On the Nature of Repentance

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Old covenant to new covenant. We do well to consider how they relate - the continuity and the discontinuity between them. Everything points to and exalts Christ, the living Son. All that went before was a glimpse, a shadowy 'taster' which promised and sketched what God would do, in Him and through Him, at the fullness of time. We understand the old by examining it through the enlightened eyes of the new. Through His own appointed apostle/prophets, Jesus makes known to us, by writing with their hand what they saw and handled and heard, and by expounding in His word,again, by their hand, all that it means for us. We are greatly blessed, greatly privileged, for we have all this in completion, in our hands. And we are endowed with His Spirit to take that living word out of His book and explode it into vital reality in our very beings.

But I want to ask the question 'where and how did these covenants meet?' Where do we observe the transition from one to another? How does this great eclipse occur, the lesser old covenant becoming overtaken and exceeded by the new, which comes, as 2 Corinthians 3 tells us, with 'surpassing glory'? God was evidently active in those Old Testament revelations, in 'many and various ways' revealing Himself (Hebrews 1 vs 1), so that by the time He sends forth His Son, there is a 'backcloth' of reliable and infallible knowledge of God. The Son is born of a woman, is Himself a man, so we can grasp that there is that about Him which we can know because He shares our humanity. And He is born a Jew under the Law, so that we can appreciate that what has already been revealed is not dispensed with and thrown away, but rather gets swept up into and completed by the greater light of His coming and His truth.

We see that Jesus interacts with the old covenant in various ways, uses it to demonstrate that it is all about Him, none other. So do we best see this 'interface' where old becomes new, perhaps, in His "you have heard that it was said ... but I say to you ... " teachings in the Sermon on the Mount? Or is it in His ascerbic exchanges with the scribes and Pharisees? No, it cannot be there, because there He is dealing with their hypocritical twisting of the Law and its practice, not the old covenant as it really was.

The Last Law Prophet

I have come to see that the moving from old to new covenant happens in the relationship and development that occurs between Jesus and His forerunner, John the Baptist. I hope to provide a more extensive look at this in a book I'm working on, which I will call "The Last Law Prophet and the Grace-bringer". Or something a little more catchy, less cumbersome, if I can find it. But the essence of it is that in the relatively short period of overlap between the ministry of John the Baptist and Jesus the Son, we do, indeed, see the change occur. And I want to point out that in this period, something unique and never to be repeated is going on. But is this just my fanciful thinking? Or are there grounds - good Biblical grounds - for believing that this is what takes place. Well, in fact, Jesus Himself points up this clearly delimited time slot, and has some interesting things to say about it.

When John is in prison, he sends a delegation to Jesus to ask Him the question,

"Are you the one who is to come, or should we expect someone else?" (Matthew 11 vs 3)

Now, I know that some have suggested that John, languishing in jail, was having doubts and wanted to check he had not made some dreadful mistake. But I really find it hard to swallow that the man who had heard from God how this Messiah could be identified, then baptised Jesus and saw the Spirit descend on Him to remain was going to second guess all that had happened. No, I think John is doing something quite deliberate here for the sake of his - John's - disciples. But look at what Jesus says after having sent the delegation back to John with His answer. He now addresses the crowd, challenging them as to what they expected John to be. Then He goes on, in verse 12:

"From the days of John the Baptist until now ... "

That is a very carefully defined time slot:-

• 'From' - the first day of public ministry of John, proclaiming that the kingdom is coming,
• 'Until' - now, when John's ministry is complete, God takes him off the scene, and ... the Son of God is proclaiming that the kingdom of God is here.

In other words, the period in which the last law prophet is succeeded by the Son Himself. And when John is confined, and his public ministry is at an end, we read:

"After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1 vs 14)

Do you see that there is something quite deliberate about the timing of these respective ministries? The old covenant is giving way to the new. John - and with him, the covenant he represents - is to decrease, as Jesus - and the covenant He is instigating - will increase.

Let me take one aspect of that here - John's message of repentance.

"Repent ... for ..."

