Seeing then that we have such hope, we use great plainness of speech:
Paul's "such hope" is set against Moses, who veiled his face so that Israel could not look steadfastly to the end of that which was abolished, while gospel hope gives confidence for open, plain speaking. That plainness was used to settle the minds of the Corinthian church about the gospel of Christ. The greatest difficulties there came from Judaizing teachers who caused trouble and dissension at Corinth by continually presenting the virtues of the law and the ceremonies and exalting these above the gospel of Christ. They brought Paul under condemnation because he did not urge upon the people the ceremonies that typified Christ and were therefore of no value since Christ's death.
The "such hope" is confidence grounded in the glorious ministry of the Spirit and of righteousness in Christ. It is the hope of mercy and grace that was veiled in types and ceremonies and prophecies and then brought to light through the revelation of Jesus Christ in His advent to the world and death as man's sacrifice. It is grounded in the glory that shone on the face of Moses. Having this hope produces great plainness of speech. That plainness means Christ is presented openly as the righteousness of the law and the end of that which was to be abolished, with no veiling of truth to accommodate unbelief about Him.
Seeing to the end of that which was to be abolished means understanding that type met antitype in the death of Christ. The ceremonial system was therefore abolished at His death, and the typical offerings, sacrifices, and ceremonies ceased, became meaningless, and are of no avail and no value. Distinct from what was abolished is that which remaineth, God's law of ten commandments as the immutable standard of righteousness. The moral law was never a type or shadow, but existed before man was created and continues. It was not nailed to the cross and did not die with Christ, and Christ's mission was to uphold and exalt it and by His own righteousness put men where obedience is possible.
The veil over Moses' face and over minds and hearts represents inability to see that the ceremonial system pointed to Christ. It remains blinded on Jews who refuse Christ as Messiah and on Christians who cannot see to the end of what was abolished and claim the moral law is done away and despise the foundation of God's government. It is a heavy veil of pride, bigotry, love of sin, and carnal enmity, with thoughts and affections under Satan's control so that transgressors could not behold the glory of God. It is taken away only when turning to the Lord and accepting Christ as the righteousness of the law.
The brightness on Moses' face was designed to impress Israel with the sacred, exalted character of the law and the glory of the gospel revealed through Christ. While Moses was in the mount God gave him not only the tables of the law but the plan of salvation, showing him that the sacrifice of Christ was prefigured by all the types and symbols of the Jewish age. The radiance therefore came from heavenly light streaming from Calvary no less than from the glory of the law of God. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator, a representative of the one true Intercessor.
Moses was a type of Christ in veiling: as Israel's intercessor veiled his countenance because the people could not endure its glory, so Christ the divine Mediator veiled His divinity with humanity when He came in the likeness of sinful flesh. Had He come clothed with heaven's brightness He could not have found access to men in their sinful state to reach and lift the fallen race. Likewise Moses veiled his face to hide the reflected glory of the law, and Christ's ascension glory was veiled from human sight so the disciples were spared heaven's full splendor in order to keep Christ's earthly character before them and faithfully carry out their work. The glory on Moses' face was transient and passed away, while the glory of God in the face of Jesus Christ ever remains and is not transient. All who look may live and have that glory reflected upon them, for Christ sheds light and brightness and glory and joy into the law.
The closer the communion with God and the clearer the knowledge of His requirements, the more fully people are conformed to the divine image and become partakers of the divine nature, with blessings received by God's commandment-keeping people through Christ's mediation. The law was ordained to life so the obedient walking in harmony with its claims receive eternal life. To those under its condemnation it is bondage and death, lusterless and with no power to save except as Christ is represented in it. Only as men come into harmony with God's government and obey His law through repentance toward God for transgression of His holy law and genuine faith in Christ will Christ avail them, and only through Jesus Christ can man keep it. Those without such repentance and faith will at last hear Him say, I know you not.
Paul's "such hope" is set against Moses, who veiled his face so that Israel could not look steadfastly to the end of that which was abolished, while gospel hope gives confidence for open, plain speaking. That plainness was used to settle the minds of the Corinthian church about the gospel of Christ. The greatest difficulties there came from Judaizing teachers who caused trouble and dissension at Corinth by continually presenting the virtues of the law and the ceremonies and exalting these above the gospel of Christ. They brought Paul under condemnation because he did not urge upon the people the ceremonies that typified Christ and were therefore of no value since Christ's death.
The "such hope" is confidence grounded in the glorious ministry of the Spirit and of righteousness in Christ. It is the hope of mercy and grace that was veiled in types and ceremonies and prophecies and then brought to light through the revelation of Jesus Christ in His advent to the world and death as man's sacrifice. It is grounded in the glory that shone on the face of Moses. Having this hope produces great plainness of speech. That plainness means Christ is presented openly as the righteousness of the law and the end of that which was to be abolished, with no veiling of truth to accommodate unbelief about Him.
Seeing to the end of that which was to be abolished means understanding that type met antitype in the death of Christ. The ceremonial system was therefore abolished at His death, and the typical offerings, sacrifices, and ceremonies ceased, became meaningless, and are of no avail and no value. Distinct from what was abolished is that which remaineth, God's law of ten commandments as the immutable standard of righteousness. The moral law was never a type or shadow, but existed before man was created and continues. It was not nailed to the cross and did not die with Christ, and Christ's mission was to uphold and exalt it and by His own righteousness put men where obedience is possible.
The veil over Moses' face and over minds and hearts represents inability to see that the ceremonial system pointed to Christ. It remains blinded on Jews who refuse Christ as Messiah and on Christians who cannot see to the end of what was abolished and claim the moral law is done away and despise the foundation of God's government. It is a heavy veil of pride, bigotry, love of sin, and carnal enmity, with thoughts and affections under Satan's control so that transgressors could not behold the glory of God. It is taken away only when turning to the Lord and accepting Christ as the righteousness of the law.
The brightness on Moses' face was designed to impress Israel with the sacred, exalted character of the law and the glory of the gospel revealed through Christ. While Moses was in the mount God gave him not only the tables of the law but the plan of salvation, showing him that the sacrifice of Christ was prefigured by all the types and symbols of the Jewish age. The radiance therefore came from heavenly light streaming from Calvary no less than from the glory of the law of God. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator, a representative of the one true Intercessor.
Moses was a type of Christ in veiling: as Israel's intercessor veiled his countenance because the people could not endure its glory, so Christ the divine Mediator veiled His divinity with humanity when He came in the likeness of sinful flesh. Had He come clothed with heaven's brightness He could not have found access to men in their sinful state to reach and lift the fallen race. Likewise Moses veiled his face to hide the reflected glory of the law, and Christ's ascension glory was veiled from human sight so the disciples were spared heaven's full splendor in order to keep Christ's earthly character before them and faithfully carry out their work. The glory on Moses' face was transient and passed away, while the glory of God in the face of Jesus Christ ever remains and is not transient. All who look may live and have that glory reflected upon them, for Christ sheds light and brightness and glory and joy into the law.
The closer the communion with God and the clearer the knowledge of His requirements, the more fully people are conformed to the divine image and become partakers of the divine nature, with blessings received by God's commandment-keeping people through Christ's mediation. The law was ordained to life so the obedient walking in harmony with its claims receive eternal life. To those under its condemnation it is bondage and death, lusterless and with no power to save except as Christ is represented in it. Only as men come into harmony with God's government and obey His law through repentance toward God for transgression of His holy law and genuine faith in Christ will Christ avail them, and only through Jesus Christ can man keep it. Those without such repentance and faith will at last hear Him say, I know you not.