Who also hath made us able ministers ... - This translation does not quite meet the force of the original. It would seem to imply that Paul regarded himself and his fellowlaborers as people of talents, and of signal ability; and that he was inclined to boast of it. But this is not the meaning. It refers properly to his sense of the responsibility and difficulty of the work of the ministry; and to the fact that he did not esteem himself to be sufficient for this work in his own strength 2 Corinthians 2:16; 2 Corinthians 3:5; and he here says that God had made him sufficient: not able, talented, learned, but sufficient ἱκάνωσεν ἡμᾶς hikanōsen hēmas; he has supplied our deficiency; he has rendered us competent, or fit; if a word may be coined after the manner of the Greek here, "he has sufficienced us for this work." There is no assertion, therefore, here, that they were people of talents, or special ability, but only that God had qualified them for their work, and made them by his grace sufficient to meet the toils and responsibilites of this arduous office.

Of the New Testament - Of the new covenant (note, Matthew 26:28), in contradistinction from the old covenant, which was established through Moses. They were appointed to go forth and make the provisions of that new covenant known to a dying world.

Not of the letter - Not of the literal, or verbal meaning, in contradistinction from the Spirit; see the notes on Romans 2:27, Romans 2:29; Romans 7:6. This is said, doubtless, in opposition to the Jews, and Jewish teachers. They insisted much on the letter of the Law, but entered little into its real meaning. They did not seek out the true spiritual sense of the Old Testament; and hence, they rested on the mere literal observance of the rites and ceremonies of religion without understanding their true nature and design. Their service, though in many respects conformed to the letter of the Law, yet became cold, formal, and hypocritical; abounding in mere ceremonies, and where the heart had little to do. Hence, there was little pure spiritual worship offered to God; and hence also they rejected the Messiah whom the old covenant prefigured, and was designed to set forth.

For the letter killeth - compare notes on Romans 4:15; Romans 7:9-10. The mere letter of the Law of Moses. The effect of it was merely to produce condemnation; to produce a sense of guilt, and danger, and not to produce pardon, relief, and joy. The Law denounced death; condemned sin in all forms; and the effect of it was to produce a sense of guilt and condemnation.

But the spirit giveth life - The spirit, in contradistinction from the mere literal interpretation of the Scriptures. The Spirit, that is, Christ, says Locke, compare 2 Corinthians 3:17. The spirit here means, says Bloomfield, that new spiritual system, the gospel. The Spirit of God speaking in us, says Doddridge. The spirit here seems to refer to the New Testament, or the new dispensation in contradistinction from the old. That was characterized mainly by its strictness of Law, and by its burdensome rites, and by the severe tone of its denunciation for sin. It did not in itself provide a way of pardon and peace. Law condemns; it does not speak of forgiveness. On the contrary, the gospel, a spiritual system, is designed to impart life and comfort to the soul. It speaks peace. It comes not to condemn, but to save. It discloses a way of mercy, and it invites all to partake and live. It is called "spirit," probably because its consolations are imparted and secured by the Spirit of God - the source of all true life to the soul. It is the dispensation of the Spirit; and it demands a spiritual service - a service that is free, and elevated, and tending eminently to purify the heart, and to save the soul; see the note on 2 Corinthians 3:17.

Who hath made us able ministers - This is a more formal answer to the question, Who is sufficient for these things? προς ταυτα τις ἱκανος; 1 Corinthians 2:16. God, says the apostle, has made us able ministers; ἱκανωσεν ἡμας διακονους, he has made us sufficient for these things; for the reader will observe that he uses the same word in both places. We apostles execute, under the Divine influence, what God himself has devised. We are ministers of the new covenant; of this new dispensation of truth, light, and life, by Christ Jesus; a system which not only proves itself to have come from God, but necessarily implies that God himself by his own Spirit is a continual agent in it, ever bringing its mighty purposes to pass. On the words καινη διαθηκη, new covenant, see the Preface to the gospel of St. Matthew.

Not of the letter, but of the Spirit - The apostle does not mean here, as some have imagined, that he states himself to be a minister of the New Testament, in opposition to the Old; and that it is the Old Testament that kills, and the New that gives life; but that the New Testament gives the proper meaning of the Old; for the old covenant had its letter and its spirit, its literal and its spiritual meaning. The law was founded on the very supposition of the Gospel; and all its sacrifices, types, and ceremonies refer to the Gospel. The Jews rested in the letter, which not only afforded no means of life, but killed, by condemning every transgressor to death. They did not look at the spirit; did not endeavor to find out the spiritual meaning; and therefore they rejected Christ, who was the end of the law for justification; and so for redemption from death to every one that believes. The new covenant set all these spiritual things at once before their eyes, and showed them the end, object, and design of the law; and thus the apostles who preached it were ministers of that Spirit which gives life.

