Gloria Domini revelata
The Lord’s unveiled glory
3:12 Habentes igitur talem spem, multa fiducia utimur: [n. 100]
3:12 Having therefore such hope, we use much confidence, [n. 100]
3:13 et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israël in faciem ejus, quod evacuatur, [n. 102]
3:13 And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void. [n. 102]
3:14 sed obtusi sunt sensus eorum. Usque in hodiernum enim diem, idipsum velamen in lectione Veteris Testamenti manet non revelatum (quoniam in Christo evacuatur), [n. 106]
3:14 But their senses were made dull. For, until this present day, the selfsame veil, in the reading of the Old Testament, remains unlifted because in Christ it is made void. [n. 106]
3:15 sed usque in hodiernum diem, cum legitur Moyses, velamen positum est super cor eorum. [n. 108]
3:15 But even until this day, when Moses is read, the veil is upon their heart. [n. 108]
3:16 Cum autem conversus fuerit ad Dominum, auferetur velamen. [n. 109]
3:16 But when one shall be converted to the Lord, the veil shall be taken away. [n. 109]
3:17 Dominus autem Spiritus est: ubi autem Spiritus Domini, ibi libertas. [n. 111]
3:17 Now the Lord is a Spirit. And where the Spirit of the Lord is, there is liberty. [n. 111]
3:18 Nos vero omnes, revelata facie gloriam Domini speculantes, in eamdem imaginem transformamur a claritate in claritatem, tamquam a Domini Spiritu. [n. 113]
3:18 But we all, beholding the glory of the Lord with unveiled face, are transformed into the same image from clarity to clarity as by the Spirit of the Lord. [n. 113]
100. Positis his quae pertinent ad commendationem doni percepti a Deo, hic consequenter ponit ea quae pertinent ad commendationem fiduciae de ipso dono conceptae.
100. Having laid down what pertains to commending the gift received from God, he now lays down what pertains to commending the confidence born of that gift.
Circa hoc autem duo facit.
In regard to this he does two things:
Primo ponit fiduciam ex dono conceptam;
first, he mentions the confidence born of the gift;
secundo vero comparat fiduciam Veteris et Novi Testamenti, ibi et non sicut Moyses.
second, he compares the confidence in the Old and in the New Testament, at and not as Moses.
101. Dicit ergo primo: habentes igitur talem spem, ex hoc scilicet quod nobis dictum est, scilicet videndi gloriam Dei, Rom. c. VIII, 24: spe enim salvi facti sumus, multa fiducia utimur, id est, confidenter operamur ea quae pertinent ad usum huius ministerii, ex quo crescit nobis spes. Prov. XXVIII, v. 1. iustus quasi leo confidens absque terrore erit. Ier. XVII, 7: benedictus vir qui confidit in Domino.
101. He says, therefore, having therefore such a hope, because of what has been said to us, namely, of seeing the glory of God: in this hope we were saved (Rom 8:24), we use much confidence, i.e., we confidently do the things which pertain to the use of this ministry, from which our hope grows: the righteous are bold as a lion (Prov 28:1); blessed is the man who trusts in the Lord (Jer 17:7).
102. Consequenter, sicut praetulit donum dono, ita praefert fiduciam Novi Testamenti fiduciae Veteris testamenti, cum dicit et non sicut Moyses, et cetera.
102. Then as he preferred the one gift to the other, so he prefers the confidence of the New Testament to that of the Old, when he says, and not as Moses put a veil on his face.
Et circa hoc duo facit:
In regard to this he does two things:
primo proponit factum in Veteri Testamento;
first, he mentions a fact about the Old Testament;
secundo exponit, ibi quod evacuatur, et cetera.
second, he explains it, at which is made void.
103. Factum autem quod proponit legitur Exodi XXXIV, 34, ubi dicitur quod Moyses quando loquebatur ad populum, velabat faciem suam, quia propter claritatem vultus eius non poterant respicere in eum filii Israel. Et ideo dicit et non sicut Moyses, etc., quasi dicat: dico quod utimur multa fiducia, et tanta, quod non accidit nobis, sicut Moyses faciebat eis, scilicet non revelando faciem suam populo, quia nondum venerat tempus revelandi claritatem veritatis. Habemus ergo nos fiduciam absque velamine.
