DOES 2 Cor. 3 teach that the fourth commandment of the decalogue has been done away or abolished, as some contend? No. Those who refer to this chapter in proof of such a position, confound the law with the ministration of the law; the same as if a person should confound the Constitution of the United States with the regulations which govern the executive branch of the government. Paul indeed testifies in that chapter that something has been done away; but what is it? Let us see. Verse 7: "But if the ministration of death written and engraven in stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away." Verse 11: "For if that which is done away was glorious, much more that which remaineth is glorious." Verses 13, 14: "And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded; for until this day remaineth the same vail untaken away in the reading of the Old Testament; which vail is done away in Christ." These are all the verses which contain the words, "done away," or "abolished;" and to what are they applied? In the first verse quoted, we are told definitely that it was a certain "glory" which was to be done away; in the second, it is "that," unspecified, which is done away; in the third, it is "that," unspecified, which is abolished; in the fourth, the object is again specified, namely, "the vail" which is done away in Christ. Looking at these verses again, we inquire, What glory does Paul refer to in verse 7, which was to be done away? The preceding sentence states plainly that it was the glory of Moses' countenance. On what occasion and under what circumstances was this glory manifested? Ex. 34:29-35 answers: When Moses came forth from the immediate presence of Jehovah, from whose hand he had just received the tables of the ten commandments, some of the surpassing glory in which he had been enveloped still lingered upon his countenance; and Aaron and the children of Israel were afraid to approach him because of the shining of his face. Therefore he put a vail over his face while he talked with them. Here are both the glory and the vail which were to be done away. Thus was the Mosaic dispensation established. It was a dispensation or ministration of glory. Paul proves this by the fact that when it was ordained the face of Moses reflected so much of its glory that the children of Israel were unable to look upon it. But this glory was to be done away. Why? and how? Because a new dispensation was to succeed that of Moses, and the glory of this latter dispensation was to overpower and eclipse that of the former, as the light of the rising sun obscures the moon and stars. This was the dispensation of Christ, or the ministration of the gospel. The chapter before us is a vivid contrasting of these two dispensations, the Mosaic and the Christian; and the glory of the former was to be done away by the surpassing glory of the latter. Before the magic of these few facts, the supposed difficulty of this chapter instantly disappears. That which was done away is plainly declared in the first instance, verse 7, to be the glory of that dispensation, as exhibited in the countenance of Moses. But it may be suggested that glory is a supplied word, and hence that the relative, "which," may refer to some other antecedent, and may mean the law. We reply, The relation of words to each other is much more clearly shown in the Greek language, in many instances, than in the English. In the case before us, that which our translators have rendered by the sentence, "Which glory was to be done away," is in the Greek simply the definite article and a participle; and this participle agrees in gender, number, and case, with the word glory which stands before it; and there is no other word in all the verse with which it can agree. This point is thus settled with absolute certainty. Our translators have given it the rendering they have, in119humbled and penitent, and the morrow began a new life with each. We need not follow them further. Would that this story, founded on fact, might arouse other noble men to a sense of their duty—to an acknowledgment that they are their brothers' keepers, under God.—Christian Weekly.