ACC ~ 2 Corinthians 3 v5 - 11

OVERVIEW:

Our human insufficiencies point to God’s sufficiency (AUGUSTINE, FULGENTIUS, CASSIODORUS). The law kills sinners, but grace revives them if they repent (AMBROSIASTER, PELAGIUS). Moses had the written code but not the Spirit, whereas we have been entrusted with the gifts of the Spirit (ORIGEN, BASIL, AMBROSE, AUGUSTINE, PELAGIUS). Sin caused the dispensation of death, but the law brought in punishment and showed sin for what it was; the law did not cause sin (CHRYSOSTOM, THEODORE OF MOPSUESTIA). Although the law of Moses was intended to be beneficial, it became the law of death. Then came the law of faith, which not only forgives sinners but also makes them righteous (AMBROSIASTER, CHRYSOSTOM). The law condemns sinners; grace justifies them (ORIGEN, THEODORET OF CYR, AMBROSIASTER). The difference between the face of Moses and the glory of Christ is the difference between the picture and the person it portrays (AMBROSIASTER, JEROME, CHRYSOSTOM, THEODORET OF CYR).

3:5 | Competence Is from God

NOT FROM US. SEVERIAN OF GABALA: By “from us” Paul means “from one another.” PAULINE COMMENTARY FROM THE GREEK CHURCH.

HUMAN INSUFFICIENCY, GOD’S SUFFICIENCY. AUGUSTINE: Therefore it rests not in human power but on God’s, that we have the “power to be made the sons of God.” They receive it from him who inspires in the human heart devout thoughts, through which it possesses “faith which works through love.” For acquiring and retaining this good, and for progressing perseveringly in it to the end, “We are not sufficient to think anything as of ourselves, but our sufficiency is from God,” in whose power are our heart and our thoughts. GIFT OF PERSEVERANCE 8.20.

THE TRUE SOURCE OF GOODNESS AND GRACE. CASSIODORUS: Since the Lord’s call comes before all merit, and he does not find a thing deserving but makes it so, for that reason it is called gratuitous; otherwise it would be called just. So this is the good will which summons and draws us. We can think or perform nothing which benefits us without our obtaining it from the Author of goodness. As Paul says, “For we cannot think anything of ourselves, as of ourselves, but our sufficiency is from God.” So let the Pelagians’ madness fall silent, lest in seeking falsely to ascribe some goodness to itself the will is instead deprived of him who bestows it. EXPLANATION OF THE PSALMS 5.13.

THE HOLY GIVING OF GOD. FULGENTIUS: In this debt which you demand from us and you repay, do not doubt that I am assisted, so that God, who works in us both to will and to bring to completion the work of the good will, himself gives that I may worthily think and worthily speak. For in good thoughts, “Not that of ourselves we are qualified to take credit for anything as coming from us; rather our qualification comes from God.” And for this reason we do not fail for want because by a free gift our sufficiency is from him in whom there is no want. Just as he does not need our goods, so he always abounds in giving, nor does he become needy by giving who gives that by which he is always filled; nor is there any pleasing gift of thought, word or deed offered by us to him which he himself has not given with free kindness. Wherefore the holy giving of God is always free because no demand based on human merits has ever preceded, because even if a human being has any good merit, it comes from him from whom comes “every good and perfect gift.” TO PROBA 3.5.

THE TRUE BEGINNING OF ALL GOOD THINGS. FULGENTIUS: Nor can any human being be fit either for thinking or for doing anything good unless he is first helped by the free gift of divine assistance. “For God is the one who, for his own good purpose, works ‘in them’ both to desire and to work,” as the vessel of election [Paul] affirms; also by his teaching, we know that “we of ourselves are not qualified to take credit for anything as coming from us; rather our qualification comes from God.” Therefore, he supplies us with all the sufficiency of good, and his fullness is not lessened when he gives who kindly shares every good with us that we may have them. … Everything which is created, just as before it was created it did not exist, so before it receives was unable to possess; and just as it cannot subsist without the working of him who made it, so it is unable to will or to do good unless God continuously deigns to help. For from him is the beginning of a good will, from him the ability to do good works, from him perseverance in a good way of life, from him in the present age is given true humility of heart and in the future the happiness of eternal reward, that they may be without end happy who now without falsity are humble. TO PROBA 4.6.

3:6 | Ministers of a New Covenant

MATERIAL AND SPIRITUAL. ORIGEN: The letter means what is material and the spirit what is intellectual, which we also call spiritual. ON FIRST PRINCIPLES 1.1.2.

THE UNNECESSARY PART CUT OFF. AMBROSE: Rightly, then, does Paul say that “the letter kills, but the spirit gives life.” The letter circumcised a small part of the body, but the understanding spirit keeps the circumcision of the entire soul and body so that chastity might be preserved, frugality loved and the unnecessary parts cut off (for nothing is so unnecessary as the vices of greed, the sins of lust, which did not belong to nature but which sin has caused). Bodily circumcision is the symbol, but the reality is the spiritual circumcision; the one cuts off a member, the other sin. LETTER 68, TO CLEMENTIANUS.

