What does 2 Corinthians 3:9 mean?

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For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 2 Corinthians 3:9

Explanation

2 Corinthians 3:9 speaks metaphorically about two covenants: the Old Covenant, given through Moses, and characterized here as a “ministration of condemnation,” and the New Covenant, exemplified by the ministry and teachings of Jesus Christ, which Paul describes as a “ministration of righteousness.” Paul argues that if the Old Covenant, which brought awareness of sin and thus condemnation, had a certain glory to it, then the New Covenant, which brings the potential for righteousness through the Spirit, has an even greater glory. This is because the former covenant highlights human shortcomings and the need for atonement, while the latter offers a path to divine approval and transformation through faith and the work of the Holy Spirit.

Historical Context

During the time of Paul’s writing, Christianity was still defining its relationship with Judaism. The Apostle Paul, a former Pharisee and a scholar of the Jewish law, was addressing the church in Corinth. Corinth was a cosmopolitan city with various religious and philosophical traditions. In this environment, Paul emphasized the distinctiveness of the Christian message. The Old Covenant he refers to is the Law of Moses, contained in the Torah, which included the commandments and rituals observed by the Jewish people. In the book of 2 Corinthians, Paul contrasts this with the New Covenant, which is founded on the life, death, and resurrection of Jesus Christ and is characterized by grace rather than adherence to the Law.

Theological Insights

Different theological viewpoints may interpret this verse in various ways. A traditional Protestant perspective would see this verse as supporting the doctrine of sola fide, or justification by faith alone, arguing that righteousness cannot be achieved through adherence to the law but through faith in Christ. In contrast, a Catholic interpretation may place more emphasis on the grace imparted through the sacraments as part of the New Covenant. Eastern Orthodox theology might highlight the process of theosis or divinization, seeing the “ministration of righteousness” as transformative, drawing believers into deeper communion with God.

Practical Applications

This verse encourages believers to reflect on the nature of God’s grace and the freedom it brings from the condemnation that the law pronounced on all who could not uphold it perfectly. Practically, it invites Christians to live lives reflective of this grace, emphasizing internal transformation over external legalistic adherence. It suggests that the focus should be on developing a righteous character through the work of the Holy Spirit rather than mere obedience to rules.

Cross-References

Romans 3:21-22: “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:”
Hebrews 8:6-7: “But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. For if that first covenant had been faultless, then should no place have been sought for the second.”
Jeremiah 31:31-34: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:”

Language Study

The key words in the original Greek text of this verse are “diakonia” (διακονία) meaning “ministry” or “service,” “katakriseōs” (κατακρίσεως) meaning “condemnation,” and “dikaiosynēs” (δικαιοσύνης) referring to “righteousness.” The term “diakonia” is significant as it implies an active service or administration, which in this context means the very act of mediating the covenant. “Katakriseōs” carries a legal connotation, signifying the judgment and the guilty verdict that the law pronounces on those who transgress it, whereas “dikaiosynēs” points towards the state of being made right or justified before God.

Cultural and Religious Comparisons

The contrast between an old and new covenant in this verse has parallels with other religious traditions that distinguish between earlier and latter revelations or practices. For instance, in Hinduism, the shift from the ritualistic sacrifices of the Vedas to the more philosophical and devotional elements in the Upanishads reflects a movement from external to internal understanding of righteousness. In Islam, the Quran is considered the final and most complete revelation, surpassing previous scriptures such as the Torah and the Gospels.

Scientific Perspectives

While the verse is theological and spiritual in nature, the scientific community generally views issues of morality, ethics, and concepts such as condemnation and righteousness as subjects of social sciences like psychology, sociology, and anthropology. Neuroscientific research into moral decision-making and cognitive dissonance may provide insights into the experience of condemnation and the pursuit of righteousness from a psychological perspective, but it does not directly engage with the theological concepts present in the verse.

Commentaries

Various biblical commentators have provided insights into this verse. Notably, John Calvin saw this verse as emphasizing the surpassing glory of the Gospel over the Law, which, though holy and divine, nevertheless produces death rather than life in its hearers due to human weakness. Matthew Henry reflected that the ministry of the New Testament, filled with the Spirit, life, and righteousness, is more glorious and excellent than the administration of the letter of the law. Contemporary scholars often focus on the transformational aspect of Paul’s message, emphasizing that the key element is the transition from a written code to the transformative power of the Spirit.