---
title: "Clarke"
description: "Verse 2 Corinthians 3:1. Do we begin again to commend ourselves — By speaking thus of our sincerity, Divine mission, c., is it with a design to conciliate"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-corinthians/3"
---

Verse [2 Corinthians 3:1](../../../kjv/2-corinthians/3/1). ***Do we begin again to commend ourselves*** — By speaking thus of our sincerity, Divine mission, c., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means.
***Or need we - epistles of commendation*** — Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in *every place* and your conversion is such an evident *seal* to our ministry as leaves no doubt that God is with us.
**Letters*****of commendation*** — Were frequent in the *primitive* Church; and were also in use in the *apostolic* Church, as we learn from this place. But these were, in all probability, not used by the *apostles*; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when *apostles* came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.

Verse [2 Corinthians 3:2](../../../kjv/2-corinthians/3/2). ***Ye are our epistle*** — I bear the most ardent love to you. I have no need to be put in remembrance of you by any epistles or other means; *ye are written in my heart*- I have the most affectionate remembrance of you.
***Known and read of all men*** — For wherever I go I mention you; speak of your various gifts and graces; and praise your knowledge in the Gospel.

Verse [2 Corinthians 3:3](../../../kjv/2-corinthians/3/3). ***Manifestly declared to be the epistle of Christ*** — Ye are in our hearts, and Christ has written you there; but yourselves are the *epistle of Christ*; the change produced in your hearts and lives, and the salvation which you have received, are as truly the work of Christ as a letter dictated and written by a man in his work.
***Ministered by us*** — Ye are the writing, but Christ used me as the *pen*; Christ *dictated*, and I wrote; and the Divine characters are not made with *ink, but by the Spirit of the living God*; for the gifts and graces that constitute the mind that was in Christ are produced in you by the Holy Ghost.
***Not in tables of stone*** — Where men engrave contracts, or record events; *but in fleshly tables of the heart*-the work of salvation taking place in all your affections, appetites, and desires; working that change *within* that is so signally manifested *without*. See the parts of this figurative speech:
1. Jesus Christ *dictates*.
2. The apostle *writes*.
3. The *hearts* of the Corinthians are the substance on which the writing is made. And,
4. The Holy Spirit produces that *influence* by which the *traces* are made, and the mark becomes evident.
Here is not only an allusion to making inscriptions on stones, where one *dictates* the matter, and another *cuts* the letters; (and probably there were certain cases where some *colouring matter* was used to make the inscription the more *legible*; and when the stone was engraved, it was set up in some public place, as monuments, inscriptions, and contracts were, that they might be *seen, known*, and *read of all men*;) but the apostle may here refer to the *ten commandments*, written by the finger of God upon *two tables of stone*; which writing was an evidence of the Divine mission of Moses, as the conversion of the Corinthians was an evidence of the mission of St. Paul. But it may be as well to take the words in a general sense, as the expression is not unfrequent either in the Old Testament, or in the rabbinical writers. See *Schoettgen*.

Verse [2 Corinthians 3:4](../../../kjv/2-corinthians/3/4). ***Such trust have we*** — We have the fullest conviction that God has thus accredited our ministry; and that ye are thus converted unto him, and are monuments of his mercy, and proofs of the truth of our ministry.

Verse [2 Corinthians 3:5](../../../kjv/2-corinthians/3/5). ***Not that we are sufficient of ourselves*** — We do not arrogate to ourselves any power to enlighten the mind or change the heart, we are only *instruments* in the hand of God. Nor was it possible for us apostles to *think*, to *invent*, such a scheme of salvation as is the Gospel; and if we even had been equal to the *invention*, how could we have *fulfilled* such *promises* as this scheme of salvation abounds with? God alone could fulfil these promises, and he fulfils only those which he makes himself. All these promises have been *amen*-ratified and fulfilled to you who have believed on Christ Jesus according to our preaching; therefore, ye are God's workmanship and it is only by God's *sufficiency* that we have been able to do any thing. This I believe to be the apostle's meaning in this place, and that he speaks here merely of the Gospel scheme, and the inability of human wisdom to invent it; and the words λογισασθαι τι, which we translate *to think any thing*, signify, properly, to *find any thing* *out by reasoning*; and as the Gospel scheme of salvation is the subject in hand, to that subject the words are to be referred and limited. The words, however, contain also a *general truth*; we can neither *think, act*, nor *be*, without God. From him we have received all *our powers*, whether of *body* or of *mind*, and without him we can do nothing. But we may abuse both our power of *thinking* and *acting*; for the power to *think*, and the power to *act*, are widely different from the *act of thinking*, and the *act of* *doing*. God gives us the power or capacity to *think* and *act*, but he neither *thinks* nor *acts* for us. It is on this ground that we may abuse our powers, and think evil, and act wickedly; and it is on *this ground* that we are accountable for our thoughts, words, and deeds.

