How shall not the ministration of the spirit be rather glorious?
Paul wrote to settle believers troubled by teachers who exalted the law and its ceremonies above the gospel and faulted him for not urging rites that had lost their value after Christ's death. The ministration of death is God's law given in grandeur from Sinai and engraved in stone, which condemns the sinner yet has no power to pardon or redeem apart from Christ, though it was ordained to life for those in harmony with it. The ministration of the Spirit is the gospel ministration of righteousness, in which the life-giving Spirit is given through Christ who bears the curse, offers His perfect character in man's behalf, and enables obedient man to be accepted through His merits. The former ministration was itself glorious because Christ gave it and was revealed through its sacrifices, sanctuary service, and tokens of divine presence that foreshadowed redemption, yet when type met antitype at His death the ceremonial law ceased while the holy moral precepts remain in force. If what was to be done away was glorious, what remains is far more glorious, for its light is no passing brightness veiled like that on Moses' face but the abiding glory unveiled in Jesus Christ that reveals the Father, changes beholders into His likeness, and makes believers able ministers of the Spirit whose law is written on the heart.
Two Ministrations Compared
Paul wrote to settle the minds of the church at Corinth about the gospel of Christ against Judaizing teachers who were causing trouble and dissension there. Those teachers kept presenting the virtues of the law and the ceremonies, exalting them above the gospel of Christ. They condemned Paul because he did not urge the people to keep the ceremonies that typified Christ and had no value since Christ's death.
The ministration of death is the law of God given in awful grandeur from Sinai, written and engraven in stones. It is the utterance of condemnation to the sinner, under which the transgressor died without mercy. It has power to condemn but no power to pardon or redeem, and no power to shield the transgressor from its penalty. It brings bondage and death to those who remain under its condemnation, leaving the transgressor under its curse with no hope of pardon apart from Christ. Yet it was ordained to life, so that those who walk in harmony with its precepts receive the reward of obedience.
The ministration of the Spirit is the ministration of righteousness, the gospel in which the life-giving, sanctifying Spirit is given through Christ to all who believe. In it Christ is revealed as the propitiation for transgression of the law, the sin-pardoning Saviour. He offers His perfection of character in man's behalf in place of man's sinfulness, and takes upon Himself the curse of disobedience. He bore the curse of the law, suffered its penalty, and completed salvation so that man can keep God's moral law and, if obedient, be accepted through Christ's merits and exalted in moral value with God.
The former ministration was itself glorious and sacred, for its rites and ceremonies were given by Christ and foreshadowed the plan of redemption, finding their meaning in His work. Even the typical sacrifices and ceremonies that were of no value after Christ's death were glorious because Christ was revealed by them. The solemn service of the sanctuary typified grand truths to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinner's prayer acceptable to God, the bleeding victim on the altar of sacrifice testified of a Redeemer to come, and from the holy of holies the visible token of the divine presence shone forth. Thus through age after age of darkness and apostasy faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah, and Paul set the ceremonial law before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ, and pronounced it glorious and worthy of its divine Originator even after it was no longer to be observed.
Type met antitype when Christ died as man's sacrifice and sin-offering. After the cross the ceremonial law has no force. Yet it was connected with the ten moral precepts declared holy, just, and good, and the whole bore the stamp of divinity expressing the holiness, justice, and righteousness of God. Its passing did not mean that God's enduring moral law had been abolished, for the law's claims remain in force.
Greater Glory of Spirit
If what was to be done away was glorious, what remains is much more glorious, for the ministration of the Spirit far exceeds in glory the ministration of death and condemnation written and engraven in stone. That earlier giving of the law was glorious, but its brightness was lesser, temporary and shadowing, anticipating Christ, and it gave way when the reality typified was reached and the full light of salvation through the great offering for sin was revealed. The life-giving, sanctifying Spirit is given through Christ to all who believe, changing them into the Lord's likeness and bringing liberty, and this greater glory is seen when ministers reflect His character and lead people to lasting change. The ministration of righteousness therefore excels the ministration of condemnation, because the former shone on the face of Moses yet was to be abolished, while the latter abides.
Of itself that former ministration had no glory, for left without Christ the transgressor is under its curse with no hope of pardon, and by itself the law is only condemnation and death with no saving quality and no power to pardon, redeem, or shield from penalty. Its glory was the righteousness of Christ embodied in it and the promised sin-pardoning Saviour revealed in veiled form through types, shadows, sacrifices, offerings, prophecies and the sacrificial service, which alone gives significance to the entire Jewish economy. Without Christ the full penalty of the law will be executed upon all who do not receive Him as atoning sacrifice and personal Saviour. What shone on Moses was that reflected righteousness seen to the end of that which was to be done away when type met antitype at Christ's death as man's sacrifice.
