TRANSLATION LEGEND: AMPLIFIED = Amplified Bible, ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version, KJV=King James Version (1611), LIVING = Living Bible, MONTGOMERY =Montgomery’s New Testament, NKJV=New King James Version (1982), NAB=New American Bible, NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible, NLT=New Living Translation, NRSV=New Revised Standard Version (1989), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible 1833, YLT=Young’s Literal Translation (1862). WEYMOUTH=Weymouth’s New Testament, WILLIAMS = William’s New Testament.

LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon

“ ^3:15 But even unto this day, when Moses is read, the veil is upon their heart. ¹⁶Nevertheless when it shall turn to the Lord, the veil shall be taken away. ¹⁷Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. ¹⁸But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” ^KJV(2 Cor 3:15-18)

With the skill of a spiritual surgeon, Paul is cutting away the malignancy of erroneous thought that had assaulted the Corinthian church. The eruption of all manner of transgression among them had confirmed their thinking was not in synch with the mind of the Lord. Later he will remind them that “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Cor 10:4-5). Presently Paul himself is throwing down bastions of erroneous thought. However, the point must come when the Corinthians themselves must engage in this battle in a consistent and productive manner.

Having been myself once subverted in the manner in which I thought concerning “the Apostles’ doctrine,” I am particularly sensitive in this area. It does bear upon what is being delineated in this text. The subversion of the Corinthians was owing to their failure to see the distinctiveness and effectiveness of the New Covenant. That is why Paul is expounding the covenant, comparing it with the Old Covenant that had a lesser glory, even though given by God and ratified with blood (Ex 24:8; Heb 9:18-20). At some time, they had been turned away from the Gospel to a different kind of emphasis, and it had been disastrous.

There is an tightly woven association between Christ Jesus, the Gospel, and the New Covenant. They are like the “threefold cord” of Solomon’s reference, which is “not quickly broken” (Eccl 4:12). Christ Jesus Himself is the subject of the Gospel, and the ultimate one with whom the covenant was made. Of that ancient promise to Abraham – the Gospel in embryo – it is said, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ” (Gal 3:16). As soon as this threefold association becomes blurred, false doctrine and erroneous emphases at once enter. When Christ is not preached, there is no longer any good news. When Jesus is not central, there is no longer any realization of a “New Covenant,” for that covenant depends wholly upon Jesus Christ, who is its exclusive Mediator.

We are apprised that the early church “continued steadfastly in the Apostles’ doctrine” (Acts 2:42). What was that doctrine? Simplistically, it might be said to be what they taught, for “doctrine” means “teaching,” or “that which is taught.”^THAYER

I want to establish that the “Apostles’ doctrine” consistently maintained the associations of Christ, the Gospel, and the New Covenant. This was, in fact, their “doctrine” – the hub upon which all teaching, exhortation, admonition, rebuke, correction, and instruction were suspended. Their “doctrine,” in this view, was not the corrective instruction they gave. Rather, it was the enduring part of what they said, that blended with God’s eternal purpose and the ages to come.

Instruction, correction, rebuke, admonition, and exhortation are technically the implications of the doctrine, and not the doctrine itself. They all have to do with man’s response to the message – a response that is imperative, yet is not the message itself.

There is a specific sense in which this word is used that refers to a core , or body, of teaching. Some examples of this use are as follows:

☛ The doctrine from God. “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (John 7:17).

☛ The doctrine of the Lord. “Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord” (Acts 13:12).

☛ A doctrine that has a “form.” “But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you” (Rom 6:17).

☛ The doctrine by which things are measured. “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17).

☛ The focus of attention. “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim 4:16).

☛ A doctrine according to godliness. “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness” (1 Tim 6:3).

☛ A doctrine that can be adorned. “Not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Savior in all things” (Titus 2:10).

☛ A doctrine with principles. “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God” (Heb 6:1).

☛ A doctrine that is summarized in Christ. “Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son” (2 John 1:9).

☛ There is a doctrine by which words that are preached is measured. “But speak thou the things which become sound doctrine” (Titus 2:1).

It should be apparent that there is a body of teaching that stands above behavioral correction. This is a “doctrine” that centers in Christ Jesus, declares the Gospel, expounds the New Covenant, and announces God’s “eternal purpose.” That “doctrine” is the spiritual lexicon upon which all sound reasoning is based.

One of the chief differences between First and Second Corinthians is the thrust of the message. First Corinthians dealt extensively with misconduct and ignorance. Although I have mentioned these in previous lessons, it is needful to briefly refer to them again.

☛ Not attempting to sit at the table of demons and the table of the Lord (1 Cor 10).

☛ Fulfilling the commitment to gather a collection for the poor saints in Jerusalem (1 Cor 16).

All of the words delivered on these matters were true, and were to be followed faithfully. But they were not the heart of the “Apostles’ doctrine.” They were necessitated because the people were actually living at a distance from the Lord, and were thus incapable of digesting spiritual meat (1 Cor 3:1-2). This was not a mere supposition by Paul. Their conduct confirmed where they were living – and it was not in the “heavenly places” where they had been seated by Christ (Eph 2:6).

Having corrected many of their manners, the Corinthians were now ready for some substantive teaching – more to the heart of the matter. Notice the lofty subjects that expounded in this Epistle.

☛ What God accomplished in the death of Christ, and its effects upon the tender heart (2 Cor 5:14-21).

☛ The reason why the Corinthians had not made appropriate advancement (2 Cor 6:11-13) .

☛ Why the Macedonians excelled in their contributions to the poor saints in Jerusalem (2 Cor 8:5).

☛ The reasoning behind being faithful in contributing to the saints (2 Cor 9:1-15).

☛ Paul shares his visions and revelations, and the result of being given to see such things (2 Cor 12:1-10).

