Sunday School Lesson
June 9
Lesson 2 (KJV)
Bold Ministers
Devotional Reading: Deuteronomy 31:1–8
Background Scripture: 2 Corinthians 3:5–18
2 Corinthians 3:5–18
5 Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;
6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:
8 How shall not the ministration of the spirit be rather glorious?
9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
11 For if that which is done away was glorious, much more that which remaineth is glorious.
12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished:
14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away.
17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
Key Text
We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.—2 Corinthians 3:18
Hope in the Lord
Unit I: Experiencing Hope
Lessons 1–5
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Identify the nature of the hope to which Paul refers.
2. Explain the transformational change that is to occur as one matures in faith.
3. Make a plan to push toward that transformational change personally.
How to Say It
a fortiori (Latin) eh four-she-or-eye or ah four-she-or-ee.
apostolic ap-uh-stahl-ick.
Colossians Kuh-losh-unz.
Corinth Kor-inth.
Corinthians Ko-rin-thee-unz (th as in thin).
Introduction
A. A Pile of “Glory Stuff”?
An adult Christian was overheard commenting on a certain confusion he experienced when watching various televangelists as a child. He would occasionally hear a preacher say, “Give glory to God!” The child wondered about the meaning of this imperative. All he could think of was a pile of this “glory stuff” somewhere, and he was supposed to go there, get a double handful of it, and offer it to God. But didn’t God have enough glory already? How was it possible to give Him more than what He already had? And what was this “glory stuff,” anyway?
Such childhood thinking eventually was replaced with adult thinking, of course (compare 1 Corinthians 13:11). But a certain element of the question remained to be addressed: How does the concept of “glory” come into play as we live before God in a fallen world? The apostle Paul has the answer.
B. Lesson Context
By AD 57, the year that Paul wrote the letter we call 2 Corinthians, he had developed a multiyear relationship with the church he had planted in Corinth. He had established that congregation on his second missionary journey of AD 52–54 (Acts 18:1–11). Bible experts recognize this letter as the most difficult to understand among all 13 of Paul’s epistles. This letter and others to the church in Corinth (see 1 Corinthians 5:9; 2 Corinthians 2:3–4; 7:8, 12) reveal that Paul had stayed in touch. Such was the nature of his church-planting ministry.
The letters of 1 and 2 Corinthians show a congregation troubled on several fronts. Challenges to Paul’s apostolic authority aggravated those troubles, and his letters to that church feature responses to personal criticisms leveled at him (1 Corinthians 9:1–2; 2 Corinthians 10:10; 11:5; 12:11–12; etc.). Therefore, Paul used much ink in 2 Corinthians to defend the legitimacy of his apostolic calling. Indeed, the more than 500 words of 2 Corinthians 2:12–3:18 set the stage for longer defenses of his apostolic ministry later in the epistle. Today’s lesson covers a majority of those 24 verses.
I. Paul’s Expertise
(2 Corinthians 3:5–6)
A. Source: God (v. 5)
5. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God.
As Paul further explores the nature of his apostolic ministry, he uses a word that is translated sufficient and sufficiency several times in this letter (here and in 2 Corinthians 2:6, 16; compare also 1 Corinthians 15:9; Colossians 1:12; and 2 Timothy 2:2). In so doing, he makes clear that although he has confidence in the results of his ministry (2 Corinthians 1:15; 2:3; 3:4), it is God who must have the credit, not Paul and his fellow apostles. Any sufficiency is from God. This “credit where credit is due” acknowledgment is also reflected in 2 Corinthians 2:17 (compare 1 Corinthians 15:10).
What Do You Think?
If God makes us sufficient for the work He desires of us, what responsibilities are we left with as a result?
Digging Deeper
What verses support your answer?
B. Focus: New Covenant (v. 6)
6. Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.
The English words minister and ministers occur four times (here and in Colossians 1:7; 4:7; and 1 Timothy 4:6) as a noun in describing the leadership function of those commonly designated today as “pastors.” These ministers were tasked primarily with preaching the Word, while other leaders—commonly called “shepherds”—attended primarily to non-preaching tasks of caring for the church (example: James 5:14).
