSV, NEB, REB, Phillips) that is depicted here. In either case,
the NJB's "entrusted to our care" catches the sense, if not the
picture.
Third,
it is a letter written not with ink but with the Spirit of the living God (v.
3). Ink, in Paul's day, was a black carbon mixed with gum or oil for use on
parchment or with a metallic substance for papyrus. It was applied by means of
a reed that was cut to a point and split like a quill pen. The phrase living
God, which is a familiar one in the Greek Old Testament, is found six times in
the Pauline writings. It is normally employed to distinguish God from lifeless
idols (Acts 14:15; 1 Thess 1:9; 2 Cor 6:16). Here it is used of what is animate
(God) as opposed to what is inanimate (ink). The new element in verse 3 is the
Spirit of the living God. The characteristic mark of Christianity as contrasted
to Judaism was, and remains, the work of the Spirit in the life of the believer
and congregation. Under the old covenant, God made his will known externally
through the law. Under the new covenant his presence is revealed internally
through the Spirit.
Fourth,
it is a letter written on tablets of human hearts rather than on tablets of
stone (v. 3). The word tablet probably describes the form (rectangle) rather
than the material. Even so, the introduction of stone tablets is unexpected.
The writing implement used with stone surfaces was a chisel, not a reed pen
with ink. Letters in Paul's day were written on either papyrus or parchment—or,
in a pinch, on a piece of pottery. So why the shift to stone tablets? The
contrast itself is between what is pliable ("fleshly," not the NIV
human) and internal (hearts) as opposed to what is fixed and external (stone).
But the point could have been made by following through on the analogy of the
letter of recommendation. What is Paul up to here? The connection is to be
found in the idea of a divine composition. Stone tablets recalls the too
tablets of the Decalogue inscribed by the finger of God (Ex 31:18; Deut 9:10).
"Fleshly hearts," on the other hand, brings to mind the new covenant
expectation of God's law written on the heart (Jer 31:33). This feat is
accomplished by God removing the "heart of stone" and replacing it
with his Spirit (Ezek 11:19; 36:26).
His
critics solicited human references. Paul turns, instead, to divine references.
For the credential that he has to offer is Christ's own letter written with the
Spirit of the living God on the hearts of his converts. His critics boasted, as
well, of the presence and power of the Spirit in their ministry. But for them
it was the Spirit's presence as manifested in and through the working of signs,
wonders and miracles (12:11-12). Paul, on the other hand, looked to the inward
change of heart as the primary evidence of the Spirit's presence. It is changed
lives, not sensational feats, that are the true sign of a Spirit-directed
ministry.
Qualifications for
Ministry (3:4-6)
It
is all too easy to be overly impressed with a list of credentials and to lose
sight of the fact that inward change, not outward achievement, is what
validates someone in God's eyes. Such a misplaced emphasis often follows from
the need for some kind of objective standard by which to evaluate a person's
competence. Paul faced this problem as well. So he tries to give the
Corinthians an objective standard by which to judge his competency as a
minister of the gospel (5:12). But he also recognizes that competency in the
ministry is something that is God-given rather than humanly achieved—a fact
that is often forgotten in a twentieth-century culture that is oriented toward
such overt signs of approval as applause and kudos.
Paul
fears that his claim to possess divine references could be construed as
overconfidence. To forestall such an allegation he interjects a series of
disclaimers. His first disclaimer is that such confidence as he exhibits before
God is his only through Christ (v. 4). Before God is better rendered
"toward God" (see note). Through Christ (dia tou Christou) defines
the basis for his confidence. Paul is probably thinking of his commissioning by
Christ on the road to Damascus as apostle to the Gentiles (Acts 9:15-19;
26:12-18). It was a commissioning uniquely his, yet not because of any
competency that he himself possessed. Indeed, Paul freely admits elsewhere that
he is the "least of the apostles" (1 Cor 15:9) and the "worst of
sinners" (1 Tim 1:15). Here he merely states, as a second disclaimer, that
he does not possess any competency in and of himself (v. 5). The Greek is
literally "not that we are competent to reckon anything as of
ourselves" (ouch hoti . . . hikanoi esmen logisasthai ti hos ex heauton).