103. The fact he proposes is mentioned in Exodus, where it says that when he spoke to the people, Moses veiled his face, because the children of Israel could not look upon him because of the splendor of his face (Exod 34:33). Hence he says, and not as Moses, who put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void. As if to say: I say that we are very bold, and such as did not happen to us as Moses did to them, namely, not revealing his face to the people, because the time to reveal the splendor of truth had not yet come. Therefore, we have confidence without the veil.
104. Consequenter exponit hoc quod dixerat, de velamine, dicens quod evacuatur, et cetera. Velamen enim illud erat obscuritas figurarum, quae per Christum evacuata est.
104. Then he explains what he had said about the veil, saying, which is made void, for that veil was the dimness of the figures, which was made void by Christ.
Et circa hoc tria facit.
In regard to this he does three things.
Primo enim ponit evacuationem huius velaminis;
First, he mentions the voiding of this veil;
secundo quomodo haec evacuatio habet locum in Iudaeis, ibi sed obtusi, etc.;
second, how this voiding still prevails among the Jews, at but their senses;
tertio quomodo non habeat locum in ministris Novi Testamenti, ibi nos vero revelata, et cetera.
third, how this has no place among the ministers of the New Testament, at but we all.
105. Dicit ergo quod Moyses ponebat velamen, scilicet figurae, super faciem suam, quod, scilicet velamen, evacuatur, id est tollitur per Christum, scilicet implendo in veritate quod Moyses tradidit in figura, quia omnia in figura contingebant illis. Sic enim Christus per mortem suam removit velamen de occisione agni paschalis, et ideo statim cum emisit Spiritum, velum Templi scissum est. Item, in mittendo Spiritum Sanctum in corda credentium, ut intelligerent spiritualiter quod Iudaei carnaliter intelligunt. Et hoc velamen removit, cum aperuit eis sensum, ut intelligerent Scripturas, Lc. Ult.
105. He says, therefore, that Moses put a veil, namely, of the figure, upon his face; this veil is made void, i.e., is taken away by Christ, namely, by fulfilling in truth what Moses delivered in figure, because all things happened to them in a figure. For thus Christ by his death removed the veil of the killing of the paschal lamb. Therefore, as soon as he gave up his spirit, the veil of the Temple was rent. Likewise by sending the Holy Spirit into the hearts of believers so that they might understand spiritually what the Jews understood carnally. He removed the veil, when he opened their mind to understand the Scriptures (Luke 24:45).
106. Qualem autem effectum habeat in Iudaeis haec evacuatio, ostendit, dicens sed obtusi, et cetera.
106. He shows what effect this voiding had on the Jews, saying, but their senses were made dull.
Et circa hoc duo facit.
In regard to this he does two things.
Primo ostendit, quod remotum ab illis non fuit in statu infidelitatis;
First, he shows that it was not removed from them in the state of unbelief;
secundo ostendit, quod removebitur in eorum conversione, ibi cum autem conversus fuerit, et cetera.
second, he shows that it will be removed when they are converted, at but when one shall be converted.
Circa primum duo facit.
In regard to this he does two things:
Primo ostendit rationem quare haec evacuatio non habet locum in Iudaeis;
first, he shows why this voiding has no place among the Jews;
secundo, ex hoc ostendit eos adhuc habere velamen, ibi sed usque in hodiernum diem, et cetera.
second, from this he shows that they still have the veil, at but even until this day.
107. Dicit ergo quod evacuatur in his qui credunt, sed non quantum ad Iudaeos infideles. Et ratio huius est, quia obtusi sunt sensus eorum, id est ratio eorum hebes est, et sensus eorum imbecilles et obtusi sunt, nec possunt videre claritatem divini luminis, id est divinae veritatis, absque velamine figurarum. Et huius ratio est quia claudunt oculos, ut non videant, quia velum Templi scissum est. Et ideo est ex eorum culpa infidelitatis, non ex defectu veritatis, quia, remoto velamine, omnibus aperientibus oculos mentis per fidem clarissime veritas manifestatur. Rom. XI, 25: caecitas ex parte contigit in Israel. Io. IX, 39: in iudicium veni in hunc mundum, et cetera. Sic enim prophetaverat Isaias VI cap.: excaeca cor populi huius, et cetera.
