II Corinthians 3:13 · Bible study
2 Corinthians 3:13 Commentary: Moses' Veil and the End of the Law
Greek · 11 what the commentators say
Meaning in one sentence
Paul contrasts his bold ministry with Moses' veil, showing how the old covenant's fading glory was hidden from Israel, pointing to Christ as its fulfillment.
Research Summary
- Meaning: Paul contrasts his open ministry with Moses' veiling, which hid the fading glory of the law and symbolized Jewish blindness to Christ.
- Key words: telos (end/goal), katargeō (fading away), atenizō (gaze intently), kalumma (veil).
- Main debate: Does “end” mean the termination of the old covenant or its fulfillment in Christ? Both readings are supported.
- Theological theme: The superiority and permanence of the new covenant in Christ over the temporary, veiled glory of the old covenant.
- Best use: To teach the clarity of the gospel in contrast to the obscurity of the law, and to explain why many do not see Christ in the Old Testament.
Translation Comparison
BSB Berean Standard Bible 2020
We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at the end of what was fading away.
WEB World English Bible 2000
and not as Moses, who put a veil on his face so that the children of Israel wouldn’t look steadfastly on the end of that which was passing away.
KJV King James Version 1769
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:
ASV American Standard Version 1901
andarenot as Moses, whoput a veil upon his face, that the children of Israel should not look stedfastly on the end of that which was passing away:
YLT Young's Literal Translation 1898
and are not as Moses, who was putting a vail upon his own face, for the sons of Israel not stedfastly to look to the end of that which is being made useless,
Darby Darby Bible 1890
and not according as Moses put a veil on his own face, so that the children of Israel should not fix their eyes on the end of that annulled.
Douay-Rheims Douay-Rheims Bible 1899
And not as Moses put a veil upon his face, that the children of Israel might not steadfastly look on the face of that which is made void.
Translations in other languages (10 available)
Y no como Moisés, que ponía un velo sobre su faz, para que los hijos de Israel no pusiesen los ojos en el fin de lo que había de ser abolido.
Não como Moisés, que punha um véu sobre o seu rosto, para que os filhos de Israel não enxergassem o fim do que se extinguia.
et nous ne faisons pas comme Moïse, qui mettait un voile sur son visage, pour que les fils d’ Israël ne fixassent pas les regards sur la fin de ce qui était passager.
und tun nicht wie Mose, der die Decke vor sein Angesicht hing, daß die Kinder Israel nicht ansehen konnten das Ende des, das aufhört;
En doen niet gelijkerwijs Mozes, die een deksel op zijn aangezicht legde, opdat de kinderen Israels niet zouden sterk zien op het einde van hetgeen te niet gedaan wordt.
e non facciamo come Mosè, che si metteva un velo sulla faccia, perché i figliuoli d’Israele non fissassero lo sguardo nella fine di ciò che doveva sparire.
A nie jesteśmy jako Mojżesz, który kładł zasłonę na oblicze swoje, aby synowie Izraelscy śmiele nie patrzyli na koniec onego, co zniszczeć miało.
а не так, как Моисей, который полагал покрывало на лице свое, чтобы сыны Израилевы не взирали на конец преходящего.
不 像 摩西 將 帕子 蒙在 臉上，叫 以色列 人 不能 定睛看 到 那將廢者 的結局。
And are not like Moses, who put a veil on his face, so that the children of Israel might not see clearly to the end of the present order of things:
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Corinthians 3:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul draws on Exodus 34 to contrast the openness of the new covenant with the concealment of the old. Moses put a veil on his face, not only because the Israelites could not bear the glory (2 Cor 3:7), but, as Paul adds, to prevent them from seeing that the glory was fading. The key phrase “the end of that which is passing away” (τοῦ καταργουμένου) uses a present passive participle of katargeō, meaning “to be abolished, to fade away”; the old covenant was temporary. Most see the “end” (telos) as the termination of the Mosaic dispensation, though some, citing Romans 10:4, see it as Christ, the goal of the law. The veil thus symbolizes the blindness that kept Israel from recognizing the law’s temporary nature and the coming of Christ. Calvin notes that the fault lay with the people, not with Moses, because Moses faithfully discharged his commission. Paul’s point is that his own ministry hides nothing; the glory of the gospel is open for all to see.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Termination reading: The present participle καταργουμένου emphasizes the law's fading, and the context contrasts what passes away with what remains (v.11).
