As mentioned earlier there are two different possible meanings of the Greek word diatheke as used in the following verse:

"Who also hath made us able ministers of the new testament (diatheke); not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life" (2 Cor.3:6; KJV).

From the context it is certain that the meaning of diatheke is "testament" and not "covenant."

From the immediate context we can see that the "ministry" to which Paul made reference is in regard to a "testament" and not to a "covenant":

"Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord" (2 Cor.4:1-4).

Paul's words "this ministry" are obviously pointing back to the "ministry" of 2 Cor.3:6 and it is evident that his words "this ministry" are in regard to the "manifestation of the truth," or preaching "Christ Jesus the Lord"-- "the glorious gospel of Christ."

In a commentary on 2 Corinthians 4:1 Homer Kent, Jr., writes that "'This ministry' to which he referred was the ministry of the new covenant (3:6). It was the task of proclaiming and teaching the gospel of Christ, the glorious news that sins have been forgiven through Christ's death" (Kent, "The Glory of Christian Ministry: An Analysis of 2 Corinthians 2:14 -4:18," Grace Theological Journal 2.2 [Fall 1981], p.181).

Matthew Henry believed that the "ministry" spoken of in these verses is in regard to preaching the gospel: "Here the apostle makes a comparison between the Old Testament and the New, the law of Moses and the gospel of Jesus Christ, and values himself and his fellow-labourers by this, that 'they were able ministers of the New Testament,' that God had made them...the Spirit of the gospel, going along with the ministry of the gospel, giveth life spiritual and life eternal...the gospel is the ministration of righteousness: therein the righteousness of God by faith is revealed. This shows us that the just shall live by his faith. This reveals the grace and mercy of God through Jesus Christ, for obtaining the remission of sins and eternal life. The gospel therefore so much exceeds in glory that in a manner it eclipses the glory of the legal dispensation" (Henry, Commentary of the Whole Bible; Volume VI [Grand Rapids: Christian Classics Ethereal Library 2000], 957).

At another place Paul states in no uncertain terms that his "ministry" is in regard to preaching the gospel:

"But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God" (Acts 20:24).

Paul refers to his ministry as a "ministration of the spirit": "How shall not the ministration of the spirit be rather glorious?" (2 Cor.3:8).

Paul calls the ministry of the new testament a ministration of the spirit because the gospel comes in the power of the Holy Spirit: "For our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance" (1 Thess.1:5).

"Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Spirit sent down from heaven; which things the angels desire to look into" (1 Pet.1:12).

Now let us look at the following verse again:

"For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth" (Heb.9:16-17).

Zane C. Hodges writes that the author of Hebrews "treated the Greek word for 'covenant' (diatheke) in the sense of a will. While 'covenants' and 'wills' are not in all respects identical, the author meant that in the last analysis the New Covenant is really a testamentary disposition. Like human wills, all the arrangements are secured by the testator and its beneficiaries need only accept its terms" (Walvoor & Zuck, The Bible Knowledge Commentary; New Testament [Colorado Springs: Chariot Victor Publishing 1983], p.802).

According to Hodges, all of the arrangements of a testamentary disposition are secured by the testator, in this case being the Lord Jesus Christ. Those who receive the legacy need only accept its terms, and there is no doubt that in order to become a heir the sinner only needs to believe the gospel. Paul said that the Gentiles became fellow heirs with the Jewish believers and partakers of the promise in Christ "by the gospel":

"That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel " (Eph.3:6).

The "last will and testament" of the Lord Jesus can be summarized in the following way:

"But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus" (Ro.3:21-24; NIV).

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