Principles Of Paul’s Ministry (1:3-7:16)
The Defense Of The Ministry (2:14-7:4)
The Nature Of The Ministry (2:14-3:18)
Minister Of Glorious New Covenant (3:1-18)
A Glorious Ministry (3:4-18)
2 CORINTHIANS 3:7-18
Reading:
Songs:
Theme: understanding the importance of being a part of the New Covenant and the benefits of becoming a Christian
INTRODUCTION
A. Sometimes we hold on to things even though we know the things have out lived their time and something better has come along to replace them. The Jews had such an attitude toward the law.
B. Paul helped to found the church at Corinth. While in Ephesus, Paul wrote 1 Corinthians to correct some misunderstanding and problems in the church. Paul had to leave Ephesus and go back to Macedonia. He was making his way back to Corinth. Titus was sent to Corinth to help them in their difficulties. In Titus returning to Paul Titus reported that Paul’s first letter had accomplished much good. However, some were still denying that Paul was a genuine apostle of Christ. Then it was the Paul wrote this letter to the Corinthians, and again sent it by Titus, expecting soon himself to reach Corinth. Its purpose seems mainly to have been Paul’s vindication of himself as an apostle of Christ. Rather than needing a recommendation, like his detractors, Paul’s endorsement was the lives and faith of the brethren (3:1-3). Whereas Paul’s opposition was trying to bind their legalistic interpretation of Moses’ law, Paul had lifted the veil of ignorance and introduced them to the gospel of Christ, which changes a man’s heart (3:4-18).
C. Like other passages (Gal 3:15-4:7; Heb 8:6-13), in our text Paul contrasted the law of Moses and the gospel, the law of Christ.
Discussion
I. THE PASSING GLORY OF THE OLD (3:7-11).
A. if the ministration of death ... was glorious, so that the children of Israel could not stedfastly behold the face of Moses ... (3:7).
7 But <1161> if <1487> the ministration <1248> of death <2288>, written <1722> <1121> and engraven <1795> (5772) in <1722> stones <3037>, was <1096> (5675) glorious <1722> <1391>, so <5620> that the children <5207> of Israel <2474> could <1410> (5738) not <3361> stedfastly behold <816> (5658) the face <1519> <4383> of Moses <3475> for <1223> the glory <1391> of his <846> countenance <4383>; which <3588> glory was to be done away <2673> (5746):
1. Paul described the Old Testament as:
a. a ministration of death (Rom 7:8-12; Gal 3:10).
(1) Though it was Holy, righteous and good (Rom 7;12) it was weak through the flesh (Rom 8:3).
(2) When God gave the Law to Moses and he read it to the people of Israel, that Law brought condemnation and death upon all.
(3) The reason was, they were all guilty of the things the law condemned.
(4) Throughout Israel’s history the condemnation remained as was evidenced by the need for the high priest to offer a sacrifice yearly on the day of atonement for the sins of the people of Israel (Heb 9:6-14).
(5) The condemnation remained because the law only condemned sin, it didn’t offer forgiveness.
b. Paul described the Old Testament as written and engraven in stones
2. Paul also described the Old Testament as glorious.
a. It came with glory (Exo 24:12-17; 34:29-35; cp. Rom 7:12-13).
b. However, it’s glory was to pass, to fade, was temporary in nature (vs 11, 13, 14)
c. Moses did not want the children of Israel to see that the glory was leaving his face
d. Such glory was to give way to what was more glorious.
B. How shall not the ministration of the spirit be rather glorious ... (3:8-11).
8 How <4459> shall <1248> <0> not <3780> the ministration <1248> of the spirit <4151> be <2071> (5704) rather <3123> <1722> glorious <1391>?
9 For <1063> if <1487> the ministration <1248> of condemnation <2633> be glory <1391>, much <4183> more <3123> doth the ministration <1248> of righteousness <1343> exceed <4052> (5719) in <1722> glory <1391>.
1. Paul described the New Testament as:
a. a ministration of the spirit (v 8).
b. a ministration of righteousness (v 9).