Verse [2 Corinthians 3:6](../../../kjv/2-corinthians/3/6). ***Who hath made us able ministers*** — This is a more formal answer to the question, *Who is sufficient for these things*? προς ταυτα τις ἱκανος; [2 Corinthians 2:16](../../../kjv/2-corinthians/2/16). God, says the apostle, has made us *able ministers*; ἱκανωσεν ἡμας διακονους, *he has made us* *sufficient for these things*; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, *new* *covenant*, see the PREFACE to the gospel of St. Matthew.
***Not of the letter, but of the Spirit*** — The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the *Old Testament* that kills, and the *New* that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its *letter* and its *spirit*, its *literal* and its *spiritual* meaning. The *law* was founded on the very supposition of the *Gospel*; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews *rested* in the *letter*, which not only afforded no *means of life*, but *killed*, by condemning every transgressor to death. They did not look at the *spirit*; did not endeavour to find out the spiritual meaning; and therefore they rejected Christ, who was the *end of the law for* *justification*; and so for redemption from death to every one that believes. The *new covenant* set all these spiritual things at once before their eyes, and showed them the *end, object*, and *design* of the *law*; and thus the apostles who preached it were ministers of that *Spirit* which gives life.
Every institution has its *letter* as well as its *spirit*, as every *word* must refer to *something* of which it is the *sign* or *significator*. The *Gospel* has both its *letter* and its *spirit*; and multitudes of professing Christians, by *resting in the* LETTER, receive not the *life* which it is calculated to impart. *Water*, in baptism, is the *letter* that points out the *purification of the* *soul*; they who rest in this letter are without this purification; and dying in that state they die eternally. *Bread* and *wine* in the sacrament of the Lord's Supper, are the *letter*; the *atoning* *efficacy of the death of Jesus*, and the *grace* communicated by this to the soul of a believer, are the *spirit*. Multitudes rest in this *letter*, simply receiving these symbols, without reference to the *atonement*, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, *Follow me*. Does not any one see that a man, taking up this *letter* only, and following Christ through *Judea, Galilee, Samaria*, c., to the *city, temple, villages, seacoast, mountains*, &c., fulfilled no part of the *spirit* and might, with all this *following*, lose his soul? Whereas the SPIRIT, viz. *receive* my *doctrine, believe* my *sayings*, look by *faith* for the fulfilment of my *promises*, imitate my *example*, would necessarily lead him to life eternal. It may be safely asserted that the *Jews*, in no period of their history, ever rested more in the *letter* of their law than the vast majority of Christians are doing in the *letter* of the *Gospel*. Unto multitudes of Christians Christ may truly say: *Ye will not come unto me that* *ye may* have *life*.

Verse [2 Corinthians 3:7](../../../kjv/2-corinthians/3/7). ***The ministration of death*** — Here the apostle evidently intends the *law*. It was a ministration, διακονια or *service* of *death*. It was the province of the law to ascertain the *duty* of man; to *assign* his *duties*; to fix *penalties* for transgressions, c. and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual *ministration of death*. Its *letter* killed; and it was only the *Gospel* to which it referred that could *give life*, because that Gospel held out the only available *atonement*.
Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was *glorious*-was full of *splendour*; for the apostle refers to the *thunderings*, and *lightnings*, and *luminous appearances*, which took place in the giving of the law; so that the very *body* of Moses partook of the *effulgence* in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a *veil*. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, *glorious* as it was, it had no glory that could be compared with that of the *Gospel*; and that even the glory it had was a glory that was to be *done away*-to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendour of the sun. See the notes on the [Romans 7](../../../kjv/romans/7); and see those on [Exodus 19:20](../../../kjv/exodus/19/20), and [Exodus 34:29](../../../kjv/exodus/34/29), &c., where this subject is treated in all its details.

