2 Corinthians 3:7
Verse
Context
The Glory of the New Covenant
6And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.7Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory,8will not the ministry of the Spirit be even more glorious?
Sermons
Alan Martin
T. Austin-Sparks
Milton GreenMilton Green
Michael FlowersT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, etc.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement. Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious - was full of splendor; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away - to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and Exo 34:29 (note), etc., where this subject is treated in all its details.
Jamieson-Fausset-Brown Bible Commentary
the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression. written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (Co2 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (Co2 3:6). The opposition between "the letters" and "the Spirit" (Co2 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed. could not steadfastly behold--literally, "fix their eyes on." Exo 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (Co2 3:11), as contrasted with the permanency of the Christian dispensation (Co2 3:11).
John Gill Bible Commentary
But if the ministration of death,.... The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the superior glory and excellency of the one to the other; for that by "the ministration of death", he means the law, as delivered to Moses on Mount Sinai, is clear from its being said to be written and engraven in stones; as that was by the finger of God himself: rightly does the apostle say, that it was both "written" and "engraven"; for the two tables of the law are expressly said to be written with the finger of God, Exo 31:18 meaning either the Spirit of God, who is sometimes so called, Luk 11:20 compared with Mat 12:28 or the power of God, which at once caused this writing to exist; and it is in so many words affirmed, that "the writing" was "the writing of God"; and not of man, nor of any creature, no not of an angel, Exo 32:16 yea, even the two tables which were hewn out by Moses, after the first were broken, were written upon by the Lord himself, and not Moses, Exo 34:1. So that as the work of the tables was the work of God, and wonderfully made, the form of the letters, as Abarbinel (x) observes, were miraculously made by him; for this law was, , "in letters", as the apostle here says; and as it was written in the Hebrew language, very likely it was in the same form of letters now in use with the Jews; though some have thought that the Samaritan letters are the original ones: moreover, the law was not only written, but "engraved"; for so it is said, that the writing was graven upon the tables, Exo 32:16 and though the word so rendered is no where else used but there, it is rightly rendered graven, as appears by the apostle in this place; and which may lie confirmed by the Targumist on that, who renders it by "engraven"; and by the Septuagint which signifies the same; and so in the book of Zohar (y), the letters are said to be "engraven" on the tables: and that the tables were tables of stone, it is certain; they are often so called, Exo 24:12 wherefore the apostle very properly says, that the law was engraven "in stones"; but what stones these tables were made of cannot be said; the Jews, who affect to know everything, will have them to be precious stones, but what they were they are not agreed in; for though they generally say (z) they were made of the sapphire stone, and sometimes say (a) they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables (b); and Aben Ezra (c) was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say (d), that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, "in glory", ; and so Jarchi on Exo 32:16 "and the tables were the work of God", says, this is to be understood literally "and in" or "for his glory"; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was "the ministration of death"; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the "ministration" of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it was glorious. There were many things which made it so; but what the apostle here particularly takes notice of is the glory that was upon the face of Moses, when he received it and brought it from the Lord, which was very great; 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. The history of this may be read in Exo 34:29 it was a real visible glory that was upon the skin of his face, so that it shone again; it is said, "the skin of his face shone"; and this shining of his face the apostle very properly calls "the glory of his countenance": agreeably to the Septuagint version, which renders it, "the appearance of the skin, or colour of his face, was glorified"; and still nearer to the paraphrase of Onkelos, which is, "the splendour of the glory of his countenance was great"; and to the Targum of Jonathan, which also assigns the reason of it, and which seems to be the true one, "the splendour of the form of his countenance was glorious, because of the splendour of the glory of the majesty of God, at the time he talked with him". The Vulgate Latin version has led many wrong, to paint Moses with two horns, rendering it, "his face was horned", the Hebrew word having the signification of an horn in its derivative; because glory darted from him like horns, as rays of light do from the sun; see Hab 3:4 and this brightness and glory were so very great, and so dazzling, that Aaron and the people of Israel were afraid to come nigh; which Jarchi, a Jewish writer, imputed to their sin, and shame, and fear, having worshipped the calf; but our apostle ascribes it to the lustre of his countenance, which was such that they could not steadfastly look upon it; they saw it indeed, as it is said in Exo 34:35 yet they could not look wistly at it, nor bear the splendour of it; though this was only a glory, which was to continue but a while; according to the opinion of Ambrose (e), this glory continued on Moses's countenance as long as he lived; but be it so, it at last was done away: now this glory was put there to bear a testimony to the divine authority of the law, that it came from God, and was to be received at the hands of Moses, with awful reverence as from God, and to make them afraid of violating a law which came with such majesty and glory; and also to command awe and respect from the Israelites to Moses, whom they were inclined at every turn to treat with contempt, and to let them see that he had communion with God, which this was the effect of: now this was a circumstance which rendered the law glorious, and was expressive of a real glory in it; which, though as this on Moses's face, "was to be done away"; wherefore the apostle argues; (x) In loc. (y) In Exod. fol. 35. 1. (z) Zohar ib. Targum Jon. in Dent. xxxiv. 12. (a) Targum in Cant. 1. 11. Targum Jon. in Exod. xxxi. 18. (b) Targum Jon. in Deut. ix. 9, 10. (c) In Exod. xxxii. 15. (d) Jarchi in Exod. xxxiv. 1. Pirke Eliezer, c. 46. (e) Comment. in Psal. cxix. 135.
