C H A P T E R   O N E

NEW COVENANT GLORY

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 

2 CORINTHIANS 3:18

Shortly before his death on August 24, 1683, the Puritan giant John Owen finished his classic book The Glory of Christ. In it “we meet the writings of Owen at their richest and most mature.... [T]he substance of the work began in his own private meditations and study and only later was shared with his congregation.”^[i]

            In chapter one, entitled Seeing Christ’s Glory, Owen wrote, “The greatest desire that Christ expressed in his prayer was that his people might be with him to behold his glory.”^[ii] Owen is referring to John 17:24, which we could call Jesus’ last will and testament for His disciples for whom he will give his life. There Jesus prayed for all believers: “Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.” Commenting on this verse, Owen observes,

It is clear that in this prayer the Lord Christ was referring to his own glory and the actual sight of it (John 17:4-5). He is not concerned that his disciples should merely see how glorious he was, but that the beholding of his glory might bring encouragement, strength, satisfaction and blessedness to his disciples….

            Only a sight of his glory, and nothing else will truly satisfy God’s people. The hearts of believers are like a magnetized needle which cannot rest until it is pointing north. So also, a believer, magnetized by the love of Christ, will always be restless until he or she comes to Christ and beholds his glory. The soul which can be satisfied without beholding the glory of Christ … is not a soul for whom Christ prays.

            We can now lay down a great foundational truth: One of the greatest privileges the believer has, both in this world and for eternity, is to behold the glory of Christ.”^[iii]

            My contention in this book is that John Owen’s foundational truth was spot-on, although perhaps it’s even understated. In the margin of my copy of Owen’s book I wrote next to his foundational truth: “The greatest privilege—period.” This is worth pondering for a moment. Is there any greater privilege afforded to man than beholding the Lord’s glory? I could think of only one possibility: Letting our light shine before men, so that they would see our good works and give glory to our Father who is in heaven (Matt. 5:16). In this way, we would be a part of furthering God’s glory and bringing to fruition Habakkuk 2:14, which tells of a day when “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea.” This would at least double our joy, by granting us the pleasure of enjoying God’s glory together with the formerly blind.

Be that as it may, one thing is certain: beholding the Lord’s glory is an incalculable privilege. Our first sight of this ineffable glory happens when God sovereignly and graciously opens our blind eyes to see “the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4; in the next chapter we’ll see that this is a description of conversion). Henceforth our lives are driven by a relentless pursuit of beholding the glory of the Lord, which results in progressive sanctification—becoming more and more like Jesus. In other words, the Christian life begins by beholding the glory of Christ, it continues by beholding the glory of Christ, and it will finally culminate in glorification, which, among other rich blessings, includes what theologians call the Beatific Vision, beholding and enjoying the glory of Christ face-to-face for all eternity. What makes this all possible is the new covenant that Jesus inaugurated with His own blood. 

THE SURPASSING GLORY OF THE NEW COVENANT

In 2 Corinthians 3:6-18, the apostle Paul shows us the surpassing glory of the new covenant as compared to the diminishing glory of the old covenant. This comparison should enhance our appreciation of beholding new covenant glory, which is easily taken for granted when that is all you have ever known. Jesus reminded his disciples on one occasion, “But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Matt. 13:16-17). Even the angels, who are spectators watching God’s great drama unfold, “long to look” at the abundant blessings of our salvation (1 Pet. 1:12). Comparing and contrasting the glory of the two covenants will help us to understand that beholding the glory of the Lord is at the very center of the Christian life. Consequently, this delightful duty of beholding the Lord’s glory must not be minimized or marginalized in the least; it must be fully indulged.

In 2 Corinthians 3:6 Paul mentions how he, Timothy and others are “ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.” Sometimes we talk about the letter of the law versus the spirit of the law. Many examples of this can be found in the Sermon on the Mount. For instance, Jesus said to His disciples, “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire” (Matt. 5:21-22). The spirit of the sixth commandment includes anger and insults, in addition to homicide. But that’s not Paul’s meaning here. 