"In those days John the Baptist came, preaching in the wilderness of Judea 2 and saying, “Repent, for the kingdom of heaven has come near.”" (Matthew 3 vs 1)

“I baptize you with water for repentance." (Matthew 3 vs 11)

"Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.”" (Acts 19 vs 4)

 Realistically, all the Law - all of it - could ever do was to lead Israel to this end, the confession of their sins. It had been given to 'lock them up'; the Law was their custodian. All through the period of time in which it ruled, the old covenant era, its task had been to consign them until God's promised one would come. And once He appeared the wait time would be over, and God-fearers would be brought to explicit faith. Galatians makes this plain. John's preached repentance is preparatory repentance. It paves the way for the coming Lord. So that when God's Son is revealed, the hearts of many are already set to receive Him, even though the majority rejected Him.

Repent ... and ...

But John does not advocate mere lip service. How rife with that plague Israel's history has been! Repentance must be accompanied by life change:

"Produce fruit in keeping with repentance"

he flings at the Pharisees. And there is practical advice as to what this fruit would look like:

"What should we do then?” the crowd asked.
John answered, “Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.”
Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?”
“Don’t collect any more than you are required to,” he told them.
Then some soldiers asked him, “And what should we do?”
He replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”" (Luke 3 vs 10 - 14)

This is no less than the old covenant teaching applied - all of the prophets were preachers of the Law of Moses. And this is really my point.

The repentance John the Baptist commands is - was - repentance under Law, something which would never be required again once Jesus had come, had died, and had risen. This is NOT to say that there is no repentance required when sinners turn to Christ - that is the gospel. But there is a difference.

• John's message was - 'repent and wait'
• The gospel message is - 'repent and believe'

Believers in Christ, under the new covenant are never exhorted to show the 'fruit of repentance'. They are told to exhibit the fruit of the Spirit. But of course, at the time of the Baptist, the Spirit had not been given.

The Fruit of the Spirit

Our church Homegroups are about to embark on a series of Bible studies on the fruit of the Spirit as listed in Galatians 5. The study book we are using pitches right in with no introduction. But I thought it is important to understand how these attributes of the new Christ- nature come about in the life of the believer. So I have added an introduction session.

Really, this is precisely 'where the rubber hits the road' as we consider what the theology of the new covenant actually means to us. If we are not to live by 'mechanical' obedience to laws and commands, how do we function? Well, Paul leaves us in no doubt. This is 'new-nature obedience'.

One of the crucial verses in Galatians 5 is v5 -

"For through the Spirit we eagerly await by faith the righteousness for which we hope."

How does this fruit, outlined in v22, get into our living? It grows, as fruit does. It is not produced by 'acts', or 'works'. It does not arise from 'the flesh', the desires of which produce the unrighteousness Paul lists. So what do we 'do'? Are we to passively sit while God does His bit in us? No, here is our part -

Galatians 6:8 (NIV): whoever sows to please the Spirit, from the Spirit will reap eternal life.

Sow to grow

If this fruit is to grow, we sow. Then we wait to see it spring forth. But isn't 'waiting' just passive? Ah, but it's 'eagerly await'. This is the jumping-up-and-down excited waiting of the child anticipating the promised birthday treat, who just can't wait to see it. This is waiting without wearying - waiting in faith, in certain knowledge that God's Spirit will bring forth in us what He promises.

How do we sow?

Ch5v6 - we express our faith in our love

Ch5:13 - by serving one another humbly,

like this:

Ch6:10 - Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.

In doing this, we are 'sowing to the Spirit'. This is why physical fellowship is so vital. Without it there is no 'ground' to sow in. Think about it. Every interaction with another human being is an opportunity to sow.

The Harvest

And what is sown will quickly result in the crop of ...

... the righteous living that God requires and desires, fulfilling every God-given law we could imagine. Against this, there is no law. None is necessary. It is the outgrowing of our abiding in Christ, and He in us.

So ...

Is there an aspect of this fruit that you see yourself lacking? Are you so easily not-patient or not-self-controlled? Does your walk lack for joy? Must you then reach out to the heavens to bring these things down to you? Well, no, because God says His Spirit has already placed them within you - they come as a 'package' with His indwelling. It's God's promise, and you can 'wait' expectantly for Him to show them in your life as you prayerfully seek to be changed into the likeness of your Saviour more and more.

