2 Corinthians Chapter 3 · Verse 9
For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.
Original Language Analysis
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 16
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
ἡ
G3588
ἡ
Strong's:
G3588
Word #:
3 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
διακονία
doth the ministration
G1248
διακονία
doth the ministration
Strong's:
G1248
Word #:
4 of 16
attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the christian teacher, or technically of the diaco
τῆς
G3588
τῆς
Strong's:
G3588
Word #:
5 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
δόξῃ
be glory
G1391
δόξῃ
be glory
Strong's:
G1391
Word #:
7 of 16
glory (as very apparent), in a wide application (literal or figurative, objective or subjective)
πολλῷ
much
G4183
πολλῷ
much
Strong's:
G4183
Word #:
8 of 16
(singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely
περισσεύει
exceed
G4052
περισσεύει
exceed
Strong's:
G4052
Word #:
10 of 16
to superabound (in quantity or quality), be in excess, be superfluous; also (transitively) to cause to superabound or excel
ἡ
G3588
ἡ
Strong's:
G3588
Word #:
11 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
διακονία
doth the ministration
G1248
διακονία
doth the ministration
Strong's:
G1248
Word #:
12 of 16
attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service (especially of the christian teacher, or technically of the diaco
τῆς
G3588
τῆς
Strong's:
G3588
Word #:
13 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
Historical Context
Jewish theology rightly understood the law as holy, just, and good (Romans 7:12), given by God Himself. However, rabbinic tradition often emphasized human ability to keep the law and merit righteousness through obedience. Paul's gospel shattered this framework: the law's purpose was never to make people righteous but to reveal their unrighteousness and drive them to Christ (Galatians 3:24). The "ministration of righteousness" fulfilled the promise of Jeremiah 23:6, where Messiah is called "THE LORD OUR RIGHTEOUSNESS." Christ imparts what the law merely demanded.
Questions for Reflection
- How does understanding the law's purpose as "condemnation" (not salvation) free you from trying to earn God's favor?
- In what ways have you experienced the "ministration of righteousness"—God imparting righteousness rather than merely demanding it?
- How can you help others trapped in the "ministration of condemnation" discover the glorious liberty of the new covenant?
Analysis & Commentary
For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. Paul presents a second parallel contrast, this time between condemnation (Greek katakrisis, κατάκρισις) and righteousness (Greek dikaiosynē, δικαιοσύνη). The old covenant is called the ministration of condemnation because its function was to expose sin and pronounce judgment (Romans 3:19-20; 7:7-13; Galatians 3:10). Without the Spirit's transforming power, the law could only condemn.
By contrast, the ministration of righteousness (Greek hē diakonia tēs dikaiosynēs, ἡ διακονία τῆς δικαιοσύνης) refers to the new covenant gospel that imparts righteousness—both the imputed righteousness of justification (2 Corinthians 5:21; Romans 3:21-26) and the imparted righteousness of sanctification through the Spirit. Paul uses exceed in glory (Greek perisseuin en doxē, περισσεύειν ἐν δόξῃ, "abound" or "overflow in glory") to emphasize the immeasurable superiority. The new covenant doesn't merely improve on the old—it overflows with surpassing glory because it accomplishes what the law never could: making sinners righteous.