Tyndale Open Study Notes
3:7-11 The old covenant had its moments of glory, such as when Moses’ face . . . shone from his communion with the Lord (Exod 34:29-35). • The old way has been replaced by the new way, which is eternal (Heb 8:8-13).
2 Corinthians 3:7
The Glory of the New Covenant
6And He has qualified us as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.7Now if the ministry of death, which was engraved in letters on stone, came with such glory that the Israelites could not gaze at the face of Moses because of its fleeting glory,8will not the ministry of the Spirit be even more glorious?
- Scripture
- Sermons
- Commentary
Confessions of a Pharisee
By Alan Martin2.7K00:00PharisaismHOS 4:9MAT 22:39LUK 10:25ROM 3:23ROM 11:322CO 3:7JAS 2:8In this sermon, the preacher emphasizes the role of the tutor in delivering people from condemnation. He refers to Romans 11:32, which states that God has committed all men to disobedience so that he may show mercy to them. The preacher highlights the depth of God's wisdom and knowledge, which are beyond human understanding. He also discusses the ministry of the law, describing it as the ministry of condemnation and death. The sermon concludes with a discussion on the importance of loving one's neighbor and the judgment that awaits those who show no mercy.
The Ministry of the Church - Part 3
By T. Austin-Sparks1.7K39:05Church2CO 3:7In this sermon, the speaker discusses the limitations of human capacity in understanding the word of God. He uses the example of the apostle Paul groaning under the constraint of his disciples' spiritual immaturity. The speaker emphasizes that there is so much more that the Lord wants to reveal to us, but our limited capacity hinders us from fully grasping it. He encourages the audience to seek a deeper understanding of the scriptures and to allow the Holy Spirit to liberate them from their spiritual limitations.
The Wilderness
By Milton Green1.3K05:24ROM 4:151CO 3:52CO 3:72CO 3:9GAL 3:13EPH 3:4HEB 3:4In this sermon, the speaker emphasizes the importance of obeying God's law and loving the Lord. They explain that practicing sins breaks God's law and gives ground to the powers of darkness. The speaker references various Bible verses, such as Romans 4:15, Galatians 3:13, and 2 Corinthians 3:7 and 3:9, to support their points about the curse, wrath, condemnation, and death that result from not following God's law. They also discuss the concept of possessing the land and becoming mature and complete in Christ, and highlight the role of apostles, pastors, and teachers in leading and encouraging believers.
Church - Part 1
By Milton Green1.2K03:41MAT 6:33ROM 4:151CO 3:52CO 3:72CO 3:9GAL 3:13EPH 6:10In this sermon, the preacher emphasizes the importance of living a life that is aligned with the love of the Lord and His commandments. He explains that practicing sins such as unforgiveness, envy, worry, and greed goes against God's law and opens the door for the powers of darkness to have influence. The preacher highlights that the law brings condemnation and death, but through the gospel, believers can possess the land and overcome these sins. He warns that failing to possess the land and falling into sin will result in negative consequences. The preacher encourages the audience to use their weapons, which are mighty in God, to tear down strongholds and cast down thoughts that go against the Word of God.