God's multi-fruit

It is well noted - and worth repeating - that this is 'fruit' not, as is often misquoted, 'fruits'. The word is singular. What we, in English, call a collective noun, denoting many of the same kind, like 'sheep'. I heard it explained this way: An apple, an orange and a banana - that is 'fruits'. More than one apple is 'fruit'. So here, these are what I have referred to as attributes of Christ-like character. If we want to see them perfectly modelled, we have but to look at the Saviour, who lived out His Spirit-filled human life as is evidenced and expounded in our Scripture. That is a worthy study.

Non-optional attributes

As such, God does not operate these like gifts, granting one or a few to each person. Rather, they are a description of what He is bringing about in and through us as we are being transformed day by day into His glorious likeness. How? By the ongoing renewal of our minds (Romans 12:1,2). Neither are they optional. This is not supermarket stuff; we do not select the ones we need and leave the others 'on the shelf' for later! We all must grow all of them. In John 15, Jesus talks about our essential 'spirit-organic' bond with Him. He is the vine, we are His branches. His 'sap' flows through us, providing us with the very life-sustaining force that invigorates us. He is in us and we are in Him. Without that union, even if there is superficially a 'join' we are just sticks, destined for the burning. And in that wonderfully full picture, we are shown that our Heavenly Father is the perfect Gardener, tending and cultivating the growing believer.

Fruit, not 'works'

Back in Galatians, Paul contrasts the outcome of flesh-living with Christ-living. He calls the former 'the works of the flesh'. In my mind, I picture a factory, with all of the machinery and noise, hammering out finished - but non-alive - products. Contrast that with the orchard, where by the natural processes of growing, trees bring forth their produce powerfully and quietly. That 'just happens'! What does the vine-branch have to do to bring forth fruit? Why, nothing but 'abide' in the vine. Then, it just happens. It's a natural outcome. It is the work of the Spirit in us to produce His fruit, as only He can. We can't!

So if I detect that my patience is lacking, what am I to do? "ABIDE", Jesus says. God gives us the promised right to expect His Spirit in us to 'grow' it, and we look to Him to do that. By spending time with the Lord, using all of the 'means of grace' - prayer, His word, fellowship, preaching ... - we can see ourselves change. 'That's just the way I am' is never a Christian sentiment to excuse a lack of fruit. That ISN'T the way you are. It might be the way you WERE. But in Christ, you have a new nature and the old is passed away. So, not to be too harsh, you need to grow up. And out. and in!!!! The power of a growing seed can split concrete. The power of the growing Spirit of God in you can change your life.

Complementary fruit

Another aspect of this 'fruit' allegory that strikes me is that these nine attributes are interactive - they work together. So we can test ourselves by asking 'is my love joyful love'? Is it 'patient love'? Is it 'self-controlled love'? Do you see?

In mathematics, there is a function called a factorial. It describes the number of possible combinations of a given selection of items. If that confuses, let me illustrate:

Imagine you have a red, a green and a blue ball in a bag. Without looking, you pull one ball at a time out. How many possible combinations of colour could result? Well ...

1. First draw - you could get any one of the three. Now there are two left, so

2. Second draw - you could get any one of the two remaining

3. Last draw - only one option left

So you could have any one of 3 x 2 x 1 = 6 different combinations.

(This is the kind of thing I consider 'fun'!)

So with the complementary fruit of the Spirit, you have 9 factorial ways of putting them together - is your joyful love also patient? And good, and kind, and faithful etc. That works out as 9 x 8 x 7 x 6 x 5 x 4 x 3 x 2 x 1. A total of 362,880 combinations.

What's the point of all that? In the old covenant, there are 614 - possibly more - different commands of Moses. The Pharisees sub-divided those making thousands more. In law-observance, imagine trying to keep them all. But in the new covenant, for every single action or thought in which we live to please God, ALL of the fruit of the Spirit should be manifest! If the new covenant was a law-covenant, we would be striving to obey in all 362,880 ways.

And that is precisely why Paul is so insistent in Galatians that we 'fulfill' - FULFILL - the 'law of Christ', the perfect rule of God's loving through us, by walking in the Spirit, not obeying commandments. You see, the outcome grows in us, it is not 'manufactured'. And it does so to the glory of God, as the world, and our brothers and sisters in Christ, rejoice to see that serving them.

Praise His glorious name.

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Joseph Krygier

Who Does He Think He Is?

