Read the Passage: 2 Corinthians 3

Listen to the Redeemed Mind Podcast: 2 Corinthians 3

Proof of Apostleship (3:1–6)

Earlier, as Paul wrote about his travel plans, it seems he was defending himself against accusations leveled by certain false teachers in Corinth. As this letter unfolds it becomes clear that these false teachers, whom Paul later derisively calls “eminent [or super] apostles” (2 Cor. 11:5; 12:11) were claiming that Paul was not a real apostle. It seems one of the false teachers’ arguments was that Paul lacked official “letters of commendation” (2 Cor. 3:1). Such letters were a common way of proving legitimacy, authenticating identity, and extending greetings (cf. 1 Cor. 16:3). The false teachers apparently possessed such letters, which were perhaps forged, whereas Paul had none. Yet, in 2 Cor. 3:1–3 Paul writes that the Corinthians themselves were all that was needed in order to prove his ministry (cf. Jer. 31:31–33; Ezek. 36:26–27). Indeed, Paul’s eighteen months of ministry in Corinth, as well as the very founding of the church, should have been all that was needed to authenticate his ministry.

At the end of the preceding chapter, as he wrote about the tangible effect of his ministry, Paul humbly asked, “Who is sufficient for these things?” (2 Cor. 2:16). The fact that the Corinthian believers were the proof of his ministry, which he had just argued, again provoked this thought in Paul’s mind. Hence, Paul declared, “Not that we are sufficient of ourselves to think of anything as being from ourselves” (2 Cor. 3:5). Next, Paul answers his own earlier question about ministry sufficiency, writing, “Our sufficiency is from God, who also made us sufficient as ministers of the new covenant” (2 Cor. 3:5–6). In other words, while the effect of the gospel upon the believers in Corinth legitimized Paul’s ministry, he wanted them to understand that it was God working in them that was producing change. Indeed, all ministers must keep in mind that they are merely gospel conduits for the work of God.

Ministry of Glory (3:7–11)

Since Paul had been writing about letters, he next begins a discussion about the letter of the law. This excursus is likely an indication that the false teachers in Corinth were Judaizers or those who otherwise taught a works-based salvation. In any event, Paul refers to the “new covenant” (2 Cor. 3:6a) and observes that “the letter kills, but the Spirit gives life” (2 Cor. 3:6b). Then, to avoid being misunderstood, in 2 Cor. 3:7–11 Paul writes that the law is glorious, but that the gospel is more glorious. Indeed, Paul uses the term “glory” eleven times in the five verses of this brief passage. Note that in these verses Paul is appealing to the convictional use of the law, which he labels the “ministry of death [or condemnation]” (2 Cor. 3:7, 9). In contrast, when referring to that which brings life—that is, the gospel—Paul uses the phrase the “ministry of the Spirit [or righteousness]” (2 Cor. 3:8–9).

Spirit of Liberty (3:12–18)

In light of the forgiveness and freedom that comes through Christ, Paul writes, “We have such hope [and] use great boldness of speech” (2 Cor. 3:12). The reference here to bold speech may be a rebuttal to certain slanderous charges, for later Paul quotes the false teachers as saying, “His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible” (2 Cor. 10:10). Next, in an interesting illustration that connects to the law/gospel discussion he had just begun, Paul contrasts himself with Moses. Whereas Moses put a veil over his face to hide the reflective glory of God from Israel, Paul boldly declared God’s glory to the church. Next, in a parenthetical statement recorded in 2 Cor. 3:14–15, Paul observes that, when the Old Testament is read, the veil over Moses’ face still symbolically remains over the dull hearts and blinded minds of those who reject the gospel.

In concluding his illustration about the Old Testament law and Moses, Paul writes, “Nevertheless when one turns to the Lord, the veil is taken away” (2 Cor. 3:16). The veil in view here is clearly an unbelieving heart, for two verses earlier Paul wrote about “the veil [being] taken away in Christ” (2 Cor. 3:14). Next, in an often-quoted verse, Paul teaches, “The Lord is the Spirit, and where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). Among other spiritual benefits, this liberty entails the removal of bondage, the forgiveness of sin, the alleviation of guilt, the freedom from condemnation, and the presence of hope. Furthermore, the liberty conveyed by the gospel is not the end of the Christian life, but the beginning. Indeed, the glory of God witnessed by believers in this present life is but a mere reflection of the glory that will be revealed in God’s presence.

Application Questions:

1. In the face of slander or other false charges, when is it right to defend oneself and when is it proper to turn the other cheek?
2. Why were the believers in Corinth so easily led astray by the false teachers, even to the point of questioning Paul’s ministry?
3. What does Paul mean when he declares, “The letter kills, but the Spirit gives life” (2 Cor. 3:6)?
4. In what ways is the law glorious? How does the law bring death, while the gospel brings life?
5. Why did Moses veil his face when he descended the mountain and appeared before God’s people?