The Greek verb for to reckon means "to credit to one's own
abilities." "There is nothing in us that allows us to claim that we
are capable of doing this work" (TEV) catches the gist of Paul's
statement. Competency in our society is largely determined by whether we are
able "to get the job done." Ministerial competency, by contrast,
issues not from self but from God, who has made us competent as ministers of a
new covenant—Paul's third and final disclaimer (vv. 5-6).
Verse
6 functions as a transition to an extended treatment of the superiority of the
new covenant or Spirit ministry over the old covenant or letter ministry. The
emphasis throughout is on ministry. The terms diakonia (ministry) and diakonos
(minister) occur five times in verses 6-11. In fact, close to 40 percent of all
Pauline uses of both nominal and verbal forms appear in 2 Corinthians. Paul's
point is that competence as a minister lies in the competency of the ministry
represented. Paul's competence stems from being a minister of a new covenant.
Diathekh should be translated covenant, not "testament" (KJV;
corrected in the NKJV), and it should not be capitalized. There were no Old and
New Testaments in Paul's day, only "the Scriptures." "New
Testament" applies to the Christian writings that were given canonical
status alongside the Jewish Scriptures. The process of canonization was a long
one. Clement of Alexandria (c. 215) and Origen (c. 250) are the earliest church
fathers to distinguish between "old" and "new testament"
writings. Canon 59, which was issued by the Synod of Laodicea in A.D. 363, is
the first church document to use the phrase "new testament" of a
distinct body of literature. The actual phrase "canon of the new
testament" does not appear until about A.D. 400 in Macarius Magnes's
Apocriticus 4.10 (Belleville 1994:375-76).
The
language of new covenant comes from Jeremiah 31:31-34, the only place in the
Old Testament where this phrase occurs: " `The time is coming,' declares
the LORD, `when I will make a new covenant with the house of Israel and with
the house of Judah. It will not be like the covenant I made with their
forefathers.'"
A
covenant, simply put, is an agreement into which too parties enter. It can be a
bilateral agreement between equals or a unilateral arrangement where the terms
are dictated by one, superior party. God's covenants with his people are of the
latter kind.
The
word new (kainos) denotes that which is qualitatively better as compared with
what has existed until now (Haarbeck, Link and Brown 1976:670). This is borne
out in how Paul describes the new as opposed to the old arrangement between God
and his people. The character of the old covenant is that it is of letter
(grammatos) and kills. The new covenant, on the other hand, is of Spirit
(pneumatos) and gives life. Both nouns are in the genitive case and lack the
article. Letter and Spirit are therefore descriptive terms, setting forth the
quality or nature of their respective covenants. What is qualitatively better
about the new covenant is that it is not a letter covenant—that is, an external
code—but a Spirit covenant—that is, an internal power. A covenant that is
letter in nature kills because it makes external demands without giving the
inward power for obedience, while a covenant that is Spirit in character gives
life because it works internally to produce a change of nature. Paul describes
this change of nature elsewhere as a "new self" created "to be
like God in true righteousness and holiness" (Eph 4:24).
The Bible Panorama
2 Corinthians 3
V 1–3: SELF-COMMENDATION Paul refers to letters
of introduction, often used to assure new churches that those coming to them
are authentic Christians. Initially, the false apostles commended themselves.
Paul says he needs no letter of commendation when coming to the Corinthian
church, because they themselves are his letter of commendation. They are saved
because he has been there with the gospel.
V 4–6: SPIRIT’S
CONFIDENCE
He quickly adds that his confidence is not based on self-effort, but on what
the Holy Spirit has done. His confidence comes because of God’s action through
Christ.
V 7–11: STRIKING
COMPARISON
He then compares the fading glory on Moses’ face after the Ten Commandments
were given, with the surpassing lasting glory through the gospel. The Ten
Commandments condemn men, but the gospel saves them.
