The New Covenant of the Spirit
… utterly easy to throw off and very readily spat out. And indeed God said somewhere, “This people draws near to Me with their mouth and honors Me with their lips, but their heart is far from Me; in vain do they worship Me, teaching as doctrines the commandments of men” (Isaiah 29:13; Matthew 15:8–9). But our Lord Jesus Christ writes His holy and divine laws for us on fleshly tablets of the heart, that is, on tablets that can feel (2 Corinthians 3:3). That is why He also said through the voice of the prophet Ezekiel, “And I will tear out their heart of stone from their flesh and give them a heart of flesh, so that they may walk in My ordinances” (Ezekiel 11:19–20). If anyone, then, does not lean on the shadows given through Moses, and does not have the law written in ink as on tablets of stone, but within, in the mind, through the Spirit, he is a letter of Christ known by all men (2 Corinthians 3:2–3).
Volume 2, Discourse 1.
“Such is the confidence that we have through Christ toward God,” and so on (2 Corinthians 3:4).
Paul, knowing it well, ascribes the dignity of the apostleship not to human powers but to God, who is mighty in all things and who holds it out, through Christ the mediator, to those worthy to receive it. That is why he says that all good things come to the saints in Christ; for “every perfect gift is from above,” from “the Father of lights” (James 1:17). Yet He through whom all things are, and in whom all things are, is Christ (1 Corinthians 8:6; Colossians 1:16). He mediates between us and God in the saving economy, yet He works all things from God the Father, since He is His very Wisdom and Power (1 Corinthians 1:24).
But what is the confidence through Christ toward God? Listen as he goes on to say, “Not that we are sufficient of ourselves to reckon anything as coming from ourselves” (2 Corinthians 3:5); for “all wisdom is from the Lord” (Sirach 1:1), as it is written; “but our sufficiency is from God, who also made us sufficient as ministers of a new covenant, not of the letter but of the spirit; for the letter kills, but the spirit gives life” (2 Corinthians 3:5–6).
And what is the letter? The type in the law, the things still carried out as in shadows. And the spirit is the power of the worship in Christ, which shows those who approach it through faith to be spiritual. As far as the type falls short of the truth, so far, I think, do those who serve it come behind those who minister the truth as priests. For Christ sprinkles us with His own blood, and not only for “the purity of the flesh,” as the rites of the law certainly did; rather He cleanses “our conscience from dead works” (Hebrews 9:13–14) and frees us from transgression. Besides this He also grants us the hope of life; for it is true that “whoever believes in the Son has eternal life” (John 3:36). For He has promised also the resurrection of our very bodies, and their return to incorruption and to a life without end.
“For indeed what was glorified has not been glorified in this respect, because of the glory that surpasses it” (2 Corinthians 3:10).
Again he brings the dignity of the divine apostleship back to its incomparable superiority. Having compared the two ministries and set out very well what is proper to each, he shows that the ministry in Christ through the Spirit is the more radiant. This is the aim of his thought in these words, but the saying is not phrased very clearly; for it seems somehow not very easy to see into, nor ready to hand even for those who wish to see it. For what does “What was glorified has not been glorified,” and what follows, mean? What he wants to show is something like this. Moses was indeed glorified, he says, as minister of the law that is being set aside; but the glory of the new proclamation, the proclamation in Christ, overcame the first and made it seem not to have been glorified at all. For just as, while night still remains and its darkness blackens this whole universe, the disk of the moon flashes out, as it were, and the chorus of the stars has its own glory, yet when the sun …
