Homilies on Second Corinthians

2 Corinthians 3:7, 8

But if the ministration of death, written and engraven in stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses, for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with 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 kills, but the Spirit gives 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, says 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,

2 Corinthians 3:8. “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 causes death,' but, “the ministration of death;” for it ministers 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 shows it to be so fearful, it is obvious, makes it also to be avoided. As then he that takes the sword in his hands and cuts off the condemned, ministers to the judge that passes sentence, and it is not he that is his destruction, although he cuts him off; nay, nor yet is it he who passes sentence and condemns, but the wickedness of him that is punished; so truly here also it is not that destroys, 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 adds 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. Do you see 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 declares 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 remains for ever, as being engraved in stone. Then even while seeming to praise the old things, he again mixes 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 does not say, 'for the glory of the tables,' but, “for the glory of his countenance, which glory was passing away;” for he shows that he who bears 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 ceases and has an end.'

“How shall not rather the ministration of the Spirit be with glory?” for henceforth with confidence he extols the things of the New [Covenant] as indisputable. And observe what he does. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he does not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he sets 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 gives the life, a far greater thing than the life. Wherefore he said, “the ministration of the Spirit.” Then he again reverts to the same thing, saying,