Full Text for Study on 2 Cor. 3:12-18 (Text)

Q!nnrnrbia m~tnlngtral :tInn1lJl Continuing LEHRE UNO VVEHRE MAGAZIN FUER Ev.-LuTH. HOMILETIK THEOLOGICAL QUARTERLY-THEOLOGICAL MONTHLY Vol. XIV FebnJary, 1943 No.2 CONTENTS Page Toward a Lutheran Philosophy of Education. Paul Bretscher _.... 81 Study 00 Z Cor. 3:1%-18. Th. Laetsch ......................... _ ....................... _._.. 96 Luther: A Blessing to the English. Will. DaUJIUUlIl .. _ ..... _ .... _ .. "" .. _ 110 Outlines 00 Old T~tament Texts (Synodical Conference) .. _ ............ 117 Miscellanea ..................................... ""_"'_"' __ ........... ""'_""_'_'_""'_""." .. _ 125 Theologieal Observer .......... _ ... _ .. _ ................. __ ... _ ....... _ .. _ .... _ ............... __ ..... _ ... 133 Book Be, Ie . .... _ .................................. _ .......... __ ......... _ ... _ ......... _ ........................ 153 Ein Prediger mU88 nJcht alIeln wet· den., alIo dasa er die Schafe unter- weise. wle ale rechte Christen sollen seIn. dern aUCh cbnebfon dell Woel- fE'n well...,. . 1 die Sc.h.af~ nJcht mgreI!en und mil f Jscller I .ehre "er· fuehrt.n und !rrlum elnfuehrl!'ll Luthe-r Es 1st keln Ding. daa die Leute mehr bei der Klrche behaelt denn die gute Predigt. - Apologie, Arl;.24 If the trumpet i1ve nIl UIU:ert.Jn sound. who 1 prepare h1moielt to the battle? -1 Cor. 1 .S P u lW1cd tOI thP Ev. L Ith, Synod of Missouri, Ohio, and Other States . JA PUFLb . "G HOUSE, St. Louis, Mo. 96 Study on 2 Cor. 3: 12-18 Study on 2 Cor. 3:12-18 Eisenach Epistle Selection for the Sixth Sunday after Epiphany In an outburst of triumphant joy Paul had thanked God for the marvelous successes granted to the Gospel as preached by him and his associates, successes which far surpassed the power of man, 2: 16 b, successes which he does not ascribe to himself or mention in a spirit of self-glorification, 3: 1. These successes are due only to the power of the Spirit of the living God, v. 3, and to the means used by the Spirit in gaining these successes, the Gospel as preached by the ministers of the New Testament, v.6. This Gospel makes the ministry of the New Testament far more glorious than that of the Old Covenant (vv.7-11) and empowers the min- isters of the New Testament to preach their glad tidings of great joy with proper boldness and utter frankness (vv.12-18), with unfailing courage (4: 1), in holiness of life (4: 2), with the as- surance that their Gospel will never be void of success (4: 3-6). /The Epistle for the Sixth Sunday after Epiphany comprises verses 12-18, the closing section of the third chapter, telling of the glory bestowed by the open, unveiled ministry of the New Testament. - "Seeing, then, that we have such hope, we use great plainness of speech," v.12. In v. 4th~ apostle had used the word trust, be- cause he was speaking of his assurance that his work had not been in vain, that the Christian congregation at Corinth was the living proof of the efficacy of his preaching. In v.~2 Paul uses the word hope, which always looks forward into the future. Hence he has in mind particularly the fact that his ministry is an abiding min- istry. While the Old Covenant and its glory was by its very nature an evanescent one, destined to cease, when it should have fulfilled its purpose, the New Covenant was one "which remaineth," v. 11, continuing in its glory forever without variableness or shadow of turning. The New Testament era is not to be superseded by a ministry still more glorious, as, e. g., that of a millennium on earth, where even greater successes will be accomplished by more efficacious means or a greater manifestation of God's grace or power. The ministry of the New Testament shall endure until there is no more need of the ministry of the Gospel; until its pur- pose to lead all the elect of God to their eternal home has been accomplished; until the Kingdom of Grace, the kingdom of the New Covenant on earth, shall have become the Kingdom of Glory, the kingdom of the New Covenant in heaven. The New Covenant in contradistinction to the Old Covenant is an abiding covenant, outlasting time, enduring through all eternities. Having this hope, a hope of this nature, so glorious an out- look, the Apostle uses great "plainness of speech," nUQQ11crLa, te11- I , I I I I I 1 J 1 Study on 2 Cor. 3: 12-18 97 ing all, withholding nothing, keeping nothing secret, but speaking with great frankness, openness. He "uses" this frankness. The use of a thing presupposes its existence, and particularly on the part of God's servant, divine permission of such use. The Apostle means to say that his use of frankness is due not only to divine permission but to the very nature of the New Covenant, which is a covenant of openness and full revelation, in contrast to the Old Testament as symbolized by a custom of its mediator. This custom Paul describes in the next verse, which has been often misinterpreted, but which, once we understand it correctly, will throw a remark- able light on the subject matter discussed by the Apostle. "And not as Moses, which put a veil over his face that the children of Israel could not steadfastly look to the end of that which is abolished," v. 13. In order to understand this verse and the whole argumentation of the Apostle, we must necessarily understand the situation to which he refers here. Turning to Ex. 34: 28-35, we learn that Moses, after having re-established the covenant which Israel had broken, Ex. 32 to 34: 27, remained witll the Lord on the summit of Mount Sinai forty days and forty nights, v. 28. Coming down from the mountain, he did not know that the skin of his face shone because he had spoken ""ith the Lord. Aaron and all the peop~L upOri.seing the supermundana~lory _ of Moses' face, were--afraid ta" come near him,andonl~ after Aaron and the rulers, encouraged by Moses, had appro-~;;-h~d.hl~ without harm to themselves, did all the children of Israel dare to draw near, "and he gave them in commandm:entaJI that the Lord had spoken with him in Mount Sinai," v. 32,qulte evidently while they saw his sl1iri!,rl f"f'~. Then the report co.ntmues;-lfferally trans- lated, thus: "And lVloses finished speaking to them, and he placed upon his face a veil. And as often as Moses came into the presence of Jehovah to speak to Him, he removed the veil until he went out. And he wenLo..ut_ and spoke to the children of Israel what he had been commanded; and the children of Israel saw the face of Moses, that the skin of Moses'. face shone. And Moses replaced the veil upon his face till he went to speak to Him,"_ vv. 33-:~S., There is nothing in this report demanding or even warranting the interpretation that Moses covered his face before speaking to the people and that he proclaimed the laws and revelations only while his face was veiled. On the contrary, we are told twice that the people saw the shining skin, vv. 30. 35. In v.33 we are clearly told that he put the veil on his face when he had finished speaking to them, while in vv. 34. 35 the sequence of events is Moses' exit, his speech while they saw that his face shone, and the covering of his face. Hence the phrase "until he came out," v. 34, merely states that during all the time of his conversation with God, Moses left '1 98 Study on 2 Cor. 3: 12-18 his face uncovered, with uncovered face promulgated the divine revelation, and then placed the veil upon his face. No reason for this veiling is mentioned in the Old Testament. What the Holy Ghost, speaking through Moses, did not tell us, the same Spirit, speaking through ~aul, reveals in our passage. Moses covered his face, after speaking to the Israelites with uncovered face, in order that "the children of Israel could not steadfastly look to the end of that which is abolished," that they were not to look intently, fix their eyes, on the end of that which was being done away with, annulled, which was of a transitory nature, evanescent, the supernatural light radiating forth from the skin of his face. What was the divine purpose underlying this strange phe- nomenon? Compari~g Ex. 34: 29-35 with 2 Cor. 3: 6-18, we come to the conclusion that here we have one of the symbols so fre- quently employed by the Lord in training and teaching His Old Testament people~~ Both the supernatural shining of Moses' face and the vanishing of this glory were to teach a lesson of utmost importance to Israel, the glory of the Old Testament Covenant and the evanes~.~nf'character of this covenant and its glory. The" shining face of Moses was, in the first place, continually to call to Israel's memory the glory of the covenant which God had established on Sinai and the exalted position of him "Y.!J.().Jlad been chosen by God to be the ~edi.ator of this coven.