Every institution has its letter as well as its spirit, as every word must refer to something of which it is the sign or significator. The Gospel has both its letter and its spirit; and multitudes of professing Christians, by resting in the Letter, receive not the life which it is calculated to impart. Water, in baptism, is the letter that points out the purification of the soul; they who rest in this letter are without this purification; and dying in that state they die eternally. Bread and wine in the sacrament of the Lord's Supper, are the letter; the atoning efficacy of the death of Jesus, and the grace communicated by this to the soul of a believer, are the spirit. Multitudes rest in this letter, simply receiving these symbols, without reference to the atonement, or to their guilt; and thus lose the benefit of the atonement and the salvation of their souls. The whole Christian life is comprehended by our Lord under the letter, Follow me. Does not any one see that a man, taking up this letter only, and following Christ through Judea, Galilee, Samaria, etc., to the city, temple, villages, seacoast, mountains, etc., fulfilled no part of the spirit; and might, with all this following, lose his soul? Whereas the Spirit, viz. receive my doctrine, believe my sayings, look by faith for the fulfillment of my promises, imitate my example, would necessarily lead him to life eternal. It may be safely asserted that the Jews, in no period of their history, ever rested more in the letter of their law than the vast majority of Christians are doing in the letter of the Gospel. Unto multitudes of Christians Christ may truly say: Ye will not come unto me that ye may have life.

Who also hath made us able ministers,.... This is an answer to the question in 2 Corinthians 2:16 who is sufficient for these things? no man is of himself; we are indeed sufficient for them, but not of ourselves; our sufficiency is of God, he hath made us able, or sufficient ministers: such ministers as are not of men's, but God's making, are sufficient ones; and none are sufficient but whom God makes so; and those he makes able and sufficient, by giving them spiritual gifts, fitting them for the ministry: and these are ministers

of the New Testament, or "covenant"; the covenant of grace, of which Christ is the Mediator and surety; called "new", not because newly made, for it was made with Christ from everlasting; nor newly revealed, for it was made known to Adam after his fall, and to all the Old Testament patriarchs, and was exhibited under the legal dispensation, though but darkly, in types, shadows, sacrifices, &c. which therefore waxing old is vanished away; and the covenant of grace is now more clearly revealed under the Gospel dispensation, free from all the obscurity it before laboured under; and therefore is called "new", as well as because it will always continue so, and never give way to another covenant: now the Gospel, and the ministry of it, is nothing else but an exhibition of the covenant of grace, its blessings and promises; and the work and business of those who are ministers of it is not to insist upon the covenant of works, the terms, conditions, obligations, promises, and threatenings of that covenant; but to open and explain the nature, promises, and blessings of the covenant of grace: for such who are fit and proper ministers, are ministers

not of the letter, but of the spirit; which is to be understood, not of any difference between the books of the Old and the New Testament, for a faithful minister of the word may and will bring forth things new and old, out of the one as well as the other; nor of the literal and allegorical, or mystical sense of the Scriptures, as if the latter and not the former was only to be attended to; nor of the difference of communicating the Gospel by letters, and preaching it by word of mouth; since both methods may be used for the spread of it, as were by the apostles themselves; but of the difference there is between the law and the Gospel. The law is "the letter", not merely because written in letters, for so likewise is the Gospel; but because it is a mere letter, hereby showing what is to be done or avoided, without any efficacy in it, or communicating any to enable persons to obey its commands, to give life to its observers, or either to sanctify or justify any who are under it, or of the works of it; it is a mere letter, as observed by an unregenerate man, who only regards the externals of it, being unacquainted with its spirituality. The Gospel is "the spirit"; see John 6:63 it contains spiritual things, and not things merely natural, moral, and civil, as does the law, but spiritual blessings and promises; it penetrates into the spirit and soul of man, and comes from, and is attended with the Spirit of God. The law is

