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 (see note 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; 33:18-20; 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 (Phile. 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.