THE excellency of the ministry of the gospel consists in its simplicity. The main difficulty, both for the servant of the gospel and the hearers, lies in keeping this simplicity in view, for the ministry is generally looked upon as capable to be served only by the learned, and Christianity is for most but a tradition. " Seeing, then," says the apostle, " that we have such hope, we use great plainness of speech." The excellency of the ministry consists on the one hand in the truth which it presents, and on the other in the saving grace of God which can meet the sinner, who had nothing to expect but His righteous judgment. As to the true condition of man in the presence of God, every distinction disappears before this truth : " There is no difference : for all have sinned, and come short of the glory of God." (Rom. 3:22, 23.) Once this truth is established there is no hindrance to the presentation of the word of the ministry in its power and adaptability to the lost sinner. That there is no difference in the light of the glory of God must be accepted by every servant of the new covenant. To deny the lost and ruined condition of man is, in fact, to make the death of Christ of none effect, and to rob the ministry of the new covenant of all its excellency, bringing it down to a mere system of morals. It may be allowed to be better than other systems, still it would be but one of the many resources for the moral development of man, not the sole " power of God unto salvation."
It is, therefore, of all importance to have a clear conception of the gospel. It may make it more difficult to use great plainness of speech, but not more so than in the time of Paul. He had succeeded when he had put on the same platform the pious Jew and the idolatrous Gentile, the learned Greek with the uneducated Scythian. In the present day it is just as difficult to convince Christians by birth that they must perish in their sins if they do not give up traditional Christendom for Christ, as it was for Paul to convince the Jews that they were no better than the Gentiles.
" And not as Moses, which put a vail over his face that the children of Israel could not stedfastly look to the end of that which is abolished." Tile apostle contrasts the simplicity and boldness of his ministry -both as regards the hopeless ruin of man and the abounding grace of God-with the dimness in which both these points were seen through the vail of Moses. This dimness had its necessary place for that time. Although God had made known His ways to Moses personally and shown him the mystery of His grace, the public ministry of Moses was that of law and not of grace. " For the law was given by Moses, but grace and truth came by Jesus Christ." (John 1:17.)
The people had thoughtlessly entered into a covenant with God when they said, " All that the Lord hath spoken we will do." (Ex. 19:8.) "But when the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear : but let not God speak with us, lest we die." (Ex. 20:18, 19.) There was terror, but no dimness ; Moses had no covering over his face when he descended from the mountain after his first stay of forty days. (Ex. 32) The sins of the people caused him to come down. " And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand : the tables were written on both their sides . . . and the tables were the work of God, and the writing was the writing of God, graven upon the tables." (Ex. 32:15, 16.) Here was the covenant in the hands of the mediator ; all was plain and concise. " And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing : and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount." (Ex. 32:19.) This action was full of meaning : the people had broken the covenant, and the mediator of the covenant bore testimony to it, and judgment follows. No vail was necessary on that occasion ; the mediator had testified that the covenant was broken.
Afterwards he intercedes for the people, and Jehovah proposes to send an angel to bring them into the land Canaan which He had promised them. (Ex. 32:30, 34, and xxxiii. 1-3.) But this could not satisfy the heart of Moses ; he is troubled, and asks Jehovah to show him His way and Himself to go with them. " If Thy presence go not with us, carry us not up hence. For wherein shall it be known here that I and Thy people have found grace in Thy sight ? Is it not in that Thou goest with us ? So shall we be separated, I and Thy people, from all the people that are upon the face of the earth. And Jehovah said unto Moses, I will do this thing also that thou hast spoken ; for thou hast found favour in My sight, and I know thee by name." Moses encouraged, and anticipating the word of Him to whom he testified-unto him that hath shall be given -continues his intercession and says, " I beseech thee, show me Thy glory." (Ex. 33:15-18.) Moses had seen the glory of God in a wonderful way when the law was given, but in the tent of the congregation erected outside the camp Jehovah had spoken with Moses face to face, " as a man speaketh unto his friend " (Ex. 33:11), and he now seeks a more excellent glory than that of the law. For behind the law-the end of the law-a way of God and a glory of God remained, and the glory of the law served only to prepare and introduce these. It was that glory which Moses had to hide, because the time of its manifestation according to the counsels of God had not yet come.
This glory revealed to Moses is in reality the glory of God in the face (i.e. in the person) of Jesus Christ. (2 Cor. 4:6.) It was thus proclaimed : " I will make all My goodness pass before thee, and I will proclaim the name of Jehovah before thee-; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." (Ex. 33:19.) The sovereignty of God in grace is an essential part of His glory. Israel had destroyed itself, and their only resource remained in Jehovah Himself. (Hos. 13:9.) When all is lost, then is the time for grace to show itself, but the glory of this grace must be seen from a suitable standpoint.