It was a kangaroo court, his accusers looking for an excuse to execute him. His crime was that he had become too prominent, too influential, attracting thousands to follow him. It had gone beyond his constant conflict with their belief system, which systematically stripped away its pretense and showed them up for their hollow hypocrisy. That was bad enough - a nettling challenge to their control. But if that same influence was noticed by their Roman masters, all of the might and wrath of that fearsome empire would come down on them, sweeping away the nation - their nation. And with it, their influence, their coveted corner of power. That could not be allowed to happen.

So, he had to go.

And a surreptitious, private assassination wouldn't do. They had to contrive a public discrediting and condemnation. Something that would depose him in the eyes of the populace, and at the same time, make him, not them, the subject of ultimate Roman vilification. The rights and wrongs of it were irrelevant - what mattered now was expedience.

They took him at night, deserted by his disciples and betrayed by one of his own. They tried him at night -illegal, but speed was what counted. Foregone was all the procedure laid down by law. No public statement of what he was being accused of. No appeal for witnesses to come forward in his defence, and no time allowed for that. The very law they boasted to uphold - the Law of Moses - was conveniently abandoned in order to serve their purpose,

And so here he stood, before them now, at their mercy. The paid liars had uttered their calumnies. Now, looking for something -anything - he himself would say that could be twisted to their advantage, he is challenged:

"The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Messiah, the Son of God.”"
“You have said so,” Jesus replied. “But I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven." (Matthew 26 vs 63,64)

In the original language, the question is heard as a statement with raised inflection at the end to make it a question. Like this:

"You are the Messiah, the Son of God?"

Jesus' reply is simply 'your words!' You said it!
Obviously, he is not toeing their line. But he is not denying their stated truth - he has clearly made this profession elsewhere. Just seeing right through their game. He will not allow them to put their words in his mouth, not for their ends. But then, what an astounding addition:

From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven

 They may account him 'worthy of death', but it is the Lord of life who speaks. He, not they, determines this outcome -"from now on ..." This is stunning. They may well put him to death. But that is not the finale! Jesus is determined that all present hear what he says; it applies to every one of them. Indeed, what they now accomplish will serve two ends:

1. Jesus will reign with his Father
2. Jesus will return to judge

And so it is for us. 

For all who place him 'on trial'. Those who will seek to manipulate what he reveals concerning himself. Those who ask straight questions should be vitally prepared to deal with his straight answers. If he truly is the Promised One of Israel, the Son of God, the time to reckon with the response is now. For those who will not will nevertheless be subject to - be enemies of - his ongoing rule. And, at his coming again, let them ask themselves, where will they then find themselves?

The real question, then, is not 'who does he think he is'. But rather, 'who do YOU say he is'. Because if he is who he says he is, he is the one most important person in all of history to be heard. And heeded.

Reflections on 2 Corinthians 3 - Part 4

Surpassing, Transforming Glory

So what is Paul saying in his use of the Exodus incident in relation to the new covenant?

In our session with Dr Gary Williams, referred to in Part 1, we looked at the comparison between the experience of Moses at Sinai and that of Peter, James and John on the mountain upon which they witnessed Jesus' graphic transfiguration. Mark records that episode thus:

" After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus. Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say, they were so frightened.) Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!” Suddenly, when they looked around, they no longer saw anyone with them except Jesus. As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant." (Mark 9 vs 2 - 10)

There are many similarities. Peter, in his second letter, refers to this also:

" For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” We ourselves heard this voice that came from heaven when we were with him on the sacred mountain." (2 Peter 1 vs 16 - 18)

It is not insignificant that Peter refers to this location as 'the sacred mountain'. We can only imagine the stunning (and terrifying) impact these events had upon the onlookers. Dr Williams drew our attention to the fact that both incidents are restricted in their revealing, and following, their is some kind of concealment commanded. Moses veils his face. The disciples are commanded not to tell anyone what they have seen until after the resurrection. I will come back to this. Let us first note that in both we have:

• The revealer of the glory
• The observer(s) of the glory
• The receivers (ultimately) of the glory

 With Exodus 34,

• The revealer is God Himself
• The observer is Moses
• The receivers are the Israelites

In 2 Corinthians 3, Paul draws his parallel thus:

• The revealer is Christ - He 'radiates' this splendour in such a way as to radically alter His appearance - even His clothes. He is the source.
• The observers are the Apostles
• The receivers are the Corinthians (and beyond, all those who receive the Apostolic witness)

Therefore we see plainly that Paul's 'we' in this chapter is the Apostles, the eye-witnesses to Jesus.As John says:

"We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth." (John1 vs 14)

We have noted before, but let me say again, that the giving of the Law on Sinai, and the incident in Exodus 33 where Moses asks to see God's glory are distinct. Previous to the great sin of the golden calf incident, the stone tablets, with the Law inscribed, had been given with no reference to attendant glory. We conclude that it is not the Law itself which is glorious. The glory attends the Law, it is not synonymous with it.