The “letter” refers to the old covenant and the “Spirit” (with a capital “S”) refers to the new covenant. Without pulling any punches, Paul says, “The letter, the old covenant, kills.” The old covenant was powerless to promote holiness. Instead, it brought death and condemnation when one failed to “abide by all things written in the Book of the Law, and do them” (Gal. 3:10).  The new covenant, by way of contrast, put an end to “condemnation for those who are in Christ Jesus … he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Rom. 8:1-4). However, even though the old covenant brought death and condemnation—Paul calls it “the ministry of death” in 2 Cor. 3:7 and “the ministry of condemnation” in verse 9—it nevertheless came with glory, since it was a revelation of God’s character and will. Yet its glory is eclipsed by that of the new covenant.

            Paul observed, “Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, will not the ministry of the Spirit have even more glory?” (2 Cor. 3:7-8). The glory of the old covenant is illustrated by the radiant face of Moses. The reference is to Exodus 34:29-35. We now turn briefly to this passage, because it’s integral to Paul’s argument. Basically, 2 Corinthians 3:7-18 is Paul’s commentary on this episode in Exodus.

BRILLIANT GLORY THAT WAS FADING AWAY

In Exodus 34, Moses cuts two new tablets of stones for the Ten Commandments to replace the first set that he destroyed by throwing them to the ground, after he saw the golden calf and the Israelites dancing around it in idolatrous worship. He then makes the trek up Mount Sinai once again. While Moses is on the mount, he catches a glimpse of the backside of God’s glory, which was in answer to his audacious request to see God’s glory (Ex. 33:18). A direct face-to-face observance was mercifully denied, since such a sight would have resulted in certain death (v. 20). As Moses ascended Sinai, Yahweh descended in the cloud and stood with him there. The phenomena that accompanied God’s awesome presence are not mentioned in this text, but they were probably similar to what was manifested at the giving of the original Ten Commandments—thunders and lightnings and a thick cloud.  This terrifying picture of God is common. The Psalmist wrote, “Clouds and thick darkness are all around him; … Fire goes before him .… His lightnings light up the world; the earth sees and trembles” (Ps. 97:2-5). After God’s glorious presence passed by, “Moses quickly bowed his head toward the earth and worshiped” (Ex. 34:8). “So he was there with the LORD forty days and forty nights. He neither ate bread nor drank water. And he wrote on the tablets the words of the covenant, the Ten Commandments” (v. 28).

            For forty days and forty nights Moses dwelt in God’s presence and glory. We can only imagine what kind of transformational affect this might have had upon the mind and heart of Moses. You can’t converse and commune with the Almighty for this length of time without being a changed person.  But what we probably would not have considered is the physical effect upon Moses’ face. In fact, Moses himself was initially unaware of his luminous countenance. “When Moses came down from Mount Sinai, with the two tablets of the testimony in his hand as he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God.  Aaron and all the people of Israel saw Moses, and behold, the skin of his face shone, and they were afraid to come near him” (Ex. 34:29-30). Some commentators think that the Hebrew word for “shone” could be translated “shot forth beams”—like the brilliant, blinding rays of the noonday sun. Even if this is a slight exaggeration, let’s not picture a cheesy portrait of Moses with a soft shimmering light glowing around his head. This is the reflected radiance of God’s glory emanating from Moses, and it was sufficient to induce great fear among all the Israelites, including Aaron.

            The Israelites’ response here is virtually identical to their previous response at the first giving of the Ten Commandments, when the people were afraid to approach God. At that time, they earnestly pled for Moses to mediate between them and God. You can detect the panic in their voices as they feared for their lives.  They cried out, “You speak to us, and we will listen; but do not let God speak to us, lest we die” (Ex. 20:19). Now we see a similar terror provoked by a mere reflection of God’s glory shining forth from the face of Moses. And it appears that the Israelites ran from Moses’ glory. This tacit interpretation is deduced when we read that Moses called to all the people and they all “returned,” so Moses could finally talk with them (Ex. 34:31). 