107. He says, therefore, that it is removed for those who believe, but not for the unbelieving Jews. The reason for this is that their senses were made dull, i.e., their reasoning power is dull and their senses weak and clouded, so that they cannot see the brightness of the divine light, i.e., of divine truth, without the veil of figures. The reason for this is that they close their eyes so as not to see, because the veil of the Temple was rent. Therefore, this is due to their sin of unbelief, and not to a weakness in the truth; because with the removal of the veil the truth is manifested very clearly to all who open the eyes of their mind through faith. A hardening has come upon part of Israel (Rom 11:25); for judgment I came into this world, that those who do not see may see, and that those who see may become blind (John 9:39). For this was foretold by Isaiah: make the heart of this people fat, and their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed (Isa 6:10).
Et vere intantum obtusi sunt sensus eorum, ut veritatem nobis manifestatam usque in hodiernum diem non intelligant. Sed idipsum velamen, quod erat in Veteri Testamento, antequam velum Templi scissum esset in lectione Veteris Testamenti, quia non aliter intelligunt illud, quam ante, quia adhuc innituntur figuris, ut veritatem non revelent, id est non intelligant: sic velamen Dei, non figuram, sed veritatem credunt, quod scilicet evacuatur quantum ad fideles, et quantum in se est omnibus per Christum, id est in fide Christi, sed in eis non manet, quia non credunt venisse Christum.
And indeed their minds are so dulled that to this day they do not understand the truth manifested to us. But the same veil which was in the Old Testament, before the veil of the temple was rent, remains when reading the Old Testament because they do not understand it differently than before, because they still rely on the figures so the truth is not revealed, i.e, they do not understand. Thus they believe the veil of God not as a figure but as truth, which is lifted with respect to the faithful and insofar as in it are all things through Christ, i.e., in Christian faith. But it is not removed for them, because they do not believe that Christ has come.
108. Consequenter cum dicit sed usque in hodiernum diem, etc., ostendit quomodo adhuc apud Iudaeos est velamen quantum ad infideles, licet remotum sit per Christum.
108. Then when he says, but even until this day, when Moses is read, the veil is upon their heart, he shows how even among the Jews the veil remains, as to unbelievers, although it has been removed by Christ.
Circa quod sciendum est, quod velamen dicitur apponi alicui dupliciter: aut quia apponitur rei visae ne possit videri, aut quia apponitur videnti ne videat. Sed Iudaeis in veteri lege utroque modo appositum erat velamen. Nam et corda eorum excaecata erant, ne cognoscerent veritatem propter eorum duritiem, et Vetus Testamentum nondum completum erat, quia nondum veritas venerat. Unde in signum huius velamen erat in facie Moysi et non in faciebus eorum, sed, veniente Christo, velamen remotum est a facie Moysi, id est a Veteri Testamento, quia iam impletum est, sed tamen non est remotum a cordibus eorum. Et hoc est quod dicit sed usque in hodiernum diem, quasi dicat: amotum est a fidelibus Veteris Testamenti velamen, sed adhuc cum legitur Moyses, id est, cum exponitur eis Vetus Testamentum, Act. c. XV, 21: Moyses a temporibus antiquis habet in singulis civitatibus, qui eum praedicent in synagogis, etc., velamen, id est caecitas, est positum super cor eorum. Rom. XI, 25: caecitas ex parte contigit, et cetera.
In regard to this it should be noted that a veil is said to be put on something in two ways: either because it is put on the thing seen, so that it cannot be seen; or because it is put on the one seeing, so that he may not see. But the veil was put on the Jews of the old law in both ways. For their eyes have been blinded not to see the truth because of their hardness; and the Old Testament had not yet been fulfilled, because the truth had not yet come. As a sign of this the veil was on Moses’ face and not theirs. But with the coming of Christ the veil was removed from the face of Moses, i.e., from the Old Testament, because it was not fulfilled: but it has not been removed from their hearts. Hence, he says, but even until this day, As if to say: the veil has been removed from the believers of the Old Testament, but still when Moses is read, i.e., when the Old Testament is explained to them: for from early generations, Moses has had in every city those who preach him, for he is read every sabbath in the synagogues (Acts 15:21); the veil, i.e., blindness, is upon their heart: a hardening has come upon part of Israel (Rom 11:25).