The term new testament refers to the new covenant (note how it is translated that way in Hebrews 8:6, 8; 10:16; 12:24). Several Old Testament passages refer to God’s plan for such a covenant. Particularly clear on this point is Jeremiah 31:31–34. The covenant foreseen by Jeremiah was brought into being by Jesus himself (see Luke 22:20; Hebrews 8). A primary feature of the old covenant—the Law of Moses—was that it brought death by condemning people as lawbreakers (Romans 2:27; 7:5; 1 Corinthians 15:56). This was through no fault of the law; the benefit of following the letter of the law was learning God’s ways, not earning salvation. The new covenant, by contrast, giveth life. Therefore, life under the new covenant is connected with the spirit, a concept introduced by Jesus (see John 6:63) and stressed by Paul (see Romans 2:29; 7:6).
No “False Choice”
Here! On March 23, 1775, legislator and orator Patrick Henry delivered one of the most famous speeches in American history. The American colonies were on the verge of revolution, and colonial legislators were trying to decide how to respond to a series of British policies deemed oppressive, intolerable, and coercive. While there is some doubt about the exact wording of his speech, most agree on its fiery ending: “I know not what course others may take, but as for me, give me liberty or give me death!”
While Henry was certainly talking about fighting the British in a revolution, his statement bears an ironic resemblance to today’s lesson text. There are only two options when it comes to one’s standing before God: death from the letter of the law or life in the Spirit of God through Jesus.
In the study of logic, we are careful to note what is called “the fallacy of the false choice.” This is where a limited set of alternatives are offered from which to choose, when in fact, other, unstated choices are available. Neither Patrick Henry nor the apostle Paul was guilty of committing this fallacy. Henry had decided that there were only two ways his life could proceed; it was either death or liberty, nothing in between. Paul’s view was the same, from a spiritual rather than an earthly perspective. Make no mistake: there is no alternative, no third or fourth choice available. How do you keep yourself from slipping into a “half and half” fiction in this regard? —C. S.
II. Paul’s Interpretation
(2 Corinthians 3:7–11)
A. First If-Then Argument (vv. 7–8)
7–8. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away. How shall not the ministration of the spirit be rather glorious?
Paul now begins a series of conditional if-then statements, a style of argument that also goes by the designation a fortiori, meaning “from [the] stronger.” This type of logic is well documented in the ancient literature of Jews and Greeks. The argument is formed when the truth of a greater assertion is based on a lesser reality that is commonly agreed on. In other words, this kind of argument takes the form of “if such-and-such is true, then so-and-so must be true as well.” Often the word then does not appear in this kind of argument, but its intent is understood to be present nonetheless. In the case at hand, the force of the word then occurs just before the word how.
Paul often walks a tightrope when he talks about the old law (the old covenant of the Law of Moses). He knows that the new covenant—the ministration of the spirit—is far superior to the old one—the ministration of death (see Romans 7:10). But that doesn’t mean that the old covenant was defective or had failed in some way (9:6). Indeed, the old covenant of law was flawless in what it was intended to accomplish: establishing God’s expectations in no uncertain terms (7:7; Galatians 3:24). This left Israel with no excuse regarding knowledge of sin. It’s reasonable that in creating humans in His own image (Genesis 1:26), God would expect us to be holy because He is holy (Leviticus 11:44–45; quoted in 1 Peter 1:16). That expectation resulted in God’s giving His requirements for holiness not just to the children of Israel but to Gentiles as well (Romans 1:18–20; 2:14–15).
But what constitutes a holy life? That’s the question that the old law answered in terms of a code of behavior. That body of law was so important that it was engraven in stones (Exodus 32:16; 34:1–5, 28; contrast Romans 4:15; 5:13). Contrast that with our modern expression “it’s not written in stone” when we want to stress that a document is just a first draft or that it is otherwise changeable. If anyone could keep the law perfectly, that person would have led a perfectly holy life. A person is not made holy by the corruptible things or the tradition of the elders. One is made holy by the precious blood of Christ (1 Peter 1:17–22).
Exodus 34:29–35 is the touchstone for Paul’s illustration regarding the face of Moses for the glory of his countenance. The point of contrast is that the radiance of Moses’ face, like the covenant he had received, was temporary. It faded with time. By contrast, the new covenant doesn’t fade (1 Peter 1:3–4). God would not replace something “more” glorious with something “less” glorious!
What Do You Think?
What biblical examples come to mind when you consider the glory of the Spirit’s ministry?
Digging Deeper
What examples can you give from your congregation?