When Moses came down with the tables engraved by the finger of God a sacred glory was reflected upon his face so bright that Israel could not look upon him without pain, so that he covered his face with a veil. That brightness was meant to impress the sacred, exalted character of the law and the glory of the gospel revealed through Christ, for in the mount God gave him not only the tables but the plan of salvation, showing that Christ's sacrifice was prefigured by all the types and symbols of the Jewish age. The radiance came from heavenly light streaming from Calvary no less than from the glory of the law, for Moses saw to the end of that which was to be abolished when type should meet antitype in Jesus Christ. Even the typical sacrifices and ceremonies that typified Christ and were of no value after His death were glorious because Christ was revealed by them; much more glorious is that which remains.
The glory on Moses was transient and had to be veiled because the beholders were transgressors under Satan's control of thoughts and affections and could not have it shine forth to them, while the glory of the Spirit's ministration abides in the face of Jesus Christ where it ever remains unveiled. There God's character is revealed as beautiful and attractive and the Father as compassionate and forgiving, bridging the gulf of sin so that all who look may live and have that glory reflected upon them. Christ our Righteousness thus sheds light and brightness and glory and joy into the law, revealing its changeless and exalted character and exalting obedient man in moral value with God.
That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator as representative of the one true Intercessor, illustrating the blessings to be received by God's commandment-keeping people through Christ's mediation. The closer the communion with God and the clearer the knowledge of His requirements, the more fully people are conformed to the divine image and become partakers of the divine nature, for the Spirit gives life, brings liberty, and changes people into the Lord's likeness. This greater glory is therefore seen as Christ's ministers reflect His character and their work leads people to lasting change.
As Israel's intercessor Moses veiled his countenance because the people could not endure its glory, and so Christ the divine Mediator veiled His divinity with humanity, humbling Himself to be made in the likeness of sinful flesh so He could find access to men in their sinful state, reach the fallen race, and lift them up. Moses thus was a type of Christ in veiling. Likewise Moses veiled his face to conceal the law's reflected glory, while the glory of Christ's ascension was hidden from human sight, the disciples not being shown the heavenly splendor surrounding Him so they would keep His earthly character before them and receive the Holy Spirit's strength for mission and trials.
God makes believers able ministers of the new testament, not of the letter but of the Spirit, for the letter kills but the Spirit gives life, making them manifest as epistles of Christ written not with ink nor on stone but by the Spirit on the heart, and this is the dignity of their calling. A minister's power and authority come from above, and his work depends on Christ rather than self. This greater glory is seen when ministers reflect Christ's character and lead people to lasting change, through sacred consecrated lives reflecting Christ in words and works so others can see they are born again. It is instruction for teachers of the church who have lost their bearings and are deficient in what God requires, calling them to humble their hearts before God, consider eternal interests, and live such consecrated lives.
Paul wrote to settle believers troubled by teachers who exalted the law and its ceremonies above the gospel and faulted him for not urging rites that had lost their value after Christ's death. The ministration of death is God's law given in grandeur from Sinai and engraved in stone, which condemns the sinner yet has no power to pardon or redeem apart from Christ, though it was ordained to life for those in harmony with it. The ministration of the Spirit is the gospel ministration of righteousness, in which the life-giving Spirit is given through Christ who bears the curse, offers His perfect character in man's behalf, and enables obedient man to be accepted through His merits. The former ministration was itself glorious because Christ gave it and was revealed through its sacrifices, sanctuary service, and tokens of divine presence that foreshadowed redemption, yet when type met antitype at His death the ceremonial law ceased while the holy moral precepts remain in force. If what was to be done away was glorious, what remains is far more glorious, for its light is no passing brightness veiled like that on Moses' face but the abiding glory unveiled in Jesus Christ that reveals the Father, changes beholders into His likeness, and makes believers able ministers of the Spirit whose law is written on the heart.
Two Ministrations Compared
Paul wrote to settle the minds of the church at Corinth about the gospel of Christ against Judaizing teachers who were causing trouble and dissension there. Those teachers kept presenting the virtues of the law and the ceremonies, exalting them above the gospel of Christ. They condemned Paul because he did not urge the people to keep the ceremonies that typified Christ and had no value since Christ's death.
The ministration of death is the law of God given in awful grandeur from Sinai, written and engraven in stones. It is the utterance of condemnation to the sinner, under which the transgressor died without mercy. It has power to condemn but no power to pardon or redeem, and no power to shield the transgressor from its penalty. It brings bondage and death to those who remain under its condemnation, leaving the transgressor under its curse with no hope of pardon apart from Christ. Yet it was ordained to life, so that those who walk in harmony with its precepts receive the reward of obedience.
The ministration of the Spirit is the ministration of righteousness, the gospel in which the life-giving, sanctifying Spirit is given through Christ to all who believe. In it Christ is revealed as the propitiation for transgression of the law, the sin-pardoning Saviour. He offers His perfection of character in man's behalf in place of man's sinfulness, and takes upon Himself the curse of disobedience. He bore the curse of the law, suffered its penalty, and completed salvation so that man can keep God's moral law and, if obedient, be accepted through Christ's merits and exalted in moral value with God.