- Fulfillment reading: Romans 10:4 ('Christ is the end of the law') and the typology of Moses' glory being veiled till the end-point, which is Christ.
- Moses' intention debated: Calvin stresses Moses had no purpose to hide; others (Barnes, Cambridge) see a designed concealment symbolizing the law's obscurity.
What is clear: The old covenant had glory, but it was temporary and fading; the veil prevented Israel from seeing that; the new covenant in Christ is permanent, open, and unveiled.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'end' (telos) | Christians agree that the old covenant finds its purpose or termination in Christ. | Some interpret telos as 'termination' (the law ceased at Christ); others as 'goal' or 'fulfillment' (Christ is the law's intended end, Rom 10:4). Both views see the old covenant as temporary. |
| Moses' purpose in veiling | The veil prevented Israel from perceiving something about the glory on Moses' face. | Calvin argues the fault was entirely Israel's, not Moses'; Moses was not hiding anything intentionally. Barnes and the Cambridge Bible see a purposeful typological concealment: Moses' veil symbolized the obscurity of the law. |
| Nature of the veil as symbolic | The veil represents a spiritual obstruction that prevents seeing Christ. | Is the veil the law itself (its literal demands and shadows), or the hardness of the people's hearts (v.14-15)? Many Reformed commentators emphasize human hardness; Wesley and others emphasize that the law was inherently veiled in types. |
| Application to Jewish unbelief today | The veil is removed only in Christ, by the Spirit. | Some hold that the veil remains on all who read the Old Testament without Christ; others stress that it is not a permanent condition but is removed when the heart turns to the Lord (v.16). |
Historical & Cultural Context
The background for this verse is Exodus 34:29, 35. After meeting with God on Sinai, Moses’ face shone with such glory that the Israelites were afraid to approach him. After speaking to the people, he put a veil over his face (Ex 34:33, 35). The Hebrew text is ambiguous about the timing of the veiling, but the Septuagint and later Jewish tradition clarify that Moses veiled after delivering God’s message, not while he was speaking. Paul follows this tradition to make a typological point: the veil prevented Israel from seeing the glory fade. The glory on Moses’ face was a reflection of the divine presence, but it was temporary, passing away as he withdrew from God’s presence. In first-century Judaism, allegorical interpretation of Scripture was common (Philo, later rabbinic midrash). Paul uses the historical event as a type or symbol of the old covenant itself. The “end” (telos) carries a double sense: termination of the Mosaic order and its goal or fulfillment in Christ. The cultural practice of veiling often signified concealment or mystery; here it becomes a picture of spiritual dullness that prevented Israel from seeing the law’s true purpose.
Textual Notes
The consulted sources note one variant. Gill’s Exposition mentions that the Alexandrian copy and the Vulgate Latin read “to the face of him which is abolished” rather than “to the end of that which is abolished.” This likely arose from a scribal harmonization with 2 Cor 3:7, where “face of Moses” appears. The difference is minor; either reading emphasizes that something about the old covenant was passing away. The majority of manuscripts support “end” (εἰς τὸ τέλος). No other significant variants are noted by the sources.
Reception History
Early church fathers, such as Chrysostom referred to by Lange, saw the veil as the obscurity of the law and a symbol of the need for Christ to reveal its true meaning. Reformation commentators like Calvin focused on the contrast between law and gospel, insisting that the veil was the blindness of the people, not a defect in Moses. Wesley and the Methodist tradition used this passage to teach the clarity and boldness of gospel proclamation. In modern evangelical reading, the verse often serves to explain Jewish rejection of Jesus, with the veil representing the heart’s resistance until the Spirit removes it. Across traditions, Christians have found here a call to remove every obstacle that hides the glory of Christ.
