The Glory of the Gospel (2 Corinthians 3:7–18)

The title of this study applies to every passage from here through 7:1. Paul is contrasting his authentic gospel ministry with false gospel ministries. He is defending the integrity of his message and hence ministry. He does this for the welfare of the church at Corinth (11:1–4).

Having introduced the theme of the new covenant, he now explains its glory by contrasting it with the old covenant. This is not merely a doctrinal matter; it is pastorally necessary for the spiritual growth of the Corinthian church. As it is for us.

The gospel of the new covenant is glorious. It is glorious in its revelation of the glory of Jesus Christ, glorious in the reconciliation it effects between God and sinners, and glorious in the transformation it effects in those who believe it. But to believe it—to be changed by it—requires, as we will see again, the Holy Spirit. May he open our eyes to see beyond the mere letter to the Lord himself.

This passage can be divided into two broad headings:

1. A More Glorious New Covenant (vv. 7–11)
2. A More Effective New Covenant (vv. 12–18)

A More Glorious New Covenant

We see, first, that the new covenant is more glorious than the old:

It is clear from the content of this chapter that Paul was thinking of Exodus 32–34. The mention of “tablets of stone” (v. 3), the word “letters” (presumably with reference to what God wrote on those stones [vv. 6–7]), the reference to “Moses” (vv. 7,13,15), and the mention of God’s “glory” (vv. 7, 8, 9,10,11,18) particularly point us to Exodus 34 and the account of God giving his law on tablets of stone for the second time. We must become familiar with this literary context if we will understand and appreciate the argument here.

In Exodus 20–31, God made a covenant with his people. Receiving this from Moses, all the people of Israel committed, “All the words which the Lord has spoken we will do” (24:3–7). Sadly, that hearty amen didn’t last long.

While Moses returned to the top of Sinai to receive instructions concerning the constructing of the tabernacle—the place where the glorious God would dwell with his covenant keeping people—the nation indulged in debauched idolatry (Exodus 32). God threatened to destroy them, but Moses mediated and God relented (chapter 33).

As Moses interceded for Israel, he made an appeal for the Lord to show him his glory as a guarantee of his presence as Israel embarked for the Promised Land (33:12–18). The Lord answered his prayer, as recorded in 34:1–9, and Moses recorded his glorious experience (34:10–28).

Now that God had re-issued his covenant, Moses descended the mountain to declare the covenant to the newly redeemed nation (34:29–35). It is this passage to which Paul refers.

As Moses came into the camp, the people—including his older brother and co-leader Aaron—were afraid of his presence due to God’s glory shining on his face. No doubt, this visible message of God’s holiness exposed their sin and so, like Adam and Eve, they sought to hide from the Lord’s presence. They were terrified of God and his judgement (v. 30). This glorious covenant was seen a “ministry of death” (2 Corinthians 3:7).

As Moses revealed this “old covenant” (vv. 31–32), his face was unveiled. He immediately veiled it thereafter (v. 33)—until he went to speak with God at the appointed meeting place, when he speaks to God with “open face” (v. 34). Then, after speaking to the people, he would once again veil his face until his next meeting with God. What do we make of this?

His unveiled face authenticated that his message and ministry was from God. Paul was using this account to make a comparison for the sake of authenticating that his message and ministry of the new covenant is even more glorious and more effective than that of Moses.

In a series of comparisons, Paul shows how much more glorious and weightier the new covenant is than the old. While not diminishing the glory of the old covenant, he highlights the glory of the good news of the gospel.

The Ministry of Death and the Ministry of the Spirit

In vv. 7–8, he compares the ministry of death to the ministry of the Spirit. By “ministry of death,” he makes the point that the old covenant was associated with death. It was established in the context of death. When God established his covenant, there was the threat of death if non-authorised personnel approached Sinai, the place where the covenant was established (Exodus 19:9–12ff;). This threat is repeated in Exodus 24:1–11, symbolically with the throwing of blood on the altar (intimating that the death penalty for violation of the covenant).

