2 Corinthians 3:6

Paul proceeded to identify seven contrasts between the New Covenant (agreement, Gr. diatheke) under which Christians serve God and the Old Covenant under which believing Israelites served God. He did so to heighten understanding of and appreciation for the ministry of Christians. The Old Covenant in view is the Mosaic Covenant, and the New Covenant is the covenant that Jesus Christ ratified by His death (Luke 22:20; 1 Corinthians 9:21; 1 Corinthians 11:25; Galatians 6:2; Hebrews 13:20). [Note: See Rodney J. Decker, "The Church’s Relationship to the New Covenant," Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.]

The New Testament uses diatheke exclusively for "covenant." It always refers to an arrangement that one person makes, as in a last will and testament, which another party may accept or reject but cannot alter. The Greek word that describes a mutual agreement reached between two parties is syntheke.

The Old Covenant was very specific concerning human responsibilities. It was essentially an objective, external standard that God revealed for His people Israel without any special enabling grace. However the New Covenant rests on promises that include the indwelling and empowering presence of God’s Holy Spirit who enables the believer to obey (John 14:17; John 16:13; Acts 1:4-5; Acts 1:8; Romans 8:4). It is also more general in its demands.

The outcomes or results of each covenant differ too. The Old Covenant slew people in the sense that it showed how impossible it was to measure up to God’s requirements. Moreover it announced a death sentence on all who fell short (cf. Romans 7:9-11; Galatians 3:10). The New Covenant, on the other hand, leads to fullness of life because God’s Spirit helps the believer do God’s will (cf. Romans 7:6; Romans 8:3).

Paul used "Spirit" in this passage in a double sense. On the one hand, he contrasted the letter (exact wording) of the Old Covenant with the spirit (true intention) of the New Covenant. On the other hand, he contrasted the non-enabling, external words of the Old Covenant with the enabling, internal Holy Spirit of the New Covenant (cf. Romans 2:28-29; Romans 7:6). [Note: See Paul R. Thorsell, "The Spirit in the Present Age: Preliminary Fulfillment of the Predicted New Covenant According to Paul," Journal of the Evangelical Theological Society 41:3 (September 1998):397-413.] The second of these senses is more primary.

"’The letter’ is a Paulinism for the law, as ’spirit’ in these passages is his word for the relationships and powers of new life in Christ Jesus. Here in ch. 3 is presented a series of contrasts between law and spirit, between the old covenant and the new. The contrast is not between two methods of interpretation, literal and spiritual, but between two methods of divine dealing: one, through the law; the other, through the Holy Spirit." [Note: The New Scofield Reference Bible, p. 1254.]