            “Afterward all the people of Israel came near, and he commanded them all that the LORD had spoken with him in Mount Sinai. And when Moses had finished speaking with them, he put a veil over his face” (Ex. 34:32-33). Notice that after Moses finished talking to the people, he put a veil over his face. Obviously, he’s not concerned about covering the glory, or he would have covered his face before he talked with the people. Moses covers his face afterwards to hide the fading of the glory, or, more literally, to hide the glory that comes to an end. Simply put, it faded until it disappeared altogether. 

Then before Moses went in to speak to the LORD again, he would remove the veil. “Whenever Moses went in before the LORD to speak with him, he would remove the veil, until he came out.  And when he came out and told the people of Israel what he was commanded, the people of Israel would see the face of Moses, that the skin of Moses’ face was shining. And Moses would put the veil over his face again, until he went in to speak with him” (vv. 34-35). Paul explains that this Old Testament narrative is loaded with theological significance. The fading glory reflecting from the face of Moses was symbolic of the fading glory of the old covenant that would eventually come to an end, being overshadowed by a new and more glorious covenant. 

NOW THERE’S NO APPEARANCE OF OLD COVENANT GLORY AT ALL

While the old and new covenants both came with glory, the new covenant is accompanied by “even more glory” (2 Cor. 3:8). Paul stresses this point by mentioning it no less than four times (vv. 8-11). Having made that point, Paul takes the comparison of the two covenants a step further. “Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it” (v. 10). Yes, the first covenant came with glory, but it is so eclipsed by the intensity of the new covenant’s grandeur that it now appears to have lost its luster altogether. When the sun rises, what happens to the shining light of the moon? It fades away and becomes obsolete. So it is with the old covenant, once the new covenant has dawned. The writer of Hebrews says the same thing: “In speaking of a new covenant, he makes the first one obsolete.  And what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). 

The Book of Hebrews was written about A.D. 68, just prior to the destruction of Jerusalem and the Temple in A.D. 70. The author of Hebrews can say that the old covenant “is becoming obsolete and is ready [(present tense)] to vanish away”, because he knows that Jesus’ prophecies in the Olivet Discourse are about to be fulfilled (Matt. 24:2; Lk. 21:20). In A.D. 70, when the Roman army, led by the Emperor Titus, besieged and conquered the city of Jerusalem, utterly decimating the Temple in the process, the old covenant age came to a decisive end (Heb. 9:8-9). Jesus is now the temple where His people gather for worship (Jn. 2:19-21). The earthly city of Jerusalem has given way to the heavenly Jerusalem (Heb. 12:22; Gal. 4:26; Jn. 4:21). The Levitical priesthood is fulfilled in Jesus, who is a priest forever, after the order of Melchizedek (Heb. 7:11-22). And, of course, “it was impossible for the blood of bulls and goats to take away sins” (Heb. 10:4), but “by a single offering [Jesus] has perfected for all time those who are being sanctified” (Heb. 10:14). “So then,” using Paul’s words from Galatians, “the law was our guardian until Christ came, in order that we might be justified by faith” (Gal. 3:24).

Finally, Paul compares the glory of the two covenants by saying that the old was transient, while the new, that fulfills the old, is permanent. “For if what was being brought to an end came with glory, much more will what is permanent have glory” (2 Cor. 3:11). There is, obviously, no real comparison between ephemeral glory and eternal glory. Therefore, once the old covenant has served its purpose it must step aside and allow the new one to take its place—forever.

            “Since we have such a hope [in the permanent glory of the new covenant], we are very bold, not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end” (2 Cor. 3:12-13). Moses had to worry about the passing, transient nature of the old covenant; we have no such concern, since the new covenant remains forever. We have nothing to conceal, so we can be fearless in our ministries. 

ONLY THROUGH CHRIST IS THE VEIL REMOVED

The minds of the Israelites were hardened (2 Cor. 3:14a). They didn’t perceive that the fading glory of the old covenant was meant to demonstrate the necessity of a new covenant that would take its place. The apostle Paul adds, “For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts” (vv. 14b-15). Twice Paul emphasizes that the “veil” continues to hide the truth about the fading glory and end of the old covenant.  In these verses “veil” is, of course, used metaphorically. As Moses had a physical veil that he wore over his face, so the Israelites have a spiritual veil that blinds their hearts and minds to the true meaning of the law, which is found only in Jesus Christ (Jn. 5:39, 46). 