Unveiled Communication

Now we can clearly understand the impact of what Paul is saying. In their preaching of the Gospel, which also comes with glory, the Apostles are unlike Moses, who veiled his face. The Apostles deliver and pass on to their hearers  the glory they have beheld in the revealed Person of the Son of God WITHOUT obscuring the full vision of those who receive it - such is their boldness. Although Paul was not on that mountain, as an Apostle, he too has been a party to the same vision of the resurrected Lord. Thus his apostleship is being substantiated.

What did Moses hide?

The question arises as to what it was that Moses did not want the Israelites to see. We have seen that they glimpsed the glory of the radiance in his face as he communicated with them after he had spoken with God. But when he had finished doing so, he veiled his face until he next entered the Tent of Meeting to stand before God again. The result was that the Israelites were not allowed to 'look steadily', or 'gaze intently' at him. Their examination of this phenomena was not allowed to continue. Paul says that this was ...

"to prevent the Israelites from seeing the end of what was passing away." (2 Cor 3 vs 13)

And this is where many have concluded that it was the radiance which 'was passing away'. But why would Moses merely wish to hide from them the fact that the radiance was fading? What purpose would this achieve?

It is more probable that what Paul is referring to as 'transitory' is, in fact, the whole of the old covenant. When Christ came, the complete order would be fulfilled and exceeded by the new covenant, instituted by God's Son. How could Moses, at God's direction, be heard to construct an intricate system of worship, priesthood and law, for the governance of God's old testament people in His given land, when all of it would ultimately give way to something far greater, with any degree of authoritative substance? Thus God directs that this eventual outcome would not be revealed to the Israelites until their covenant was at an end. In a similar way, the disciples of Jesus are not to pass on what they observe on the mount of Transfiguration until the full disclosure of the meaning of Jesus' death and resurrection is made - only then would that revelation be fully meaningful. Only then would it achieve its given purpose. This was its 'telos' - its end. And, as in Romans 10 vs 4, 'telos' can mean 'goal' - ultimate purpose:

"Christ is the culmination(telos) of the law so that there may be righteousness for everyone who believes."

Richard Hays, in his excellent book "Echoes of Scripture in the Letters of Paul", argues strongly for this:

And, in his paper entitled
"Did the Glory of Moses' Face Fade? A Re-examination of katargeo in 2 Corinthians 3:7-18",
William Baker makes a powerful argument for the view that the word normally translated 'fade' in many translations should really be rendered  'obscured'. His summary:

"The translation of katargeo as "fade" in 2 Cor 3:7-18 has little justification outside biblical literature or within it. Most scholars have abandoned this translation as inaccurate. Yet, it persists in modern Bible versions. Examination of the lexical evidence finds no support for this translation nor does reexamination of the Exod 34:19-24 context that the word is intended to describe. Moses' face does not diminish in its glory; it is merely blocked or "rendered ineffective" by the mask. Finally, examination of 2 Cor 3:7-18 reveals that a translation of "hinder "or "block" best accounts for Paul's understanding of the Exodus situation within his own purposes."

https://www.ibr-bbr.org/files/bbr/BBR_2000_a_01_Baker_MosesGlory2Cor3.pdf

The 'Same Veil'

Paul takes the picture further. He goes on to say that beyond Israel's experience in the wilderness, even to current times, when Moses is read, there is the same failure on the part of the readers to be able to perceive and understand what it is saying. The 'blindness' persists. Now, however, the veil is not over the face of Moses, it is over the heart of the reader - of course, it must be so after Moses had died. But it is 'the same veil' - in other words, it operates in exactly the same manner. In Christ, it is removed - those Jews who believe in Him are then able to perceive that all of that former covenant pointed to Him. So, just as when Moses enters again into the very presence of the living God, he removes the veil, so it is that in Christ (what claim, there, to His divinity!) the veil is removed. Whereas the unbelieving Jew cannot see the glory of Christ in the writings of Moses, the believing Jew has full disclosure of all that this means. Another quote from William R Baker's paper " Did the Glory of Moses' Face Fade? ":