Jesus Is Precious Because We Yearn for Beauty
By John Piper93934:36Preciousness Of Jesus2CO 3:7In this sermon, the preacher explores the human desire for beauty and glory, which he believes is rooted in the image of God within us. He explains that even in the most perverted forms of seeking beauty, there is a distorted remnant of the longing for God. The preacher emphasizes that the ultimate source of beauty and glory is found in the gospel story of God and His Son, Jesus Christ. Through Jesus, we can see the beauty of God's power and mercy, and when we see Jesus, we see the very essence of God's beauty. The preacher concludes by stating that our insatiable hearts can only be satisfied by beholding the glory of God, and this can be attained through the open statement of the truth in the gospel.
Extraordinary Power for Ordinary Times
By Michael Flowers40425:44Ordinary SeasonMAT 28:20ROM 14:172CO 3:72CO 4:7In this sermon, the speaker emphasizes the power of God and the messiness of our lives. He highlights that despite the challenges and difficulties we face, we should not lose heart because we have been given the grace and forgiveness of God. The speaker refers to the passage in 2 Corinthians 4, where Paul shares his own experiences of hardships and despair, but ultimately finds hope in relying on God. The sermon encourages listeners to focus on the eternal kingdom of God rather than the temporary things of this world.
The Cause and Ground of Blindness
By T. Austin-Sparks0The Role of the Holy SpiritSpiritual Blindness2CO 3:7T. Austin-Sparks addresses the theme of spiritual blindness, drawing parallels between the Israelites' inability to see God's glory in Moses and the contemporary struggle of unbelievers to perceive the light of the gospel. He emphasizes that this blindness is caused by the 'god of this age,' who seeks to keep people from recognizing the glory of Christ. Sparks explains that true enlightenment requires a shift from natural ground to resurrection ground, where the Spirit of God illuminates our understanding. He urges believers to rely on the Holy Spirit for spiritual insight rather than human authorities, highlighting the importance of personal revelation in overcoming blindness. Ultimately, the sermon calls for a persistent quest to see Jesus, as this vision is central to fulfilling God's purpose.
Be Filled and Be Filled Now!
By Roy Hession0ROM 3:31CO 2:61CO 6:131CO 13:82CO 3:7GAL 3:17GAL 5:4EPH 2:152TH 2:82TI 1:10HEB 2:14The preacher delves into the concept of 'katargeo,' which means to render something powerless or ineffective. This term is often used in the New Testament to describe the nullification or abolition of various things, such as the Law, sin, and death, through the work of Christ. The perfect tense of 'katargeo' signifies a permanent effect, emphasizing the lasting impact of Christ's work. By exploring the multiple instances of 'katargeo' in the Bible, believers can grasp the profound truths associated with the work of Christ and the freedom it brings.
The Glitter and the Glory
By John Fischer0EXO 34:29ROM 8:292CO 3:72CO 3:18PHP 2:151PE 4:14John Fischer preaches about the distinction between the glitter of popular culture and the real glory of God, emphasizing the danger of confusing the two. He highlights how the media has influenced Christianity's popularity, leading to a shift in perception of what it means to be a Christian. Fischer draws parallels between the fading glory of Moses, representing human effort and performance under the Law, and the surpassing glory of the Spirit, which brings grace, forgiveness, and power for Christian living.
Moses Veiled
By John Nelson Darby0The Glory of God in ChristGrace vs. Law2CO 3:7John Nelson Darby expounds on the significance of Moses veiling his face after encountering God's glory, contrasting it with the unveiled glory of God revealed in Jesus Christ. He emphasizes that the law, while a revelation of God's holiness, ultimately leads to condemnation, whereas the gospel of grace offers liberty and a direct relationship with God. Darby highlights that true knowledge of God comes from understanding His perfect love and grace, which is fully manifested in Christ, allowing believers to stand confidently in His presence without fear of condemnation. The sermon calls for a clear distinction between law and grace, urging believers to embrace the fullness of God's revelation in Christ for true peace and assurance.