Faded Glory?
A brand of denim jeans called “Faded Glory” hit the marketplace in 1972. Various articles of clothing under that brand name can still be purchased today. The success and longevity of this apparel line is curious at first glance since the name Faded Glory has a negative connotation. Things that are faded are in a state of deterioration; whatever glory was once present has become hard to discern.
Perhaps the attraction lies in being a contrarian—one who relishes doing something different than the majority of people would do. Today, we still see for sale new denim jeans of various brands that are sold “distressed,” with intentional rips and holes.
I have no favorites when it comes to brands of denim jeans since I don’t own any and never wear them. I have a contrarian mindset on many things, but not the Bible. I don’t want to be the one in James 1:11 who fades away. Instead, I embrace the inheritance and crown that will never fade away (1 Peter 1:4; 5:4). This means I must reject any substitute. And to be able to do that, I must be able to recognize the danger (see Romans 1:25; 2 Thessalonians 2:1–12; etc.). Have you trained yourself to do so? —R. L. N.
B. Second If-Then Argument (vv. 9–10)
9–10. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.
Paul moves to his second if-then conditional statement. Again, the word then isn’t explicitly used, but its force is understood to be present nevertheless, just before the word much. The point about the glory of the old covenant in relation to the glory of the new covenant is essentially the same as in 2 Corinthians 3:7–8, just considered above. What’s new here is the introduction of parallel descriptions: the “ministration of death” in 3:7 is the same as the ministration of condemnation here in describing the old covenant (Deuteronomy 27:26). And the “ministration of the spirit” in 2 Corinthians 3:8 is the same as the ministration of righteousness here in describing the new covenant in Christ. Therefore, the new covenant is superior because those who merit condemnation for sin receive instead imputed righteousness because of Christ (Romans 3:21–22; 2 Corinthians 5:21).
B. Third If-Then Argument (v. 11)
11. For if that which is done away was glorious, much more that which remaineth is glorious.
This is the third and final if-then argument that contrasts the old covenant (that which is done away) with the new covenant (that which remaineth). As mentioned above, the word then does not appear as such.
But its force is understood to occur just after the comma. The law could not make humanity perfect because of the weakness of the fallen nature (Psalm 19:7; Romans 8:3). It was meant to reveal that which is best, salvation by faith in Christ. In Him, sin was condemned in the flesh, and the righteous requirements of the law were accomplished (8:4; Hebrews 7:19; 10:1).
III. Paul’s Application (2 Corinthians 3:12–18)
A. With Face Covering (vv. 12–15)
12. Seeing then that we have such hope, we use great plainness of speech. Hope is an important theme for Paul. Indeed, he uses the noun and verb forms of that word more than 60 times in his 13 letters! Certainty derives from hope. A person with a sincere hope of finishing a race has a significantly better chance of doing so than someone who enters the race convinced that he won’t be able to finish. In Paul’s case, his hope reveals itself in his boldness, expressed as great plainness of speech (compare Romans 5:4–5; 8:24–25). Imagine how ineffective Paul’s message of the gospel would be if his voice conveyed the lukewarm overtones of “maybe,” “perhaps,” and “possibly”!
13. And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished. Exodus 32–34 continues to be Paul’s source of illustration to demonstrate the superiority of the new covenant over the old. Specifically, the reference here is to Exodus 34:33, 35. The illustration and its intended effect on Paul’s first-century audience are essentially the same as in 2 Corinthians 3:7–8 above, but with the detail of a vail (veil) added. We know it was some face covering, but it is difficult to determine what it was made of, its shape, etc.
14–15. But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart.
The Scriptures often use figurative language to describe a lack of perception. Such language often involves the senses of seeing and hearing. Considering the word blinded in the verse at hand, we see the same word used in Romans 11:7 and 2 Corinthians 4:4. Hearts are said to be hardened in Mark 6:52; 8:17. Blindness and hardening are mentioned together in John 12:40. Hearts and ears are said to be “uncircumcised” in Acts 7:51. These are just a few examples—the list goes on and on.
All this speaks to spiritual insensitivity. A person with this self-inflicted disposition may refuse to hear physically; consider Acts 7:57, where people used their hands and loud voices to drown out and not hear Stephen’s testimony. They refused to hear it both spiritually and physically. Regarding the two verses at hand, Paul’s opponents were doing their best (or worst?) to retain the vail that had been done away in Christ. How foolish!