When Israel broke covenant, as we saw, God killed three thousand while threatening to wipe out the entire nation. To be in the presence of holy God was terrifying and death was quite possible. “The soul who sins shall die” (Ezekiel 18:20–21). Earlier, Paul said that “the letter kills” (v. 6). External demands—which sinful man cannot keep—ushers in death. However, the Spirit gives life. The ministry associated with the regenerating Spirit of God gives life. How much more glorious!

The Ministry of Condemnation and the Ministry of Righteousness

Paul fleshes out further this “death v. life” comparison in v. 9, where he compares the ministry of condemnation to the ministry of righteousness.

The old covenant brought “condemnation” (due to a lack of righteousness—God’s standard [Galatians 3:24]) whereas the new covenant is greater in that it provides the “righteousness” necessary for spiritual life. The old covenant came with glory, though it could not give life to sinners. The new covenant is even more glorious because it has the power to give eternal life. If the former has glory, how much more glorious is the gospel of the new covenant! That is, glorious bad news exceeded by gloriously good news!

The Fading Glory of the Old Covenant and the Permanent Glory of the New Covenant

Paul’s final comparison harkens back to a statement at the end of v. 7 (“glory, which was being brought to an end”), which he repeats here (v. 11). He compares the fading glory of the old covenant with the permanent glory of the new covenant (vv. 10–11). This lays a foundation for an argument he will develop from v. 12.

Simply, Paul is saying that, if the old covenant was deemed glorious with its shelf life, how much more glorious is the new covenant which is permanent and therefore will never end. Why is Paul making this point? To what pastoral purpose?

I think one reason is that Paul is helping this church to make much of the gospel. He wants them to grow in affectionate appreciation for what God has done for believing sinners in Christ Jesus. It is easy to become mesmerised by smells and bells of religion, to be focused on what the senses experience in religious worship. After all, it is pretty amazing how God appeared to Moses.

Has he ever appeared to you that way? Have you experienced thunder and lightning and the shaking of the ground in corporate worship? The externals can pretty attractive, especially in comparison to “mere words” (and yet, when the Lord revealed himself to Moses he did so by declaring his name—he used words!). Nevertheless, the era of the gospel is far more glorious than the days of Moses, or the kings, or the prophets. Our era may not be as “flashy” (literally) as the days of the old covenant, but it is certainly fuller than those days.

We need to guard against the idea that the gospel is boring and humdrum and that there is a greater experience than having our sins forgiven and being reconciled to God. Amid the quest for esoteric experience, for the thrill of emotional highs, and for entertainment when the church gathers, we should let Paul’s estimation of the new covenant weigh in on such shallow pursuits. There is nothing more thrilling, nothing more emotionally fulfilling, nothing more soul-satisfying than being justified by faith and delivered from God’s just condemnation while at the same time being brought into a peaceful reconciliation with him. May God help us to see this glory of his gospel!

Paul is once again, though reluctantly, affirming the authenticity of his message and ministry. Just as the glory of God on the face of Moses accredited the authenticity of both his message and ministry, so the glory of the new covenant authenticates the message and ministry of Paul. Since he preaches this glorious new covenant—since he ministers this glorious, life-giving gospel—the church should be slow to dismiss what he has to offer.

Most churches have ordinary pastors. Celebrity, famous, and exceptionally gifted pastors are few and far between. But if a pastor is faithful with the gospel of God, the church can listen and follow with great benefit. A Christian does not have to be a Moses to be a faithful and fruitful minister.

A More Powerful New Covenant

Second, Paul argues that the new covenant is more powerful than the old.

Having made the argument for the greater glory of the new covenant over the lesser glory of the old covenant, Paul now argues that the new covenant is more effective (“effectual” to use an old word) than the old covenant.

