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stred by us,' written not declared to be a copy of Christ's letter with ink, but with the of recommendation in my favour, Spirit of the living God; given you by me, written not with ink, not (sv) on tables of stone, as the false teacher's letter was, but but (sv) on fleshly tables with the Spirit of the living God; not of the heart.

on tables of stone, as Moses's letter of recommendation to the Israelites was, but on the fleshly tables of your

heart. 4 Now a boasting of this 4 Now a boasting of this kind, that kind,' we have through ye are a copy of our letter of reChrist (TC, 294.) with commendation, we have in the preGod:

sence of God, through the assistance of

Chrift. 5 Not because we are 5 I thus boast, not because I am fit fit (20') of ourselves to of myself to find out by reasoning any reason any thing' as from thing effectual for convincing unbeourselves, but our fitness is lievers, as from myself: but my fitfrom God :

nefs to convert mankind, is from 6 Who (x21, 218.) in- 6 Who indeed, by inspiration and deed hath fitted us TO BE miraculous powers hath fitted me to ministers of the new cove- be a minister of the new covenant, not nant, not of the letter,' of the letter or law of Moses, but of but of the Spirit: (-0 yago the covenant written by inspiration 97.) Now the letter kilm of the Spirit. Now the covenant of leth, but the Spirit maketh the letter killeth every finner by its alive.

curse, but that of the Spirit maketh alive every believer by its promises.


human policy: and could only be brought to pass by the power of God.

Ver. 6.--1. Not of the letter; that is, not of the Sinaitic covenant, called the covenant of the letter, in allufion to Exod. xxxiv. 28. where the ten commandments, written with letters on tables of stone, are called the words of the covenant. For the meaning of the phrase New covenant, see Heb. viii. 1. note 2.

2. But of the Spirit. The new covenant on which the gospel church is built, and of which the apostles were the ministers, is called the con venant of the Spirit, in allusion to Jerem. xxxi. 33. where God promises under the new covenant, to put his laws in the inward parts, and to write them in the hearts of his people. It is called the covevant of the Spirit likewise, because it was published to the world by the infpiration of the Spirit, and confirmed by the gifts of the Spirit.- That So nun is rightly trandated covenant, see Heb. ix, 15. note i.

Ver. 7.


7 But if the ministration 7 Ει δε η διακονια τε θαof death written and en

εν γράμμασιν, EVTEgraven on stones, was gloτιous, to that the children τυπωμενη εν λιθοις, εγενηof Israel could not stedfastly In ev

θη εν δοξη, ωςε μη δυνασbehold the face of Mofes, for Jou ATEVIORI

τες υιες Ισ. the glory of his countenance, which glory was to be done pana E!5. TO TIPOOWTO Mw

σεως, δια την δοξαν τα προσaway;

ωπο αυτό, την καταργεμενην" 8 How shall not the mi- 8 Πως εχι μαλλον η διniftration of the Spirit be

ακονια τα πνευματG- εςαι εν rather glorious ?

dozni ୨ For if the ministration


η διακονια της of condemnation be glory,

κατακρισεως, δοξα, σολλω much more doth the minitration of righteoufnefs ex- μαλλον περισσευει η διακοceed in glory.

νια της δικαιοσυνης εν δοξη. .

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9 E.

Ver. 7.-1. If the ministry of death. This is an elliptical expreffion, which must be supplied by adding the words ons diaInuns, of the covenant, from ver. 6. lo as to make this sentence, if the ministry of the coyenant of death. - This ministry contisted in Moses' bringing down from the Mount, the tables on which was written the covenant of the law, called here, the covenant of death, because it subjected every sinner to death without mercy, by its curfe.

2. Was done with glory. The apostle here alludes to the light proceeding from the skin of Mofès face, after he conversed with God on the Mount, which shone with such brightness, that the Ifraelites could not look stedfastly on him, while he delivered to them the commandments which God had fpoken to him, Exod. xxxiv. 29.-35.This light was an emblem of the knowledge which the Israelites de. rived from the law.

