In one of Apostle Paul’s epistles to the Corinthians (2 Corinthians 3:4-11) he uses a phrase[1] that may seem startling:
“…for the letter killeth, but the spirit giveth life.”
(2 Corinthians 3:6b)
Does he mean that all Scripture (being composed of letters) is a dead letter and should be eliminated from the lives of believers? What specifically does he mean by “letter” and by “spirit”? What is the overall message in this portion of his epistle?
Fortunately, Martin Luther[2] wrote about this epistle[3][4] so let’s try to unpack answers to these questions from his writings. (Please read a copy of his writings on this topic for yourself!)
Luther acknowledges the difficultly of this passage:
“…To the inexperienced ear and heart it is not intelligible. In popedom thus far it has remained quite unapprehended…”
Martin Luther[3]
Luther brings the passage into context:
“That we may understand it, we must first get an idea of Paul’s theme. Briefly, he would oppose the vain boasting of false apostles and preachers concerning their possession of the spirit… it became his duty to make an attack upon such heresies… so that they might retain the pure doctrine received from him, and beware of false spirits… they greatly extol the Law of God, yet at best do not teach its right use, but, instead of making it tributary to faith in Christ, misuse it to teach work-righteousness…”
Martin Luther[3]
It’s clear that Paul is correcting the false teachings of the heretics that insist that keeping the Law is required for salvation.
Luther recounts the fallacy of the work-righteousness heresy:
“…It does not recognize the fact that no man is able to keep God’s commandments; that all are under sin and condemnation; and that the only way whereby help could be received was for God to give his Son for the world, ordaining another ministration, one through which grace and reconciliation might be proclaimed to us. Now, he who does not understand the sublime subject of which Paul speaks cannot but miss the true meaning of his words…”
Martin Luther[3]
Luther recounts how the word pair “letter spirit” is commonly used by the world in a literary sense, but that is not the way Paul is using the word pair in this case:
“…By ‘literary sense’ they signify the meaning of a Scripture narrative according to the ordinary interpretation of the words. By “spiritual sense” they signify the secondary, hidden sense found in the words… But he does not say that the literal text is necessarily the letter that killeth, and the allegory, or hidden meaning, the spirit. But the false teachers assert of all Scripture that the text, or record itself, is but a dead ‘letter,’ its interpretation being ‘the spirit…'”
Martin Luther[3]
Luther continues, and clarifies how Paul is using the word ‘letter’:
“…Yet they have not pushed interpretation farther than the teaching of the Law; and it is precisely the Law which Paul means when he speaks of the letter… The letter is to him the doctrine of the Ten Commandments, which teach how we should obey God, honor parents, love our neighbor, and so on — the very best doctrine to be found in all books, sermons and schools… The word ‘letter’ is to the apostle Paul everything which may take the form of doctrine, of literary arrangement, of record… ‘Letter’ is the whole Law of Moses, or the Ten Commandments, though the supreme authority of such teaching is not denied…”
Martin Luther[3]
Luther continues, and clarifies how Paul is using the word ‘spirit’:
“…he terms the ‘ministration of a New Covenant’ and ‘of the Spirit.’ This doctrine does not teach what works are required of man… it makes known to him what God… has already done: he has given his Son Christ for us; because, for our disobedience to the Law, which no man fulfills, we were under God’s wrath and condemnation. Christ made satisfaction for our sins… and gave to us his own righteousness… something no other man has been able to do… This doctrine is revealed through none but the Holy Spirit…”
Martin Luther[3]
Luther continues, and summarizes Paul’s intent in his use of the word pair:
“…The apostle employs the words ‘letter’ and ‘spirit,’ to contrast the two doctrines… however eminent the teachers whom they boast, and however great the spiritual unction which they vaunt. It is of design that he does not term the two dispensations ‘Law’ and ‘Gospel,’ but names them according to the respective effects produced. He honors the Gospel with a superior term — ‘ministration of the spirit.’ Of the Law, on the contrary, he speaks almost contemptuously, as if he would not honor it with the title of God’s commandment, which in reality it is… What Paul means is this… when they vaunt their learned and saintly preachers of the Law and its exponents, and hold their deeds and manner of life up to admiration, what is all that compared to the Gospel message?… You have pods without peas, husks without kernels… For it is impossible to keep the Law without Christ…”
Martin Luther[3]
What does Paul mean by “…for the letter killeth, but the spirit giveth life?”
“…this is the substance of his meaning: ‘The Law produces naught but terror and death when it dazzles the heart with its glory and stands revealed in its true nature. On the other hand, the Gospel yields comfort and joy…’ You see, then, why the Law is called “the letter”: though noble doctrine, it remains on the surface; it does not enter the heart as a vital force which begets obedience. Such is the baseness of human nature, it will not and cannot conform to the Law; and so corrupt is mankind, there is no individual who does not violate all God’s commandments in spite of daily hearing the preached Word and having held up to view God’s wrath and eternal condemnation. Indeed, the harder pressed man is, the more furiously he storms against the Law… The meaning here is; When the glory and holiness of Christ, revealed through the preaching of the Gospel, is rightly perceived then the glory of the Law — which is but a feeble and transitory glory — is seen to be not really glorious. It is mere dark clouds in contrast to the light of Christ shining to lead us out of sin, death and hell unto God and eternal life.”
Martin Luther[3]
Can we now simply answer our original questions?
Q: What specifically does Paul mean by “letter” and by “spirit”?