" Even Jews, Paul says, who have been shut off from the full glory of the Lord since Moses donned the veil, will find the freedom to gain full access to God when they come to belief in Christ. This, Paul says in 3:12, is the message he preaches "freely," or "boldly" (parrhsia), since he is not encumbered by a veil as was Moses. He preaches this message across the board which makes his ministry, though based on the same glory of God as Moses', superior to his. What was denied Israel by Moses' veil in Christ has been opened wide to all people. A personal relationship with God himself is now available to all. This is Paul's gospel"

Surpassing Glory 

Paul draws magnificent conclusions from all this. First is an a fortiori argument - from a lesser to a greater:

If the ministry that brought death, and was transitory came with glory, then ...
... how much greater glory must attend the ministry that brings righteousness, and is eternal.

He acclaims:

"For what was glorious has no glory now in comparison with the surpassing glory."

Undeniable, is it not, that the revealing of the Son of God from heaven must be accompanied and attested by all the radiant glory of which creation is capable. So much so, that Paul says compared to this, what went before is as nothing. Like comparing a candle flame to the sun. 'We beheld it', the Apostles cry - 'we ourselves were eyewitnesses'. We saw it with our own eyes, it was displayed before us with unremitting majesty. The Voice of the Father acclaimed Him. And, at the end, death could not contain that glory. It burst forth from His tomb to shine as an everlasting light. Paul likens this to Moses standing before the divine, holy throne. As he had once requested 'Show me your glory', and that revelation had changed his face for the remainder of his life to reflect what he had witnessed, so it was that the Apostles had viewed surpassing glory, and were thereafter emanators of that same glory before all who would approach with a heart of faith.

Transmitted Glory!

Now we can see precisely what Paul is saying. the 'we' to which he refers is the 'we' of the Apostles, who personally and directly saw this latter, surpassing glory in the face of Christ. 

"For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ." (2 Corinthians 4 vs 6)

It is this Apostolic witness which Paul regards as the new covenant equivalent of the radiance emanating from the face of Moses. And of this greater glory, he says,

"We are not like Moses"

For whereas Moses veiled his face when he came from surveying that lesser glory, before those to whom he spoke, the Apostles do not. Here it is - the nature of that new glory ...

"... the light of the gospel that displays the glory of Christ, who is the image of God." (2 Corinthians 4 vs 4)

And what the Apostles do, in their Christ-appointed ministry is to plainly set forth their witness, unveiled - unlike Moses. There is neither dissemination nor distortion. If there is a failure to apprehend, it is caused by the blindness of heart due to unbelief:

"And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God." (2 Corinthians 4 vs 3,4)

The veil is no longer over the face of those to whom the glory was revealed. It is now over the hearts of those who do not perceive.

Transforming Glory

 "And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit." (2 Corinthians 3 vs 18)

 But for those who see, there is the vision of all of the wonder of what God shows them, through the Apostolic witness, and ...
... this reception, this view of Him, has the effect of transformation. It changes the observer to make them not only a reflector of that glory, but a 'likeness' of its source. We become like Jesus, even as we gaze. This privilege, this wonder is not reserved for the Apostles only. 'We ALL' are affected thus - the Apostles themselves, and those who see the radiance of the gospel light through them.

The Apostolic Word

It remains for us to mark what this means for us, who do not share the Apostolic age. The Apostles are no longer with us - how is this process now active? There is only one conclusion, is there not? That which they did once in their very persons is now done through their written works - the inspired word of God. Here is what now comes direct to us 'from the Lord, who is the Spirit'. In it, we gaze upon the surpassing radiance of this infinitely greater glory. Through it, and our absorption of it, our meditation upon it, we receive what those blessed men were appointed to transmit to us. In it, we see His face and gaze upon that incredible beauty. And by it, we are being transformed into His likeness. Not by any given law. But by the Lord 'who is the Spirit'. And we are exhorted to 'open wide our hearts' to them, even as they have opened wide their hearts in all they have written, in God's wonderful word, our Bible.