Verse [2 Corinthians 3:8](../../../kjv/2-corinthians/3/8). ***The ministration of the Spirit*** — The Gospel dispensation, which gives the true spiritual sense of the law.
***Be rather glorious?*** — Forasmuch as the thing signified is of infinitely more consequence than that *by which* it is signified. The THING *bread* will preserve a man *alive*; the WORD *bread* can give life to nothing.

Verse [2 Corinthians 3:9](../../../kjv/2-corinthians/3/9). ***The ministration of condemnation*** — The *law*, which ascertained sin, and condemned it to just punishment.
***The ministration of righteousness*** — The Gospel, the grand business of which was to proclaim the doctrine δικαιοσυνης, *of* *justification*; and to show how *God* could *be just* and *yet the* *justifier of him who believeth in Jesus*.
***Exceed in glory.*** — For great, glorious, and awful as the law may be, in its opposition to sin, which is a reproach to man, and a dishonour to God; and in its punishment of sin; yet it must be vastly exceeded by that system which, evidencing an *equal* abhorrence of sin, finds out a method to *forgive* it; to take away its *guilt* from the conscience, and remove all its infection from the soul. That this *could* be done the law pointed out by its *blood of bulls and of goats*: but every considerate mind must see that it was impossible for these to take away sin; it is the *Gospel* that does what the law signified; and forasmuch as the *performance* of a promise is greater than the *promise* itself, and the *substance* of a man is greater than the *shadow* projected by that substance; so is the Gospel of Jesus Christ greater than the law, with all its promises, types, ceremonies, and shadows.

Verse [2 Corinthians 3:10](../../../kjv/2-corinthians/3/10). ***For even that which was made glorious*** — The *law*, which was exhibited for a time in great glory and splendour, partly when it was given, and partly by the splendour of God in the tabernacle and first temple; but all this *ceased* and *was done* *away*; was intended to give place to the *Gospel*; and has actually given place to that system; so that *now*, in no part of the world is that law performed, even by the people who are attached to it and reject the Gospel.
***The glory that excelleth.*** — The Gospel dispensation, giving supereminent displays of the justice, holiness, goodness, mercy, and majesty of God.

Verse [2 Corinthians 3:11](../../../kjv/2-corinthians/3/11). ***For if that which is done away***, c.] Here is another striking difference between the *law* and the *Gospel*. The former is termed τοκαταργουμενον, that *which* is *counterworked* and *abolished* the latter τομενον, *that* which *continues*, which is not for a particular *time, place*, and *people*, as the law was; but for ALL times, all places, and all *people*. As a *great,* *universal*, and *permanent* GOOD vastly excels a *good* that is *small, partial*, and *transitory*; so does the Gospel dispensation, that of the law.

Verse [2 Corinthians 3:12](../../../kjv/2-corinthians/3/12). ***Seeing - we have such hope*** — Such glorious prospects as those blessings which the Gospel sets before us, producing such *confidence*, as the fulfilment of so many promises has already done, that God will still continue to work for us and by us;
***We use great plainness of speech*** — πολλη παρρησια χρωμεθα. We speak not only with all *confidence*, but with all imaginable *plainness*; keeping back nothing; disguising nothing; concealing nothing: and here we differ greatly from the Jewish doctors, and from the Gentile philosophers, who affect *obscurity*, and endeavour, by figures, metaphors, and allegories, to hide every thing from the vulgar. But we wish that all may *hear*; and we speak so that all may *understand*.

Verse [2 Corinthians 3:13](../../../kjv/2-corinthians/3/13). ***And not as Moses*** — The splendour of Moses' countenance was so great that the Israelites could not bear to look upon his face, and therefore he was obliged to veil his face: this, it appears, he did *typically*, to represent the types and shadows by which the whole dispensation of which he was the minister was covered. So that the Israelites could not *steadfastly look*-could not then have the *full view* or *discernment* of *that* in which the Mosaic dispensation should *issue* and *terminate*.