Notice the substantive manner in which Paul writes in this letter. He is more at the heart of the matter, having to deal less with flawed human conduct and misconceptions. The things of which he speaks are more universal and less provincial. Surely no one is willing to confirm that divisions, carnality, fornication, suing one another at the law, and questioning Paul’s apostleship are issues with which every church must deal. Without exception, such things arise from outside the New Covenant, and independently of Christ Jesus. There is no moral chasm in the Gospel itself, or within the New Covenant, that allows for the

That is, the thrust of the Apostolic message deals with the Person and accomplishments of Jesus, their association with the purpose of God, and their availability to those who believe.

entrance of vain imagination, moral debauchery, or causes divisions among the brethren. Such things have nothing whatever to do with Christ Jesus, the Gospel, or the New Covenant. None of them are integral to the abundant life Jesus came to give. They are all expressions of the flesh and evidence of Satanic intrusion.

Apostolic doctrine emphasizes what has been brought to us through Christ, not what excludes us from those benefits. That is, the thrust of the Apostolic message deals with the Person and accomplishments of Jesus, their association with the purpose of God, and their availability to those who believe. When the professed church becomes “carnal,” it has moved outside of the perimeter in which these things can be understood. The design of rebuke and corrective teaching is to bring wayward souls within the sphere where the benefits of redemption can be realized.

It is with these things in mind that we now come to Paul’s explanation of Israel’s unbelief. The relevance of this subject is that this explains the failure to discern the truth on the part of all who have been identified with the Lord. Failure will not be traced to mere ignorance, although such a condition does exist within the professed church. However, it is always a shame when it does, for the New Covenant includes the people knowing the Lord – that is, this is what is ministered to those who are in Christ Jesus. If this has not occurred, it can only be because the people are deceived, or in some way have quenched and grieved the Spirit of God.

God was longsuffering with Israel, giving them a Law that identified their deficiencies, and a sacrificial system that could assist them to maintain some sensitivity to their condition. However, even though similar conditions may be found within the church, they are no longer tolerable. The sin of the world has been removed, the devil has been destroyed, and principalities and powers have been spoiled, or plundered (Heb 9:26; 2:14; Col 2:15). A reconciliation has been made, the heavens have been opened to us, and the Holy Spirit of promise has been given to us. Blindness and ignorance are now out of order.

“ ^3:15a But even unto this day, when Moses is read . . . ” Other versions read, “But to this day, at the reading of Moses’ law,” ^BBE“Yes, even today when they read Moses’ writings,” ^NLT

Here is Israel, a nation cultured to walk with God. They were chosen exclusively by Him, and held in the highest regard among the nations of men – “a special people unto Himself” (Deut 7:6). They experienced an unparalleled deliverance from Egypt that, according to appearance, has no equal among men – “the children of Israel went out with a high hand in the sight of all the Egyptians” (Num 33:3). The miraculous sustenance that they received extended over a period of forty years – all of which were spent in a desolate wilderness, where was “no water” (Deut 8:15-16). All of the prophets came from their number (Hos 6:5).The rights of relationship to God belonged to them – “to whom pertaineth the adoption” (Rom 9:4a). Divine glory was shown only them – “to whom pertaineth . . . the glory” (Rom 9:4b). All covenants belonged to them: agreements in which they were linked together with the Lord – “to whom pertaineth . . . the covenants” (Rom 9:4c). Only to them was the Law given as a covenant, being revealed only to them – “to whom pertaineth . . . the giving of the Law” (Rom 9:4d). The privilege of regularly serving God was given exclusively to them – “to whom pertaineth . . . the service of God” (Rom 9:4e). All the Divine promises pertained to them – “to whom pertaineth . . . the promises” (Rom 9:4f). For 1,500 years, they were the only nation on the face of the earth that had a covenant with the God of heaven.

If it is possible to obtain true spiritual advantage by external means, surely such advantage will be realized by Israel! If education or tutelage is the full and complete answer to ignorance, then Israel will excel in understanding! If exposure to Divine workings is enough to sensitize the soul and provoke a love for God, such evidences will be found in Israel.

We will now behold the reaction of these people to Bible reading. What will be their response when the Word of God is read?

Moses was not a mere historian. Nor, indeed, was he a philosopher. What Moses wrote was what the Lord had spoken to him. Thus we read, “And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua” (Ex 17:14). And again, “And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel” (Ex 34:27).

What is more, when Moses had finished writing the words given to him by God, he sanctified the book, and the people who heard it. As it is written, “For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people” (Heb 9:19).

The reading “of Moses” particularly refers to the first five books of the Scripture: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. We know this by what is said about Moses’ writings. Jesus said, “For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death” (Mark 7:10). That is found in Exodus 21:17, Leviticus 20:9, and Deuteronomy 27:16. Again Jesus said to a leper He had cleansed, “And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them” (Mat 8:4). That instruction is found in Leviticus 14:2-32. When being questioned by His enemies concerning how the Law addressed divorce, Jesus responded, “He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so” (Mat 19:8). The text to which he referred is found in Deuteronomy 24:1-4. Jesus also referred to “the book of Moses,” in which God spoke to him out of a burning bush (Mk 12:26). That record is found in Exodus 3:2-6. Jesus also said of Moses, “For had ye believed Moses, ye would have believed me: for he wrote of me” (John 5:46).

Peter said, “For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you” (Acts 3:22). That is found in Deuteronomy 18:18. Paul referred to the Gospel as things “which the prophets and Moses did say should come” (Acts 26:22).

Although the book of Genesis does not say Moses wrote it, it has been generally understood through the ages that this was the case. The fact that the first section of our Bibles is referred to as “Moses and the prophets” supports that view very well (Luke 16:29,31; 24:27; Acts 26:22; 28:23).

It might be well to cite some of the references to the coming Savior and the New Covenant that are found in the writings of Moses.

☛ “And I will put enmity between thee and the woman, and between thy seed and her Seed; It shall bruise thy head, and thou shalt bruise His heel” (Gen 3:15).

