In Paul's words on the epistle or the message (the Greek corresponding word admits both translations) of the Christ, written in the heart, it is not difficult to notice the allusion to the prophetic books and, in particular, on the book of Jeremy, who speaking about the new messianic union-covenant, mentions that the conditions of this new union will not be any more on tables of stone...
In Paul's words on the epistle or the message (the Greek corresponding word admits both translations) of the Christ, written in the heart, it is not difficult to notice the allusion to the prophetic books and, in particular, on the book of Jeremy, who speaking about the new messianic union-covenant, mentions that the conditions of this new union will not be any more on tables of stone, as it was the case with the text of the Decalogue (and the Decalogue was in fact the text containing the conditions of this union that the people concluded with God on Sinai), but written in the heart of each, becoming an integral part and the basis of the life of man in the messianic Kingdom. It is in particular these words of Jeremy that served as the basis for the representation appeared at the period before captivity in the Judaism of the internal Torah, which was seen not as a certain new text, but as the spiritual core, which is formed gradually in the heart of the man, who longs to follow the Torah and to observe the commandments, becoming the spiritual foundation of all his life.
As seen, in the image of the epistle of Christ, written in the heart, it is not difficult to find the link with the words of Jeremy about the Torah written on "tables of the heart", quite as with the image of the internal Torah, which should have been familiar to Paul who received a traditional rabbinic education. But as seen, the apostle reinterpreted these traditional representations in the context of what says Jesus about the Torah, which He came, according to His own words, not to destroy, but to lead to fullness.
Obviously, the Savior does not speak in this case about the text of the Torah, of which He had not at all in plan either to modify, or to complete (although He gave His comments to some of the commandments), but about the internal Torah which He alone could manifest in all fullness. Indeed, in order to observe the Torah totally, become a perfect righteous, or as said in that period a "living Torah", it was necessary to be completely free from the power of sin. It goes without saying that, except the Christ Himself, nobody could manifest anything similar to the world. It is not surprising that the first generation of Christians look at their Master, as at the only example in the world of the "living Torah".
It is not also surprising that the possibility of the internal Torah, as the foundations of the spiritual life, is conceivable for the Christian only as the life in the Kingdom, connected for them to the personality of the resuscitated Savior. To obtain the internal Torah in unity with Christ, the entrance into the Kingdom, where each becomes a "living Torah" - such sees the apostle the purpose of the life of the Christian.
3
3:1 Do we begin again to recommend ourselves - Is it needful? Have I nothing but my own word to recommend me?St. Paul chiefly here intends himself; though not excluding Timotheus, Titus, and Silvanus. Unless we need - As if he had said, Do I indeed want such recommendation?
3:2 Ye are our recommendatory letter - More convincing than bare words could be. Written on our hearts - Deeply engraven there, and plainly legible to all around us.
3:3 Manifestly declared to be the letter of Christ - Which he has formed and published to the world. Ministered by us - Whom he has used herein as his instruments, therefore ye are our letter also. Written not in tables of stone - Like the ten commandments.But in the tender, living tables of their hearts - God having taken away the hearts of stone and given them hearts of flesh.
3:4 Such trust have we in God - That is, we trust in God that this is so.
3:5 Not that we are sufficient of ourselves - So much as to think one good thought; much less, to convert sinners.
3:6 Who also hath made us able ministers of the new covenant - Of the new, evangelical dispensation. Not of the law, fitlycalled the letter, from God's literally writing it on the two tables. But of the Spirit - Of the gospel dispensation, which is written on the tables of our hearts by the Spirit. For the letter - The law, the Mosaic dispensation. Killeth - Seals in death thosewho still cleave to it. But the Spirit - The gospel, conveying the Spirit to those who receive it. Giveth life - Both spiritual and eternal: yea, if we adhere to the literal sense even of the moral law, if we regard only the precept and the sanction as they stand in themselves, not as they lead us to Christ, they are doubtless a killing ordinance, and bind us down under the sentence of death.
3:7 And if the ministration of death - That is, the Mosaic dispensation, which proves such to those who prefer it to the gospel, the most considerable part of which was engraven on those two stones, was attended with so great glory.
3:8 The ministration of the Spirit - That is, the Christian dispensation.
3:9 The ministration of condemnation - Such the Mosaic dispensation proved to all the Jews who rejected the gospel whereas through the gospel (hence called the ministration of righteousness) God both imputed and imparted righteousness to all believers. But how can the moral law (which alone was engraven on stone) be the ministration of condemnation, if it requires no more than a sincere obedience, such as is proportioned to our infirm state? If this is sufficient to justify us, then the law ceases to be a ministration of condemnation. It becomes (flatly contrary to the apostle's doctrine) the ministration of righteousness.
3:10 It hath no glory in this respect, because of the glory that excelleth - That is, none in comparison of this more excellent glory. The greater light swallows up the less.
3:11 That which remaineth - That dispensation which remains to the end of the world; that spirit and life which remain for ever.