THE SPIRIT GIVES LIFE. AMBROSIASTER: The Spirit, who is the law of faith which is not written but which is contained in the rational soul, is life-giving, drawing to himself those who are guilty of mortal sin, so that they may be made righteous and cease altogether from sinning. COMMENTARY ON PAUL’S EPISTLES.

THE WRITTEN CODE KILLS. PELAGIUS: The law kills the sinner, but grace revives him if he repents. There are some people who say that the literal sense of Scripture is the thing which kills, but this is to forget that not all Scripture is meant to be taken literally, nor can allegory be pressed into service in every passage. For just as some things are said in an allegorical way, so other things, like the commandments, will lose all their meaning if they are taken allegorically and become destructive. The spiritual meaning of Scripture is not found in allegory but in letting the meaning of the text explain the essence of truth. COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 3.

MINISTERS OF A NEW COVENANT. CHRYSOSTOM: The law was spiritual, but it did not bestow the Spirit. Moses had letters but not the Spirit, whereas we have been entrusted with the giving of the Spirit. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 6.2.

THE LETTER FULFILLED. AUGUSTINE: How does the Spirit give life? By causing the letter to be fulfilled, so that it may not kill. EASTER SERMON 251.7.

THE ENLIVENING SPIRIT. AMBROSE: Moreover, what wonder is it if the Spirit works life, who gives life as the Father does, who gives life as the Son does? Moreover, who would deny that to give life is of the eternal Majesty? … Therefore, let us see whether the Spirit is enlivened, or himself enlivens. But it is written: “The letter kills, but the Spirit gives life.” So the Spirit gives life. But that you may understand that the quickening of the Father and of the Son and of the Holy Spirit is not divided, learn that there is also a oneness of quickening, since God himself quickens through the Spirit; for Paul said: “He that raised up Jesus Christ from the dead shall quicken also your mortal bodies, because of his Spirit dwelling in you.” THE HOLY SPIRIT 2.4.29, 30.

FREEDOM, NOT FEAR. AUGUSTINE: Therefore, you that fear the Lord, praise him, and that you may worship him, not as slaves but as free men, learn to love him whom you fear, and you will be able to praise what you love. The men of the Old Testament, fearing God, because of the letter which terrifies and kills and not yet possessing “the spirit which quickens,” ran to the temple with sacrifices and offered up bloody victims. They were ignorant of what was foreshadowed by them, although they were a figure of the Blood to come, by which we have been redeemed. LETTER 140, TO HONORATUS 19.

GOD GIVES WHAT GOD COMMANDS. AUGUSTINE: Therefore, God commands continence, and he gives continence; he commands by the law, he gives by the Spirit; for the law without grace makes sin abound, and the letter without the spirit kills. He commands so as to make us learn how to ask the help of grace when we try to obey his commandments and in our weakness fall wearied under the law, and also to make us grateful to him who helps us if we have been able to perform any good work. LETTER 157, TO HILARIUS.

FOOLISH ZEAL. AUGUSTINE: Could it be possible that the law is not of God? None but an irreligious man would think that. But, because the law commands by the letter and does not help by the Spirit, whoever listens to the letter of the law in such wise as to think that it is enough for him to know what it commands or forbids, whoever trusts in the strength of his own free will to accomplish it and does not take refuge in faith in order to be assisted in his approach to the Spirit that quickens lest the letter find him guilty and kill him, that man has a zeal of God, but not according to knowledge. LETTER 186, TO PAULINUS.

THE COMMANDMENT ITSELF CANNOT OFFER LIFE. AUGUSTINE: 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.” EASTER SERMON 250.3.

JOIN THE SPIRIT TO THE LAW. AUGUSTINE: 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. EASTER SERMON 251.7.

THE LORD GIVES US HIS SPIRIT IN HIS TEACHING. BASIL: 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.” CONCERNING BAPTISM 1.2.

THE NEED FOR SPIRITUAL PERCEPTION. ORIGEN: 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.” HOMILIES ON LEVITICUS 7.5.5.

3:7 | Carved in Letters on Stone

THE LAW SHOWS UP SIN. CHRYSOSTOM: The law served death but was not its cause. What caused death was sin, but the law brought in punishment and showed the sin up for what it was—it did not cause it. The law did not minister to the existence of sin or death but to the suffering of retribution by the sinner, so that in this way it was even more destructive of sin. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.1.

THE DISPENSATION OF DEATH. THEODORE OF MOPSUESTIA: Paul did not say the dispensation of the law but the dispensation of death, speaking rather of its result in order to lessen its attraction. PAULINE COMMENTARY FROM THE GREEK CHURCH.

