_Their minds were hardened._ This is stated historically, and seems to refer in the first instance to those who watched Moses put on the veil, and became insensible, as he did so, to the nature of the old covenant. But it is applicable to the Jewish race at all periods of their history; they never discovered the secret which Moses hid from their forefathers beneath the veil. The only result that followed the labours even of great prophets like Isaiah had been the deepening of the darkness; having eyes the people saw not, having ears they heard not; their heart was fat and heavy, so that they did not apprehend the ways of God nor turn to Him. All around him the Apostle saw the melancholy evidence that there had been no change for the better. Until this day the same veil remains, when the Old Testament is read,[30] not taken away; for it is only undone in Christ, and of Christ they will know nothing. He repeats the sad statement, varying it slightly to indicate that the responsibility for a condition so blind and dreary rests not with the old covenant itself, but with those who live under it. "Until this day, I say, whensoever Moses is read, a veil lies upon their heart."
This witness, we must acknowledge, is almost as true in the nineteenth century as in the first. The Jews still exist as a race and a sect, acknowledging the Old Testament as a revelation from God, basing their religion upon it, keeping their ancient law so far as circumstances enable them to keep it, not convinced that as a religious constitution it has been superseded by a new one. Many of them, indeed, have abandoned it without becoming Christians. But in so doing they have become secularists; they have not appreciated the old covenant to the full, and then outgrown it; they have been led for various reasons to deny that there ever was anything divine in it, and have renounced together its discipline and its hopes. Only where the knowledge of the Christ has been received is the veil which lies upon their hearts taken away; they can then appreciate both all the virtues of the ancient dispensation and all its defects; they can glorify God for what it was and for what it shut them up to; they can see that in all its parts it had a reference to something lying beyond itself--to a "new thing" that God would do for His people; and in welcoming the new covenant, and its Mediator Jesus Christ, they can feel that they are not making void, but establishing, the law.
This is their hope, and to this the Apostle looks in ver. 16: "But whensoever it shall turn to the Lord, the veil is taken away." The Greek expression of this passage is so closely modelled on that of Exod. xxxiv. 34, that Westcott and Hort print it as a quotation. Moses evidently is still in the Apostle's mind. The veiling of his face symbolised the nation's blindness; the nation's hope is to be seen in that action in which Moses was unveiled. He uncovered his face when he turned from the people to speak to God. "Even so," says the Apostle, "when _they_ turn to the Lord, the veil of which we have been speaking is taken away,[31] and they see clearly."[32] One can hardly avoid feeling in this a reminiscence of the Apostle's own conversion. He is thinking not only of the unveiling of Moses, but of the scales which fell from his own eyes when he was baptised in the name of Jesus, and was filled with the Holy Ghost, and saw the old covenant and its glory lost and fulfilled in the new. He knew how stupendous was the change involved here; it meant a revolution in the whole constitution of the Jews' spiritual world as vast as that which was wrought in the natural world when the sun supplanted the earth as the centre of our system. But the gain was corresponding. The soul was delivered from an _impasse_. Under the old covenant, as bitter experience had shown him, the religious life had come to a dead-lock; the conscience was confronted with a torturing, and in its very nature insoluble, problem: man, burdened and enslaved by sin, was required to attain to a righteousness which should please God. The contradictions of this position were solved, its mystery was abolished, when the soul turned to the Lord, and appropriated by faith the righteousness and life of God in him. The old covenant found its place, an intelligible and worthy though subordinate place, in the grand programme of redemption; the strife between the soul and God, between the soul and the conditions of existence, ceased; life opened out again; there was a large room to move in, an inspiring power within; in one word, there was spiritual life and liberty, and Christ was the author of it all.