In this chapter the apostle clears himself from the charge of arrogance and self-commendation, and ascribes both the virtue and efficacy of his ministry, and his qualifications for it, to the Lord; and forms a comparison between the ministration of the Gospel, and the ministration of the law,…

Do we begin again to commend ourselves? &c.] The apostle having asserted that he and his fellow ministers always triumphed in Christ, and made manifest the savour of his knowledge in every place; were a sweet savour of Christ to God, did not corrupt the word of God, as some did, but sincerely and…

Ye are our epistle Here a reason is given why they stood in no need of letters of commendation, to or from the church at Corinth, because that church was their living epistle, and which was much preferable to any written one.

Forasmuch as ye are manifestly declared But lest it should be thought that the apostle attributed too much to himself, by saying that the Corinthians were our epistle; here he says, they were “manifestly declared” to be the epistle of Christ ministered by us; so that the apostles and ministers of…

And such trust have we This refers to what he had said in the latter end of the foregoing chapter, and the beginning of this; as that they made manifest the savoury knowledge of God and Christ everywhere, and were the sweet savour of Christ to many souls; were sufficient in some measure, through…

Not that we are sufficient of ourselves Though we are sufficient for this work to which God has called us, and have such trust and confidence that he has blessed and owned us, and done such great things by us; yet we do not ascribe anything to ourselves, to any power of ours, to any…

Who also hath made us able ministers This is an answer to the question in who is sufficient for these things? no man is of himself; we are indeed sufficient for them, but not of ourselves; our sufficiency is of God, he hath made us able, or sufficient ministers: such ministers as are not of men’s,…

But if the ministration of death The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the…

How shall not the ministration of the Spirit By “the ministration of the Spirit”, is meant the Gospel; so called not only because it ministers spiritual things, as peace, pardon, righteousness and salvation, spiritual joy and comfort, and even spiritual life; but because it ministers the Spirit of…

For if the ministration of condemnation be glory So the Jews call the law, for they say, (אין כבוד אלא תורה) , “there is no glory but the law” [[5]]; this is another head of opposition or difference between the law and the Gospel, from whence the superior glory of the one to the other is argued.

For even that which was made glorious The apostle grants that there was a glory in the law: it “was made glorious”; it was glorious in the author of it, who is God; it was of his appointing and ordaining, agreeable to his nature, and a declaration of his will; his authority was stamped upon it, and…

For if that which is done away Here another difference is pointed out, which subsists between the law and the Gospel, and proves that the one is more excellent and glorious than the other.

Seeing then that we have such hope Having this confidence, and being fully persuaded that God has made us able and sufficient ministers of the Gospel, has called and qualified us for such service; and since we have such a ministry committed to us, which so much exceeds in glory the ministry of…

And not as Moses, which put a veil over his face This he did, because there was such a glory upon his face when he came down from the mount, that the Israelites could not bear to look upon him; and also to take off that dread of him which was upon them, for they were afraid to come nigh him; and…

But their minds were blinded This confirms the sense given of the foregoing verse, and shows, that not the Israelites only in Moses’s time, but the Jews in the times of the Gospel, had their minds so blinded, that they could not behold the glory of the Gospel, nor Christ the end of the law; see…

But even unto this day, when Moses is read These words are an explanation of the former, and show that by the Old Testament is designed, more especially, Moses, or the writings of Moses; which were frequently read, and preached upon in the Jewish synagogues; see and that by “the veil untaken away”,…

Nevertheless, when it shall turn to the Lord The heart, upon which the veil now is; or the body of the Jewish nation, as in the latter day; when they “shall turn”, or “be turned”, by the Spirit, power, and grace of God, to the Lord Jesus Christ, and look upon him whom they have pierced, and mourn,…

Now the Lord is that Spirit “The Lord”, to whom the heart is turned, when the veil is removed, is Jesus Christ; and he is “that Spirit”, or “the Spirit”: he, as God, is of a spiritual nature and essence; he is a spirit, as God is said to be, he is the giver of the Spirit of God, and the very life…

But we all with open face We are not like Moses, who had a veil on his face; nor like the Jews, who have one on their hearts: “but we all”; not ministers and preachers of the Gospel only, but all believers, whether Jews or Gentiles, greater or lesser believers, who are enlightened by the Spirit of…