12. Having therefore this hope. Here he advances still farther, for he does not treat merely of the nature of the law, or of that enduring quality of which we have spoken, but also of its abuse. True, indeed, this also belonged to its nature, that, being covered with a veil, it was not so manifest to the eye, and that by its brightness it inspired terror, and accordingly Paul says elsewhere, what amounts to the same thing — that the people of Israel had received from it the spirit of bondage unto fear. (Romans 8:15.) Here, however, he speaks rather of an abuse that was foreign and adventitious. (399) There was at that time in all quarters a grievous stumbling-block arising from the wantonness of the Jews, inasmuch as they obstinately rejected Christ. (400) In consequence of this, weak consciences were shaken, being in doubt, whether they should embrace Christ, inasmuch as he was not acknowledged by the chosen people. (401) This kind of scruple the Apostle removes, by instructing them, that their blindness had been prefigured even from the beginning, inasmuch as they could not behold the face of Moses, except through the medium of a veil. As, therefore, he had stated previously, that the law was rendered glorious by the lustre of Moses’ countenance, so now he teaches, that the veil was an emblem of the blindness that was to come upon the people of Israel, for the person of Moses represents the law. The Jews, therefore, acknowledged by this, that they had not eyes to behold the law, except when veiled.
This veil, he adds, is not taken away, except by Christ. From this he concludes, that none are susceptible of a right apprehension, but those who direct their minds to Christ. (402) In the first place, he draws this distinction between the law and the Gospel — that the brightness of the former rather dazzled men’s eyes, than enlightened them, while in the latter, Christ’s glorious face is clearly beheld. He now triumphantly exults, on the ground that the majesty of the Gospel is not terrific, but amiable (403) — is not hid, but is manifested familiarly to all. The term παῤῥησία confidence, he employs here, either as meaning an elevated magnanimity of spirit, with which all ministers of the Gospel ought to be endowed, or as denoting an open and full manifestation of Christ; and this second view is the more probable, for he contrasts this confidence with the obscurity of the law. (404)
(399) “ D’vn abus accidental, et qui estoit venu d’ailleurs;” — “Of an abuse that was accidental, and that had come from another quarter.”
(400) “ De ce qu’ils reiettoyent Iesus Christ d’vne malice endurcie;” — “Inasmuch as they rejected Christ with a hardened malice.”
(401) “ Veu que le peuple esleu ne le recognoissoit point pour Sauueur;” — “Inasmuch as the chosen people did not acknowledge him as a Savior.”
(402) “ Ceux qui appliquent leur entendement à cognoistre Christ;” — “Those who apply their understandings to the knowledge of Christ.”
(403) “ Aimable, et attrayante;” — “Amiable, and attractive.”
(404) “We speak not only with all confidence, but with all imaginable plainness; keeping back nothing; disguising nothing; concealing nothing; and here we differ greatly from Jewish doctors, and from the Gentile philosophers, who affect obscurity, and endeavor, by figures, metaphors, and allegories, to hide everything from the vulgar. But we wish that all may hear; and we speak so that all may understand. ” — Dr. Adam Clarke. — Ed.