2 Corinthians 3:6

For, if you take away the Spirit, how does the law avail? It makes a prevaricator. On that account the Scripture says: "The letter kills." The law orders and you do not obey.… Something is commanded, and you do not do it; something is forbidden, and you do it. Behold, "the letter kills."

Let the Spirit be joined to the law, because, if you have received the law and if you lack the help of the Spirit, you do not fulfill what is of the law. You do not carry out what is commanded you.… Let the Spirit be added, let him help: that which is commanded is accomplished. If the Spirit is absent, the letter kills you.… You cannot excuse yourself on the plea of ignorance since you have received the law. Now, because you have learned what you should do, ignorance does not excuse you.… But why does the apostle say: "The letter kills, but the Spirit gives life"? How does the Spirit give life? Because he causes the letter to be fulfilled so that it may not kill. The sanctified are those who fulfill the law of God according to the gift of God. The law can command; it cannot help. The Spirit is added as a helper, and the commandment of God is fulfilled with joy and delight. Certainly many observe the law from fear, but those who keep the law from fear of punishment would prefer that what they fear did not exist. On the contrary, those who observe the law through love of justice rejoice even in that respect because they do not consider it hostile to them.

For even in the Gospels, it is "the letter" that "kills." Not only in the Old Testament is "the letter that kills" found; there is also in the New Testament "the letter that kills"—that one who does not spiritually perceive what is said. For, if you follow according to the letter that which is said, "Unless you eat my flesh and drink my blood," this "letter kills." Do you want me to bring out of the gospel for you another "letter" that "kills"? He says, "Let the one who does not have a sword sell his tunic and buy a sword." Behold, this is the letter of the gospel, but "it kills." But, if you take it spiritually, it does not kill, but there is in it "a spirit that gives life." For this reason, receive spiritually what is said either in the law or in the Gospels because "the spiritual one judges all things but that one is not judged by anyone."

Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; " and herein will lie its newness.

Even if "the letter killeth, yet the Spirit giveth life; " and both belong to Him who says: "I kill, and I make alive; I wound, and I heal.

For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.

The difference between the spirit and the letter the apostle explains succinctly in another place by comparing the law and the gospel, saying: "For the letter kills, but the spirit gives life." By the "letter" he means the law, as is evident also from what precedes and follows. By the "spirit" he means the Lord's doctrine, for the Lord himself said: "My words are spirit and life."33.

Set me free from the yoke of condemnation, and place me under the yoke of justification. Deliver me from the yoke of the curse, and of the letter that killeth;

He made them, as Paul writes, sufficient as ministers of a new covenant, not of the letter, but of the spirit: for the letter killeth but the spirit giveth life; as if he said: We have been made sufficient by God by means of signs …

"Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life." Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter killeth?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings; the one "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. […]

"Not that we are sufficient of ourselves to account any thing as from ourselves." See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him. "For our sufficiency is from God; who also made us sufficient as ministers of a new covenant." What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added, "Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life." Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. […]

The letter means what is material and the spirit what is intellectual, which we also call spiritual.

And what wonder is it the Spirit works Life, Who quickens as does the Father and as does the Son? And who can deny that quickening is the work of the Eternal Majesty? For it is written: "Quicken Thy servant." He, then, is quickened who is a servant, that is, man, who before had not life, but received the privilege of having it. Let us then see whether the Spirit is quickened, or Himself quickens. Now it is written: "The letter killeth, but the Spirit giveth life." So, then, the Spirit quickens. But that you may understand that the quickening of the Father, Son, and Holy Spirit is no separate work, read how there is a oneness of quickening also, since God Himself quickens through the Spirit, for Paul said: "He Who raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit Who dwelleth in you."

Having commended the ministry of the New Testament, the Apostle then commends its ministers. First, he stipulates two things, which correspond to the above words. For he had mentioned a gift received from God when he said, our competence is from God, and the confidence …

Our strength, he says, is from God: He made us "sufficient," that is, He strengthened us, made us capable of serving this great divine work — the New Testament. And the Old Law is spiritual, that is, given by the Spirit; but it did not …

It should be noted that the Church was placed in paradise, like the first man, "to till it," in such a way that no one would say "that anything he possessed" was "his own." For it began in a state of great perfection that is …

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.

The letter killeth; this the letter of the law does, for that is the ministration of death; and if we rest only in the letter of the gospel we shall be never the better for so doing, for even that will be a savour of death unto death; but the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal.

), whence he infers what is the duty of gospel ministers, and the advantage of those who live under the gospel above those who lived under the law,

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Who also hath made us able ministers,....

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; 1Co 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.

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;

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Read also the Revised Version of the same text, for it will be often used in this discourse— "Not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; who also made us sufficient as ministers of a new covenant, not of the letter, but of the Spirit: for the letter kills, but the Spirit gives life." 2 Corinthians 3:5, 6.

Read also the Revised Version of the same text, for it will be often used in this discourse— "Not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; who also made us sufficient as ministers of a new covenant, not of the letter, but of the Spirit: for the letter kills, but the Spirit gives life." 2 Corinthians 3:5, 6. PAUL had given some account of what God had done by him and had described the work in these words—"You are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." Before he had worked out that charming figure, he had asked the question in the 16th verse of the second chapter—"Who is sufficient for these things?" I seem to hear that question repeated as he finishes the description. The more wonderful the work, the more intense the inquiry—"Who is sufficient for these things?" Who can turn hearts of stone into flesh? Who can write without ink? Who can write on the heart? Who can so write that what is written shall be eternal? "Who is sufficient for these things?" The more we study the work of Grace worked by God through his ministers, the more are we forced to ask, "Who is sufficient for these things?" To raise the dead, to turn a stone to flesh—who is sufficient for these? To give eyes to the blind and ears to the deaf. To subdue the proud will and enlighten the darkened heart. To deliver men from the fascinations of sin and Satan. To bring them out of darkness into God's marvelous light.

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 2Co 2:16; 2Co 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, Mat 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 Rom 2:27, Rom 2:29; Rom 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. […]

We do not get good laws to restrain bad people. We get good people to restrain bad laws.

The vitality and recurrent victory of Christendom have been due to the power of the Thing to break out from time to time from its enveloping words and symbols. Without this power all civilisations tend to perish under a load of language and ritual. One …