B. Without Face Covering (vv. 16–18)
16. Nevertheless when it shall turn to the Lord, the vail shall be taken away.
Paul says the same thing in Romans 11:23, using an agricultural comparison: “They also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.” The way this happens is when hearts turn to the Lord. It’s not enough merely to turn away from sin; that’s only half the solution. The full solution is to turn to the Lord in repentance (Luke 1:17; Acts 9:35; 1 Thessalonians 1:9).
What Do You Think?
What “veils” prevent nonbelievers from coming to Christ today?
Digging Deeper
Do you have a role to play in taking the “veil” away? Why or why not?
17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.
The phrase the Lord is that Spirit reflects Isaiah 61:1, quoted by Jesus in Luke 4:18–19. Both passages stress the freedom or liberty that Christ has brought. In contrast to the Israelites, who most often had a human leader mediating between them and God (compare Hebrews 8), Paul’s audience had access to God through the indwelling Spirit. Paul stresses that it is through the Spirit that they have freedom. Through the covenant of the Spirit, they were liberated from the veil. Unlike Moses, they did not have to place a veil over their face. The same face that Paul turned to the Lord was the same face that the people were able to see. Because now the glory never wears off.
When set alongside passages such as John 8:32; Romans 8:2; 2 Corinthians 13:9; and Galatians 5:1, 13, we get the full-orbed picture of the nature of this freedom.
What Do You Think?
What other verses help you define what it means to have freedom in the Spirit?
Digging Deeper
What popular definitions of freedom might hinder either experiencing or understanding freedom in the Spirit?
18. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
Paul now moves to contrast specifically those who erroneously choose to remain veiled with those who wisely choose not to (we all, with open face). Unlike the glory of the old covenant that was only given to Moses, the benefits of the new are available to everyone in Christ. In this sense, we can see at least a glimpse of the glory of the Lord. Our current view of Him is not crystal clear, given that we yet view Him as a reflection in a mirror (as in a glass; compare 1 Corinthians 13:12). We do not yet have the full view that we will eventually be blessed to have: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2).
Even so, our reflected view is sufficient in this life for conforming us ever more closely to the image of the Son of God (Romans 8:29). Could there be any greater tragedy for choosing not to do so? See 2 Corinthians 4:4–6.
What Do You Think?
Have you experienced any “growth spurts” in your transformation into God’s image?
Digging Deeper
What pitfalls might a believer experience if he or she found all growth in the Spirit to happen quickly or dramatically?
Conclusion
A. The Few
The larger context of Exodus 34—the source of Paul’s illustrations regarding glory—is the sin of the Israelites in chapter 32. From Exodus 32:9 to 34:9, the Lord characterizes the people as “stiffnecked” four times. The face covering Moses needed is noted only after Moses returned from the mountain a second time, following the incident of the golden calf. Thus that great sin was answered with a sign of great holiness: the radiant glory of Moses’ face, which needed to be covered.
But despite the greatness and holiness that that radiance symbolized, another episode of glory, the advent of Christ, was yet to be. Some 15 centuries later, Christ arrived in God’s perfect timing. Few, if any, people expected Him in the way He came. And relatively few allowed Him to remove the veil from their hearts so they might see Him clearly.
And so it is yet today. Think of someone who believes that he or she will have no problem getting into Heaven because he or she is basically “a good person.” Whether consciously or unconsciously, that attitude comes from a salvation-by-works mentality. Such thinking often presents itself when a person compares himself or herself to another who is relatively “more evil.” But that’s not how salvation works; that is not the criteria for entrance. Those stuck in this mode of belief have a veil they refuse to remove. They need to encounter the great veil-remover, Jesus Christ (Matthew 27:51; Mark 15:38; Luke 23:45).
How will you seek out someone who is lost in this way this week?
B. Prayer
Thank You, Heavenly Father, for the lesson’s perspective on what is true and necessary. Deliver us from the worldly mindset that repeatedly tries to take our thoughts captive. May we be alert to spiritual blindfolds that we willingly put on so readily and easily. This week, provide us with opportunities to help remove the veil from someone’s heart. We pray as Your servants in the name of Your Son, Jesus. Amen.
C. Thought to Remember
Be unveiled. Be bold.