Moses was to be put in the clift of the rock that he might see the glory. For this purpose Moses, after he had hewn two tables of stone like the first two which were broken, ascends the mount Sinai a second time. " And Jehovah descended in the cloud, dud stood with him there, and proclaimed the name of Jehovah." (Ex. 34:5.) After having passed forty days and forty nights upon the mount (Deut. 10:10), Moses descended from the mount Sinai with the two tables of testimony in his hand, and he knew not "that the skin of his face shone while he talked with God." (Ex. 34:28, 29.)
There is a transforming power inherent in grace. Forty days of intimate intercourse with God had exerted a wonderful influence upon Moses. On the one hand he had learnt, through the experience of his own heart, the blessing of the grace with which he had communed ; on the other he remained perfectly unconscious of the visible result which was the outcome of this intercourse. Blessed are we if we know the secret of communion with divine grace. The heart is refreshed, while the believer is kept in an humble path wondering that anyone should look at him. In fact, we may be sure that we shall never be used in the service of God till we have come to count ourselves as nothing. When God makes our face to shine for others we ought to be the very last to know it.
The people fear the glory in the face of Moses more than the two tables in his hands. Such is man ! He is quite ready to promise obedience to the law for his whole life, but the nearer God seeks to approach man in grace, the further he draws back.
Distance from God is the natural element of man, and gladly does he remain at this distance, even when it is proclaimed that the cross has removed all hindrances, so that a sinner may approach God. Jehovah bore with a people which was under the curse of a broken law, and Moses had thus learned the way of Jehovah. But it was just this glory which he was obliged to vail, " because the children of Israel could not stedfastly look on the end of that which is abolished." (2 Cor. 3:13.) For Moses the question of human righteousness on the principle of law was settled. He could look on the end, " for Christ is the end of the law for righteousness to everyone that believeth." (Born. x. 4.) But the majority in Israel could not look beyond the law, but sought for righteousness through it, while all the time they were under the curse. " For His own sake," not on account of their righteousness, God did bring Israel temporarily into the land, but as regards individual dealings He acted as He said to Moses, " I will be gracious to whom I will be gracious." Everyone, therefore, who was quickened by His grace could, according to this principle, look beyond the law and see the glory in the face of Moses.
As long as the vail remained on the face of Moses grace was necessarily hidden. But now, says the apostle, no darkness exists. The ministry is the ministry of the glad tidings of the grace of God (Eph. 3:2 ; Acts 20:24), the glad tidings of the " glory of Christ, who is the image of God " (2 Cor. 4:4), the glad tidings of the blessed God. (1 Tim. 1:11.) It reveals fully the glory of this grace whose rays illuminated the face of Moses, and the tables of the law in his hand could not dim it. " Grace and truth came by Jesus Christ." (John 1:17.)
Is the proclamation of the "gospel of the grace of God " characterised in our day by this great " plainness bf speech " as it was with Paul ?
Is not rather the modern preaching of the gospel to be compared to Moses with the two tables of the law in his hand and with the vail hiding the glory of the grace on his face ?
The present time resembles much that of the apostles as regards the acceptance of the testimony of God's free grace. Paul, writing to the faithful of the nations, speaks of the vail on Moses' face. Legal righteousness, ceremonial holiness, philosophical wisdom form equally great hindrances to the acceptance and understanding of the grace of Cod. Modern Christendom in its main characteristics makes the vain attempt to unite the principles of law and grace. The upshot is a conventional righteousness, for grace and formality result only in obedience to traditions and commandments of men and in self-willed ministry, just as grace and wisdom result in philosophy and vain deceit. (Compare Gal. 5 and Col. 2) All these are but reproductions of Moses with the two tables of the law in his hand and the vail on his face. This is manifest in a remarkable way when we think what importance is given to the tables of the law in the chief religious systems. The doctrine of grace may be expressed with much clearness and conciseness in so-called articles of faith, and may be preached with full understanding from the pulpits. But all this clearness of exposition is much darkened through a ritual which establishes legal righteousness and ascribes a certain efficacy to sacraments. There are many true servants of God who proclaim solemnly that man must be born again to see or enter into the kingdom of God, and who testify to the cross of Christ as the sole power of salvation for sinners. Yet when they minister the sacraments they are like Moses with the vail on his face, and the precious grace which they had preached with great joy and to the edification of many must be kept in the background.
May the Lord give grace to all His servants who labour in the ministry, that they may always be and remain in the position where they may be able to use great plainness of speech.