How shall not the ministration of the spirit be rather in glory?

“He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed killeth, but the Spirit giveth life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. For to the weaker sort the apprehension of such a superiority is not clear; but the other did more take them, and turn them unto itself. Having then fallen upon this comparison and being set upon showing the superiority [in question], which yet was exceedingly difficult because of the dulness of the hearers; see what he does, and with what method he proceeds in it, first by arguments placing the difference before them, and constructing these out of what he had said before. For if that ministration were of death, but this of life, doubtless, saith he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying, "But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory?" Now by "ministration of death" he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, 'which causeth death,' but, "the ministration of death;" for it ministereth unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back. But he was not content with this consideration only in order to establish the superiority [in question]; but he addeth yet another, saying, "written, and engraven on stones." See how he again cuts at the root of the Jewish arrogancy. For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Seest thou how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declareth nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remaineth for ever, as being engraved in stone. Then even whilst seeming to praise the old things, he again mixeth up accusation of the Jews. For having said, "written and engraven in stones, came with glory," he added, "so that the children of Israel could not look steadfastly upon the face of Moses;" which was a mark of their great weakness and grovelling spirit. And again he doth not say, 'for the glory of the tables,' but, "for the glory of his countenance, which glory was passing away;" for he showeth that he who beareth them is made glorious, and not they. For he said not, 'because they could not look steadfastly upon the tables,' but, "the face of Moses;" and again, not, 'for the glory of the tables,' but, "for the glory of his face." Then after he had extolled it, see how again he lowers it, saying, "which was passing away." Not however that this is in accusation, but in diminution; for he did not say, 'which was corrupt, which was evil,' but, 'which ceaseth and hath an end.' "How shall not rather the ministration of the Spirit be with glory?" for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also 'The Spirit' Which giveth the life, a far greater thing than the life. Wherefore he said, "the ministration of the Spirit."”

“Having commended the ministry of the new testament, here he consequently commends its ministers. And first he sets down two things which correspond to the words stated before. For he had premised the gift received from God, when he said: our sufficiency, etc.; and the confidence conceived from the gift, when he said: such confidence, etc. First, therefore, he determines those things which pertain to the gift received; second, those which pertain to the confidence conceived, there: having therefore such, etc. Concerning the first he does three things. First he shows the gift received from God, namely the ministry of the new testament; second he describes the new testament, there: not of the letter, but of the spirit; third, from the dignity of the new testament he shows the dignity of its ministers, there: if the ministration, etc. He says therefore: I say that our sufficiency is from God, who also made us fit ministers of the new testament, Is. 61:6: ministers of our God, it shall be said to you. And in this we hold the place of the Angels. Ps. 103:4: who makes his Angels, etc. But he not only made us ministers, but fit ones. For God gives to each thing those things by which it can attain the perfection of its nature. Hence, because God appointed the ministers of the new testament, he also gave them fitness for exercising this office, unless there be an impediment on the part of those receiving it. Above 2:16: and for these things who is so fit, namely as the apostles instituted by God? But what this new testament is, he describes, adding: not of the letter, etc. And he describes it as to two things, namely as to that in which it consists, and as to the cause on account of which it was given, there: for the letter kills, etc. Concerning the first it must be known that the apostle speaks profoundly. For it is said Jer. 31:31 ff.: I will make with the house of Israel and the house of Judah a new covenant, not according to the pact which I made with your fathers. And afterward: I will give my law in their inward parts, and I will write it upon their heart, etc. The old testament, therefore, is written in a book, and afterward by the sprinkling of blood, as is said Heb. 9:19: he took blood and sprinkled the book, etc., saying: this is the blood, etc. And thus it is clear that the old law is the testament of the letter. But the new testament is the testament of the Holy Spirit, by whom the charity of God is poured forth in our hearts, as is said Rom. 5:5. And thus, while the Holy Spirit works in us charity, which is the fullness of the law, it is the new testament — not of the letter, that is, to be written by the letter, but of the spirit, that is, by the spirit which gives life. Rom. 8:2: the law of the spirit of life, that is, of the life-giving spirit. But the cause why the new testament was given through the spirit is added, because the letter kills occasionally. For the letter of the law gives only the knowledge of sin. Rom. 3:20: but through the law is the knowledge of sin. But from this, that I know sin, only two things follow. For the law, while it is known through it, does not repress concupiscence, but rather occasionally increases it, inasmuch as concupiscence is carried more fervently toward the forbidden thing. Hence such knowledge, the cause of concupiscence not yet being destroyed, kills; and from this it also adds transgression. For it is more grave to sin against the written law and the natural law together than against the natural law alone. Rom. 7:8: sin, the occasion being taken, not given, etc. But although it kills occasionally, inasmuch namely as it increases concupiscence and adds transgression, nevertheless the old law is not evil, because at least it forbids evils. It is nevertheless imperfect, inasmuch as it does not remove the cause. The law, therefore, without the spirit interiorly imprinting the law