Homilies on Second Corinthians

“But their minds were hardened, for until this day remains the same veil in the reading of the Old Covenant, [it] not being revealed to them that it is done away in Christ.”

See what he establishes by this. For what happened then once in the case of Moses, the same happens continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law has its proper glory, but they were unable to see it. 'Why therefore are you perplexed,' he says, 'if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are you troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.'

3. Do you see how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, “The same veil in the reading of the old covenant remains,” it “not being revealed that it is done away in Christ:” another while, that “unto this day when Moses is read,” the same veil lies upon their heart; showing that the veil lies both on the reading and on their heart; and above, “So that the children of Israel could not look steadfastly upon the face of Moses for the glory of his countenance; which” glory “was passing away.” Than which what could mark less worth in them? Seeing that even of a glory that is to be done away, or rather is in comparison no glory at all, they are not able to be spectators, but it is covered from them, “so that they could not steadfastly look on the end of that which was passing away;” that is, of the law, because it has an end; “but their minds were hardened.” 'And what,' says one, 'has this to do with the veil then?' Because it prefigured what would be. For not only did they not then perceive; but they do not even now see the Law. And the fault lies with themselves, for the hardness is that of an unimpressible and perverse judgment. So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; “For until this day the same veil upon the reading of the old covenant remains,” he says, it “not being revealed that it is done away in Christ.” Now what he says is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that has done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. 'And where,' says one, 'did it say this that it is done away in Christ.' It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He has made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed. But if you will see in words as well how the Law is done away in Christ, hear the Lawgiver himself speaking thus; “A Prophet shall the Lord raise up unto you of your brethren, like me; Him shall you hear in all things whatsoever He shall command you. And it shall come to pass, that every soul which will not hear that Prophet shall be utterly destroyed.” Do you see how the Law showed that it is done away in Christ? For this Prophet, that is, Christ according to the flesh, Whom Moses commanded them to hear, made to cease both sabbath and circumcision and all the other things. And David too, showing the very same thing, said concerning Christ, “You are a Priest after the order of Melchizedek,” not after the order of Aaron. Wherefore also Paul, giving a clear interpretation of this, says, “The priesthood being changed, there is made of necessity a change also of the Law.” And in another place also he says again, “Sacrifice and offering you would not. In whole burnt offerings and sacrifices for sin You had had no pleasure: then said I, Lo, I come.” And other testimonies far more numerous than these may be adduced out of the Old Testament, showing how the Law is done away by Christ. So that when you shall have forsaken the Law, you shall then see the Law clearly; but so long as you hold by it and believest not Christ, you know not even the Law itself. Wherefore also he added, to establish this very thing more clearly;