Ver. 8.-1. How shall not the ministry of the Spirit. The ministry of the covenant of the Spirit, consisted in the apostles, publishing that co. venant, and in building the Christian church thereon, by the miracles which they wrought in confirmation of their preaching.

2. Rather be with glory? The outward glory with which the ministry of the covenant of the Spirit was performed, was unspeakably greater than the outward glory wherewith Moses' face shone. For the inspiration and miraculous powers with which the apostles performed the ministry of the covenant of the Spirit, being communicated ro them by the decent of the Holy Ghost in flames of fire which rested on each of them, it was an outward and fenfible glory, far greater than the light which covered Moses' face. For by that glory, Mofes had no new powers cominunicated to him, 'neither was it attended with any sentible confequences. Whereas, by the descent of the Holy Ghoft, on the ministers of the covenant of the Spirit, they preached the gos.


7 (4€) Besides, if the 7 Besides, if the bringing down ministry of death,' imprinted from the Mount, the covenant which ·

Šones with letters (Eye inflicted death on every finner, and min) was done with glory, which was imprinted on stones with so that the children of letters by God, was performed with Israel could not look fted- such glory, that the children of Israel fastly on the face of Moses, could not look stedfastly on the face of because of the glory of his Mofes, who carried these stones, bez face which was to be abo- cause of the shining of his face occalished;

fioned by his looking on the glory of God; which shining was soon to be abolisbed, as a prefiguration of the abo

lition of the covenant of the letter; 8 How shall not the 8. Is it not fit, that the ministry of ministry of the Spirit,' ra- the covenant of the Spirit, which ther (Esau ev, 162.) be with maketh sinners alive, fhould rather be

performed with an outward glory? 9 (Tag, 97.) And, if 9 And, if the ministry of the covethe ministry of condemna- nant which brought condemnation on tion was honour, much finners, clothed Mofes with honour and more doth the ministry of authority, much more doth the ministry righteousness abound. in of the covenant which bringeth honour.

righteousness to believers, abound in honour and authority to its minilters.


pel by inspiration ; the knowledge of foreign languages was commiinicated to them instantaneously; they obtained power to heal diseases miraculously; and to communicate to others the faculty of speaking foreign languages, and the power of working miracles : all which taken together, formed an outward glory, incomparably greater than that which Mofes derived from the ministry of the covenant of the letter, even though his miracles were taken into the account; none of his miracles being equal to that which the apostles performed, when they communicated the spiritual gifts to others.

Ver. 9.– 1. If the miniflry of condemnation was honour. So the word doša is tranlated, 2 Cor. vi. 8. and so it must be translated here ; otherwife this, as in our translation, will be a repetition of the two preceding verses. The apostle's meaning is, that besides the outward giory peculiar to each, with which the ministry of the two covenants was accompanied, the ministers of these covenants derived honour and au. thority, each from his own ministry, in proportion to the excellency of the covenant of which he was the minister. The honour and authority which Moses derived, from the ministry of the covenant of the letter, consisted in his conversing with God in a familiar manner, and in his being commissioned to deliver the precepts, which in these conversations, God spake to him. Beyond these, Moles had no honour or authority. For the knowledge of the law, of which he was the minister, being VOL. II.



10 For even that which

10 Και γαρ εδε δεδοξαwas made glorious, had no glory in this respect, by rea

και το δεδοξασμενον, εν τετω fon of the glory that excel- τω μέρει, ενεκεν της υπερβαλleth.

λεσης δοξης. 11 For if that which is

II Ει γαρ το καταργάdone away was glorious, much more that which Te: μενον, δια δοξης πολλω μαλ, maineth is glorious.

λον το μενον, εν δοξη. 12 Seeing then that we

12 Εχοντες ουν τοιαυτην have fuch hope, we ufe great ελπιδα, πολλη παρρησια χρωplainness of speech.

μεθα: 13 And not as Moses,


13 Και ο καθαπερ Μωwhich put a vail over his face,

σης ετιθει καλυμμα επι το

given him entirely by the ear, and not by inspiration, he could add nothing by way of explication, to the words which God spake to him : at leaft nothing which was of any authority.