in the heart, is an occasion of death. And therefore it was necessary to give the law of the spirit, which, working charity in the heart, gives life. Jn. 6:64: it is the spirit that gives life. Consequently, from these things he shows the dignity of his ministry. And concerning this he does two things. First he shows that the ministry of the new testament is preferred to the ministry of the old testament; second, that it is not only preferred, but that the ministry of the old testament has, as it were, nothing of glory in comparison to the new, there: for neither was that glorified, etc. Concerning the first he does two things. First he shows that the ministry of the new testament is preferred to the old; second he assigns the reason for this, there: for if the ministration, etc. Concerning the first it must be known that the apostle argues from that which is found in Exodus 24, where our text has it that Moses had a horned face, so that they were not able, etc. Another text has "a shining face," which is better said. For it is not to be understood that he had horns literally, as some paint him; but he is called horned on account of the rays, which seemed to be, as it were, certain horns. He argues from this thus. And first through one similitude, and it is an argument from the lesser. For it is clear that if something which is lesser has something of glory, much more does that which is greater. But the old testament is lesser than the new; since therefore that was in glory, so that they were not able, etc., it seems that much more is the new in glory. But that the old testament is lesser than the new he proves in three ways. First as to the effect, because that is the testament of death, this of life, as has been said. And as to this he says that if the ministration of death, that is, the old, which is the occasion of death. And this corresponds to that where it is said: the letter kills, etc. Second as to the manner of its delivery, because the old was delivered in letters on tablets of stone, but the new was impressed by the spirit on fleshly hearts. And this he hints at, when he says formed in letters, that is, perfectly formed, in stones, that is, in tablets of stone. And this corresponds to that where it is said: not of the letter, but of the spirit, etc. Third as to perfection, because the glory of the old testament is without confidence, because the law brought no one to perfection. But in the new there is glory with hope of a better glory, namely an everlasting one. Is. 51:6: my salvation shall be forever. And this he hints at, when he says which is done away, Gal. 5:2: for if you be circumcised, Christ nothing, etc. The conclusion is set down when he says how shall not rather, which is plain. But he assigns the reason for these things consequently, when he says for if the ministration, etc. And his reason is this: glory is owed more to justice than to damnation, but the ministry of the new testament is a ministry of justice, because it justifies interiorly by giving life. But the ministry of the old testament is, occasionally, a ministry of damnation. Above, in the same place: the letter kills, but the spirit gives life. Since therefore the ministration of damnation, that is, the ministration of the old testament, which is occasionally the cause of damnation, as has been said, is in glory, which appeared in the face of Moses, it is clear that much more does it abound in glory, that is, gives abundant glory to its ministers, the ministry of justice, that is, of the new testament, through which the spirit is given, through whom is justice and the consummation of the virtues. Prov. 3:35: the wise shall possess glory. Questions are wont to be raised in this place about the comparison of Moses and Paul, but, if the words of the apostle are rightly considered, they are not necessary, because here the comparison is not made of person to person, but of ministry to ministry. But because the pseudo-apostles could say that although the ministry of the new testament is greater than the ministry of the old testament, nevertheless it is not much greater, and therefore it is good that we attend to that ministry and to this one — which they also were doing, because they observed the legal precepts together with the Gospel at the same time. Therefore here consequently the apostle disproves this, when he says for neither was that glorified, etc. And concerning this he does two things. For first he shows that the ministry of the new testament exceeds the ministry of the old without any comparison; second he assigns the cause of this, there: for if that which is done away, etc. He says therefore: I said that the ministry of justice abounds in glory, and to such an extent that the glory of the old ministry is not to be called glory, because neither was that glorified, etc.: which is explained in two ways. In the first way thus: for neither, etc., that is, that glory is nothing in comparison to this one of the new testament, because that glory was not conferred on all the ministers, but on Moses alone, and it did not shine forth in the whole Moses, but in part, that is, in the face only, particularly. And therefore neither was it glorified, that is, nor ought it to be glorified, on account of the excelling glory, that is, in comparison with the excelling glory of the new testament, which abounds in grace, so that men, purified through it, might be able to see not the glory of man, but of God. In the second way, so that it be punctuated thus: neither was that glorified which shone forth; as if he were to say: for in this part, that is, in respect of this particular nature, we who are servants — it was not glorified, that is, that which shone forth in the old testament was not glorious; and this on account of the excelling glory which is in the new, because that is the glory of God the Father. But he assigns the cause of this consequently, when he says for if that which is done away, etc. And his reason is this: that which is given so that it may pass away is nothing in respect to that which is given so that it may always remain. If therefore the old testament, which is done away, is taken away — 1 Cor. 13:10: when that which is perfect has come, that which is in part shall be done away, etc. For through the glory of Moses it was ministered, at least through a particular glory. It is clear that the new testament remains, because it is begun here, and is perfected in the homeland. Lk. 21:33: heaven and earth shall pass away, but my words shall not pass away. It will be much more in eternal glory, in which it will be perfected. It will be, I say, for us, who are its ministers.”