Law and Grace
By William Kelly0EXO 34:61CO 15:582CO 3:72CO 3:18COL 3:1William Kelly preaches on the contrast between the two occasions when the tables of stone were given to man by God, one characterized by total ruin and darkness, and the other by a mingling of grace and mercy with the law. He emphasizes that our position as Christians is in the presence of grace and glory without the law, unlike the children of Israel who had to deal with law mingled with grace. Kelly highlights the importance of beholding Christ in His glory continually, as it transforms us into His image from glory to glory by the Spirit of the Lord, and warns against trifle with the truth and neglecting everyday duties while professing faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The ministration of death - Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions, etc.; and by it is the knowledge of sin. As man is prone to sin, and is continually committing it, this law was to him a continual ministration of death. Its letter killed; and it was only the Gospel to which it referred that could give life, because that Gospel held out the only available atonement. Yet this ministration of death (the ten commandments, written on stones; a part of the Mosaic institutions being put for the whole) was glorious - was full of splendor; for the apostle refers to the thunderings, and lightnings, and luminous appearances, which took place in the giving of the law; so that the very body of Moses partook of the effulgence in such a manner that the children of Israel could not look upon his face; and he, to hide it, was obliged to use a veil. All this was intended to show the excellency of that law, as an institution coming immediately from God: and the apostle gives it all its heightenings, that he may compare it to the Gospel, and thereby prove that, glorious as it was, it had no glory that could be compared with that of the Gospel; and that even the glory it had was a glory that was to be done away - to be absorbed, as the light of the stars, planets, and moon, is absorbed in the splendor of the sun. See the notes on Romans 7 (note); and see those on Exodus 19 (note), Exodus 20 (note), and Exo 34:29 (note), etc., where this subject is treated in all its details.
Jamieson-Fausset-Brown Bible Commentary
the ministration of death--the legal dispensation, summed up in the Decalogue, which denounces death against man for transgression. written and engraven in stones--There is no "and" in the Greek. The literal translation is, "The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest manuscripts is for the English Version reading. But one (perhaps the oldest existing manuscript) has "in the letter," which refers to the preceding words (Co2 3:6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to the literal precepts of the law as only bringing us the knowledge of sin and "death," in contrast to "the Spirit" in the Gospel bringing us "life" (Co2 3:6). The opposition between "the letters" and "the Spirit" (Co2 3:8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious--literally, "was made (invested) in glory," glory was the atmosphere with which it was encompassed. could not steadfastly behold--literally, "fix their eyes on." Exo 34:30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, "for FEAR." The "glory of Moses' countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (Co2 3:11), as contrasted with the permanency of the Christian dispensation (Co2 3:11).
John Gill Bible Commentary
But if the ministration of death,.... The apostle having observed the difference between the law and the Gospel, the one being a killing letter, the other a quickening spirit, enlarges upon it, and more, fully explains it; and proceeds to take notice of other things in which they differ; and to show the superior glory and excellency of the one to the other; for that by "the ministration of death", he means the law, as delivered to Moses on Mount Sinai, is clear from its being said to be written and engraven in stones; as that was by the finger of God himself: rightly does the apostle say, that it was both "written" and "engraven"; for the two tables of the law are expressly said to be written with the finger of God, Exo 31:18 meaning either the Spirit of God, who is sometimes so called, Luk 11:20 compared with Mat 12:28 or the power of God, which at once caused this writing to exist; and it is in so many words affirmed, that "the writing" was "the writing of God"; and not of man, nor of any creature, no not of an angel, Exo 32:16 yea, even the two tables which were hewn out by Moses, after the first were broken, were written upon by the Lord himself, and not Moses, Exo 34:1. So that as the work of the tables was the work of God, and wonderfully made, the form of the letters, as Abarbinel (x) observes, were miraculously made by him; for this law was, , "in letters", as the apostle here says; and as it was written in the Hebrew language, very likely it was in the same form of letters now in use with the Jews; though some have thought that the Samaritan letters are the original ones: moreover, the law was not only written, but "engraved"; for so it is said, that the writing was graven upon the tables, Exo 32:16 and though the word so rendered is no where else used but there, it is rightly rendered graven, as appears by the apostle in this place; and which may lie confirmed by the Targumist on that, who renders it by "engraven"; and by the Septuagint which signifies the same; and so in the book of Zohar (y), the letters are said to be "engraven" on