~nt . and the leader and legislator of God's c~~ena~t people. God wanted Israel to be imbued with the spirit of respectful awe due this covenant, its divine Author, its human~.9ia.!or. They were to understand very clearly that Moses was nota self-appointed leader nor a ruler chosen by themselves, but God's ordained representative. .God wanted them to realize their unconditional obligation to obey all the words and commandments of this covenant transmitted to them by the divinely and gloriously authorized mediator, who spoke not his own thoughts, but the words of the Lord of Glory. This was the first lesson that Israel was to learn and a lesson they had to be taught overctI?:~Loy~!,. · Ti;ue;tI,;; -pr~mise or-God, Ex. 19: 3-6, had rriadidhem willing to vow: Ex. 19: 8. The majestic manifestation of God's glory on Sinai, Ex. 19: 16~19; Deut. 4: 11.12; Heb. 12: 18-21, had proved to them the transcendent power and flawless righteousness of the Lord, so that, stricken with fear and terror, they had fled and told Moses, "Speak thou with us, and we will hear," Ex. 20: 19. They had repeated their promise of obe- dience, Ex. 24: 3. Yet, when Moses remained on the mount forty days and forty nights, Ex. 24: 18, the people forgot their vows, forgot the marvelous manifestation of God's holiness, apostatized from God and spoke disrespectfully of their divinely appointed leader, Ex. 32: 1 ff. In true pedagogic wisdom, therefore, the Lord, after Study on 2 Cor. 3: 12-18 99 again receiving them into covenant relationship, Ex. 34: 10 ff., and knowing that Israel was a stiffnecked people, Ex. 33: 3; cpo 34: 9, decided to teach them the glory of the covenant and their duty to obey their God and the mediator of the covenant by causing the face of Moses to shine in divine glory whenever he spoke to the people after having received a divine revelation. Since this was so important a truth and its repetition so neces- sary, the Lord did not only teach it in this symbolic manner, but had all His prophets, beginning with Moses, din it into the ears of His people, reminding them of their divine obligation to obey the Law of Moses and of the dire consequences of their failure to live up to their duty. The glory radiatigg from Moses with such.Jlrilliance_.that the children of Israel could not fix their eyes on it nor bear its super- mundane splendor, was a reflected glory, a glory not inherent in himself. It was, as the apostle expressly states, a glory that was bemg-done away with, even while it was shining. This is expressed by the present participle, "tljv xcr."tcr.QyoUf.t&v1']v,·2~CQ[. 3: 7. ~s glory was not intended to last forever; it was not even to continue un- abated until Moses' death. From the moment that it had reached its greatest brilliance, it began to wane. It was a pe:r).sh,-hle and perishing glory, in need of c.onsJlUl.i~storation Jlr at least replen- ishment. -_. Here was the second lesson of vital importance that God wanted- tOlch=Israel. The. Old Testament was·not- mi end in itself; it Wl:tls only the means to an end. In due time it was to 'gIve way to another covenant, far more glorlous. It was to stress tlie majestyof the de~ru:l:aingand· punitive- holiness and justice of God and to show the utter impossibility of satisfying this holi- ness by any efforts on the part of man, the sinner. Sin was to become to them the horrible thing it really is, a separation from God, a rebellion against the Most High. T4~ children of Israel, therefore, were not to pin their faith and their hope of salvation on the outward performance of the rites and ceremonies pre- scribed in the Mosaic Law, but on Him to whom all these rites pointed forward, the promised Woman's Seed, their Messiah and Redeemer. ""0 Him, therefore, Moses at the end of his life once more directed their attention as to the Prophet like unto him, but far greater than he, unto whom they must hearken if they desired forgiveness of sin, true righteousness, and eternal salvation, which he and his Law could never procure for them. Deut. 18: 15-19. The later prophets in very plain language likewise pointed out the insufficiency of the Old Covenant rituals (1 Kings 8: 27; Ps.50: 7-14; Is . .1: lLff.; .66: 1,2.; Jer. 6: 20; Amos 5: 21-24), ~ts eJl.,aneS(:ence (J er. 3: 16.;. 