(7) But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: (8) How shall not the ministration of the spirit be rather glorious? (9) For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. (10) For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. (11) For if that which is done away was glorious, much more that which remaineth is glorious. (12) Seeing then that we have such hope, we use great plainness of speech: (13) And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: (14) But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ. (15) But even unto this day, when Moses is read, the veil is upon their heart. (16) Nevertheless when it shall turn to the Lord, the veil shall be taken away.
I call upon the Reader, on this paragraph to remark with me, the striking contrast the Apostle hath drawn, in the ministration of the word, between the Law, and the Gospel. No subject can be more interesting to regard. And I crave indulgence, from its being brought before us, to state it somewhat particularly.
Now the Reader should first very carefully observe, that by the terms which the Apostle makes use of, for explaining the doctrines he had in view to teach the Church: of the New Testament, as distinguished from the Old; and the spirit, as distinguished from the letter; he is by no means speaking slightingly of the Old Testament Scripture, as if the whole word of God, was not equally sacred and blessed. This would be a perversion of the Apostle's meaning. The Bible, indeed, is distinguished by the different names of the Old Testament, and the New, for the better apprehension of the different dispensations under which the Church lived. But, as the Church herself is but one, so the word of God is but one; and both Testaments have ministered, and do minister, but to the one Church of Christ, and that with equal blessedness, according to their different dispensations.
Neither, by the name New Testament, is in the least meant anything new in the Almighty Author of salvation, who is the same, yesterday, and today, and forever: Hebrews 13:8, or, in the Covenant of grace, which is, in its very nature, an everlasting Covenant, founded in the ancient settlements of eternity, between all the Persons of the Godhead, before the world began, Psalms 89:2-3. Neither is the revelation of this Covenant new. For it came in immediately upon the fall, and was made known to Adam in the garden, in the first promise, which folded up in its bosom, every other: even Christ, and all his fullness, and all-sufficiency. And everything under the law, by precept, type, sacrifice, or shadow; preached Christ in figure, as much as the Gospel in substance. But the New Testament, is so called, to distinguish it from the Old, because it now holds forth, what all along had been promised, as newly accomplished and fulfilled; and as compleating Jehovah's revelation of grace to his Church and people.
In like manner, the distinction between the letter, and the spirit: these terms have no respect whatever to intimate, any difference in the Scripture writings, of the Old Testament and the New. The Gospel is as much written in letter, as the law, and both equally the words of God. But the sense is, that God's word, in the mere letter, without the quickening influence of the Spirit, doth not minister to life, And this is as much applicable to the mere written letter of the Gospel without the Spirit, as to the law. Hence Paul puts the case, that the Gospel may he hid, to them that are lost, 2 Corinthians 4:3. And the Lord Jesus, in his parable of the stony ground hearers, very plainly proves that it is not the mere hearing of the Gospel, which gives life. Matthew 13:20 &c,
But, while the Reader forms clear apprehensions, in his judgment, concerning the names and terms the Apostle makes use of on this subject, let him next observe, with me, (and what indeed becomes most interesting to observe), the vast distinction the Apostle draws between the killing nature of the letter, and the life-giving power of the Spirit. Here lays the whole stress of Paul's statement. The law may be said to kill; because it holds forth precepts, without affording the least help to obey. And as it holds forth the precepts to fallen sinful men, who in themselves have no power or ability to obey, it may be truly said to kill. It is, therefore, the ministration of death; whereas, the Spirit giveth life. It giveth life from itself, nothing in the receiver disposing to it. In whatever sense we accept these words, they are most blessed, and reviving to the soul. If by the Spirit, the Apostle meant, God the Spirit; he is the source of all-quickening, and life-giving influences. See verse 17 (2 Corinthians 3:17). Or if the Gospel, in distinction to the law, be here intended; then it will follow, that the Gospel, in the hand of God the Holy Ghost, giveth life. Christ calls his Gospel by that name. The words that I speak unto you, (saith Jesus), they are spirit, and they are life. And unquestionably they ever must be so, when Jesus speaketh to his people, John 6:63. But void of his quickening power, the Lord himself hath seven times recorded it, in his holy word; that the Christ less shall hear, and understand not; and see, but perceive not, Isaiah 6:9; Matthew 13:14; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26; Romans 11:8
The Apostle, by way of further illustration, hath added a striking distinction, between the effect of the law, and that of the Gospel. The ministry of the law by Moses, he calls the ministration of death. The blessed properties of the Gospel by Christ, the ministration of life. The law, Paul proves, could produce nothing but death; for it universally condemned the whole race of Adam. Even the children of God, from being born in the stock of Adam, came under the condemnation of it. But as in Christ the law is honored, and all the seed of Christ considered holy in Him; the Gospel, by Christ, is called the ministration of life. And, therefore, there is a glory in this dispensation, which far exceeds the law by Moses, even had there been a possibility of obedience to it. Reader! it is very blessed to read Moses in Christ; and to see that Christ is the end of the law for righteousness to everyone that believeth, Romans 10:4. The Church is comforted in the prospect, that the vail which is spread over all nations, (or over God's people which are scattered in all nations), shall be done away, Isaiah 25:7.