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that the children of {rael προσωσον εαυτε, προς το μη could not stedfastly look to

ατενισαι τ8ς

υιες Ισραthe end of that which is abolished.

ηλ εις το τελος τα καταρ

γεμέν8. 14 But their minds were 14 Αλλ' εσωρωθη τα νοblinded: for until this day

αυτων remaineth the same vail un

писта

@xe. Yap taken away, in the reading της σημερον το αυτο καλυμof the old teftament ; which μα εσι τη αναγνωσει της σαvail is done away in Christ. λα ας διαθηκης μενει, μη α

νακαλυπτομενον και τι εν Χρι

σω καταργειται. 15 But even unto this

15 Αλλ' έως σημερον, ηνι- เจ day, when Mofes is read, the vail is upon their heart.

αναγινωσκεται Μωσης, καλυμμα επι την καρδιαν

κα

αυτων κειται.

16 Neverthelefs, when it fhall turn to the Lord, the vail shall be taken away.

16 Ηνικα δ' αν επιςρεψη προς Κυριον, περιαιρειται το καλυμμα.

law, of which he was the minister. And as he veiled his face, that the children of Ifrael might not see the vanishing of the glory from his face, it signified that the abrogation of the law, typified by the vanishing of the glory, would be hidden from them. So the apostle hath interpreted these emblems, ver. 14.-Farther, to shew that the gospel is a clear dispensation, and that it is never to be abolished, and that the ministers of the covenant of the Spirit were able at all times to speak plainly concerning it, they did not, while ministering that covenant, veil their faces like Moses.

Ver. 14.---1. The same veil remaineth in the reading of the old covenant, &c. that is, The thing typified by the veil on Mofes' face, hath taken place from that time to this day. For when the Israelites read Moses' account of the old covenant of the law, a veil lieth on that co

Its types, and figures, and prophesies, are as dark to them as ever: it not being discovered to them, that they are all fulfilled in Christ; and consequently that the old covenant itself is abolished by him. -- Farther, as the apostle observes in ver. 15. a veil lieth also on the heart of the Jews when they read Mofes. Befides the natural obscurity of the old covenant, there is a second veil, formed by their own prejudices and lusts, which blind them to 'ull a degree, that they cannot discern the intinations which God, in the lay iticit, hath given of his intention to abrogate it by Christ. See chap. iv. 3 no.e.

venant.

Ifrael might not stedfastly delivering the law, that the children look to the end of the thing of Israel might not stedfastly look to the to be abolished:

vanishing of the glory on his face,

which was to be abolished. 14 (Αλλα, 77.) Now 14 Now, as was typified by the their minds were blinded: veil on Moses's face, the minds of the (4) for, until this day, the Israelites were permitted to remain same veil' remaineth in blind. For until this day, the same the reading of the old com veil remaineth in the reading of the old venant, it not being revealed, covenant ; it not being revealed to the that it is abolished (ev) by Ifraelites, that it is abrogated by Cbrift, Chrift.

in whom all its types and figures

have been fulfilled. 15 (Ama) Moreover, 15 Moreover, until this day, when until this day, when Mo- the law of Moses is read in the synafes is read, the veil lieth gogues, the veil lieth upon the heart upon their heart.

(See also of the Jews ; they are strongly Rom. xi. 25.)

blinded by their own prejudices and

lusts. · 16 (4) But, when it 16 But when it, the veiled heart, fhall turn to the Lord,' Mall turn to the Lord, the veil shall be the veil shall be taken from taken from around it: when the Jews around IT.

shall believe the gospel, their prejudices shall be removed, so that they shall discern the true meaning of the law.

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2. That it is abolished. I put a comma after and with Benge. lius I read o zo in one word thus, óth, that. This manner of reading the word étı, Beza fays, is confirmed by the Syriac. and Arabic ver. fions.

Ver, 16. But when it fball turn to the Lord. When Moses turned from the people to go into the tabernacle before the Lord, he took the veil from off his face, Exod. xxxiv. 34. whereby he received a new irradiation from the glory of the Lord. In allusion to that part of the history, and perhaps to sew its emblematical meaning, the apostle told the Corinthians; that when the veiled heart of the Jews shall turn to the Lord Christ, when they shall believe the gospel, the veil shall be taken from around their heart; their prejudices shall be dispelled by the light which they will receive from the Lord, that is, from the gofa pel. This will happen, not only at the general conversion of the Jews, but as often as any one of that nation is converted.

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17 Now the Lord is that

17 'O de xudeQ TO TVEUSpirit: and where the Spirit of the Lord is, there is li- ja esive g. de To WVEULICE berty

Κυριε, εκει ελευθερια. 18 But we all with open 18 Hμεις δε παντες αναface, beholding as in a glass zexaluje pevw TT COOWTIW, TOD the glory of the Lord, are changed into the fame image, δοξαν Κυριε κατοπτριζομε from glory to glory, even as νοι, την αυτην εικονα μεταby the Spirit of the Lord.

μορφεμεθα απο δοξης εις δοξαν, καθαπερ απο Κυρια πνευματς. .

Ver. 17.-1. Now the Lord is the Spirit. As the apostle, ver. 15. had termed the covenant of the letter, Mofes, because he was the minis. ter of that covenant, it was natural for him to term the covenant of the Spirit, the Lord, because the Lord Christ is the author thereof. Hence in Paul's epiftles, Christ, and Christ Jesus, are often put for the gospel, or covenant of the Spirit.