☛ “And in thy Seed shall all the nations of the earth be blessed; because thou hast obeyed My voice” (Gen 22:18).

☛ “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be” (Gen 49:10).

☛ “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken” (Deut 18:15).

☛ “I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. And it shall come to pass, that whosoever will not hearken unto M words which He shall speak in My name, I will require it of him” (Deut 18:18-19).

☛ “And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live” (Deut 30:6).

☛ There were also the types and shadows seen in laws and ordinances regarding the tabernacle service, the high priesthood, and the sacrificial system (Col 2:16-17; Heb 8:5; 9:24; 10:1).

Now, how will Israel respond to the reading of words that came from God Himself – words that related to the coming Savior? How will they react to a book that has been dedicated with “the blood of calves and goats?” This is Moses with whom God spake “face to face as a man speaketh unto his friend” (Ex 33;11). This, is Moses who “was very meek above all men which were upon the face of the earth” (Num 12:3). This is Moses with whom God spoke “mouth to mouth, apparently, and not in dark speeches” (Num 12:8). Moses! This is the man who “endured as seeing Him who is invisible” (Heb 11:26). It is the man who was “faithful in all God’s house” ^NIV(Heb 3:2).

If glory, understanding, or faith can be passed from one man to another, Israel will surely profit from the reading of Moses. If it is possible to inherit a blessing from a holy man who had trafficked with God, Israel surely will! If glory can be passed from one person to another, surely the experience can be realized by the people who beheld the splendor of Moses’ face – a splendor that was too bright for mortals to behold!

“ ^15b . . . the veil is upon their heart.” Other versions read, “a veil lies on their heart,” ^NKJV“a veil lies over their heart,” ^NASB“a veil covers their heart,” ^NIV“a veil lies over their minds,” ^NRSV“a veil is upon their heart,” ^DARBY“a veil is laid over their hearts,” ^GENEVA“their hearts are covered with a veil,” ^NJB“their hearts are covered with that veil, and they do not understand,” ^NLT“their hearts are blind and they think that obeying the Ten Commandments is the way to be saved,” ^LIVING“a covering lies upon their hearts,” ^IEand “a veil hangs over their hearts.” ^William’s

Paul will now describe an experience where the mind and heart are exposed to the truth, yet are not able to perceive it. The point being made is that Israel cannot perceive the Savior in their own Scriptures, even though He has already come and fulfilled a significant percentage of them.

This is the same thing that was being experienced by many of the Corinthians. For example, they were so obtuse concerning the message and benefit of the Lord’s Table that God had judged them: “For all who eat and drink without discerning the body, eat and drink judgment against themselves. For this reason many of you are weak and ill, and some have died” (1 Cor 11:29-30). A veil was also over their hearts! That is why these words were so important to them. They are also very appropriate for our time, though they are rarely heard.

This refers to the veil of obscurity, not the veil that was over Moses’ face. The idea is that something was

The real cause of a lack of understanding is not the book, but the heart. It is not because of the translation of Scripture, but because of the lack of translation of the people

hidden to the people when Moses was read. The references to the coming Messiah and the New Covenant are the particular points of reference. There was something between them and the truth, so that it could not be seen. Nor, indeed, could they steadfastly behold those things, or linger long upon them, pondering them in their hearts.

Now Paul moves the veil from Moses’ face and declares it is over the hearts of the people. Why does he use such language. It is because, as he has already affirmed, the Gospel itself is not veiled. God has plainly declared what has occurred for men, and what can be experienced because of it. Paul said he did not speak with a kind of veil, hiding the truth from the people. Now, if people do not understand, it is not because the Gospel is beyond all understanding, for it is not. If men are saved by believing the record God has given of His Son (1 John 5:10-11), that record cannot be shrouded with a veil, as was Moses’ face. The Gospel is not too bright – it is not beyond the perimeter of accessibility!

The real cause of a lack of understanding is not the book, but the heart. It is not because of the translation of Scripture, but because of the lack of translation of the people (Col 1:13). It is not that the words are too difficult, but that the hearts are covered over with a spiritual veil that prohibits the comprehension of the truth.

Supposedly simplified translations cannot change the heart. It requires something more than reading! Those who make a practice of championing watered down and diluted versions of Scripture would spend their time better targeting the conviction of the sinners with Word of the Lord. It is much more plain than some have suggested!

The Jews, while engaged in sacred duties, had an obscuring veil hung over their hearts! They therefore read right past precious shadows of coming realities, and the announcement of good things to come. When Jesus arrived on the scene, religion had become so stilted that some thought it better to engage the Savior concerning technicalities of the Law rather than to seize the kingdom with violence, as some were wont to do (ex, Matt 22:24; John 8:5).

To confirm that it was possible to recognize Jesus as the fulfillment of Moses and the Prophets, after seeing and hearing Jesus Philip told Nathaniel, “We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph” (John 1:45). Philip did not have a veil over his heart! Once Nathaniel saw Jesus for himself, he said, “Rabbi, Thou art the Son of God; thou art the King of Israel” (John 1:49). Even the woman at the well, herself a Samaritan and not a Jew, said of Jesus, “Come, see a man, which told me all things that ever I did: is not this the Christ?” (John 4:29). Because she had “turned to the Lord,” she did not have a veil over her heart, and thus saw clearly who He was!

“ ^16aNevertheless when it shall turn to the Lord . . . ” Other versions read, “Nevertheless when one turns to the Lord,” ^NKJV“but whenever a man turns to the Lord,” ^NASB“But whenever anyone turns to the Lord,” ^NIV“But when it is turned to the Lord,” ^BBE

The word “nevertheless” is a grammatical disjunction meaning “but, moreover.” That is, here is a circumstances that overrides a former one – something that undoes a former situation.

“Nevertheless” can be for good or for evil. When, for example, ten men from Israel spied out the land given them by God, they conceded it was precisely what the Lord had said. They said to Joshua, “We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it” (Num 13:27). However, because of unbelief – or because of the veil over their heart – they added, “Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan” (Num 13:28-29).

