These words give rise to an exposition of the gospel in contrast with the
law, which the false teachers mixed up with the gospel. He gives this
exposition with the most touching appeal to the heart of the Corinthians,
who had been converted through his means. Did he begin speaking of his
ministry to commend himself anew, or did he need, as others, letters of
commendation to them or from them? They were his letters of commendation,
the striking proof of the power of his ministry, a proof which he carried
always in his heart, ready to bring it forward on every occasion. He can
say this now, being happy in their obedience. And why did they serve as a
letter in his favour? Because in their faith they were the living
expression of his doctrine. They were Christ's letter of commendation,
which, by means of his ministry, had been written on the fleshy tables of
the heart by the power of the Holy Ghost, as the law had been graven on
tables of stone by God Himself.
This was Paul's confidence with regard to his ministry; his competency came
from God for the ministry of the new covenant, not of the letter (not even
the letter of this covenant, any more than the letter of anything else) but
of the Spirit, the true force of the purpose of God, as the Spirit gave it.
For the letter kills, as a rule imposed on man; the Spirit quickens, as the
power of God in grace-the purpose of God communicated to the heart of man
by the power of God, who imparted it to him that he might enjoy it. Now the
subject of this ministry brought out the difference between it and the
ministry of the law yet more strongly. The law, graven on stones, had been
introduced with glory, although it was a thing that was to pass away as a
means of relation between God and men. It was a ministry of death, for they
were only to live by keeping it. Nor could it be otherwise ordered than on
this principle. A law was to be kept; but man being already a sinner by
nature and by will, having desires which the law forbade, that law could
only be death to him-it was a ministry of death. It was a ministry of
condemnation because the authority of God came in to give to the law the
sanction of condemnation against every soul that should break it. It was a
ministry of death and of condemnation because man was a sinner.
And observe, here, that to mingle grace with the law changes nothing in its
effect, except to aggravate the penalty that results from it by aggravating
the guilt of him who violated the law, inasmuch as he violated it in spite
of the goodness and the grace. For it was still the law, and man was called
to satisfy the responsibility under which the law placed him. "The soul
that sinneth," said Jehovah to Moses, "will I blot out of my book." The
figure used by the apostle shews that he is speaking of the second descent
of Moses from Mount Sinai, when he had heard the name of Jehovah
proclaimed, merciful and gracious. The face of Moses did not shine the
first time that he came down: he broke the tables before he went into the
camp. The second time God made all His goodness pass before him, and the
face of Moses reflected the glory which he had seen, partial as it may have
been. But Israel could not bear this reflection; for how can it be borne,
when it must judge the secrets of the heart after all? For, though grace
had been shewn in sparing on Moses' intercession, the exigency of the law
was still maintained, and every one was to suffer the consequences of his
own disobedience. Thus the character of the law prevented Israel from
understanding even the glory which was in the ordinances, as a figure of
that which was better and permanent; and the whole system ordained by the
hand of Moses was veiled to their eyes, and the people fell under the
letter, even in that part of the law which was a testimony of things to be
spoken afterwards. It was according to the wisdom of God that it should be
so; for in this way all the effect of the law, as brought to bear on the
heart and conscience of man, has been fully developed.
There are many Christians who make a law of Christ Himself, and in thinking
of His love as a fresh motive to oblige them to love Him, think of it only
as an obligation, a very great increase to the measure of the obligation
which lies upon them, an obligation which they feel bound to satisfy. That
is to say, they are still under the law, and consequently under
condemnation.
But the ministry which the apostle fulfilled was not this; it was the
ministry of righteousness and of the Spirit, not as requiring righteousness
in order to stand before God, but as revealing it. Christ was this
righteousness, made such on God's part for us; and we are made the
righteousness of God in Him. The gospel proclaimed righteousness on God's
part, instead of requiring it from man according to the law. Now the Holy
Ghost could be the seal of that righteousness. He could come down upon the
man Christ, because He was perfectly approved of God; He was righteous-the
righteous One. He came down upon us, because we are made the righteousness
of God in Christ. Thus it was the ministry of the Spirit; His power wrought
in it. He was bestowed when that which it announced was received by faith;
and with the Spirit they also received understanding of the mind and
purposes of God, as they were revealed in the Person of a glorified Christ,
in whom the righteousness of God was revealed and subsisted eternally
before Him.
Thus the apostle unites, in the self-same thought, the mind of God in the
word according to the Spirit, the glory of Christ who had been hidden in it
under the letter, and the Holy Ghost Himself, who gave its force, revealed
that glory, and, by dwelling and working in the believer, enables him to
enjoy it. Thus, where the Spirit was, there was liberty; they were no
longer under the yoke of the law, of the fear of death, and of
condemnation. They were in Christ before God, in peace before Him,
according to perfect love and that favour which is better than life, even
as it shone upon Christ, without a veil, according to the grace which
reigns by righteousness. When it is said, "Now the Lord is that spirit,"
allusion is made to verse 6; verses 7-16 is a parenthesis. Christ glorified
is the true thought of the Spirit which God had previously hidden under
figures. And here is the practical result: they beheld the Lord with open
(that is, with unveiled) face; they were able to do it. The glory of the
face of Moses judged the thoughts and intents of the hearts, causing terror
by threatening the disobedient and the sinner with death and condemnation.
Who could stand in the presence of God? But the glory of the face of Jesus,
a man on high, is the proof that all the sins of those who behold it are
blotted out; for He who is there bore them all before He ascended, and He
needed to put them all away in order to enter into that glory. We
contemplate that glory by the Spirit, who has been given us in virtue of
Christ's having ascended into it. He did not say, "I will go up;
peradventure I shall make atonement." He made the atonement and went up.
Therefore we gaze upon it with joy, we love to behold it: each ray that we
see is the proof that in the eyes of God our sins are no more. Christ has
been made sin for us; He is in the glory. Now, in thus beholding the glory
with affection, with intelligence, taking delight in it, we are changed
into the same image from glory to glory, even as by the power of the Holy
Ghost, who enables us to realise and to enjoy these things; and in this is
christian progress. Thus the assembly too becomes the epistle of Christ.
The allusion made at the same time to the Jews at the end of the
parenthesis, where the apostle makes a comparison between the two systems,
is most touching. The veil, he says, is taken away in Christ. Nothing is
now veiled. The glorious substance is accomplished. The veil is on the
heart of the Jews, when they read the Old Testament. Now every time that
Moses entered into the tabernacle to speak to God, or to hear Him, he took
off his veil. Thus, says the apostle, when Israel shall turn to the Lord,
the veil shall be taken away.
There is but one more remark to be made. "The things that remain" [see note #2]
are the subject the gospel treats of, not the ministry which announces
it-the glory of the Person of Jesus Christ, the substance of that which the
Jewish ordinances represented only in figure.
The apostle returns to the subject of his ministry in connection with his
sufferings, shewing that this doctrine of a Christ victorious over death,
truly received into the heart, makes us victorious over all fear of death,
and over all the sufferings that are linked with the earthen vessel in
which this treasure is carried.