Greek
εὐαπόβλητον παντελῶς καὶ μάλα ῥᾳδίως ἀποπτυό 332 μενον. καὶ γοῦν ἔφη που Θεός 5 "Ἐγγίζει μοι ὁ λαὸς οὗτος "τῷ στόματι αὐτῶν, καὶ τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ "δὲ καρδία αὐτῶν πόῤῥω ἀπέχει ἀπ' ἐμοῦ· μάτην δὲ σέβον"ταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων." ὁ δὲ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἐν πλαξὶ καρδίας σαρκίναις, τουτέστιν αἰσθητικαῖς, τοὺς ἱεροὺς ἡμῖν καὶ θείους ἐγγράφει νόμους· τοιγάρτοι καὶ ἔφασκεν διὰ φωνῆς Ἰεζεκιὴλ τοῦ προφήτου "Καὶ ἐκσπάσω τὴν καρδίαν αὐτῶν τὴν "λιθίνην ἐκ τῆς σαρκὸς αὐτῶν καὶ δώσω αὐτοῖς καρδίαν "σαρκίνην, ὅπως ἐν τοῖς προστάγμασί μου πορεύωνται." εἴ τις οὖν οὐ ταῖς διὰ Μωσέως προσερήρεισται σκιαῖς, οὔτε μὴν μέλανι γεγραμμένον ἔχει τὸν νόμον ὡς ἐν πλαξὶ λιθίναις, ἀλλ' εἰς νοῦν ἔσω διὰ τοῦ Πνεύματος, οὗτός ἐστιν ἐπιστολὴ Χριστοῦ γινωσκομένη ὑπὸ πάντων ἀνθρώπων. ΤΟΜΟΣ Β. ΛΟΓΟΣ Α. Πεποίθησιν δὲ τοιαύτην ἔχομεν διὰ Χριστοῦ πρὸς τὸν Θεόν κ.τ.λ. ΕΙ∆ΩΣ ὁ Παῦλος τῆς ἀποστολῆς τὸ ἀξίωμα οὐκ ἀνθρωπίναις μᾶλλον ἀνάπτει δυνάμεσιν ἀλλὰ τῷ πάντα ἰσχύοντι Θεῷ καὶ τοῖς τοῦ λαβεῖν ἀξίοις ὀρέγοντι διὰ μεσίτου Χριστοῦ. διό φησι πάντα μὲν ἐν Χριστῷ τοῖς ἁγίοις τὰ ἀγαθά· καὶ γάρ "ἐστιν ἄνωθεν καὶ ἐκ τοῦ πατρὸς τῶν φώτων πᾶν "δώρημα τέλειον·" ἀλλ' οὖν ὁ δι' οὗ τὰ πάντα καὶ ἐν ᾧ τὰ πάντα Χριστός ἐστιν, μεσιτεύων μὲν ἡμᾶς καὶ Θεὸν διὰ τὴν οἰκονομίαν, πλὴν ἐνεργῶν τὰ πάντα παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ἅτε δὴ καὶ ὑπάρχων αὐτοσοφία τε καὶ δύναμις αὐτοῦ· ποία δέ ἐστιν ἡ πεποίθησις ἡ διὰ Χριστοῦ πρὸς Θεὸν, ἄκουε δὴ προσεπάγοντός τε καὶ λέγοντος Οὐχ ὅτι ἀφ' ἑαυτῶν ἱκανοί ἐσμεν λογίσασθαί τι ὡς ἐξ ἑαυτῶν· "πᾶσα γὰρ σοφία "παρὰ Κυρίου," κατὰ τὸ γεγραμμένον· ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος· τὸ γὰρ γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ. καὶ τί τὸ γράμμα ἐστίν; ὁ 334 ἐν νόμῳ τύπος, τὰ ὡς ἐν σκιαῖς ἔτι πληρούμενα· πνεῦμα δὲ, τῆς ἐν Χριστῷ λατρείας ἡ δύναμις, πνευματικοὺς ἀποφαίνουσα τοὺς προσιόντας αὐτῇ διὰ τῆς πίστεως· ὅσῳ δ' ἂν ἥττων τῆς ἀληθείας ὁ τύπος, τοσοῦτον οἶμαι κατόπιν οἱ διακονοῦντες αὐτὸν τῶν ἱερουργούντων τὴν ἀλήθειαν· ῥαντίζει γὰρ ἡμᾶς Χριστὸς αἵματι τῷ ἰδίῳ, καὶ οὐ πρὸς μόνην "τὴν "τῆς σαρκὸς καθαρότητα," καθάπερ ἀμέλει καὶ τὰ ἐν νόμῳ, καθαρίζει δὲ μᾶλλον καὶ "τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν "ἔργων," καὶ ἐξίστησι πλημμελήματος· χαρίζεται δὲ πρὸς τούτῳ καὶ ζωῆς ἐλπίδα· καὶ γάρ ἐστιν ἀληθὲς ὡς "ὁ "πιστεύων εἰς τὸν Υἱὸν ἔχει ζωὴν αἰώνιον·" ἐπήγγελται γὰρ καὶ αὐτῶν τῶν σωμάτων τὴν ἀνάστασιν καὶ ἀναφοίτησιν τὴν εἰς ἀφθαρσίαν καὶ εἰς μακραίωνα βίον. Καὶ γὰρ οὐδὲ δεδόξασται τὸ δεδοξασμένον ἐν τούτῳ τῷ μέρει, εἵνεκεν τῆς ὑπερβαλλούσης δόξης. Ἀναφέρει πάλιν ἐπὶ τὸ ἀσυγκρίτως ὑπερτεροῦν τῆς θείας ἀποστολῆς τὸ ἀξίωμα καὶ τῶν διακονιῶν τὴν σύγκρισιν ποιησάμενος καὶ τὸ ἑκατέρας ἴδιον εὖ μάλα παρενεγκὼν διαφανεστέραν ἀποφαίνει τὴν ἐν Χριστῷ διὰ πνεύματος. καὶ ὁ μὲν τῆς ἐννοίας αὐτῷ διὰ τούτων ἔρχεται σκόπος, πέφρασται γεμὴν οὐ σφόδρα σαφῶς τὸ ῥητόν· ἔοικεν γὰρ εἶναί πως οὐ λίαν εὐκάτοπτον οὔτε μὴν τοῖς ἐθέλουσιν ἕτοιμον ἰδεῖν. τί 335 γάρ ἐστι τό Οὐ δεδόξασται τὸ δεδοξασμένον καὶ τὰ ἑξῆς; ἔστι δέ τι τοιοῦτον ὃ βούλεται δηλοῦν. δεδόξασται μὲν γὰρ, φησὶν, ὁ Μωσῆς, ὡς διάκονος νόμου τοῦ καταργουμένου, ἀλλ' ἡ τοῦ νέου καὶ ἐν Χριστῷ κηρύγματος δόξα νικῶσα τὴν πρώτην ἀπέφηνε τοιαύτην 6 αὐτὴν ὡς μηδὲ ὅλως δεδοξάσθαι δοκεῖν. ὅνπερ γὰρ τρόπον νυκτὸς μενούσης ἔτι καὶ τοῦ κατ' αὐτὴν σκότους τόδε τὸ σύμπαν καταμελαίνοντος, ἀπαστράπτει μὲν ὥσπερ τῆς σελήνης ὁ κύκλος, δόξαν δὲ τὴν ἰδίαν ἔχει ὁ τῶν ἄστρων χορός· ἡλίου γεμὴν