V 12–18: SUPERIOR
COVENANT
The Old Testament covenant can never unveil a person’s spiritual blindness.
That only happens through God the Holy Spirit, when He gives understanding,
transforming power, and glory through faith in Christ.
Dictionary of Bible
Themes
8349 spiritual growth,
means of
God
has provided various means by which believers may grow spiritually.
God
supplies the resources for spiritual growth
Php
2:13; 2Pe 1:3 See also Jn 1:16; Jn 4:14; Jn 15:2,5; 1Co 10:13; 2Co 3:18; 2Co
9:10; Gal 5:22-23; Php 1:6; Col 2:19; Jas 1:17; Jas 4:6; Jude 24
God’s
people must make efforts to grow spiritually
Php
2:12; 2Pe 1:5-9 See also Ro 6:19; 2Co 7:1; Gal 5:16,25; Eph 5:15-16; Eph
6:11-13; 1Ti 4:7; 1Ti 6:11-12; 2Ti 1:6; 2Pe 3:14; 1Jn 3:3; Jude 20
Specific
means of spiritual growth
Death
to self-interest Col 3:5 See also Mt 16:24 pp Mk 8:34 pp Lk 9:23; Ro 6:6,12; Ro
8:13; Eph 4:22; Col 3:9; 1Pe 1:14; 1Pe 2:11
The
Scriptures 2Ti 3:16-17 See also Jos 1:8; Ps 19:7-8; Ps 119:9-11; Jn 17:17; Eph
6:17; Col 3:16; 1Pe 2:2; 1Jn 2:14
Prayer
Mt 6:13 pp Lk 11:4 Col 4:2 See also 1Ch 16:11; Mt 7:11 pp Lk 11:13; Mt 26:41 pp
Mk 14:38 pp Lk 22:46; Jn 16:24; Ac 4:29-31; Eph 6:18; 1Th 5:17; Jas 1:5
Focusing
on Jesus Christ Heb 3:1 See also Mt 11:29; Jn 13:15; Ro 15:5; Php 2:5; Heb
12:2-3; 1Pe 2:21; 1Jn 2:64
The
role of the Holy Spirit in spiritual growth
Eph
3:16-18 See also Eph 1:13-14,17; Eph 2:19-22
Christian
leadership Eph 4:11-13 See also 1Co 4:16; 1Co 11:1; Php 1:25; Php 3:17; Heb
13:7,17; 1Pe 5:2-3
Faith
in God Eph 6:16 See also Heb 11:6; 1Jn 5:4
Suffering
and testing Ro 5:3-4 See also Job 23:10; Ps 119:67; Zec 13:9; Heb 12:10-11; 1Pe
1:6-7; Jas 1:2-4
Perseverance
Heb 12:1 See also Php 3:12-14; 1Ti 4:15
Cultivating
wholesome thinking Php 4:8
God
will bring the spiritual growth of believers to completion
1Jn
3:2 See also Eph 5:25-27; Php 1:6; Jude 24-25; Rev 21:2
Galatians
5:22-24New American Standard Bible (NASB)
22
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness,
faithfulness, 23 gentleness, self-control; against such things there is no law.
24 Now those who [a]belong to Christ Jesus have crucified the flesh with its
passions and desires.
2
Peter 3:14-18New American Standard Bible (NASB)
14
Therefore, beloved, since you look for these things, be diligent to be found by
Him in peace, spotless and blameless, 15 and regard the patience of our Lord as
salvation; just as also our beloved brother Paul, according to the wisdom given
him, wrote to you, 16 as also in all his letters, speaking in them of these
things, in which are some things hard to understand, which the untaught and
unstable distort, as they do also the rest of the Scriptures, to their own
destruction. 17 You therefore, beloved, knowing this beforehand, be on your
guard so that you are not carried away by the error of unprincipled men and
fall from your own steadfastness, 18 but grow in the grace and knowledge of our
Lord and Saviour Jesus Christ. To Him be the glory, both now and to the day of
eternity. Amen.