31: 31-34; Ezek. 11: 16), and constantly c~lleci~tion 100 Study on 2 Cor. 3: 12-18 to the spiritual character of the kingdom their lYfessiah was to establish. These truths should have filled the hea~ts of the Is- ~aelites ';ith gratitude, with longing for the New Covenant and its blessings (Ps.14: 7; 53: 7), with a fervent desire and a firm resolve to serve their kind and gracious and wise God of salvation with unabating zeal and unwavering obedience. The Searcher of hearts, however, knew that the heart also of the children of Israel was a deceitful thing and desperately wicked. He knew that this heart would only too readily be inclined to regard the insufficiency and the impermanence of the Mosaic cov- enant as an excuse tp neglect and despise its demands and its promises. Its mediator, though brilliantly gifted, divinely called, and highly honored (Deut. 34: 10-12), was, after ail, a human being, the glory of his face a dying glory. Why submit to him, why honor him and his covenant? In order to hold in check the wicked and ~---- --deceitful healod:"'l ;, decided, in particular, symbo1if'~ '1_' -to veil the disappea~aI1(!e .0fMosE tory, so that Israel would not fix its attention ~nduly o~-th-e fie;tlng cliaracter of Moses' glory, ~nd, in ge_Ilera(t'J pla;;;;~ th~ h;;kgr01~nCl'the i~-e~lnanenCe9f thecovet:tant as compared with-its privileIT;";~ anctobligations. And this pedagogy He fonowed throughOl.;'fthe era ot nonage of His children; cpo Gal. 4: 1-3. While reminding them, as we have already seen, of the transitoriness and inefficacy of the Old Cove- nant, while emphasizing clearly the spiritual character and greater glory of the New Covenant, still He described the new era in the terms of the ritual and ceremonies of the old. It is Zion, Jerusalem, the Temple, the priests and Levites, the sacrifices, in brief, the Levitical worship which furnishes both the terminology and the background for the description of the glory of the New Covenant. And God's purpose throughout was to prevent neglect and con- tempt of the Old Covenant while it lasted. ~he ~'en o~el were to fix t~eyes nut. so mucli...on tha.t:ransitorY"charade:r.of their covenant 8S on the covenant demands and promises and in tr~l to j ~rl hope "'11..1 comfnrt in. thp l;lt~r and strength and willingness st~ to obey the....fm:!ner. . --_. - f}irI" Isra;1 learn th;1essons God intended to teach them? vy e rtad, But their minds were blinded, v. 14 a, EJtWQ(1)"(f1], hardened, rendered callous. Their minds, VOi]fJ,lindness to their own Scriptures. All the while· -they misread both the Law and the Gospel of the Old Testament. All the while they Study on 2 Cor. 3: 12-18 lOt;) refused to cast aside their own righteousness, their own mis- taElen notions, their own vain Cireains of temporal power, and to fall 40wn 'befo:re J es"US1Oown-min~~ir Lord an(f1{Iii& their God and Redeeme~:-Thl.s-1lley rituseato do although such turning to the Lord1i1 repentance and faith would have abolished this veil and opened to them also the full glory of the Old Testament in the bright light of the New. "Nevertheless, when it shall turn to the Lord, the veil shall be taken away," v.16. Practically all commentators agree that Paul here again refers to Ex. 34: 34; adopting as much of the phraseology of the LXX as he can use to express another im- portant truth. He,does not, however, teach a general cony~.rsion of Israel, occurring perhaps in the millennium. In the-fu~t place, he speaks of repeatedttirnings, ~s the i}VL%Cl Mv-'clearly indicates. - No one teaches frequent conversions of Israel as a nation, and the Apostle would contradict himself; cpo Rom. 11: 7; 1 Thess. 2: 16. Se.coll91y:, the singular cannot refer to, JsraeL as a na.:tiou. In the preceding context -Paurhaa. spoken of the nation as the children of Israel, vv. 7, 13, and had used the plural pronoun, vv.14, 15. The change from the plural to the singular would be a very harsh one. Nor is it necessary to assume so sudden and harsh a change. The suel~j;ll!.n'~ isf~~<:! in~ 15, "~_~h:h~ar1-" On the expresSrO;;- "t1:ie heaa;Lturns..tothakoJJ3::..cp.-~ Mal. 4: 16; Joel 12: 13; 2 thron. 