wore a veil ; when he turned to the Lord he removed the veil. To this allusion seems to be here made. So long as the peojDle were turned from the Lord, the veil was on their heart ; they could not understand the Scriptures; as soon as they turn to the Lord, the veil is removed, and all is bright and intelligible. W/ie?i it shall turn to the Lord ; rjvLKa 8' av cVtcr- T/)€i/7/, lohen it has turned^ i. e. when that conversion is accom- plished, and as often as it occurs. The most natural subject of the verb iTricrrpi^r) {turned) is KapUa [heart). A veil is on the heart, but vrhen it turns to the Lord, the veil is removed. As, however, the apostle is speaking of the heart of the Jews, and as the turning of their heart is their turning, so the sense is the same if the word Israel be supplied. The veil is on the heart of the people, but when the people turn to the Lord the veil is taken away. Calvm and others supply 3Ioses as the nominative. By Moses, however, Calvin understands the Law. ' When Moses is read, a veil is on the heart of the Jews ; but when he, i. e. the law, is directed to Christ, who is the end of the law, then the veil is removed.' That is, as soon as the Jews see that their law relates to Christ, then they understand it. This, however, is obviously an unnatural interpretation, as c-n-Lo-TpGij/r) expresses the turning of the heart or of the people to God, and not giving the law a particular interpretation. Stanley, who also says that 3foses must be the nominative of the verb, makes him, however, the repre- sentative, not of the law, but of the people. ' When Moses turns to the Lord he strips off the veil.' The word Treptaipctrat he gives an active sense, according to its common use in the Septuagint. This too is less simple and natural than the com- mon interpretation given above. The veil was on the heart of the people, and when it, i. e. their heart, turns to the Lord, it is stri2jped offj ?reptatpetTat is the word used in Ex. 34, 34. By Lord here, as the context shows, we are to understand Christ. He is the Lord whom Moses saw face to lace on Mount Sinai, and to whom the Jews and all others must turn if they would enjoy the light of salvation.
17. Now the Lord is that Spirit: and where the Spirit of the Lord (is), there (is) hberty.
The first point to be determined with regard to this diffi- cult passage, is the relation in which it stands to what pre- cedes. It may be either an explanation or an inference. If