Paul referred to two influential false teachers of his time: Hymanaeus and Philetus. Their word was like a cancerous growth among the people. Teaching that the resurrection had already passed, they actually “overthrew the faith.” Although the situation was most serious, and may even have been judged to be an impossible one, Paul added, “Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2 Tim 2:19). The foundation of God could not be displaced by these evil men, nor could their teaching subvert those in fellowship with Him – those He “knew.”

“Nevertheless” stands between the possible and the impossible. In this case, it is like a passage from the evil to the good, from blindness to illumination, and from ignorance to understanding.

Although the hearts of the people had a veil suspended over them, causing them to be blind to Christ and the New Covenant He is mediating, there is something that can REMOVE that veil. It is, as you might expect, directly related to the Lord Jesus Christ. It is not a procedure, a discipline, or some fleshly achievement.

The Kingdom of God is one of order – precise and purposeful order. It is not “order” after the manner of this world, which is often without meaningful objective. This is an order, or arrangement, in which the purpose of God is realized and the revealed need of mankind is met.

The word “when” is a word denoting transition – when the person moves from one condition to another, or when an appointed purpose comes to pass. Thus we read, “when” we were “yet without strength, in due time, Christ died for the ungodly” (Rom 5:6). Again, the coming of the Savior into the world is associated with “when.” “But when the fulness of the time was come, God sent forth His Son, made of a woman, made under the law” (Gal 4:4).

Paul also refers to his own enlightenment in these words: “But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood” (Gal 1:15-16).

Our text will speak of a time of advance from an unacceptable stage to an acceptable one. If that point can be identified, the time when the state of blindness ended and a time of insight began to be enjoyed will be pen-pointed.

“But when they shall be converted to the Lord,” ^DOUAY“Nevertheless when their heart shall be turned to the Lord,” ^GENEVA“But whenever the heart of the nation shall have returned to the Lord,” ^Weymouthand “But whenever a person turns [in repentance] to the Lord.” ^AMPLIFIED

What is the “it” of reference? The various translations approach this text from different perspectives.

☛ Any person: “when one,” ^NKJV“a man,” ^NASB“anyone,” ^NIV“a person,”^NAB“someone,” ^IEand “anybody.” ^Williams

☛ The heart: “it,” ^{ASV/BBE/DARBY}“their heart,” ^{GENEVA/Montgomery}“the heart,” ^Weymouth

While there is a sense in which all of these are true (Israel itself, any or all persons, and the heart), it seems to me that the emphasis is being placed upon the heart – whether of Israel or any other person. The heart is what is veiled (verse 15). God spoke of Israel turning to him with their heart: “if thou turn unto the LORD thy God with all thine heart, and with all thy soul” (Deut 30:10). There is also turning their heart away from Him: “But if thine heart turn away, so that thou wilt not hear” (Deut 30:17). I will take the “it” to refer to the heart – specifically of Israel, and generally of any person or group of persons.

This refers to the turning of the heart to the Lord – a turning that is no mere formality. This is a turning attended by sincerity, and an earnest quest to be received by Him. The eyes of the heart are thus fixed upon the Lord Himself. There is such a concentration upon the Lord that the heart refuses to be distracted to lesser things. This is the kind of turning to which the Psalmist referred when he said, “Blessed are they that keep His testimonies, and that seek Him with the whole heart” (Psa 119:2). It is result of the heart being “prepared” to seek the Lord (2 Chron 12:14), and it is always honored by the Lord.

Hosea spoke of this kind of turning. “Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips” (Hosea 14:2). The angel of the Lord told Zachariah that during the ministry of his coming son, John the Baptist, “many of the children of Israel shall turn to the Lord” (Luke 1:16).

This is not a “return” to the Lord, as spoken by the Lord through the prophets (Isa 44:22; Jer 4:1; Mal 3:7). That was a return under the Old Covenant, and could not yield the results realized following Christ’s enthronement.

During one phase of Peter’s ministry it is said that “all that dwelt at Lydda and Saron saw him, and turned to the Lord” (Acts 9:35). Certain men from Cyprus and Cyrene preached Jesus to the Grecians. It is written that “the hand of the Lord was with them: and a great number believed, and turned unto the Lord” (Acts 11:21). When it was reported that many Gentiles had been converted, James spoke of them as those “which from among the Gentiles are turned to God” (Acts 15:19). The Thessalonians are described as those who “turned to God from idols to serve the living and true God” (1 Thess 1:9).

There is such a thing as turning to the Lord – focusing upon Him, and engaging in a fervent quest to know Him and receive His great salvation. In certain religious circles such language is not common. However, we all do well to incorporate this manner of speaking into our spiritual vocabulary. The heart can be turned to the Lord, a turnin in which He becomes the concentration of life.

This is a technical point, yet is worthy of note. Paul has said that when Moses was read, the heart of the people had a veil upon it so that they could not see the Lord. What is involved in such a people turning to the Lord? Ultimately, for the Jews, it comes when an association is made with Moses’ writings and the promised Messiah. The Scriptures, including Moses’ writings, were bearing witness to a single Person – the Lord’s Christ. That is why Jesus said to His critics, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of Me. And ye will not come to Me, that ye might have life” (John 5:39). They had a veil over their heart.

Allow me to site another example. When Cleopas and his associate were on the road to Emmaus, they “talked together of all” the things that had recently happened – things relating to the death of Christ. They saw no purpose or sense to it all, and it caused them to be “sad.” When the risen Savior Himself joined them, he inquired about their communications, and they told him of the subject of their discussion. Their “eyes were holden,” however, that they “should not know Him” of whom they were speaking. A veil was over their heart! After hearing the lengthy explanation of Cleopas, Jesus spoke with piercing plainness: “Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into His glory?” (Luke 24:26). It was then that Jesus started with “Moses and all the prophets,” expounding “unto them in all the Scriptures the things concerning Himself.” What a blessed occasion that was – still the two had no idea who was talking to them. A veil remained over their heart.