Verse 14. ***But their minds were blinded*** — By resting in the letter, shutting their eyes against the light that was granted to them, they contracted a *hardness* or *stupidity* of heart. And the veil that was on the face of Moses, which prevented the glory of his face from shining *out*, may be considered as emblematical of the veil of darkness and ignorance that is on their hearts, and which hinders the glory of the Gospel from shining *in*.
***Until this day remaineth the same veil*** — They are still ignorant of the spiritual meaning and intention of their own law, called here παλαια διαθηκη, *the old covenant*. See the word explained in the *preface* to St. Matthew.
***In the reading of the Old Testament*** — Here is an evident allusion to the conduct of the Jews in their synagogues: when they read the law they cover their whole head with a veil, which they term the טלית *tallith, veil*, from טלל *talal, to cover*; and this voluntary usage of theirs, the apostle tells us, is an emblem of the darkness of their hearts while they are employed even in sacred duties.
***Which*****veil*****is done away in Christ.*** — It is only by acknowledging *Christ* that the darkness is removed, and the *end* and *spiritual meaning* of the law discerned.

Verse 16. ***When it shall turn to the Lord*** — When the Israelitish *nation* shall turn to the LORD *Jesus*, the veil shall be taken away; the true light shall shine; and they shall see all things clearly.
There is an evident allusion here to the case of Moses, mentioned [Exodus 34:34](../../../kjv/exodus/34/34). When he *came from* the Lord, and spoke to the Israelites, he put the veil over his face; but when he *returned* to speak with the Lord, then he *took off the veil*. So, when the Israelitish nation shall *return* to speak with and *pray* to the *Lord Jesus*, the veil of darkness and ignorance shall be taken away from their hearts; but *never before* that time. The words seem to imply:
1. That there will be a *conversion* of the Jews to Christianity; and,
2. That this conversion will be *en masse*; that a time will come when the *whole nation* of the Jews, in every place, shall turn to Christ; and then the Gentiles and Jews make one fold, under one Shepherd and Bishop of all souls.

Verse 17. ***Now the Lord is that Spirit*** — In [2 Corinthians 3:6](../../../kjv/2-corinthians/3/6); [2 Corinthians 3:8](../../../kjv/2-corinthians/3/8), the word το πνευμα, *spirit*, evidently signifies the Gospel; so called because it points out the *spiritual nature* and *meaning* of the *law*; because it produces spiritual effects; and because it is especially the dispensation of the Spirit of God. Here Jesus Christ is represented as that *Spirit*, because he is the *end* of the *law* for justification to every one *that believes*; and because the residue of the Spirit is with him, and he is the dispenser of all its gifts, graces, and influences.
***And where the Spirit of the Lord is*** — Wherever this Gospel is received, there the Spirit of the Lord is given; and wherever that Spirit lives and works, there is *liberty*, not only from Jewish bondage, but from the *slavery* of sin-from its *power*, its *guilt*, and its *pollution*. See [John 8:33-36](../../../kjv/john/8/33-36), and the notes there.