Paul is adamant that only through Christ is the veil taken away. When an Israelite (or anyone, for that matter) “turns to the Lord, the veil is removed” (2 Cor. 3:16). This is a reference to Exodus 34:34: “Whenever Moses went in before the LORD to speak with him, he would remove the veil.” Murray Harris notes the present-day application: “Whenever a person turns to the Lord and finds in him the end or fulfillment of the law (Rom. 10:4), the Lord completely removes the veil from his heart. No longer is his spiritual perception impaired [(2 Cor. 3:14)]. He recognizes that the dispensation of grace has superseded the dispensation of the law (cf. John 1:17). He is a ‘new creation’ in Christ [(2 Cor. 5:17)].”^[iv]

WE BECOME WHAT WE BEHOLD

The climax of the passage comes in 2 Cor. 3:18: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” Now “we all,” and not just Moses, behold and then reflect the Lord’s glory. However, instead of the glory gradually becoming dimmer and dimmer, the glory of the new covenant actually increases, so that we progressively—“from one degree of glory to another”—are transformed into “the same image.” Put plainly, we become what we behold, or we become what we worship (for the negative side of the equation see Ps. 115:4-8). Just beholding, adoring and worshipping Jesus Christ in all His glory is transformational.  This is just one reason why we want to enumerate, explore and enjoy the existence and attributes of God—the multifaceted dimensions of God’s glory.

Beholding the glory of the Lord is a potent and oft neglected means of grace.  John Owen was well aware of its power. He wrote,

Some talk much of imitating Christ and following his example.  But no man will ever become ‘like him’ by trying to imitate his behaviour and life if they know nothing of the transforming power of beholding his glory.…

If we regularly beheld the glory of Christ our Christian walk with God would become more sweet and pleasant, our spiritual light and strength would grow daily stronger and our lives would more gloriously represent the glory of Christ.…

Some complain of their sad spiritual state.… But if they would only behold the glory of Christ by faith as he is revealed to us in the Scriptures they would soon be healed.^[v]

THE ONLY WAY TO LIVE AND DIE

“On the day of Owen’s death (24 August 1683) William Payne, a minister in Saffron Walden who had accepted responsibility for seeing the manuscript of [The Glory of Christ] through to publication, visited him in Ealing (now part of London) to share the good news that Meditations on the Glory of Christ was now going through the press. Owen’s biographers record his memorable and beautiful reply: ‘I am glad to hear it; but, O brother Payne! the long-wished-for day is come at last, in which I shall see that glory in another manner than I have ever done, or was capable of doing in this world.’”^[vi] John Owen was looking forward to the Beatific Vision—beholding Christ face-to-face. This vision, along with its affects, is described in 1 John 3:2: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.” An immediate glimpse of Jesus Christ will bring about instantaneous glorification. Note carefully, “we will be like him, because we shall see him as he is.” The presence of sin will be eradicated for all eternity the moment “we shall see him as he is.”    

John Owen earnestly lived and died to behold the glory of Christ. Would to God that we all could follow in Owen’s footsteps! But, thankfully, it is possible to emulate Owen, because God has not abandoned us to our own feeble attempts, He has given us His Word and His Holy Spirit (just as He gave them to Owen) for the very purpose of beholding the glory of the Lord for our salvation and transformation into the same image (2 Cor. 3:18).

O for a thousand tongues to sing

my great Redeemer's praise,

the glories of my God and King,

the triumphs of his grace!

My gracious Master and my God,

assist me to proclaim,

to spread thro' all the earth abroad

the honors of your name.

Jesus! the name that charms our fears,

that bids our sorrows cease,

'tis music in the sinner's ears,

'tis life and health and peace.

He breaks the power of cancelled sin,

he sets the prisoner free;

his blood can make the foulest clean;

his blood availed for me.

To God all glory, praise, and love

be now and ever given

by saints below and saints above,

the Church in earth and heaven.

                        Charles Wesley