A: Paul uses this word pair in this instance to name the effects produced by the doctrine of the Law (death) and the doctrine of the Gospel (life). (Note: When used together they are foundational to God’s gift of repentence. However, Paul here is focusing on the false teacher’s misuse of the Law in their assumption that the Law is life giving.)
Q: Does he mean that all Scripture (being composed of letters) is a dead letter and should be eliminated from the lives of believers?
A: Not at all! Suggesting as much would contradict many of his epistles. Where there is no law, there is no sin. And if there is no sin, then Christ is nothing (Romans 5)[6]. By the Law the goodness of God leads to repentance (Romans 2)[6]. See also 2 Timothy 3:16-17.
Suggesting that the Law is not for believers is to repeat the controversy and heresy of the Antinomians[5].
“And where shall we learn what Christ is, and what he hath done for us? if we could not know, what the Law is, which he hath fulfilled, or what sin is, for which he hath satisfied?”
Martin Luther[6]
The Law is a guide that teaches believers what to do and not do, and how to live a God pleasing life. The power to live according to the Law comes from the Holy Spirit delivered by the Word[7] in the Gospel.
“Thus we have the Ten Commandments, a compend of divine doctrine, as to what we are to do in order that our whole life may be pleasing to God, and the true fountain and channel from and in which everything must arise and flow that is to be a good work, so that outside of the Ten Commandments no work or thing can be good or pleasing to God, however great or precious it be in the eyes of the world… Therefore they should be taught above all others, and be esteemed precious and dear, as the highest treasure given by God.”
Martin Luther[8]
Q: What is the overall message in this portion of Paul’s epistle?
A: Regardless of how needful and glorious God’s Law is, it is feeble by comparison and does not surpass the glory of the Gospel. Trying to earn salvation through a works-righteousness doctrine of the Law is a dead-end. Paul was teaching the Corinthians the nature of the heresy promoted by those false teachers.
It’s also important to note that both Paul’s passage (2 Corinthians 3:4-11) and Luther’s sermon[3] employ a critical concept that is vital to maintaining sound doctrine in the Church — the proper distinction between Law and Gospel. During the Reformation, this distinction was rediscovered and considered an “especially brilliant light” that illuminates all of Scripture and rightly divides the Word[9] so it may be correctly understood.
Lutheran historians note Luther’s use of this distinction:
“Luther, throughout his life, held that the difference between both [Law and Gospel] is as great as that between life and death or the merits of Christ and our own sinful works; and that no one can be a true minister of the Christian Church who is unable properly to distinguish and apply them. For, according to Luther, a commingling of the Law and the Gospel necessarily leads to a corruption of the doctrine of justification, the very heart of Christianity. And as both must be carefully distinguished, so both must also be upheld and preached in the Church; for the Gospel presupposes the Law and is rendered meaningless without it. Wherever the Law is despised, disparaged, and corrupted, the Gospel, too, cannot be kept intact. Whenever the Law is assailed, even if this be done in the name of the Gospel, the latter is, in reality, hit harder than the former.”
This is the same distinction[10] that sparked the 19th century Revival in Lapland by the Readers and spread by Pr. Lars Levi Laestadius through his Church and system of mission schools and lay-preachers.
Is it safe to reject any Scripture, Law or Gospel?[11] Is is safe to reject or lose the proper distinction between Law and Gospel? If any rejection[12] is acceptable, what does it do to the pure doctrine of the Church? Please comment and let me know what you think.
[1] Like many of the enthusiasts, Thomas Müntzer (1489-1525) misinterpreted 2 Corinthians 3:6 and used it as his motto, “The letter kills, but the spirit gives life.” Martin Luther learned about Müntzer’s heresy after returning from his exile at Wartburg in 1522, replying, “[Müntzer’s claims were deniable even if] he had swallowed the Holy Ghost, feathers and all.” Müntzer minimized the means of the Holy Ghost through the external Word and sacraments claiming the primary means were though direct internal experiences.
[2] Dr. Martin Luther (1483-1546)
[3] The Twofold Use of the Law & Gospel: ‘Letter’ & ‘Spirit’, by Martin Luther, The Sermons Of Martin Luther, Vol. VIII, Baker Book House, Grand Rapids, MI. Also known as: Twelfth Sunday After Trinity sermon.
[4] Preface to the Second Epistle of Saint Paul to the Corinthians, Martin Luther, 1545.
[5] Antinomianism
[6] Treatise against Antinomians written in an Epistolary Way, Martin Luther.
[7] The Smalcald Articles, Part III, Article VIII, Martin Luther, 1537.
[8] The Large Catechism, Martin Luther, 1529.
[9] The double-edged sword of His Word rightly divides between the purposes and functions of both Law and Gospel. See: Revelation 1:16, Ephesians 6:17, Hebrews 4:12, Revelation 2:12.
[10] Lohi, Seppo (2019). Christianity of the Heart: Lars Levi Laestadius and the beginning phases of the Laestadian Revival. Loretto, Minnesota: Published by the Laestadian Lutheran Church (279 N. Medina Street Suite 150, Loretto, MN 55357). ISBN: 978-1-7328008-2-3 129, 147, 220, et al.
[11] Jesus and the Father are one (John 10:30) and the Holy Spirit proceeds from both the Father and the Son (John 15:26, John 16:7). Yet, when Jesus was tempted in the wilderness (Matthew 4:1-11) as the Triune God He could have created new responses for each of the devil’s temptations. Instead, He rebuked “It is written…” referring to Scripture in each case.
[12] “For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?” (John 5:46-47)