Covenantal Confidence

Paul expresses covenantal confidence in vv. 12–13. The word “hope” speaks of expectation while “very bold” points to much confidence and abundant freedom of speech, to being free and fearless. Paul is able to be frank about his credentials (vv. 1–6) because he knows that the fruit of his ministry is due to the power of the new covenant, the power of the gospel. And as we will see, he is able to make the astounding claim that every believer can have an even more glorious experience than did Moses. Paul boldly declares this!

Paul reverts to what he said earlier about Moses covering his face after relating God’s message to the people of God (v. 7). Exodus 34 does not explain the reason for doing so, but under the inspiration of the Holy Spirit, Paul lifts that veil (excuse the pun!).

Paul says that Moses put a veil over his face because the children of Israel “might not [could not in v. 7] gaze at the outcome of what was being brought to an end” (vv. 13). Some translations say, “so that the sons of Israel would not stare at the end of what was fading away” (NASB). The implication is that, after leaving God’s presence, the “glory shine” was fading and the veil hid the impermanence of the glory of the old covenant from the people of Israel—not purposefully on Moses” part—but effectively as God providentially intended. That thought has some merit. On the other hand, perhaps Moses did this for other reasons. Consider the following.

First, we are told that the veil was for the purpose that the people of God could not / might not “gaze” (stare) at Moses’ face because of the glory. There was a pastoral reason for this: No one can look on the face of God and live (Exodus 33:20). Certainly, when Moses spoke to the people, they had to shield their eyes from the reflected glory in Moses’ face. So, when Moses was not speaking in the place of God, he accommodated the weakness of the people.

Second, the word “outcome” in v. 13 is a technical term (telos). It suggests that that which is purposed will be completed at a point in time. The purpose of the old covenant was to bring the people of God into his presence (see Exodus 33:18 with Exodus 35:1ff). But that purpose could never be completely fulfilled because of Israel’s sinfulness. The only one who could enjoy the glorious presence of God was his appointed mediator, Moses. And even in his case, God would only reveal his “after glory” (Exodus 33:17–23; 34:6–7).

Third, the phrase “what was being brought to an end” (vv. 7, 11, 13, and see v. 14 where it is translated “taken away”) refers to something being rendered inoperative; something that becomes redundant by ceasing. Paul is probably saying that Moses covered his face to both protect his people from judgement and because the fullness of the time had not yet come. That is, Jesus Christ, to whom the old covenant pointed, had not arrived. As one commentator summarised, “This veil not only preserves Israel from being destroyed; it also keeps her from being transformed” (Scott Hafemann). Moses probably did not understand this latter point. Yet Paul does!

He knew that Jesus Christ came and inaugurated the new covenant, with his blood sealing it, as evidenced by his resurrection. Through the work of the Holy Spirit, he was converted by this new covenant. He could therefore openly declare the glory of God in the face of Jesus Christ (4:6).

Paul is not claiming to be another and better mediator than Moses. Rather, Jesus Christ is the better Mediator! Jesus came as one in whom “is the radiance of the glory of God” (Hebrews 1:3). Because the glory of God was veiled in the flesh of Jesus, we can gaze at the glory of God and be saved rather than destroyed.

Because the new covenant is “permanent” (v. 11), Paul can continue to openly declare this message, knowing that anyone who, like Paul, has been born again can gaze on the glory of God in Christ. Paul will pick up this thought again from v. 16. But first he addresses the fact that many of the Jews did not and still do not look on the glory of God in Christ. Shifting the metaphor, Paul says their hearts remain veiled.

Covenantal Conversion

Paul references a covenantal conversion in vv. 14–16. Verse 14 indicates that, under the wise sovereignty of God, the “minds” of the children of Israel, long after Moses, were “hardened” and their hearts remain veiled from seeing the glory of God in Christ (see John 12;40; Isaiah 6:10). Despite the glory of the old covenant, despite the holiness of the law of God, despite the perfections of God’s word, people remain in unbelief, blind to the glory of Jesus Christ.

