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3. Glory of the New Covenant
1Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you? 2Ye are our epistle, written in our hearts, known and read of all men; 3being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh. 4And such confidence have we through Christ to God-ward: 5not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6who 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. 7But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: 8how shall not rather the ministration of the spirit be with glory? 9For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory. 10For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. 11For if that which passeth away was with glory, much more that which remaineth is in glory. 12Having therefore such a hope, we use great boldness of speech, 13and are not as Moses, who put a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away: 14but their minds were hardened: for until this very day at the reading of the old covenant the same veil remaineth, it not being revealed to them that it is done away in Christ. 15But unto this day, whensoever Moses is read, a veil lieth upon their heart. 16But whensoever it shall turn to the Lord, the veil is taken away. 17Now the Lord is the Spirit: and where the Spirit of the Lord is, there is liberty. 18But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.
5. Not that we are competent.
“Non point que soyons suffisans;” — “Not that we are sufficient.”
When he thus disclaims all merit, it is not as if he abased himself in merely pretended modesty, but instead of this, he speaks what he truly thinks. Now we see, that he leaves man nothing. For the smallest part, in a manner, of a good work is thought. In other words,
“Pour le moins;” — “At least.”
it has neither the first part of the praise, nor the second; and yet he does not allow us even this. As it is less to think than to will, how foolish a part do those act, who
arrogate to themselves a right will, when Paul does not leave them so much as the power of thinking aught!
See Institutes, volume 1. — Ed.
Papists have been misled by the term sufficiency, that is made use of by the Old Interpreter.
Wiclif (1380) following, as he is wont, the Vulgate, renders the verse as follows: “Not that we ben sufficiente to thenke ony thing of us as of us: but oure sufficience is of God.” — Ed.
For they think to get off by acknowledging that man is not qualified to form good purposes, while in the mean time they ascribe to him a right apprehension of the mind, which, with some assistance from God, may effect something of itself. Paul, on the other hand, declares that man is in want, not merely of sufficiency of himself, (αὐτάρκειαν,) but also of competency (ἱκανότητα,)
“La disposition, preparation, et inclination;” — “Disposition, preparation, and inclination.”
which would be equivalent to idoneitas (fitness), if such a term were in use among the Latins. He could not, therefore, more effectually strip man bare of every thing good.
Charnock, in his “Discourse on the Efficient of Regeneration,” makes an interesting allusion to Calvin’s exposition of this verse. “Thinking,” says he, “is the lowest step in the ladder of preparation; ‘tis the first act of the creature in any rational production; yet this the Apostle doth remove from man, as in every part of it his own act, (2 Corinthians
Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God.
The word signifies — reasoning: no rational act can be done without reasoning; this is not purely our own. We have no sufficiency of ourselves, as of ourselves, originally and radically of ourselves, as if we were the author of that sufficiency, either naturally or meritoriously. And Calvin observes, that the word is not αὐτάρκεια, but ἱκανότη” — not a self ability, but an aptitude or fitness to any gracious thought. How can we oblige him by any act, since, in every part of it, it is from him, not from ourselves? For as thinking is the first requisite, so it is perpetually requisite to the progress of any rational act, so that every thought in any act, and the whole progress, wherein there must be a whole flood of thoughts, is from the sufficiency of God.” — Charnock’s Works, volume 2, p. 149. — Ed.