10 For <1063> even <2532> that which was made glorious <1392> (5769) had no <3761> glory <1392> (5772) in <1722> this <5129> respect <3313>, by reason <1752> of the glory <1391> that excelleth <5235> (5723).
c. a ministration which is “rather glorious” or came with even more glory (v 10).
11 For <1063> if <1487> that which is done away <2673> (5746) was glorious <1223> <1391>, much <4183> more <3123> that which remaineth <3306> (5723) is glorious <1722> <1391>.
d. a ministration “which remaineth” (v 11).
e. This ministration was the gospel (cp. 2Co 4:3-4).
(1) It is the "treasure in earthen vessels" (2Co 4:7).
(2) Whereas the old brought spiritual death the new brought spiritual gives life because it offered forgiveness of sin (see Rom 1:16; 8:1-2; 1Co 15:2).
(3) Paul told the hearers at Antioch of Pisida, that those who had believed on Christ “were justified in all things from which you could not be justified by the law of Moses” (Act 13:39).
(4) Just as the law normal bound a husband and wife together for life until one of the spouses died, which would free them from the law that bound them, so Paul pointed out to the saints at Rome that they had died to the law in Christ (Rom 7:4-6).
(5) In comparing the law, the ministration of condemnation and death, to the ministration of the spirit, Paul said, “for the letter [the law] killeth, but the spirit giveth life” (2Co 3:6).
(6) The Old Testament condemned and therefore, without offering forgiveness, brought spiritual death, but the New Testament brings life, motivating us to change.
(7) Have you made the change in life?
f. It remains glorious and surpassing in glory compared to the Old Testament.
(1) Under the New Testament:
(a) Death gives way to life (Rom 7:9,10; 8:1-2).
(b) Condemnation gives way to justification (Rom 3:20-24).
Transition: Considering our sin and looking to the New Testament, we have hope.
II. THE SURPASSING GLORY OF THE NEW (3:12-18).
A. Seeing then that we have such hope ... (3:12-13; 2Co 7:1).
12 ¶ Seeing then <3767> that we have <2192> (5723) such <5108> hope <1680>, we use <5530> (5736) great <4183> plainness of speech <3954>: {plainness: or, boldness}
13 And <2532> not <3756> as <2509> Moses <3475>, which put <5087> (5707) a vail <2571> over <1909> his <1438> face <4383>, that <4314> the children <5207> of Israel <2474> could <816> <0> not <3361> stedfastly look <816> (5658) to <1519> the end <5056> of that which is abolished <2673> (5746):
1. The hope of the gospel motivated Paul and his companions to “use great plainness of speech.”
a. They didn’t want to hide the truth (2Co 5:11; 6:1).
b. They wanted people follow it and only it in matters of religion (cp. Gal 1:6-7).
2. When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because his time spent with the Lord (Exo 34:29-30)
a. When Aaron and all the Israelites saw Moses, his face was radiant, they were afraid to go near Moses (Exo 34:31).
b. Moses called to them; so Aaron and all the leaders of the community went to Moses, and he spoke to them.(Exo 34:32)
c. Afterward all the Israel went to Moses, and he gave them all the commands the Lord had given him on Mount Sinai (Exo 34:33).
d. When Moses finished speaking to them, he put a veil over his face to hide that the radiance was fading (Exo 34:34).
3. In contrast, unlike Moses who lacked boldness in revealing the passing glory, Paul boldly revealed the glory of the New Testament.
a. This is the same boldness each of us should have in revealing the truth rather than as those who out of fear, shame or something else, hide the truth.
B. ... their minds were blinded ... Nevertheless when it shall turn to the Lord, the vail shall be taken away ... (3:14-16).
14 But <235> their <846> minds <3540> were blinded <4456> (5681): for <1063> until <891> this day <4594> remaineth <3306> (5719) the same <846> vail <2571> untaken <3361> away <343> (5746) in <1909> the reading <320> of the old <3820> testament <1242>; which <3748> vail is done away <2673> (5743) in <1722> Christ <5547>.
15 But <235> even <2193> unto this day <4594>, when <2259> Moses <3475> is read <314> (5743), the vail <2571> is upon <2749> (5736) <1909> their <846> heart <2588>.
