2 Corinthians 3:1

2Co 3:1-18. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation. 1. Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)! commendation--recommendation. (Compare 2Co 10:18). The "some" refers to particular persons of the "many" (2Co 2:17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history (Ac 18:27) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos (1Co 1:12).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Introduction to 2nd Corinthians Chapter 3

THIS chapter is closely connected in its design with the preceding. Paul had said in that chapter, (@@Co 2:14,) that he had always occasion to triumph in the success which, he had, and that God always blessed his labours; and especially had spoken, in the close of the previous chapter, (2Cor 2:17,) of his sincerity as contrasted with the conduct of some who corrupted the word of God. This might appear to some as if he designed to commend himself to them, or that he had said this for the purpose of securing their favour. It is probable, also, that the false teachers at Corinth had been introduced there by letters of recommendation, perhaps from Judea. In reply to this, Paul intimates (2Cor 3:1) that this was not his design; 2Cor 3:2 that he had no need of letters of recommendation to them, since (2Cor 3:2,3) they were his commendatory epistle; they were themselves the best evidence of his zeal, fidelity, and success in his labours. He could appeal to them as the best proof that he was qualified for the apostolic office. His success among them, he says, (2Cor 3:4,) was a ground of his trusting in God, an evidence of his acceptance. Yet, as if he should seem to rely on his own strength, and to boast of what he had done, he says (2Cor 3:5) that his success was not owing to any strength which he had, or to any skill of his own, but entirely to the aid which he had received from God. It was God, he says, (2Cor 3:6,) who had qualified him to preach, and had given him grace to be an able minister of the New Testament.

It is not improbable that the false teachers, being of Jewish origin, in Corinth, had commended the laws and institutions of Moses as being of superior clearness, and even as excelling the gospel of Christ. Paul takes occasion, therefore, (2Cor 3:7-11,) to show that the laws and institutions of Moses were far inferior, in this respect, to the gospel. His was a ministration of death, (2Cor 3:7;) though glorious, it was to be done away, (2Cor 3:7;) the ministration of the Spirit was therefore to be presumed to be far more glorious, (2Cor 3:8;) the one was a ministration to condemnation, the other of righteousness, (2Cor 3:9;) the one had comparatively no glory, being so much surpassed by the other, (2Cor 3:10;) and the former was to be done away, while the latter was to remain, and was therefore far more glorious, 2Cor 3:11.

This statement of the important difference between the laws of Moses and the gospel is further illustrated, by showing the effect which the institutions of Moses had had on the Jews themselves, (2Cor 3:12-15.) That effect was to blind them. Moses had put a veil over his face, (2Cor 3:13;) and the effect had been that the nation was blinded in reading the Old Testament, and had no just views of the true meaning of their own Scriptures, 2Cor 3:14,15.

Yet, Paul says, that that veil should be taken away, 2Cor 3:16-18. It was the intention of God that it should be removed. When that people should turn again to the Lord, it should be taken away, 2Cor 3:16. It was done where the Spirit of the Lord was, 2Cor 3:17. It was done, in fact, in regard to all true Christians, 2Cor 3:18. They were permitted to behold the glory of the Lord as in a glass, and they were changed into the same manner. The same subject is continued in 2Cor 4, where Paul illustrates the effect of this clear revelation of the gospel, as compared with the institutions of Moses, on the Christian ministry.

Verse 1. Do we begin again. This is designed evidently to meet an objection. He had been speaking of his triumph in the ministry, (2Cor 2:14,) and of his sincerity and honesty as contrasted with the conduct of many who corrupted the word of God, 2Cor 2:17. It might be objected that he was magnifying himself in these statements, and designed to commend himself in this manner to the Corinthians. To this he replies in the following verses.

To commend ourselves? To recommend ourselves; do we speak this in our own praise, in order to obtain your favour?

Or need we, as some others. Probably some who had brought letters of recommendation to them from Judea. The false teachers at Corinth had been originally introduced there by commendatory letters from abroad. These were letters of introduction, and were common among the Greeks, the Romans, and the Jews, as they are now. They were usually given to persons who were about to travel, as there were no inns, and as travellers were dependent on the hospitality of those among whom they travelled.