2. Where the Spirit of the Lord is, there is freedom. Through the abiding inspiration of the Spirit of the Lord, the author of the cove. nant of the Spirit, we apostles have freedom of speech in explaining the covenant of the Spirit ; not being confined to the words which the Lord in the days of his flesh uttered, as Moses was confined to the words which God spaķe; but we can reveal many things of which the Lord said nothing. Bengelius by theu tepla, understands freedom from the veil, that is, a clear discernment of the meaning of the types, and figures, and propheties of the law.

Ver. 18.-1. Reflecting as mirrors. Ketone Tpu Sopesyou. This word in the active voice, fignifies, imagines et reflexiones facio in modum fpeculi. But in the passive, according to Scapula, it fignifies, I behold myself in a looking glass. And for that sense he refers only to the text under consideration. Elsner and Wetstein have proved the same sense of the word, by passages from the Greek authors. But it does not agree with the scope of the apostle's reasoning here; and therefore, Tup. poting the word xZTOTTFUQuEvou

, to be in the middle voice, I have tranNated it actively; in which I am supported by Eftius and the Greek commentators, who explain it thus : Inftar speculi fuscipientes atque reddentes, Receiving and reflecting, in the manner of a mirror, the glory of the Lord.-- In this pallage, the apostle alludes to the light which issued from Mofes' face, when it was not veiled.

2. Are transformed into the same image. Christ was called by the prophets, the Sun of Righteousness, because he was to diffuse the knowledge

of

17 Now the Lord is 17 Now, that ye may understand the Spirit

:' and where the what I mean by the Jews turning to Spirit of the Lord is, the Lord, the Lord fignifies the covethere is (snev Tepia) free-nant of the Spirit of which we are dom.'

the ministers, ver. 6. And where the Spirit, the inspiration of the Lord is, as it is with us, there is freedom in

speaking: 18 (4€, 105.) For we 18 For we apostles all with an unall, with an unveiled face, veiled face, brightly reflecting as mirreflecting as mirrors,' the rors, the glory of the Lord Chrift glory of the Lord, are which shines on us, are in the busi. transformed ÍNTO the ness of enlightening the world, same image,' from glory transformed into the very image of to glory, as from the Lord Christ the Sun of righteousness, by of the Spiritot

a succession of glory coming on our faces, as from the Lord of the covenant of the Spirit.

of true religion through the world. On the same account, and in allufion to that prophetic image, he took to himself the appellation of the light of the world. Here St. Paul tells us, that the apostles, by reflecting as mirrors, the glory or light which shone upon them from Chrift, enlightened the world, and became images of Christ the Sun of righteousness.

3. From glory to glory. This is an Hebraism, denoting a continued succession and increase of glory. Psalm lxxxiv. 7: They shall go from Arength to strength. The apostles became images of Christ, as the light of the world, by a continual succession of inspirations from him, which so filled them with light, that they shone on the world with an unin. terrupted and undecaying glory.

4. As from the Lord of the Spirit. The order of the words in the original, being καθαπερ απο Κυμε πνευματΘ», what I have acoted is the literal translation, and what the scope of the argument requires.

The meaning of this passage, stripped of the metaphor, is, We apostles, the ministers of the covenant of the Spirit, do not impart to the world a veiled or dark knowledge of that covenant, as Moses gave the lfraelites an obscure knowledge of the covenant of the letter. But we all, having a complete knowledge of the covenant of the Spirit by inspiration from Christ, preach it every where in the plainest manner. So that in diffusing the knowledge of God and religion through the world, we are the images or representatives of Christ, by the power of an abiding inspiration from him who is the Lord, or author of the covenant of the Spirit.

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CHAP. IV.

View and Illustration of the Matters. contained in this Chapter.

of the covenant of the Spirit, and the transcendant honour and authority which the ministers of that covenant poffefsed by virtue of their office, and the abiding inspiration of the Spirit with which they were endowed, the apostle told the Corinthians, that the confideration of these things, animated him and his brethren to diligence in performing the duties of their ministry, ver. 1.--and also to faithfulness. For using no craft or deceit in preaching, but plainly and fully manifesting the true do&trines and precepts of the gospel, they recommended themselves to every man's conscience, ver. 2.-And therefore if their gospel was veiled to any to whom it was preached, it was veiled only to those who destroyed themselves by hearkening to their own prejudices and lusts, and who having rejected the gospel, the devil made use of them in blinding the minds of others by their sophistry, ver. 3, 4.--Farther, notwithstanding the apostles pos. fessed such authority and miraculous powers, they did not preach themselves, but Chrift, as Lord or author of the spiritual dispensation of the gospel: being sensible that they shone upon the world, only with a light borrowed from him, ver. 5,6. - Left however the low birth, and mean station of the apostles, with their want of literature, should be thought inconsistent with the high dignity which they claimed as įmages of Christ, St. Paul told

the

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OLD TRANSLATION.

GREEK TEXT.
CHAP. IV. 1 Therefore

1 Δια τέτο εχοντες την feeing we have this miniftry, διακογιαν ταυτην, καθως ηλεas we have received

mercy, we faint not:

ηθημεν εκ εκκακομεν" ? But have renounced the 2 Αλλ' αν εισαμεθα τα hidden things of dishonesty, not walking in craftinets, κρυωτα της αισχυνης, μη σε

Ver.

r. 2.---1. We have commanded away. This is the literal signification of the word a welva LED; for estety, ver. 6. fignifies to command. See Ef iv. 55. Thic expreifion is emphatical and picturesque. It represents the hidden things'of shame, as offering their service to the apo tles, who rejected their offer with disdain, and commanded them to

be

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