In v. 15, Paul makes the point that this was the case “to this [his] day” in the synagogue (where Paul had a lot of experience both before and after his conversion). Kent Hughes helpfully writes, “Verse 15 does not refer to a cognitive inability because of a lack of a special spiritual endowment, but to a volitional inability as a result of a hardened disposition.” Though the Torah is read, and perhaps even explained, they are slow of heart to believe all that was written of Christ (see Luke 24:25–27).

I was once given a tour of a synagogue and the guide asked if anyone in our group knew what was behind the closed doors of a cabinet on the wall behind the lectern. I answered, “Torah,” which she then affirmed. But as soon as I said that, my mind turned to this passage. I was struck by the fact that the word of God was literally covered up—literally hidden from view. Sady, even when Torah is removed on the Sabbath and read, its truth remains hidden to those reading, teaching, and hearing it. Just as Paul says.

It is a grief, which Paul carried (Romans 10:1–4), that those who were privileged with so much gospel opportunity yet they did not believe. And that grief continues as we consider that most Jewish people—including zealous Moses-honouring, Passover-keeping Jews are hardened, blinded behind a veil of unbelief.

Yet, since Paul himself had been like this, he held on to “hope” for his kinsmen, his Jewish brothers in the flesh. He would continue to “boldly” preach the gospel. We sense some of this hope in v. 16: “But when one turns to the Lord the veil is removed.”

Some translations treat this as a prophecy: “when it shall turn to the Lord” (KJV). Though I believe there will be a day when large number of Jewish people will turn to Christ, that is not Paul’s point here. He is making the general statement that the only way “the veil is removed” is by a person—in this case a Jewish person but, of course, this equally true for every person—turning to the Lord. As we will see, the only who can remove the veil is the Lord, specifically the Spirit of the Lord.

The glory of the new covenant—the gospel in which Jesus Christ is at the centre—is hidden and concealed to any and all until the Spirit of God lifts that veil. We proclaim while trusting the Spirit to open blind eyes.

Unless the Spirit of the Lord opens the eyes of the heart, the gospel will remain mere letters. One might be able to spell G-O-S-P-E-L and yet remain under judgement of hell. Unless the Spirit of the Lord gives a new heart, they will never have eyes to see the gospel as anything more than a dead letter. But thank God that he delights to do so. He delights to do so more than we asked him to do so.

Consider your own conversion. Perhaps you heard the gospel on numerous occasions and yet it was like water off a duck’s back. And then one day you saw the truth of John 3:16 personally rather than generically. You saw that God so loved the world that he gave his only begotten Son for you. You were able to say with the apostle Paul, “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life that I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).

We should not be hopeless in our evangelism. The Lord has his people and he will unveil their hearts.

Yet we should be careful lest we unnecessarily add additional veils (e.g. confused explanations of the gospel, contradictory behaviour, cultural “add-ons,” etc.). God’s word will not return empty, but let us remember that, sometimes, in his providence, the gospel message serves as a message of death rather than life (see 2:15–16). In our evangelism, dependence on the Lord’s Spirit cannot be overemphasised. “Ministry carried out apart from the Spirit has less ability to effect spiritual change than a gnat has to break through an iron door” (Guthrie). Preach, persuade and persevere while you pray. Paul expands on this in the closing two verses.

Covenantal Conformity

Paul writes about covenantal conformity in vv. 17–18. He addresses both spiritual liberation (v. 17) and spiritual transformation (v. 18).

Spiritual Liberation

Verse 17 that is often been abused, perhaps especially in the past one hundred years: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.” Paul is not saying that the Spirit of God gives Christians the freedom to worship as we want. Rather, he is making the point that, because of the Spirit of God, we can actually worship.