16 Nevertheless <1161> when <2259> it <302> shall turn <1994> (5661) to <4314> the Lord <2962>, the vail <2571> shall be taken away <4014> (5743).
1. Even in Paul's time, the veil remained.
a. There was persecution of Christians by the Jews (Act 6:13-15; 21:28).
b. There was therefore, Judaising prejudice (Act 15:5; Gal).
c. Since the old covenant was done away in Christ (Col 2:14; Heb 9:17; 10:9), at the reading of the Old Testament, a veil lies on their heart of those who reject Jesus as the Christ, and they cannot see spiritually as they should (cf: Rom 9:31-33; 3:21,22).
(1) Moses prophesied to the Jews of the coming of Christ (Deu 18:15-19; Act 7:37).
(2) However, though the scriptures and his works pointed out to the Jews that he was the Christ, the Jews as a nation, rejected him (cp. Joh 5:39-47).
d. As it was in Paul’s time, there still remains a veil over the hearts of many in our time.
e. It remains over:
(1) those who would call themselves Jews.
(2) those who would call themselves Muslims.
f. Only in Christ is the veil removed.
C. ... where the Spirit of the Lord is... (3:17-18).
17 Now <1161> the Lord <2962> is <2076> (5748) that Spirit <4151>: and <1161> where <3757> the Spirit <4151> of the Lord <2962> is, there <1563> is liberty <1657>.
1. Where the Spirit of the Lord is there is liberty.
a. liberty, Strong’s - 1657. eleuyeria ELEUTHERIA el-yoo-ther-ee’-ah; from 1658; freedom (legitimate or licentious, chiefly moral or ceremonial):— liberty
AV-liberty 11; 11 1) liberty to do or to omit things having no relationship to salvation 2) fancied liberty 2a) licence, the liberty to do as one pleases 3) true liberty is living as we should not as we please
b. In that liberty we are enabled through obedience to the gospel to change or become transformed (Rom 12:2).
18 But <1161> we <2249> all <3956>, with open <343> (5772) face <4383> beholding as in a glass <2734> (5734) the glory <1391> of the Lord <2962>, are changed <3339> (5743) into the same <846> image <1504> from <575> glory <1391> to <1519> glory <1391>, even as <2509> by <575> the Spirit <4151> of the Lord <2962>. {by the…: or, of the Lord the Spirit}
2. Where the Spirit of the Lord is there is change.
a. Does Your Life Reflect That Transformation?
b.
Conclusion:
Discussion
List the contrasts Paul made between the Old Testament and the New Testament (3:3-16).
a) written and engraved on stones (7-11) a)
b) ministry of death (7-8) b)
c) c) ministry of righteousness (9-10)
d) d) that which remains (11)
e) veil remains on the heart (12-15) e)
f) f) plainness of speech (12)
g) inability to see (14-15) g)
What was written on “tables of stone” (3:7; cf. Exo 34:1-4; Deu 10:1-4)?
What happened when Moses came down from Mt. Sinai, after receiving the law of God (Exodus 34:29-35)?
How were the "old covenant" and "new covenants" described (3:7-9)?
How else are the old and new covenants described (3:11)?
What is said of the glory of the old covenant when compared with the glory of the new covenant (3:10)?
Why did Moses wear the veil over his face (3:7,12-13)? What does the fading brightness of Moses’ face indicate about the law he was giving them (3:12-13)?
How did Paul describe those who still hold to the law which was passing away (3:14-16)?
Since the Old Testament was to point men to Christ (Joh 5:39-47), why did many of those people not see it (3:14-16)?
What remains on the heart when only the Old Testament is read (3:14-15)?
What happens when one turns to the Lord (3:16)?
How is there liberty “where the Spirit of the Lord is”? Is it liberty to do what we want to do or freedom to serve God after being liberated from sin (3:17)?
What was the result of Moses’ encounter with God’s presence (3:7)? What is the result of our encounter with Christ (3:18)?
In charity through Christ, Ra ym ond Wi se man