2. Abound in honour. The honour and authority which the apostles derived from the ministry of the covenant of the Spirit, confifted in their poffeffing the abiding inspiration of the Spirit, whereby they were enabled at all times, to declare the will of God on every point of religion infallibly, and, like living oracles, could give divine responses, concerning all the articles of the covenant of which they were the mi. nisters, and were entitled to require implicit faith and obedience from mankind, in all things pertaining to religion. It consisted likewise, in their poffeffing an ability of imparting a portion of the inspiration and miraculous powers which they posleffed, to others, to fit them for affisting in the ministry of the covenant of the Spirit ; which being de. figned, not for a fingle nation like the covenant of the letler, but for all mankind, it was necessary that the ministers thereof should have many assistants. In this respect Mofes was far inferior to the apostles ; for he could not impart to the elders of Israel, any part of the outward material glory with which his face shone; and far less could he impart to them the gift of inspiration.

Ver. 10. And therefore that which was glorified. The apostle, in the preceding verses, having compared the glory of the ministry, and of the ministers of the two covenants with each other, goes on to consider the glory or excellence of the covenants themselves. And to shew that the covenant of the Spirit, is more excellent than the covenant of the letter, he observes, that the covenant of the letter, which was glorified by the shining of Moses' face, was not much glorified in that respect, when compared with the more excellent glory of the covenant of the Spirit; because the vanishing of the glory on Moses' face, shewed that the covenant of the letter, of which he was the minister, was to be abrogated. Whereas, the continuance of the glory of inspiration with the apostles to the end of their lives, shewed that the

covenant law,


10 (Kas yog, 93.) And 10 And therefore, the covenant of therefore, that which was the letter 'which was glorified by the glorified,' was not glorified shining of Moses's face, was in this respect, by reason much glorified in that respect; by reaof the excelling glory: son of the far more excelling glory of

the covenant of the Spirit, by which

it is abolished, 11 (E. yap, 91.) Be- II Besides, if that covenant which fades, if that which is is abolished, is abolished by the greater abolished, is ABOLISHED glory of the covenant of the Spirit, by glory,' much more that that covenant which remaineth, aswhich remaineth, RE- suredly remaineth in glory, superior to MAINETH (Ev) in glory. any glory which the abolished cove

nant ever possessed. 12 Wherefore, having 12 Wherefore having such a persuch a persuafon,' we use fuafion, that the apostles, the minimuch (wapgrosos) plainness sters of the gospel are much superior of speech;

to Moses in respect of their inspiration, we use much plainness of speech in

our preaching. 13 And not as Mofes, 13 And do not put a veil on our who put a veil upon his face when preaching the gospel, as face,' that the children of Mofes put a veil upon his face when

covenant of the Spirit, of which they were the ministers, was always to remain.

These observations, concerning the glory or excellence of the gospel above the law, the apostle made to convince the Corinthians, how illfounded the boafting of the false teacher was, who assumed to himself great honour, on account of his knowledge of the law of Moses, and who erroneously enjoined obedience to the law, as neceffary to salvation.

Ver. Il. If that which is abolished, is abolished (816) by glory. The reader skilled in the Greek, language, who confidereth the order of the words in the original, must be sensible that they ought to be pointed and translated as I have done. The apostle's meaning is, that the exa cellence of the gospel above the law, is demonstrated by its putting an end to the law by its superior splendor, and by its remaining, without being superseded by any subsequent dispensation.

Ver. 12. Having, Tooxutny ea cida, fuch a persuasion or assurance, namely, that the gospel excels the law, in its nature and tendency; in the manner of its introduction ; in the authority of its ministers ; and in its duration. For this sense of the word erwis, see 2 Cor. i. 7. Philip. i, 20. Titus i. 2.

Ver. 13. As Mofes put a veil upon his face, that the children of Israel, &c. Here the apostle iniinuates, that Moles put a veil on his face while he delivered the law, to fhèw the darkness of the types and figures of the

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