As they approached the village where they were residing, Jesus “acted as though He would go further.” It was then that the two despondent disciples “constrained Him, saying, Abide with us: for it is toward evening, and the day is far spent.” They were turning to the Lord! Because Jesus does not quench a smoking flax or break a bruised reed, “He went in to tarry with them.” There, as He “sat at meat with them,” “He took bread, and blessed it, and brake, and gave to them.” Suddenly, everything was changed. It is written, “And their eyes were opened, and they knew Him; and He vanished out of their sight.” The veil had been lifted from their hearts! It was taken away so that they could perceive what was formerly hidden from them.

As they pondered what had taken place, they were able to interpret their experience with spiritual accuracy. Referring to the time when they did not know it was the Lord Jesus speaking with them, they said, “And they said one to another, Did not our heart burn within us, while He talked with us by the way, and while He opened to us the scriptures?” (Luke 24:32). On the road, their hearts burned, yet remained veiled. That is when Jesus joined them. But when they “turned to the Lord,” asking Him to abide with them, He did not allow that veil to stay upon their hearts. It was taken away!

Men turn to the Lord when there is an association made with Scripture and the One to whom it bears witness – the Lord Jesus Christ. It occurs when men see, as the hymn writer put it, “beyond the sacred page.”

Right here it is important to note the debilitating effects of a merely academic religion. When the text of Scripture is approached like any other piece of reading – with a dictionary and lexicon in hand, and aided by references on cultural considerations, it has a dampening effect upon the soul. Surely every devout student of Scripture has noted the impact of this approach. It tends to elevate human wisdom, and take the power out of the text. In such approaches, men are turning to their peers, and not to God. It is not that student helps are wrong or sinful, and no one ought to entertain that notion. Rather, it is that these things are nothing more than helps – they are not keys that unlock the meaning of God’s Word.

I have observed that those who elevate the original language, human history, logic, and cultural customs, generally have little understanding of the thrust and ministry of Scripture. They tend to get caught up in things of small consequence, and are not noted for “spiritual understanding.” Their words tend more to trivia than substance. All of these “helps” can be of measured benefit when they are sanctified by faith. When the significance, intent, and thrust of Scripture is seen, such things can be used with profit. However, they will not be an end of themselves, but will always give place to the Lord Himself.

Seeing the Bible correctly is not having a precise understanding of every text, although that is certainly something to be coveted. I am speaking of perceiving the purpose for Scripture, the One of whom it testifies, and the absolute necessity of Him. As long as the Bible is seen as a rule book, the veil will not be lifted, and people will remain in ignorance. If people insist on using the Word of God to buttress their sectarian dogmas, they will remain spiritually blind, because a veil is over their heart. God will not allow a person to know His Word who fails to see His Son in it. It makes no difference how learned the individual may be, or how diligent they are in their study habits. Those are not the things that cause the veil to be removed!

But when the Lord Himself is seen in the Scriptures – a Lord that is in quest of the person, and who has something of eternal value to give the one seeking Him – the heart is awakened, and the direction of life is altered. If it is a person like David, after he has read and ingested the Scriptures, he will plead, “Show me Thy ways, O Lord; teach me Thy paths” (Psa 25:4). Although David never had the experience of those who are in Christ Jesus, God did give Him to see more than His peers. It was because David was turned to Him, seeking to know Him and understand what He had said. Such a turning sets the tone of spiritual life, enabling spiritual understanding. It is the vestibule of profitable life.

“ ^16B . . . the veil shall be taken away.” Other versions read, “the veil is taken away,” ^NKJV“the veil is removed,” ^NRSV“the veil will be taken away,” ^BBE“then the veil is taken away,” ^LIVING“the covering is removed,” ^IE“the veil will be withdrawn,” ^Weymouth“the veil is stripped away,” ^Montgomeryand “the veil is stripped off and taken away.” ^AMPLIFIED

Here is a most precious promise – an “exceeding great and precious promise” (2 Pet 1:4). When the heart is turned to the Lord, the obscuring veil “shall be taken away.” There is no chance that this will not happen! A person cannot turn to the “Sun of righteousness” and remain in ignorance. When the heart is turned toward Him who is “the Light of the world,” darkness can no longer prevail. The “veil” that keeps men from looking intently and steadfastly upon the Lord cannot remain over the heart when it is “turned to the Lord.”

The “veil” does not simply fall off of the heart. It is not melted, so to speak, by the glory of the Lord. That is, it is not eliminated by some spiritually automated process. It is “taken away,” deliberately “removed,” or “withdrawn,” by the Lord Himself. Settle it in your mind, when a person turns to the Lord, this will surely take place – the obscuring veil will be removed! If the veil remains, the person has not turned to the Lord. I hardly see how this can be denied.

If the veil can remain upon the heart after the individual has turned to the Lord, then this promise is not true, and the Spirit of truth has lied. Such a thought is blasphemous, and is to be thrown down with our spiritual weaponry.

The seriousness of this matter is seen in the ignorance that prevails in the American church. Scarcely a place can be found where there is a significant measure of “the knowledge of His will in all wisdom and spiritual understanding” – even though salvation provides for us to be “filled” with them! The “things of the Spirit of God” (Rom 8:5; 1 Cor 2:14) are not well known – in fact, there is altogether too little familiarity with them. It can be said of the modern church as it was of Israel, “I have written to him the great things of my law, but they were counted as a strange thing” (Hosea 8:12).

If it is true that when the heart is turned to the Lord “the veil shall be taken away,” then this condition is totally unacceptable. An institutionalized church may be accommodating to such a condition, but God will not! It is a reproach to Christ when those who wear His name are fundamentally ignorant of His objectives and ways.