Verse [2 Corinthians 3:18](../../../kjv/2-corinthians/3/18). ***But we all, with open face*** — The Jews were not able to look on the face of Moses, the *mediator* of the *old covenant*, and therefore he was obliged to *veil* it; but *all we* Christians, with *face uncovered, behold*, as clearly as we can see our own natural face in a *mirror*, the glorious promises and privileges of the Gospel of Christ; and while we contemplate, we anticipate them by *desire* and *hope*, and apprehend them by *faith*, and are *changed from the glory* there represented to the *enjoyment* of the *thing* which is represented, even the glorious image-righteousness and true holiness-of the God of glory.
***As by the Spirit of the Lord.*** — By the energy of that Spirit of Christ which gives life and being to all the promises of the Gospel; and thus we are made partakers of the Divine nature and escape all the corruptions that are in the world. This appears to me to be the general sense of this verse: its peculiar terms may be more particularly explained.
The word κατοπτριζομενοι, *catoptrizomenoi*, acting on the doctrine of *catoptries*, which we translate *beholding in a glass*, comes from κατα, *against*, and οπτομαι, *I look*; and properly conveys the sense of *looking into a mirror*, or discerning by *reflected* light. Now as *mirrors*, among the Jews, Greeks, and Romans, were made of highly polished *metal*, ([1 Corinthians 13:12](../../../kjv/1-corinthians/13/12),) it would often happen, especially in strong light, that the face would be greatly *illuminated* by this strongly *reflected* light; and to this circumstance the apostle seems here to allude. So, by earnestly contemplating the Gospel of Jesus, and believing on him who is its Author, the soul becomes illuminated with his Divine splendour, for this sacred mirror reflects back on the believing soul the *image* of Him whose perfections it exhibits; and thus we see the glorious *form* after which our minds are to be fashioned; and by believing and receiving the influence of his Spirit, μεταμορφουμεθα, our form *is changed*, τηναυτηνεικονα, *into the same image*, which we behold there; and this is the image of God, lost by our *fall*, and now recovered and restored by Jesus Christ: for the shining of the face of God upon us, i.e. approbation, through Christ, is the cause of our transformation into the Divine image.
DR. WHITBY, in his notes on this chapters produces six instances in which the apostle shows the Gospel to be superior to the law; I shall transcribe them without farther illustration:-
1. The glory appearing on mount *Sinai* made the people *afraid of* *death*, saying: *Let not God speak to us any more, lest we die*; [Exodus 20:19](../../../kjv/exodus/20/19); [Deuteronomy 18:16](../../../kjv/deuteronomy/18/16); and thus *they received the spirit of bondage to fear*, [Romans 8:15](../../../kjv/romans/8/15). Whilst *we* have given to us the *spirit of power*, and *love*, and of a sound mind, [2 Timothy 1:7](../../../kjv/2-timothy/1/7); and *the spirit of adoption, whereby we cry, Abba, Father*! and to this difference the Epistle to the Hebrews alludes, [Hebrews 12:18-24](../../../kjv/hebrews/12/18-24).
2. Moses, with all his glory, was only the minister of the law, written on *tables of stone*; the apostles are ministers of the Gospel, written on the *hearts of believers*. Moses gave the Jews only the *letter that killeth*; the apostles gave the *Gospel*, which is accompanied with the *spirit* that gives *life*.
3. The glory which Moses received at the giving of the law did more and more *diminish*, because his law was to *vanish away*; but the glory which is received from Christ is an *increasing* glory; the *doctrine* and the *Divine influence* remaining for ever.
4. The *law* was *veiled* under *types* and *shadows*; but the *Gospel* has scarcely any ceremonies; *baptism* and the *Lord's Supper* being all that can be properly called such: and BELIEVE, LOVE, OBEY, the great precepts of the Gospel, are delivered with the utmost perspicuity. And indeed the whole doctrine of *Christ* *crucified* is made as plain as human language can make it.
5. The *Jews* only saw the *shining* of the face of Moses *through a* *veil*; but *we* behold the glory of the Gospel of Christ, in the person of Christ our Lawgiver, *with open face*.
6. *They* saw it through a veil, which prevented the reflection or shining of it *upon them*; and so this glory shone only on the *face of Moses*, but not at all upon the people. Whereas the *glory* *of God*, in *the face of Jesus Christ*, shines as in a mirror which reflects the image upon Christian believers, so that they are *transformed into the same image*, deriving the glorious gifts and graces of the Spirit, with the Gospel, from Christ the Lord and Distributor of them, [1 Corinthians 12:5](../../../kjv/1-corinthians/12/5); and so, the glory which he had from the Father he has given to his genuine followers, [John 17:22](../../../kjv/john/17/22). It is, therefore, rather with true Christians as it was with Moses himself, concerning whom God speaks thus: *With him will I speak* *mouth to mouth, even apparently, and not in dark speeches; and the* *similitude of the Lord* (την δοξαν κυριον, *the glory of the Lord*) *shall he behold*; [Numbers 12:8](../../../kjv/numbers/12/8). For as he saw the glory of God *apparently*, so we *with open face* behold the glory of the Lord: as he, by seeing of this glory, was *changed into the same likeness*, and his *face shone*, or was δεδοξασμενη, *made glorious*; so *we*, beholding the glory of the Lord in the face of Jesus Christ, [2 Corinthians 4:6](../../../kjv/2-corinthians/4/6), are changed into the same glory.
Thus we find that in every thing the *Gospel* has a decided superiority over the *law* and its *institutions*.

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