the letter that

killeth, by irritating and provoking to sin, the cause of death, which though not the design and natural tendency of the law, and therefore not to be blamed, yet so it is, through the corruption of human nature; and by convincing of sin when the sinner is killed, and it dead in his own apprehension; and by not only threatening with death, but by cursing, condemning, and punishing with it:

but the Gospel is

the spirit, which

giveth life; it is a means in the hand of the Spirit of God, of quickening dead sinners, of healing the deadly wounds of sin, of showing the way of life by Christ, and of working faith in the soul, to look to him, and live upon him; it affords food for the support of the spiritual life, and revives souls under the most drooping circumstances. The apostle may allude to a distinction among the Jews, between the body and soul of the law; the words, they say, are , "the body of the law"; and the book of the law is the clothing; and besides these, there is , "the soul of the law"; which wise men look into (w).

(w) Zohar in Numb. fol. 63. 2.

Hath made us able ministers (ἱκάνωσεν ἡμᾶς διακόνους)

An unfortunate translation, especially in view of the conventional sense of able. The verb ἱκανόω from ἱκανός sufficient (see on Romans 15:23), means to make sufficient or fit. It occurs only here and Colossians 1:12. The correct sense is given by Rev., hath made us sufficient as ministers. Compare enabled (ἐνδυναμώσαντι), 1 Timothy 1:12.

Of the new testament (καινῆς διαθήκης)

See on Matthew 26:28, Matthew 26:29. There is no article. Render, as Rev., of a new covenant, in contrast with the Mosaic. See on Hebrews 9:15. Of course the term is never applied in the gospels or epistles to the collection of New-Testament writings.

Of the letter (γράμματος)

Depending on ministers, not on covenant. For letter, see on writings, John 5:47. Here used of the mere formal, written ordinance as contrasted with the Gospel, which is "spirit and life." Compare Romans 2:29; Romans 7:6.

Killeth

See on Romans 5:12, Romans 5:13; see on Romans 7:9; see on Romans 8:2. Compare 1 Corinthians 15:56. "The living testimony borne to his authority in the Corinthian Church suggests strongly the contrast of the dreary, death-like atmosphere which surrounded the old, graven characters on which his opponents rested their claims" (Stanley).

{2} Who also hath made us able ministers of the new testament; not of the {f} letter, but of the spirit: for the letter killeth, but the spirit giveth life.

(2) He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?

(f) Not of the Law but of the Gospel.

3:6 Who also hath made us able ministers. God gave Paul and his fellow-ministers their sufficiency (2Co 3:5), who had made them able ministers of the gospel.

Of the new testament. The New Covenant, the Covenant of Christ. This is here contrasted with the Old Covenant, the Jewish. One is the Law; the other the Gospel. Compare Heb 8:7-13.

Not of the letter, but of the spirit. The first, the law, was written (by letters written and engraved on stones, hence of the letter ); the gospel is the dispensation of the Spirit.

The letter killeth. The law. It condemns all who do not obey its commands, but could make no man perfect. The law places under the sentence of death. See notes on Ro 7:9,10.

The spirit giveth life. The gospel bestows eternal life.

3:6 Who also hath made us able ministers of the new covenant - Of the new, evangelical dispensation. Not of the law, fitly called the letter, from God's literally writing it on the two tables. But of the Spirit - Of the gospel dispensation, which is written on the tables of our hearts by the Spirit. For the letter - The law, the Mosaic dispensation. Killeth - Seals in death those who still cleave to it. But the Spirit - The gospel, conveying the Spirit to those who receive it. Giveth life - Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.

giveth life: or, quickeneth

Margin for the letter killeth

See Scofield Note: "Rom 7:6".

6. able-rather, as the Greek is the same, corresponding to 2Co 3:5, translate, "sufficient as ministers" (Eph 3:7; Col 1:23).

the new testament-"the new covenant" as contrasted with the Old Testament or covenant (1Co 11:25; Ga 4:24). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (2Co 3:3).

not of the letter-joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light (Mt 5:17-48) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit (Ro 7:6). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (Joh 4:24). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Mt 5:17-48; Ro 13:9). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.

letter killeth-by bringing home the knowledge of guilt and its punishment, death; 2Co 3:7, "ministration of death" (Ro 7:9).

spirit giveth life-The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Ro 6:4, 11). This "spirit of life" is for us in Christ Jesus (Ro 8:2, 10), who dwells in the believer as a "quickening" or "life-giving Spirit" (1Co 15:45). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Ac 17:11; 1Pe 4:1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.

3:1-11 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.