Apart from the regenerating work of the Spirit of the Lord, our worship is merely formal, external, and false, because it is dead. Apart from the Spirit of God giving to us new hearts, we are in bondage to dead worship. But when he removes the veil of blind unbelief and hardened hearts, we are freed to worship God, unhindered. In fact, unlike Moses, everyone who has been converted under the new covenant can have “face-to-face,” glorious worship of God. This is why the gospel is glorious, and the Lord’s Spirit makes it so.

In v. 17, Paul is not confusing the persons of the Trinity. The phrase “the Lord is the Spirit” can be translated “this Lord is the Spirit.” Paul is not using “Christ” and “Spirit” interchangeably as a modalist would. Jesus Christ, the Spirit, and the Father are distinct but equal persons of the Godhead. Paul is emphasising the converting work of God’s Spirit by which the gospel of Jesus Christ is applied to the believer. In fact, in the second half of v. 17, he speaks of the “Spirit of the Lord” which doubtless refers to the Lord Jesus Christ.

Paul’s point is that the Spirit applies the gospel, thus delivering Jews from the “ministry of death” and “condemnation” (vv. 7, 9) of the old covenant. This is the “freedom” to which he is referring. By extension, the Holy Spirit does this for all who through him believe on Christ—whether Jew or Gentile.

Spiritual Transformation

But this “freedom” is not only from condemnation and the unending penalty of the second death (Revelation 2:11; 20:6,14; 21:8). When the Spirit of God regenerates a person, applying the promise of the new covenant, he also supplies the power of the new covenant—the ability to obey the law of God. As we do so, we are “transformed into the … image” of the Lord “from one degree of glory to another.”

I plan to return to this verse next time but, for now, we need to appreciate generally what Paul is saying.

Remembering that Paul has Exodus 34 on his mind, he rejoices in the glorious truth that all who have had the veil of unbelief removed by the Spirit of the Lord are blessed to behold the glory of the Lord. Whereas Moses alone was so privileged at the initiation of the old covenant, every believer is so blessed to gaze at our glorious God because of the glorious gospel of God (Jeremiah 31:33–34).

But further, in that case, Moses’ shone. There was external transformation. But because of the new covenant, there is an internal transformation (Ezekiel 11:19–20; 36:26–27). Erdman comments, “Instead of reflecting the glory of the Lord merely in our faces, as Moses did, we experience an inner transformation of character.”

Over time, as we continue to gaze, we are conformed more into the image of Jesus Christ by the transforming work of the Holy Spirit. It is an inexplicable grace to be known by the Lord, to know him, and to become more like him. We need to appreciate the glory of the gospel’s information but also we must experience the gospel’s transformation. God’s gospel purpose is to transform inglorious sinners into glorious sons. As Philip Hughes observes, “This process of transformation into the image of Christ is none other than the restoration of the image of God which was marred through the fall of man.”

Humanity was created by God to reflect his image. Through sin, that purpose was marred. Humanity became a deformed image. Though humanity has a history of trying to reform itself—even religiously through the law of God—it has been a history of failure. But one day, the Lord Jesus Christ, God’s Son, came to earth. He who is the “exact imprint of” God (Hebrews 1:3) lived a sinless life and then he died in the place of flawed images. When he rose from the dead, he ascended into heaven and, as he sat at the right hand of the Father, he sent his Spirit to apply the glorious new covenant—the glorious, good news of “forever freedom” from spiritual death and condemnation.

All those given new hearts experience a transformation of affection, appetite, attitude, aspiration, action, and articulation. That is, all those born again by the Spirit of God are increasingly made to look like our Saviour, the Lord Jesus Christ.

Is that your testimony? If not, then repent of your rebellion against holy God, believe on the Lord Jesus Christ, be reconciled to God, enabling you to behold and to be changed by the glory of God in the face of Jesus Christ. Experience the glorious transforming work of God’s glorious gospel.

Christian, this is the glory of the gospel of the glorious God.

AMEN