“How shall not the ministration of the spirit be rather glorious 1 This glory of the evangelical law of righteousness was seen in 32 SECOND EPISTLE TO THE the mighty wind and the different tongues of fire which, when the new law was promulgated, glorified the Apostles before all nations. It was seen too in the gifts of tongues, of prophecy, &c., which used to descend visibly on Christians, as appears from i Cor. xiv. 26 ; even as now the graces, gifts and virtues of the Holy Spirit are received invisibly. So that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance . God as a sun so brilliantly shone on the face of Moses on the mount that his face shone as a second sun. The Vulgate rendering of Exod xxxiv. 29 is that “he wist not that his face was horned while He talked with him,” where the " horns ” of course refer to the appearance of rays of light. Which glory was to be done away . This bright glory left Moses when he was dying, to signify that the old law would fade away with its glory when the new came”

“How shall not the ministration of the Spirit,.... By "the ministration of the Spirit", is meant the Gospel; so called not only because it ministers spiritual things, as peace, pardon, righteousness and salvation, spiritual joy and comfort, and even spiritual life; but because it ministers the Spirit of God himself, by whom it is not only dictated, and by him at first confirmed, and who qualities persons for the preaching of it; but by it he conveys himself into the hearts of men, and makes it powerful for illumination, consolation, edification, and an increase of every grace; and therefore must be rather glorious, or much more glorious than the law, the ministration of death. How shall not the ministration of the Spirit,.... By "the ministration of the Spirit", is meant the Gospel; so called not only because it ministers spiritual things, as peace, pardon, righteousness and salvation, spiritual joy and comfort, and even spiritual life; but because it ministers the Spirit of God himself, by whom it is not only dictated, and by him at first confirmed, and who qualities persons for the preaching of it; but by it he conveys himself into the hearts of men, and makes it powerful for illumination, consolation, edification, and an increase of every grace; and therefore must be rather glorious, or much more glorious than the law, the ministration of death. 2 Corinthians 3:9 co2 3:9 co2 3:9 co2 3:9For if the ministration of condemnation be glory,.... So the Jews call the law, for they say, , "there is no glory but the law" (f); this is another head of opposition or difference between the law and the Gospel, from whence the superior glory of the one to the other is argued. The law is "the ministration of condemnation"; as sin is a transgression of the law, it accuses for it, convinces of it, pronounces guilty, and adjudges to death on account of it; which is the condemnation it ministers; and this it does to all Adam's posterity, and for his sin too; and to all the actual transgressors of it, to all unbelievers, to all that are under it; even to God's elect themselves, as considered in Adam, and in themselves as transgressors; and this it ministers to their consciences when convicted, though it is never executed on them, because of the suretyship engagement and performances of Christ. The Gospel is the ministration of righteousness; not of a legal one, or a man's own, but of the righteousness of Christ, by which the law is honoured, justice is satisfied, and God's elect justified from all sin and condemnation; this being perfect, pure, and spotless, and for ever: the Gospel is "the ministration" of it, as it is a means of stripping a man of his own righteousness, of revealing Christ's to him, and of working faith in him, and encouraging him to lay hold upon it for himself; and thus it is not to righteous persons, but sinners, to all believers, to all the second Adam's posterity; now as much more as righteousness exceeds condemnation, and a justified state a condemned one, so "much more" does the Gospel exceed the law in glory. (f) Raya Mehimna in Zohar in Lev. fol. 33. 4.”