Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that they were able ministers of the New Testament, that God had made them so, Co2 3:6. This he does in answer to the accusations of false teachers, who magnify greatly the law of Moses.

I.He distinguishes between the letter and the spirit even of the New Testament, Co2 3:6. As able ministers of the New Testament, they were ministers not merely of the letter, to read the written word, or to preach the letter of the gospel only, but they were ministers of the Spirit also; the Spirit of God did accompany their ministrations. The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.

II.He shows the difference between the Old Testament and the New, and the excellency of the gospel above the law. For, 1. The Old Testament dispensation was the ministration of death (Co2 3:7), whereas that of the New Testament is the ministration of life. The law discovered sin, and the wrath and curse of God. This showed us a God above us and a God against us; but the gospel discovers grace, and Emmanuel, God with us. Upon this account the gospel is more glorious than the law; and yet that had a glory in it, witness the shining of Moses's face (an indication thereof) when he came down from the mount with the tables in his hand, that reflected rays of brightness upon his countenance. 2. The law was the ministration of condemnation, for that condemned and cursed every one who continued not in all things written therein to do them; but the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation, Co2 3:10. As the shining of a burning lamp is lost, or not regarded, when the sun arises and goes forth in his strength; so there was no glory in the Old Testament, in comparison with that of the New. 3. The law is done away, but the gospel does and shall remain, Co2 3:11. Not only did the glory of Moses's face go away, but the glory of Moses's law is done away also; yea, the law of Moses itself is now abolished. That dispensation was only to continue for a time, and then to vanish away; whereas the gospel shall remain to the end of the world, and is always fresh and flourishing and remains glorious.

For if that which is done away, etc. - Here is another striking difference between the law and the Gospel. The former is termed το καταργουμενον, that which is counterworked and abolished; the latter το μενον, 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.

For if that which is done away,.... Here another difference is pointed out, which subsists between the law and the Gospel, and proves that the one is more excellent and glorious than the other. The law is "that which is done away"; not merely the ceremonial law, or the judicial law, but the whole ministry of Moses, and particularly the law of the Decalogue: for the better understanding of this, distinguish between the matter and ministry of it; the ministry of it by Moses is done away, the matter of it so far as of a moral nature abides: distinguish between the law, as in the hands of Moses and of Christ; as in the hands of Moses it is broken to pieces and abolished, as in the hands of Christ, as King in his church, it remains: distinguish between precepts and precepts; some are mixed, being partly moral, and partly ceremonial, as the fourth and fifth commands, and others are not; what is ceremonial, or purely related to the Jews whilst in their civil policy, and in the land of Canaan, is done away; but what is purely moral, is, as to the matter of it, still obliging: distinguish between the law as a covenant of works, and as a rule of walk and conversation; as a covenant of works it is done away, as a rule of walk and conversation it still continues: distinguish between persons and persons; to them that are redeemed from it, it is done away; to them that are under it, it remains; and lastly, distinguish between a right and a wrong use of it; as to any use of it to justify us before God, by our obedience to it, it is done away; but as it may be of use to convince sinners of sin, and to direct saints in a course of righteousness, so it abides. The Gospel is "that which remaineth"; which denotes the continued efficacy, the incorruptibleness, the inexpugnableness, and duration of it; notwithstanding all the opposition of men and devils to it, still its blessings, promises, doctrines, ordinances, and effects continue; it remains in the Scriptures, in the church, in the hearts of believers, and in the world too, until all the elect of God are gathered in: now as things that remain are much more glorious than those which are done away, so the Gospel must be much more glorious than the law.

Next: 2 Corinthians Chapter 4

was glorious--literally, "was with glory"; or "marked by glory."

that which remaineth--abideth (Rev 14:6). Not "the ministry," but the Spirit, and His accompaniments, life and righteousness.

is glorious--literally, "is in glory." The Greek "with" or "by" is appropriately applied to that of which the glory was transient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that Paul's chief opponents at Corinth were Judaizers.