constantly and clearly manifested in them and by them. They reflect his image wherever they go. But, in the first place, this explanation is inconsistent with the signification of the word, which never means to reflect ; secondly, it is con- trary to the context. The contrast is not between Moses and Christians, but between the Jews, or the unconverted, and Christians. The former were bhnded by a veil, the latter see with an unveiled face. The one see and the others do not. This is obviously the antithesis implied, and not that the one class do, and the other do not reflect the glory of the Lord. In the third place, the relation in which this verse stands to the preceding forbids this interpretation. We have here the efiect of turning to the Lord. We are delivered from the law, we are made free, w^e are introduced into the presence of the Lord, and enabled to behold his glory. And, finally, this interpretation overlooks the causal relation between the two clauses of this verse. We are transformed into the image of the Lord by beholding it, not by reflecting it. The common interpretation is therefore to be preferred ; beholding as i?i a 9ni7Tor. Though in comparison Avith the unconverted those who are turned to the Lord see clearly, or with an unveiled face, still it is only as in a mirror. 1 Cor. 13, 12. It is not the immediate, beatific vision of the glory of the Lord, which is only enjoyed in heaven, but it is that manifestation of his glory which is made in his word and by his Spirit, whose office it is to glorify Christ by revealing him to us. John 16, 14.
The object which we behold is the glory of the Lord^ i. e. as the context evidently demands, of Christ. The glory of Christ is his divine excellence. The believer is enabled to see that Jesus is the Son of God, or God manifested in the flesh. This is conversion. Whoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. 1 John 4, 15. The turning unto the Lord mentioned in the preceding verse is recognizing Christ as Jehovah. This is not only conversion, it is rehgion. It is the highest state of the human soul. It is eternal life. John 17, 3. Hence our Lord prays that his dis- ciples may behold his glory, as the consummation of their blessedness. John 17, 24. And the apostle John says of all who received Christ, that they beheld " his glory as of the only begotten of the Father," John 1, 14. The idea here pre- sented is more fully unfolded in the beginning of the follow- ing chapter.
Beholding his glory we are changed into the same image ;