36: 13. That is the true circumcision (Rom. 2: 29; Acts 7:51), already demanded in the Old Testament (Deut.l0:16; 30:6; Jer. 4: 4), consisting in being given a new heart and spirit (Ezek. 11: 19, 20) . Whenever the !;teart-Of. the unbelieving.JeY)" js turned to the Lord, whenever he accepts Jesus as his personal ,Savior, - the veil is taken~~Ero-mea:ns-tOrem~ that whism SuiTotmtts-aii object £rom -around it. The present tense teaches a:ga:In a very impo an esson. Sud;' a removal is not necessarily at once a complete removal. It is rather a gradual process. How difficult was it even for the disciples of Jesus to rid themselves of this veil of preconceived ideas! Matt. 16: 22; 20: 20 ff.; Luke 9: 45; 18: 34; Acts 1: 6; 10: 14,15,28; 11: 2 ff.; 15: 1-5,24; etc. To this day chiliastic Fundamentalists have not rid themselves of this veil. The better we -1earnto-knowJesus-~dH~ry,th; ;~~ study the Old Testament in the light of the New, the more completely will the veil which was annulled in Christ be removed from our hearts, the better we shall understand the Old Testament and its many prophecies by word or symbol of the coming Messiah and His kingdom; the more clearly we shall realize that already in the Old Testament no other way to eternal life was revealed than that of faith in the Woman's Seed (Gen. 3:15), the Man, the Lord (Gen. 4:1)" the Lord, our Righteousness (Jer.23:6); the more LIBRARY CONCORD' .... SEMINARY 'SP,",INGFIELQr ILL.. 106 Study on 2 Cor. 3: 12-18 joyously shall we be convinced that Jesus is our only Savior, our perfect Redeemer. "Now, the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty," v.17. Now, SE, is explanatory. Paul explains why conversion to the Lord Jesus h'!Lthe_ ~ffect of taking the veil off the heart of theulll:JeIiever~- 'The Lord is, of course, the same Lord referred to in v. 16, whom we identified with the Christ of Y.. :l'\. This Lord, the Mediator~f th;-New Covenant, in ~hom the veil hanging over the heart of man is said to be destroyed, v. 14, is unlike the mediator of the Old Testament, not a ~ere man. He is "the Spi!iC' He is not merely spirit, or a spirit, having spiritual ' nature, as angels are spirits, though they are created beings; or as the new man, created after God's likeness, is fre- quently called "spirit." The Apostle in order to avoid ~ny _pos- sibility of misundersta!li1rr;:g, writes 'to _i VEUf1;, t he Spirit; the one eternal Spirit, like whom there is ~~ne other, the e,ver-living God. Togetlier wRli the Father and the, Holy Gh~st He is the Spirit, the three persons bemg the j)ne. Spirjtual !?eing. Since "He is 'the Spirit, His words are therefore able to accomplish things for which no man is sufficient (cp. 2 Cor. 2: 14-16), and therefore fully able to kill through the letter of the Law spoken by Him and to quicken by the spirit of life breathing in the Gospel spoken by Him (2 Cor. 3: 6). Hence He is well able to cause the heart of unbelieving man to turn to Him in true faith and thereby to remove the veil that hung upon his heart. Again, this statement is further explainedin the next sentence connected with it by anoj;her SE, b~owev:er. "Where, however, , the Spirifof the Lord is, ther; is liberty." The Spirit of the~QId.Js the Holy Ghost, wh~,is ,cal1e.cl the Spirit of the Son, of God (Gal. 4: 6), of Christ (Rom. 8:9; 1 Pet. 1: 11). Where this Spirit is; there is liberty, for tlie' spiIit of God and Christ imparts the liberty which Christ has procured for all men (John 8: 32,36; Gal. 5: 1) to the individual by working saving faith in his heart. The Holy Spirit is mentioned here because the 1;lpp:ropriation ~£ Chr ist's salvation to man is chiefly ais work. The exalted Christ sends His Spirit to build the Church purchased by the Lord's blood. This Spirit, who with the Father .and the Son is the fountain ~f life CPs. 36: 9),)s ,~i~e jp. ll,Ild through the Gospel preached by the ChrisJiap. Church and its messengers. Here is,therefore, not the dead letter of the Law, which 'CIemands, which promises only on condition of perfect obedience, but cannot work that obedience, that willingness, that perfect love toward God and the fellow man demanded by it. Here is not the lifeless ink (cp. v. 3), the weak word of a human being, unable to grant that salvation it promises. Here is the Spirit, the almighty Spirit of the Lord, of that Lord Study on 2 Cor. 3: 12-18 107 who has actually accomplished our deliverance, our salvation; who has procured for us righteousness, life, and salvation. ~, living Spirit of this living Lord works life, spiritual life, i~ hearts of n:en~dead ~_~C!siI!~,$enerates £aith~~ sanctifies, keeps us safe, fin~ll~ leads us to the J@g. of everlasting life and libe!t~-Where this-.§pirit dwclls -a~d rul~s, j;l:i~r'Us--::n-p.Y_~~ldinUh~ _&~:ry __ o£... the-..t.orQ" in His Word, "changed int(L.!.h~_~l~U.!!!