The former ministration was itself glorious and sacred, for its rites and ceremonies were given by Christ and foreshadowed the plan of redemption, finding their meaning in His work. Even the typical sacrifices and ceremonies that were of no value after Christ's death were glorious because Christ was revealed by them. The solemn service of the sanctuary typified grand truths to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinner's prayer acceptable to God, the bleeding victim on the altar of sacrifice testified of a Redeemer to come, and from the holy of holies the visible token of the divine presence shone forth. Thus through age after age of darkness and apostasy faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah, and Paul set the ceremonial law before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ, and pronounced it glorious and worthy of its divine Originator even after it was no longer to be observed.
Type met antitype when Christ died as man's sacrifice and sin-offering. After the cross the ceremonial law has no force. Yet it was connected with the ten moral precepts declared holy, just, and good, and the whole bore the stamp of divinity expressing the holiness, justice, and righteousness of God. Its passing did not mean that God's enduring moral law had been abolished, for the law's claims remain in force.
Greater Glory of Spirit
If what was to be done away was glorious, what remains is much more glorious, for the ministration of the Spirit far exceeds in glory the ministration of death and condemnation written and engraven in stone. That earlier giving of the law was glorious, but its brightness was lesser, temporary and shadowing, anticipating Christ, and it gave way when the reality typified was reached and the full light of salvation through the great offering for sin was revealed. The life-giving, sanctifying Spirit is given through Christ to all who believe, changing them into the Lord's likeness and bringing liberty, and this greater glory is seen when ministers reflect His character and lead people to lasting change. The ministration of righteousness therefore excels the ministration of condemnation, because the former shone on the face of Moses yet was to be abolished, while the latter abides.
Of itself that former ministration had no glory, for left without Christ the transgressor is under its curse with no hope of pardon, and by itself the law is only condemnation and death with no saving quality and no power to pardon, redeem, or shield from penalty. Its glory was the righteousness of Christ embodied in it and the promised sin-pardoning Saviour revealed in veiled form through types, shadows, sacrifices, offerings, prophecies and the sacrificial service, which alone gives significance to the entire Jewish economy. Without Christ the full penalty of the law will be executed upon all who do not receive Him as atoning sacrifice and personal Saviour. What shone on Moses was that reflected righteousness seen to the end of that which was to be done away when type met antitype at Christ's death as man's sacrifice.
When Moses came down with the tables engraved by the finger of God a sacred glory was reflected upon his face so bright that Israel could not look upon him without pain, so that he covered his face with a veil. That brightness was meant to impress the sacred, exalted character of the law and the glory of the gospel revealed through Christ, for in the mount God gave him not only the tables but the plan of salvation, showing that Christ's sacrifice was prefigured by all the types and symbols of the Jewish age. The radiance came from heavenly light streaming from Calvary no less than from the glory of the law, for Moses saw to the end of that which was to be abolished when type should meet antitype in Jesus Christ. Even the typical sacrifices and ceremonies that typified Christ and were of no value after His death were glorious because Christ was revealed by them; much more glorious is that which remains.
The glory on Moses was transient and had to be veiled because the beholders were transgressors under Satan's control of thoughts and affections and could not have it shine forth to them, while the glory of the Spirit's ministration abides in the face of Jesus Christ where it ever remains unveiled. There God's character is revealed as beautiful and attractive and the Father as compassionate and forgiving, bridging the gulf of sin so that all who look may live and have that glory reflected upon them. Christ our Righteousness thus sheds light and brightness and glory and joy into the law, revealing its changeless and exalted character and exalting obedient man in moral value with God.
That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator as representative of the one true Intercessor, illustrating the blessings to be received by God's commandment-keeping people through Christ's mediation. The closer the communion with God and the clearer the knowledge of His requirements, the more fully people are conformed to the divine image and become partakers of the divine nature, for the Spirit gives life, brings liberty, and changes people into the Lord's likeness. This greater glory is therefore seen as Christ's ministers reflect His character and their work leads people to lasting change.
As Israel's intercessor Moses veiled his countenance because the people could not endure its glory, and so Christ the divine Mediator veiled His divinity with humanity, humbling Himself to be made in the likeness of sinful flesh so He could find access to men in their sinful state, reach the fallen race, and lift them up. Moses thus was a type of Christ in veiling. Likewise Moses veiled his face to conceal the law's reflected glory, while the glory of Christ's ascension was hidden from human sight, the disciples not being shown the heavenly splendor surrounding Him so they would keep His earthly character before them and receive the Holy Spirit's strength for mission and trials.
God makes believers able ministers of the new testament, not of the letter but of the Spirit, for the letter kills but the Spirit gives life, making them manifest as epistles of Christ written not with ink nor on stone but by the Spirit on the heart, and this is the dignity of their calling. A minister's power and authority come from above, and his work depends on Christ rather than self. This greater glory is seen when ministers reflect Christ's character and lead people to lasting change, through sacred consecrated lives reflecting Christ in words and works so others can see they are born again. It is instruction for teachers of the church who have lost their bearings and are deficient in what God requires, calling them to humble their hearts before God, consider eternal interests, and live such consecrated lives.