2 Corinthians 3:9

For if the ministration of condemnation [be] glory, much more doth

the ministration of righteousness exceed in glory.
Note 4 at 2 Cor. 3:9: Jesus said in John 3:17, "For God sent not his Son into
the world to condemn the world; but that the world through him might be
saved." Romans 8:1 says, "There is therefore now no condemnation to them
which are in Christ Jesus..." Romans 8:34 says, "Who is he that condemneth?
It is Christ that died, yea rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us." These scriptures leave no
doubt that condemnation (see note 5 at this verse) is not a ministry of God
to His children. Yet Paul is saying here that the Old Testament law was a
ministration of condemnation. What does this mean? "Is the law then against
the promises of God? God forbid" (Gal. 3:21)!
The Lord uses the law to convict and condemn a lost person for his sin (1
Tim. 1:9). There is a positive purpose for this before salvation (see note 4 at
Rom. 3:19, p. 757), but once a person believes in Christ and becomes a new
creature (2 Cor. 5:17), he is no longer under the law (seenote 3 at Rom. 3:19,
p. 757) and therefore, no longer under its condemnation (see note 4 at Rom.
8:1, p. 791; see note 6 at Rom. 8:2, p. 792). The way the Lord convicts a
believer is through the inner ministry of the Holy Spirit. This is always done in
a positive manner that encourages us to turn from sin rather than the
negative way of condemning us for having committed the sin.
Note 5 at 2 Cor. 3:9: In the Old Testament the Hebrew word that is usually
translated "condemn" is "rasha," and means "to do wrong, to do wickedly" (2
Chr. 6:37; 20:35; 22:3; Neh. 9:33; Ps. 106:6; Dan. 9:5; 11:32; 12:10). The
other word that is not used as frequently is "shaphat" and means "to judge or
pronounce a sentence against" (Num. 35:24; Dt. 25:2; 2 Chr. 22:8).
In the New Testament the Greek words used for "condemn" are:
"kataginosko" (to note against, i.e. find fault with-Gal. 2:11; 1 Jn. 3:20-21);
"katadikazo" (to pronounce guilty-Mt. 12:7, 37; Lk. 6:37; Jas. 5:6); "katakrino"
(to judge against, i.e. to sentence-Mt. 12:41-42; 20:18; 27:3; Mk. 10:33;
14:64; 16:16; Lk. 11:31-32; Jn. 8:10-11; Rom. 2:1; 8:3, 34; 14:23; 1 Cor.
11:32; Heb. 11:7; Jas. 5:9; 2 Pet. 2:6); "katakrisis" (to sentence adversely-2
Cor. 3:9; 7:3); "krino" (to decide judicially, to try, condemn, or punish-Mt. 7:1;
Lk. 6:37; 7:43; Jn. 3:17-18; 12:48; Acts 13:27; 23:3; 1 Cor. 5:13).
The idea from these Greek and Hebrew words is that those who resist
righteousness and choose wickedness have brought themselves under
condemnation.

The New Testament tells us that Jesus Christ did not come to condemn the
world but to save them (Jn. 3:17-18). The reason that the law was given as a
ministration of condemnation was to show the world their guilt before a holy
and righteous God. This ministration of condemnation was to serve a positive
purpose, i.e. it was to be a schoolmaster that would lead mankind to the
Savior (Gal. 3:24). For those who have chosen Jesus as the Savior from their
sins, there is no condemnation awaiting (Rom. 8:1, 33-34).
Note 6 at 2 Cor. 3:9: Glory and splendor did accompany the giving of the
Old Testament law. Paul states, "if the ministration of condemnation be
glory..." However, the glory of the New Testament surpasses the glory of the
Old Testament as much as the brightness of the sun surpasses the brightness
of the moon (see note 8 at v. 10).
The Greek word for "glory" used here and in the majority of the New
Testament is "doxa," and is translated "glory" 168 times in 152 verses.
"Glory" implies the revealing or disclosure of who God is (Ex. 16:10; 33:1820; 2 Chr. 7:1-3); His majestic beauty, honor and adoration that result in
praise and thanksgiving to God in worship. Also "glory" is used in the
connotation of splendor, grandeur, or magnificence, as Paul uses it here.
True glory is to be found only in God, revealed in His attributes and displayed
in His acts. Glory is reflected back to God by the believers bearing much fruit
(Jn. 15:8), completing the work God has called them to do (Jn. 17:4), just
belonging to the Lord (Jn. 17:10), doing all that we do in His Name and
through His strength (1 Cor. 10:31), offering Him the praise and worship He
so richly deserves (Eph. 1:11-12; 3:21), being filled with the fruit of
righteousness (Phil. 1:11; Eph. 2:10), and by the indwelling of Christ in the
life of the believer (Col. 1:27).
Note 7 at 2 Cor. 3:9: In this verse, Paul refers to the Old Testament law as a
"ministration of condemnation" and the New Testament dispensation of
grace as "the ministration of righteousness." These terms are descriptive of
the main difference between the Old and New Testaments.
The purpose of the Old Testament law was to make man aware of his sin and
his need for a Savior. It showed us sin, not a Savior. But the New Testament
shows us Christ, the Savior, and tells us we have been granted right standing
with Him on the basis of faith.
So, the focus of each of the two covenants is different. The Old Testament
focuses on our flesh (see note 3 at Rom. 7:18, p. 790) and its separation
from God. The New Testament focuses on our spirit's righteous union with
Christ. Also, the methods of the two covenants are different. The Old
Testament motivated men through the negative means of guilt (Rom. 3:19)

and condemnation (this verse), while the New Testament motivates us to live
for God in response to the great love He has shown for us (1 Jn. 4:19). The
end results of the two covenants are different, too. The law leaves the
individual broken, guilty, condemned, but ready for a Savior. The New
Testament ministry of righteousness leaves the individual full of the glory of
God and all His benefits.
Therefore, those who apply the law to Christians are not using it properly (1
Tim. 1:8-11). That means ministry that focuses primarily on the
unrighteousness of our flesh instead of the righteousness of our spirits is not
correct. Motivating Christians to serve God through guilt and fear is not the
New Testament way (Phil. 1:6). And those ministers who leave people broken
over their sin without resolving their pain into praise to God for His
forgiveness and righteousness are not taking full advantage of the New
Testament ministry of righteousness, either.