the tables: and that the tables were tables of stone, it is certain; they are often so called, Exo 24:12 wherefore the apostle very properly says, that the law was engraven "in stones"; but what stones these tables were made of cannot be said; the Jews, who affect to know everything, will have them to be precious stones, but what they were they are not agreed in; for though they generally say (z) they were made of the sapphire stone, and sometimes say (a) they were hewed out of the sapphire of the glorious throne of God; yet at other times they call them marble tables (b); and Aben Ezra (c) was of opinion, that the tables which Moses hewed were not of any precious stone, for he asks where should a precious stone of such size be found? though others pretend to say (d), that Moses in a miraculous manner was shown a sapphire quarry in the midst of his tent, out of which he cut and hewed the stones; but very likely they were common ones; however, certain it is, that the tables of stone, as written and engraven by the Lord himself, were made, as the apostle here says, "in glory", ; and so Jarchi on Exo 32:16 "and the tables were the work of God", says, this is to be understood literally "and in" or "for his glory"; or by his glorious power he made them: now this law, though thus written and engraven, and glorious, it was "the ministration of death"; and is so called, because it threatened and punished the transgressors of it with a corporeal death; they that sinned against it died without mercy upon proper evidence and witnesses; every precept of it had this penalty annexed to it, in ease of disobedience; as the having any other goals but one, making of graven images, taking the name of God in vain, the violation of the sabbath, dishonouring of parents, murder, adultery, theft, and covetousness; instances there are of each of these being punishable by this law with a bodily death: and besides, it is the ministration of eternal death, the wages of sin the transgression of the law; which is that wrath of God, a sense of which it is said to work; the curse it threatens with and the second death or lake of fire it casts into: and may be said to be the "ministration" of it; as it shows persons they are deserving of it, pronounces the sentence of it on them, and will execute it upon them, if grace prevent not; now though it was the ministration of death, yet it was glorious. There were many things which made it so; but what the apostle here particularly takes notice of is the glory that was upon the face of Moses, when he received it and brought it from the Lord, which was very great; 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. The history of this may be read in Exo 34:29 it was a real visible glory that was upon the skin of his face, so that it shone again; it is said, "the skin of his face shone"; and this shining of his face the apostle very properly calls "the glory of his countenance": agreeably to the Septuagint version, which renders it, "the appearance of the skin, or colour of his face, was glorified"; and still nearer to the paraphrase of Onkelos, which is, "the splendour of the glory of his countenance was great"; and to the Targum of Jonathan, which also assigns the reason of it, and which seems to be the true one, "the splendour of the form of his countenance was glorious, because of the splendour of the glory of the majesty of God, at the time he talked with him". The Vulgate Latin version has led many wrong, to paint Moses with two horns, rendering it, "his face was horned", the Hebrew word having the signification of an horn in its derivative; because glory darted from him like horns, as rays of light do from the sun; see Hab 3:4 and this brightness and glory were so very great, and so dazzling, that Aaron and the people of Israel were afraid to come nigh; which Jarchi, a Jewish writer, imputed to their sin, and shame, and fear, having worshipped the calf; but our apostle ascribes it to the lustre of his countenance, which was such that they could not steadfastly look upon it; they saw it indeed, as it is said in Exo 34:35 yet they could not look wistly at it, nor bear the splendour of it; though this was only a glory, which was to continue but a while; according to the opinion of Ambrose (e), this glory continued on Moses's countenance as long as he lived; but be it so, it at last was done away: now this glory was put there to bear a testimony to the divine authority of the law, that it came from God, and was to be received at the hands of Moses, with awful reverence as from God, and to make them afraid of violating a law which came with such majesty and glory; and also to command awe and respect from the Israelites to Moses, whom they were inclined at every turn to treat with contempt, and to let them see that he had communion with God, which this was the effect of: now this was a circumstance which rendered the law glorious, and was expressive of a real glory in it; which, though as this on Moses's face, "was to be done away"; wherefore the apostle argues; (x) In loc. (y) In Exod. fol. 35. 1. (z) Zohar ib. Targum Jon. in Dent. xxxiv. 12. (a) Targum in Cant. 1. 11. Targum Jon. in Exod. xxxi. 18. (b) Targum Jon. in Deut. ix. 9, 10. (c) In Exod. xxxii. 15. (d) Jarchi in Exod. xxxiv. 1. Pirke Eliezer, c. 46. (e) Comment. in Psal. cxix. 135.
Tyndale Open Study Notes
3:7-11 The old covenant had its moments of glory, such as when Moses’ face . . . shone from his communion with the Lord (Exod 34:29-35). • The old way has been replaced by the new way, which is eternal (Heb 8:8-13).