Assuming, then, that "beholding as in a glass" is the right interpretation of this hard word, let us go on to what the Apostle says. "We all" probably means "all Christians," and not only "all Christian teachers." If there is a comparison implied, it is between the two dispensations, and the experiences open to those who lived under them, not between the mediator of the old and the heralds of the new. Under the old covenant one only saw the glory; now the beatific vision is open to all. We all behold it "with unveiled face." There is nothing on Christ's part that leads to disguise, and nothing on ours that comes between us and Him. The darkness is past, the true light already shines, and Christian souls cannot look on it too fixedly, or drink it in to excess. But what is meant by "the glory of the Lord" on which we gaze with face unveiled?
It will not be questioned, by those who are at home in St. Paul's thoughts, that "the Lord" means the exalted Saviour, and that the glory must be something which belongs to Him. Indeed, if we remember that in the First Epistle, chap. ii. 8, He is characteristically described by the Apostle as "the Lord of glory," we shall not feel it too much to say that the glory is _everything_ which belongs to Him. There is not any aspect of the exalted Christ, there is not any representation of Him in the Gospel, there is not any function which He exercises, that does not come under this head. "In His temple everything saith Glory!" There is a glory even in the mode of His existence: St. Paul's conception of Him is dominated always by that appearance on the way to Damascus, when he saw the Christ through a light above the brightness of the sun. It is His glory that He shares the Father's throne,[35] that He is head of the Church, possessor and bestower of all the fulness of divine grace, the coming Judge of the world, conqueror of every hostile power, intercessor for His own, and, in short, bearer of all the majesty which belongs to His kingly office. The essential thing in all this--essential to the understanding of the Apostle, and to the existence of the apostolic "_Gospel of the glory of Christ_" (chap. iv. 4)--is that the glory in question is the glory of a Living Person. When Paul thinks of it, he does not look back, he looks up; he does not remember, he beholds in a glass; the glory of the Lord has no meaning for him apart from the present exaltation of the Risen Christ. "The Lord reigneth; He is apparelled with majesty"--that is the anthem of His praise.
I have insisted on this, because, in a certain reaction from what was perhaps an exaggerated Paulinism, there is a tendency to misapply even the most characteristic and vital passages in St. Paul's Gospel, and pre-eminently to misapply passages like this. Nothing could be more misleading than to substitute here for the glory of the exalted Christ as mirrored in the apostolic Gospel that moral beauty which was seen in Jesus of Nazareth. Of course I do not mean to deny that the moral loveliness of Jesus is glorious; nor do I question that in the contemplation of it in the pages of our Gospels--_subject to one grand condition_--a transforming power is exercised through it; but I do deny that any such thing was in the mind of St. Paul. The subject of the Apostle's Gospel was not Jesus the carpenter of Nazareth, but Christ the Lord of glory; men, as he understood the matter, were saved, not by dwelling on the wonderful words and deeds of One who had lived some time ago, and reviving these in their imagination, but by receiving the almighty, emancipating, quickening Spirit of One who lived and reigned for evermore. The transformation here spoken of is not the work of a powerful imagination, which can make the figure in the pages of the Gospels live again, and suffuse the soul with feeling as it gazes upon it; preach this as gospel who will, it was never preached by an apostle of Jesus Christ. It is the work of the Spirit, and the Spirit is given, not to the memory or imagination which can vivify the past, but to the faith which sees Christ upon His throne. _And it is subject to the condition of faith in the living Christ that contemplation of Jesus in the Gospels changes us into the same image._ There can be no doubt that at the present time many are falling back upon this contemplation in a despairing rather than a believing mood; what they seek and find in it is rather a poetic consolation than religious inspiration; their faith in the living Christ is gone, or is so uncertain as to be practically of no saving power, and they have recourse to the memory of what Jesus was as at least something to cling to. "We thought that it had been He which should have delivered Israel." But surely it is as clear as day that in religion--in the matter of redemption--we must deal, not with the dead, but with the living. Paul may have known less or more of the contents of our first three Gospels; he may have valued them more or less adequately; but just because he had been saved by Christ, and was preaching Christ as a Saviour, the centre of his thoughts and affections was not Galilee, but "the heavenlies." _There_ the Lord of glory reigned; and from that world He sent the Spirit which changed His people into His image. And so it must always be, if Christianity is to be a living religion. Leave out this, and not only is the Pauline Gospel lost, but everything is lost which could be called Gospel in the New Testament.