A veiled heart is one that cannot comprehend the things of God. It is one that cannot gaze steadfastly at the glory of the Lord – the glory by which we are transformed. It is a heart that has not been turned to the Lord, regardless of its profession. However, that very veil is removed when one turns to the Lord, and there are no exceptions to this rule!

If it is someone like the Ethiopian eunuch, perceiving in Scripture something that ought to be understood, yet is not, the person will say to a man of God, “How can I [understand], except some man should guide me? And he desired Philip that he would come up and sit with him” (Acts 8:31). He was turning to the Lord! Before the day had passed, the veil was lifted from his heart!

Who can forget the experience of Saul of Tarsus! When he was in the process of “breathing out threatenings and slaughter against the disciples of the Lord,” he encountered the very one to whom he had been blinded. He was seeking to find men or women who were Christians in Damascus, and “bring them bound to Jerusalem.” Although he was an avid student of Scripture, a veil was upon his heart. As he journeyed, “suddenly there shined round about him a light from heaven.” Falling to the ground, and smitten with blindness, he heard a penetrating voice cry out, “Saul, Saul, why persecutest thou Me?” Knowing this was no ordinary voice, Saul replied, “Who art thou, Lord?” The answer came back with crystal-clear clarity, “I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.” Immediately, trembling and astonished, Saul responded, “Lord, what wilt Thou have me to do?” (Acts 9:1-6). He was turning to the Lord, and in faithfulness, the Lord took away the veil from his heart. Within a few days, Saul was using the very Scriptures with which he was so familiar, preaching Christ “in the synagogues, that He is the Son of God” (Acts 9:20). It is said of this former Pharisee, “But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:22). The veil had been taken away from his heart!

I can vividly remember my own experience – when I began to see the Lord and His Christ in every page of Scripture. Suddenly the Bible was transformed from a reference book to food for the soul! I was no longer satisfied with the dull and lifeless analyses of men. Their canned explanations of Scripture seemed so dry. Now I was enthralled with the Scriptures themselves. There were precious morsels on every page. I saw correlations of Scripture I could never see before. Jesus was clearly seen in many types and shadows that were formerly seen only as imposed and cumbersome ordinances. The veil was being taken away.

Peter also spoke of the removal of the veil from the heart. He used a different approach, yet was essentially speaking of the same thing. “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit” ^NKJV(2 Pet 1:19-21).

The AMPLIFIED BIBLE reads, “And we have the prophetic word [made] firmer still. You will do well to pay close attention to it as to a lamp shining in a dismal (squalid and dark) place, until the day breaks through [the gloom] and the Morning Star rises (comes into being) in your hearts. [Yet] first [you must] understand this, that no prophecy of Scripture is [a matter] of any personal or private or special interpretation (loosening, solving). For no prophecy ever originated because some man willed it [to do so—it never came by human impulse], but men spoke from God who were borne along (moved and impelled) by the Holy Spirit.”

☛ The “word which by the gospel is preached unto you” (Verse 25), is a “more sure word” than that spoken by the prophets. That is, their word was something that was coming. The word of the Gospel is word of something that has already come – it is the prophetic word fulfilled.

☛ As we fix our attention on this word, the day will dawn, and the Day Star will rise in our hearts. That is, we will come to understand the truth.

Peter affirms that “first,” before we proceed to enter the road of understanding, there is something that must be settled in our hearts. No prophecy, in any sense, had its origin with man. Prophecy, or Scripture, is not the product of human interpretation – that is, the prophet did not receive a vision or a mere outline of truth, then figure it out for himself – not “of any private interpretation.” Further, no prophecy came because men wanted it to come – “not by the will of man.” Particularly regarding His salvation, God spoke through “holy men” – and only “holy men” – who were, in their speaking and writing, “carried along by the Holy Spirit.” ^NIV

It is written that Israel could not steadfastly gaze upon the glory that attended the giving of the Old Covenant. Their eyes were not adapted to such splendor. However, the case with believers is much different. They MUST gaze at the glory associated with the New Covenant in order to be advantaged by it. The promise is that, if they “turn to the Lord,” instead of away from Him as Israel did, the obscuring veil that is upon their heart will be taken away. That is a Divine commitment, and there is not the slightest chance that it will fail of fulfillment! As Peter said, the day will dawn, and the Day Star will rise in your heart – what God desires us to see will be seen. To put it another way, we will grasp the message being sent to us from heaven. It will dawn upon us what the Lord is doing through Christ Jesus. In the process, we ourselves will be changed by the glory of what we see.

“ ^17aNow the Lord is that Spirit . . . ” Other versions read, “Now the Lord is the Spirit,” ^NASB“Now the Lord is the Spirit who gives them life,” ^LIVING“the Spirit is ‘the Lord,’” ^IE“Now by ‘the Lord’ is meant the Spirit,” ^Weymouth“Now the Lord means the Spirit,” ^Williamsand “the Lord means the Spirit.” ^Montgomery

This is a word denoting the time in which the New Covenant is operative – “this present time” (Rom 8:18). From the standpoint of appropriation, it speaks of the time of access and availability. From the standpoint of response, this is the time to take heed to what is being said. From the standpoint of alertness, this is the time to be awake, alert, vigilant, and keenly aware of what is going on!

Ponder some of the texts in which this word is used – “NOW” – and behold how it lends itself to a state of alertness, readiness, and participation in the good will of God.

☛ “But NOW the righteousness of God without the law is manifested, being witnessed by the law and the prophets” (Rom 3:21).

☛ “Much more then, being NOW justified by His blood, we shall be saved from wrath through Him” (Rom 5:9).

☛ “And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have NOW received the atonement” (Rom 5:11).

☛ “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so NOW yield your members servants to righteousness unto holiness” (Rom 6:19).

☛ “But NOW being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Rom 6:22).

☛ “But NOW we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter” (Rom 7:6).

☛ “There is therefore NOW no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” (Rom 8:1).

There are at least two philosophies of life – two ways in which life can be approached.