Of commendation from you? To other churches. It is implied here by Paul, that he sought no such letters; that he travelled without them; and that he depended on his zeal, and self-denial, and success to make him known, and to give him the affections of those to whom he ministered --a much better recommendation than mere introductory letters. Such letters were, however, sometimes given by Christians, and are by no means improper, Acts 18:27. Yet they do not appear to have been sought or used by the apostles generally. They depended on their miraculous endowments, and on the attending grace of God to make them known,

(a) "commend ourselves" 2Cor 5:12 (b) "epistles of commendation" Acts 18:27

Albert Barnes, 1834 · public domain

Introduction

The apostle shows, in opposition to his detractors, that the faith and salvation of the Corinthians were sufficient testimony of his Divine mission; that he needed no letters of recommendation, the Christian converts at Corinth being a manifest proof that he was an apostle of Christ, 2Cor 3:1-3. He extols the Christian ministry, as being infinitely more excellent than that of Moses, 2Cor 3:4-12. Compares the different modes of announcing the truth under the law and under the Gospel: in the former it was obscurely delivered; and the veil of darkness, typified by the veil which Moses wore, is still on the hearts of the Jews; but when they turn to Christ this veil shall be taken away, 2Cor 3:13-16. On the contrary, the Gospel dispensation is spiritual; leads to the nearest views of heavenly things; and those who receive it are changed into the glorious likeness of God by the agency of his Spirit, 2Cor 3:17, 2Cor 3:18. Verse 1 Do we begin again to commend ourselves - By speaking thus of our sincerity, Divine mission, etc., is it with a design to conciliate your esteem, or ingratiate ourselves in your affections? By no means. Or need we - epistles of commendation - Are we so destitute of ministerial abilities and Divine influence that we need, in order to be received in different Churches, to have letters of recommendation? Certainly not. God causes us to triumph through Christ in every place; and your conversion is such an evident seal to our ministry as leaves no doubt that God is with us. Letters of commendation - Were frequent in the primitive Church; and were also in use in the apostolic Church, as we learn from this place. But these were, in all probability, not used by the apostles; their helpers, successors, and those who had not the miraculous gifts of the Spirit, needed such letters and they were necessary to prevent the Churches from being imposed on by false teachers. But when apostles came, they brought their own testimonials, the miraculous gifts of the Holy Spirit.

Adam Clarke, 1831 · public domain

Even the appearance of self-praise and courting human applause, is painful to the humble and spiritual mind. Nothing is more delightful to faithful ministers, or more to their praise, than the success of their ministry, as shown in the spirits and lives of those among whom they labour. The law of Christ was written in their hearts, and the love of Christ shed abroad there. Nor was it written in tables of stone, as the law of God given to Moses, but on the fleshy (not fleshly, as fleshliness denotes sensuality) tables of the heart, Eze 36:26. Their hearts were humbled and softened to receive this impression, by the new-creating power of the Holy Spirit. He ascribes all the glory to God. And remember, as our whole dependence is upon the Lord, so the whole glory belongs to him alone. The letter killeth: the letter of the law is the ministration of death; and if we rest only in the letter of the gospel, we shall not be the better for so doing: but the Holy Spirit gives life spiritual, and life eternal. The Old Testament dispensation was the ministration of death, but the New Testament of life. The law made known sin, and the wrath and curse of God; it showed us a God above us, and a God against us; but the gospel makes known grace, and Emmanuel, God with us. Therein the righteousness of God by faith is revealed; and this shows us that the just shall live by his faith; this makes known the grace and mercy of God through Jesus Christ, for obtaining the forgiveness of sins and eternal life. The gospel so much exceeds the law in glory, that it eclipses the glory of the legal dispensation. But even the New Testament will be a killing letter, if shown as a mere system or form, and without dependence on God the Holy Spirit, to give it a quickening power.

Matthew Henry, 1706 · public domain