THE SIGN OF A DULL HEART. ORIGEN: But as the apostle discusses these things with that noble understanding which he employs in other matters, he writes: “But we have the mind of Christ.” He also says: “But if the ministry of death written with letters upon stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which is passing away, will not the ministry of the spirit be rather in glory?” And again a little later he says, “And not as Moses placed a veil on his face that the sons of Israel might not steadfastly look at the appearance of his countenance. For their senses were made dull, for up to this present day when Moses is read, the veil is upon their heart.” Who would not wonder at the magnitude of the mysteries? Who would not greatly fear the sign of a dulled heart? Moses’ face was glorified, but “the sons of Israel” were not able “to look at the appearance of his countenance”; the people of the synagogue were not able “to look.” But if anyone can be superior in conduct and life to the multitude, he can look at the glory of his countenance. For even now, as the apostle says, “The veil is placed on the reading of the Old Testament”; even now Moses speaks with glorified countenance, but we are not able to look at the glory which is in his countenance. We are not able, therefore, because we are still the populace, and we have no zeal or merit more than the common crowd. But because the holy apostle says, “but that same veil remains in the reading of the Old Testament,” the expressed opinion of such a great apostle would have cut off all hope of understanding for us if he had not added: “But when anyone shall turn to the Lord, the veil shall be removed.” He says, therefore, that the cause of the removal of the veil is our turning to the Lord. We should draw the conclusion from this that as long as we read the divine Scriptures without understanding, as long as what has been written is obscure to us and closed, we have not yet turned to the Lord. For if we had turned to the Lord, without doubt the veil would have been removed. HOMILIES ON EXODUS 12.

THE CALL TO DEEP CONVERSION. ORIGEN: The apostle briefly indicates the reason that these words that were read to us can be understood or not understood when he says that “the veil of the Old Testament” can “be removed” from the eyes of the one “who has been converted to the Lord.” From this, he wanted it understood that these things are less clear to us to the same degree as our conversion to the Lord is less complete. And for that reason, this must be worked at with all our strength so that, free from secular occupations and mundane deeds, and if possible leaving behind these unnecessary fables of friends, we may apply ourselves to the Word of God and “meditate on his law day and night.” The result will be the conversion of the entire heart. Then we can see the face of Moses, opened and unveiled. HOMILIES ON LEVITICUS 6.

3:8 | The Dispensation of the Spirit

GREATER SPLENDOR. AMBROSIASTER: It is obvious that the grace of the law of faith is greater than that of the law of Moses. For although the law of Moses was intended to be beneficial, it became the law of death because it was flouted. Then, because there was no way it could make provision for sinners to be saved, there came the law of faith, which not only forgives sinners but also makes them righteous. There is therefore a great deal of difference between one law and the other. COMMENTARY ON PAUL’S EPISTLES.

TWO DISPENSATIONS. CHRYSOSTOM: Paul shows the results of both dispensations, but whereas in the former instance he concentrates on those results—death and separation from God—in the latter case he concentrates on the Spirit himself. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.1.

3:9 | The Dispensation of Righteousness

MORE GLORY IN SALVATION THAN DEATH. AMBROSIASTER: Paul says this because there is more glory in salvation than there is in death. However justly a judge may condemn someone, he earns more honor if he shows mercy, so that the guilty party is given an opportunity to mend his ways. COMMENTARY ON PAUL’S EPISTLES.

GRACE JUSTIFIES SINNERS. THEODORET OF CYR: The law condemned sinners, but grace receives them and justifies them by faith. It leads them to holy baptism and grants them forgiveness of sins. COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 303.

3:10 | Surpassing Splendor

THE SPLENDOR ON MOSES’ FACE. AMBROSIASTER: The law of Moses was not made glorious because of the splendor on his face. That splendor was of no benefit to anyone and did not have the reward of glory. It was rather a hindrance, not through its own fault but through the fault of sinners. COMMENTARY ON PAUL’S EPISTLES.

WHAT ONCE HAD SPLENDOR. CHRYSOSTOM: Paul does not disparage the Old Testament but highly commends it, since comparisons are apt to be made between things which are basically similar in kind. HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 7.2.

THE MIDDAY LAMP. THEODORET OF CYR: The light of a lamp shines brightly in the darkness of the night, but at midday it is barely visible and is not even thought of as light. COMMENTARY ON THE SECOND EPISTLE TO THE CORINTHIANS 304.

GLORY COMPARED WITH GLORY. JEROME: And this is what the apostle writes in another place: “And yet what was glorified is without glory because of the surpassing glory”; for the justice of the law, to be sure, in comparison with the grace of the gospel would not appear to be justice. “For if that,” he says, “which is done away with is glorious, much more will that be glorious which abides.” AGAINST THE PELAGIANS 1.15.

3:11 | Permanence and Splendor

THE FACE OF MOSES AND THE GLORY OF CHRIST. AMBROSIASTER: Paul does not deny that there was splendor in the law and on the face of Moses, but it did not endure because in his case it was a symbol and not a reality. The difference between the face of Moses and the glory of Christ is the same as the difference between the picture and the person whom it portrays. COMMENTARY ON PAUL’S EPISTLES.