☛ One is to live for self and the moment, dominated by a sense of this world and what it has to offer. In such a case, the Lord is sought only in a crisis, and in order to augment, as it were, life in the flesh – life in this world.

☛ The other approach is to perceive what the Lord is now offering, and what I can be in Him. In this approach, the world is secondary, and the will of God is primary. In this case, the person himself is subordinate, and the Lord becomes all-important.

As often used in Scripture, the word “now” is spoken within the latter framework. He is not only consciously brought into the moment, but deliberately. He is seen as One who, in fact, rules the moment, and is the one for whom life is to be lived.

The expression may sound peculiar: “Now, the Lord is that Spirit.” Paul is referring to the way in which He has used the word “Spirit” in His exposition of the glory of the New Covenant.

☛ “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, THE SPIRIT of the living God; not in tables of stone, but in fleshly tables of the heart” (2 Cor 3:3).

☛ “Who also hath made us able ministers of the new testament; not of the letter, but of THE SPIRIT : for the letter killeth, but the spirit giveth life” (2 Cor 3:6).

☛ “How shall not the ministration of THE SPIRIT be rather glorious?” (2 Cor 3:8).

The Old Covenant was, in a manner of speaking, impersonal. That is, although it was given by the Lord, He was not directly involved with the people, for it was not an economy of faith (Gal 3:12). Even His reflected glory, seen in the skin of Moses’ face, faded from both view and memory. When God spoke, He did so through Moses. When He led the people, He did so through Moses. When He gave the people water from a rock, He did so through Moses. Moses spoke to Him for the people, and to the people for Him. The Israelites did not have direct access to God. Even the High Priest came before the Lord only once a year – and that in a strict ceremony, laded with types, shadows, and symbols. It was not personal, with an interchange between God and man. This is what distinguished Moses from the rest of the people – including Aaron the high priest. Of him God said, “With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold” (Num 12:8). That was His way with Moses, but it was not so with the rest of the people. They were “only” given rules regarding “meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation” (Heb 9:10).

But this is not the manner of the New Covenant. In this covenant there is a writing that is accomplished with “the Spirit of the living God” (3:3). This is not an academic covenant with mere rules and regulations, but one in which “the Spirit giveth life” (3:6). It is not a covenant inscribed on tables of stones, and embalmed, as it were, in print. It is “the ministration of the Spirit” (3:8).

This is not a “spirit” like “the spirit and power of Elijah” (Luke 1:17) – a mere attitude, or frame of mind. It is not a certain quality of mind, like “the spirit, and of love, and of a sound mind” (2 Tim 1:7). The “Spirit” of our text does not refer to the inward man, speaking of accomplishments wrought by elevated human qualities – like “the spirit of man” that “knoweth the things of a man” (1 Cor 2:11). It does not refer to an inward virtue that has been cultured by the grace of God, like “the spirit of meekness” (1 Cor 4:21), “the spirit of faith” (2 Cor 4:13), or “the spirit of wisdom” (Eph 1:17). It surely does not refer to “the spirit of your mind,” where saints are “renewed” (Eph 4:23).

Such marvelous realities never took place under the Old Covenant. The heart of the people was not changed under that covenant. Moral and spiritual change cannot be accomplished by means of that kind of agreement.

greater extent that He was under the Old Covenant. HE is the One who puts His Law “in their inward parts.” HE is the One who writes His Law “in their hearts.” HE is the focus of the people, being “their God.” They are the focus of HIS attention, being HIS “people.” HE is the One that is known, as compared to only knowing what is required of the people – and He is known by them all, “from the least of them unto the greatest of them.” In the New Covenant HE forgives “their iniquity,” and they do not come away with a defiled conscience, as they did under the Law (Heb 10:1-3). HE remembers their sin “no more,” no longer continually holding forth His hands to a “disobedent and gainsaying people” (Rom 10:21), as He did under the Old Covenant (Jer 31:33-34). “THE LORD IS THAT SPIRIT!”

Concerning the working out of our salvation, the following explanation is given for its effectiveness. “For it is God which worketh in you both to will and to do of his good pleasure” (Phil 2:13). “THE LORD IS THAT SPIRIT!”

When speaking of the adequacy possessed by those who are working together with God, it is written, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament” (2 Cor 3:5-6). “THE LORD IS THAT SPIRIT!”

When the matter of our maturity, or perfection, is addressed, we are given to see Divine involvement. “Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is wellpleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen” (Heb 13:20-21). “THE LORD IS THAT SPIRIT!”

The requirement of enduring suffering, being perfect, firm, and strong is opened up to us by the Spirit. “But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10). “THE LORD IS THAT SPIRIT!”

When the activities of those in the Kingdom of God are the subject, they are called “workers together with Him” (2 Cor 6:2), and “fellowlaborers together with God” (1 C or 3:9). “THE LORD IS THAT SPIRIT!”

In the New Covenant there is immediate fellowship “with the Father and with His Son Jesus Christ” (1 John 1:3). God has “called us into the fellowship of His Son Jesus Christ our Lord” (1 Cor 1:9). Those within the New Covenant are “made partakers of Christ” (Heb 3:14), and “partakers of the Divine nature” (2 Pet 1:4). Now, the person accepted by God is described as he that “dwelleth in God and God in Him” (1 John 4:16). In Christ Jesus there is a very real circumstance described as “God dwelleth in us, and His love is perfected in us” (1 John 4:12). It is said of the faithful person that he “dwelleth in Him and He in him” (1 John 3:24).

When our text affirms, “THE LORD IS THAT SPIRIT,” it is declaring the manner of the New Covenant. It is a covenant in which God can work within the people, perfecting, strengthening, and settling them. He is not a God out of sight and out of mind, but it imminent in the affairs of His people. He is active with and in the people who are reconciled to Him.