~g~ _ hom glory-to-gl When we see"th~God-man suf- ferilig and dying on the cross, as revealed in Is. 53 and the Gospels, our hearts by the power of the Spirit are filled with an ever-grow- ing hatred of sin, our sin, our iniquity, which crucified the Lord of Glory, which killed the Prince of Life. When the pages of Scrip- ture reveal to us that unspeakable love of God, who gave His only- begotten son for us, and that divine love of Jesus who died for us, the Holy Spirit by this Word creates in our cold and sluggish hearts a true and affectionate love toward our God of mercy, our Savior; the desire to become more like Him; the power to crucify our Old Adam and its sinful lusts, to put on daily the new man, to grow in grace, to become more like our heavenly Father, our glorious Savior. Rom. 13: 14; Eph. 4: 24; 2 Pet. 1: 4. _So we are chpiIlg§t()ne to , a gr~ater glory, a Closer ap- proach _to" "the- perf-;';ct image pre.sente_~tjIl, _ 9JJr .. Savior;~un1il -we arrive yonder, whereall--imper£~.f!tio:tl,~ " will b~ a thing of the past"" and body and soul will shine "£o~th as p~rlect image-sar our glori- fied Savior. Let us hear Luther: "The-risen Christ is that image -whlchTSplaced before us in order that we may know that He has risen in token of the victory over our sin. This picture is held before us in the Gospel and is mirrored into our heart that we may hold it fast by faith, that is, when we believe that this Word is true and daily practice and exercise it. In this manner the glory proceeds from Him to us, and the result is that we become constantly more glorious and enter into that same image that is Himself. Therefore Paul says that we do not at once be- come strong and perfect but that we must increase day by day until we arrive at the fullness of His likeness." (St. L . XI: 694.) Study on 2 Cor. 3: 12-18 109 "Even as by the Spirit of the LOl'.d." __ -'-'Even as," i. e in f" r! keepillg with the natur~of on.e..:yyhQjs fullyqt1alified to ac~ompllSh so glorious acnange. This thought is brought out also by the omission of~tlieartfcle before the two nouns Lord and Spirit, which omission stresses the qualitative force of these nouns. The Greek words are best trarlSlated, from Lord of Spirit or, in closer approximation to v.17, from Lord, Spirit. Paul undoubtedly means '11 .•.••.•.• to express the fact th~.l~JlS..i:g.~_~ is Lord; a Lord such as a lora. must be to qua1IfYf;r this great honor, the Lord of lords and King of kings, with whom nothing is impossible, who rules supreme in His kingdom as only He can rule. And this Lord is the Lord of Spirit, or Lord who is Spirit i.., +hp fullest and noblest sens'" n{ that ~term.~is innermost nature and beingjsSpirit,t~an~enr'l;~: and . penetrating all human thoughts_ (Is.J')'L15) .... enlivening, spiritual- izing, glorifying, all those who accept Him as their Lord and King, their Spirit and Savior. To Him alone be power and glory forever and ever! Ps.115: 1; Rev. 5: 12. This is a very suitable text for the last Sunday of the Epiphany season. The glory of the Lord Jesus manifested in the Gospel and the glorious power of the latter is the chief theme of this passage. The preacher may choose the theme The Glory of the New Testa- ment Ministry. 1. It clearly reveals to man the fullness of the Lord's glory. 2. It freely makes us partakers of this glory. - The Glory of the Lord in His Congregation. 1. Proclaimed without a veil. 2. Seen with believing hearts. 3. Reflected in Christlike lives. (Lenski, Eisenach Epistle Selections.) - Christ the Center of Scripture. To Him the Old Testament points prophetically. Him the New Testament reveals as the Author and Finisher of our glory. - Salvation Only in Christ. Moses in all his glory can- not save us. Christ is the Light shining to the perfect day.- Salvation, Not of Men but of God. Man can only harden himself. Only in God's light can man see light and live in it. '- The Folly of Unbelief. It harderlS our heart to God's revelation. It shuts us out from Jesus and His glory. - Lord, Strengthen Our Faith! Preserve us from hardening our minds. Reveal unto us the full- ness of Thy glory. - Let Us Bring into Captivity Every ThotLght to the Obedience of Christ. Following our own mind, we shall never see the light (neither in the Old nor in the New Testament). Only faith in Clo . .rist transforms us from glory to glory. - The Ch1'istian's SpiritlwI Growth. By the grace of God he does not harden his mind. By the grace of God his eyes are opened to the glory of the Gospel. By the grace of God he is gradually trans- formed into God's image. TH. LAETSCH