Charles Ellicott Commentary 2 Corinthians 3:6

"who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." — 2 Corinthians 3:6 (ASV)

Able ministers of the new testament.—Perhaps it is better, to keep the emphasis on the word used in 2 Corinthians 2:16, in both English and Greek, sufficient ministers. This noun carries out the thought implied in the phrase “ministered by us” in 2 Corinthians 3:3. In the “new covenant”—new, implying freshness of life and energy—we find a direct reference to our Lord’s words, as cited in 1 Corinthians 11:25 and given in the Gospel narrative of the Last Supper (see Notes on Matthew 26:28), and also to Jeremiah 31:31. The Greek text omits the article before all three words: “of a new covenant, one not of a written letter, but of spirit.” The idea of “spirit” is drawn from Ezekiel 11:19 and Ezekiel 36:26-27.

For the letter killeth, but the spirit giveth life.—The word “letter” (gramma) stands not for what we call the literal meaning of Scripture, as contrasted with an allegorical or spiritual one, but for the entire written code or law of Judaism. Saint Paul does not contrast the literal meaning of that code with its so-called mystical exposition (a view that has often led to wild and fantastic interpretations), but speaks of the written code as such.

Thus, the plural “the writings, the Scriptures” (grammata), refers to the sacred Books of Israel (John 5:47; 2 Timothy 3:15), and the scribes (grammateis) were those who interpreted these writings.

The contrast between the “letter” in this sense and the “spirit” is a familiar thought with Saint Paul (Romans 2:27–29; Romans 7:6). Concerning this written code, Saint Paul says that it “killeth.” This statement seems startlingly bold, and he does not stop here to explain its meaning. What he means, however, is stated with sufficient fullness in the three Epistles written about this time (1 Corinthians 15:56; Galatians 3:10; Galatians 3:21; Romans 7:9–11; Romans 8:2–3, the references being given in the chronological order of the Epistles).

From Saint Paul’s perspective, the work of the Law is to make people conscious of sin. No outward command, even if it comes from God and is holy, and just, and good (Romans 7:12), can, in itself, do more than that. What was lacking was the life-giving power of the Spirit.

The word “spirit” here (as in Romans 2:27 and Romans 7:6) seems to hover between two meanings. First, it can represent any manifestation of the Divine Life that gives life—in this sense, the words of Christ are spirit and life (John 6:63), and Christ Himself is a quickening spirit (1 Corinthians 15:45, and compare 2 Corinthians 3:17 of this chapter). Second, it can refer to the more distinctly personal sense in which Saint Paul speaks of “the Spirit,” the Holy Spirit, to which we commonly limit our use of the name “the Holy Ghost” in His relation to the Father and Son.

Concerning that Spirit, Saint Paul says that “it quickens”: it can rouse into life not only the slumbering conscience, as the Law had done, but also the higher spiritual element in humanity. It can give this element strength to will, the healthy energy of new affections, new prayers, and new impulses. If we cannot suppose Saint Paul to have been acquainted with our Lord’s teaching as recorded in John 6:63 (where see Note), the coincidence of thought is, at any rate, singularly striking.