“ ^17b . . . and where the Spirit of the Lord is . . . ” Other versions read, “and where He is,” ^LIVING“wherever the Spirit of the Lord is,” ^IE“where the Lord’s Spirit is,” ^ISVand “where the Spirit of the Lord abides.” ^Montgomery

You should observe the strength of the statements that are being made in this chapter. There is absolutely no uncertainty or qualification in them. They provide an excellent example of the strength of the Word, which is described as being “quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12).

☛ The writing has been accomplished “by the Spirit of the living God” (verse 3b).

Only in Christ Jesus, or within the New Covenant can things unseen be declared with unmitigated certainty. There is no ambiguity or supposition in the New Covenant. There is no vagueness or idealistic reasoning in Christ Jesus. Life in the Son is characterized by firmness and certitude. The realities announced by the Gospel of Christ leave no room for doubt, or the possibility that they are not the absolute truth. Some examples of this certainty sureness and absoluteness are as follows.

☛ Through His own death, Jesus destroyed the devil, who had the power of death (Heb 2:14).

Those who are in Christ Jesus are told of their condition, and of the blessedness that attends it.

Because of the spiritual retardation of our time, there is much talk about “goals” – idealistic objectives for life. Most of these are theoretical, with no basis in reality. They are more related to abstract dreams than to anything that is substantive. It all sounds good enough – but is that really the way it is?

If we confined ourselves to the business world, the domain of education, government, and the likes, there might be some small place for theoretic goals. However, when this kind of thinking and speaking is brought into the church, we have fallen upon hard times.

With some degree of shame, I must confess that most of the preaching and teaching I hear these days does not fall into the category of “affirmation” – asserting unchangeable realities, and announcing foundational truth. Much of the religious talk these days is something like this: “We ought to read our Bible’s more.” “We should be praying more.” “We should be holy.” “We are to be the salt and light of the world.” “Let’s try and make our marriages more stable.” “Let’s reach our neighborhoods for Jesus.” “If we fast more we will be better people.”

You can fill in some sayings of your own. It is not that such words are wrong, and God forbid that anyone should get the idea that they are. The point is that such an approach does not take into account the nature of the New Covenant, the reality of the new birth, and the marvelous abundance that is ours in Christ Jesus. When such admonitions are given, they must always be preceded by affirmations of realities that already exist.

This verse provides a case-in-point. It does not tell us to seek the Holy Spirit. We are not exhorted to meet some mysterious qualification, or to rise to a higher standard. Such exhortations will follow, but they will be built upon statements that present what already exists in Christ Jesus.

We will now be presented with evidence of the presence of the “Spirit of the Lord.” This is not the statement of a goal to be reached – i.e. if we can ever achieve liberty, we will receive God’s Spirit. It is not something for which men are to strive. It is rather something that is certainly present where the Spirit is found. If the thing mentioned is not present, it is be cause the Spirit of the Lord is NOT there. If it is present, it is directly owing to the presence of “the Spirit of the Lord.” This is a sort of measuring rod for our use.

When Paul speaks in this manner, he is providing a means to assess our real condition. He is not speaking idealistically, as though you could walk with the Lord independently of the condition described. Further, this may not be the evidence that certain people prefer, but it is the truth, and is to be accepted.

Other versions read, “there is freedom,” ^NIV“there the heart is free,” ^BBE“he gives freedom,” ^NLT “there is freedom [from trying to be saved by keeping the laws of God,” ^LIVING“freedom is enjoyed,” ^Weymouthand “there is liberty (emancipation from bondage, freedom). [Isa 61:1,2.] ^AMPLIFIED

The concept of “liberty,” as God intends for it to be understood, was introduced under the Law. Every fiftieth year “the trumpet of jubilee” was to be sounded “throughout the land.” The trumpet was to be blown “on the day of atonement.” That year – all of it – was to be “hallowed,” or set apart to the Lord. A certain message was to be proclaimed throughout the land: “proclaim liberty throughout ALL the land unto ALL the inhabitants” (Lev 25:8-11).

Those who were in bondage were set free. Every person was to return to “his own possession,” and every man “unto his family.”

SOWING AND REAPING SUSPENDED. Throughout that year, no sowing or reaping was to be done, and what sprang up of its own accord was not to be eaten: “A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed” (Lev 25:11). The “year of Jubilee” was one in which they could not harvest the fields. Instead, they could bring home only what they were going to eat, not storing it in their barns: “eat only what is taken directly from the fields” ^NIV(Lev 25:12).

A REFERENCE POINT FOR COMMERCE. Any property that was bought or sold was to be done without taking any advantage of each other. Those selling the land had to take into consideration the number of years until the next Jubilee, and charge only for the years the person would reap the benefits of the property. Those buying the land were to approach the sale with the same thing in mind. They were not to “oppress one another” in these matters (Lev 25:14-17).

SOLD PROPERTY REVERTED BACK TO ITS OWNER. Whatever property was sold reverted to the original owner in the year of Jubilee (Lev 25:28).

CERTAIN UNREDEEMED HOUSES REMAINED WITH THE BUYER. If a house was sold that was within a walled city, the seller was given opportunity to redeem it within the first year. If he did not redeem the house, it would remain the possession of the buyer, and was not to be returned in the year of Jubilee (Lev 25:29-30).

CERTAIN HOUSES REVERTED BACK TO THE OWNER. Houses outside of a walled city were treated as a field. They could be redeemed, and they also reverted back to their owner in the year of Jubilee (Lev 25:31).

SPECIAL PRIVILEGES FOR THE LEVITES. The houses of the Levites could be redeemed at any time, and were returned in the year of Jubilee (Lev 25:32-33). However, the fields, or pastures, of the suburbs of the Levite cities could not be sold; they were their “perpetual possession” (Lev 25:34).

SLAVES WERE FREED. Slaves were freed in the year of Jubilee. All business transactions involved in the buying and selling of slaves were to be done the year of Jubilee in mind (Lev 25:35-55).

In a nutshell, the liberty depicted in the year of Jubilee involved returning to where something belonged – whether property or an individual.