[23] The true reading of the last words in ver. 3 is doubtful. The Received Text has ἐν πλαξὶ καρδίας σαρκίναις. This is as old as Irenæus and Origen, and is found in many versions. Almost all MSS. give the reading which is translated in the Revised Version: ἐν πλαξὶ καρδίαις σαρκίναις(א, A, B, C, D, etc.); and this is adopted by most of the purely critical editors. Some, however, and many exegetes, suspect a primitive error, affecting all MSS. and versions. Schmiedel would omit καρδίαις or καρδίας, as a marginal note, suggested by Prov. vii. 3, Jer. xvii. 1; Westcott and Hort, on the other hand, think that πλαξὶ may be a primitive interpolation. No certainty is possible; but considering Old Testament usage, one would expect Paul to write ἐν πλαξὶ καρδίας almost unconsciously. IX _THE TWO COVENANTS_ "And such confidence have we through Christ to God-ward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. But if the ministration of death, written, _and_ engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which _glory_ was passing away: how shall not rather the ministration of the spirit be with glory? For if the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory. For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth. For if that which passeth away _was_ with glory, much more that which remaineth _is_ in glory."--2 COR. iii. 4-11 (R.V.). The confidence referred to in the opening of this passage is that which underlies the triumphant sentences at the end of the second chapter. The tone of those sentences was open to misinterpretation, and Paul guards himself against this on two sides. To begin with, his motive in so expressing himself was quite pure: he had no thought of commending himself to the Corinthians. And, again, the ground of his confidence was not in himself. The courage which he had to speak as he did he had through Jesus Christ, and that, too, in relation to God. It was virtually confidence in God, and therefore inspired by God.