Preaching This Verse
Three-point outline
- The Old Covenant’s Glory Was Temporary. The glory on Moses’ face faded, just as the law itself was designed to pass away when Christ came.
- The Veil Concealed Its Fading Nature. By veiling his face, Moses kept Israel from seeing that the old order was not permanent. This veil symbolizes the spiritual blindness that still prevents many from seeing Christ.
- The New Covenant Brings Openness and Boldness. Paul and his fellow ministers speak with great plainness (parrēsia, v.12). No veil, no concealment, the gospel is a clear manifestation of God’s glory in Christ.
Five-point outline
- Historical Event: Moses veiled his face after speaking (Ex 34:33).
- Paul’s Typological Interpretation: The veil prevented Israel from seeing the fading glory, prefiguring the temporary nature of the law.
- Veil as Symbol of Blindness: The same veil lies on the hearts of unbelieving Israel when the old covenant is read (v.14-15).
- The End of the Law Is Christ: The “end” (telos) of the Mosaic economy is both its termination and its fulfillment in Christ (Rom 10:4).
- Our Boldness in Preaching: Gospel ministers have no need to hide anything; the Spirit brings liberty and unveils the glory of Christ.
Illustration hooks
- A photograph taken decades ago that has faded almost beyond recognition. We keep it in a frame, but the colors are gone, only the outline remains. The old covenant was glorious, but its brilliance dimmed until Christ came to fulfill it.
- A building scheduled for demolition. The owner keeps it looking presentable from the street, but everyone knows it will come down. The veil concealed the fact that the old order was passing away.
- A teacher who gives students a puzzle with a missing piece, letting them work at it for a while before revealing the answer. The law was a tutor that kept Israel expectant, not letting them see the full picture until Christ arrived (Gal 3:23-24).
Questions your congregation is asking
- Does God still “veil” people’s hearts? How do we explain why some people reject the gospel even when it is clearly presented?
- Is there any way for a person to remove the veil themselves, or does only the Spirit do that? (Paul says “whenever someone turns to the Lord, the veil is taken away”, v.16).
- How can we make sure we are not, like Moses, putting a veil over the gospel in our own lives, by tradition, fear, or pride?
Leading a Discussion
This verse challenges us to consider whether we, like ancient Israel, might be prevented from seeing the full glory of Christ because of old ways of thinking or spiritual dullness. Paul uses the story of Moses’ veil to show that the old covenant was temporary and that its fading glory was purposely hidden from the people. As you work through these questions, ask the Spirit to remove any veil that keeps you from seeing Jesus clearly.
Discussion questions
- Read Exodus 34:29-35. What impressions does the original story give you about Moses’ experience and the people’s response?
- Why does Paul say Moses put on the veil? How is that different from what Exodus says? What might Paul be drawing attention to?
- The phrase “the end of that which was passing away” includes the Greek word telos. Does it mean the termination of the law, or its goal/fulfillment in Christ? How does Romans 10:4 help answer that?
- In verses 14-16, Paul says the same veil remains when the Old Testament is read. What “veils” might keep people from understanding the Bible today?
- How is the ministry of the new covenant different from the old covenant in terms of clarity and openness? Why can we be confident in preaching the gospel boldly?
- Have you ever felt like you were wearing a veil, unable to see God’s glory clearly? What helped remove that veil?
- How can we pray for people who seem blind to the gospel, as Israel was? What role do we play, and what role does the Spirit play?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 34:33 | When Moses was done speaking with them, he put a veil on his face. |
| Exodus 34:35 | The children of Israel saw Moses’ face, that the skin of Moses’ face shone; so Moses put the veil on his face again, until he went in to speak with him. |
| Romans 10:4 | For Christ is the fulfillment of the law for righteousness to everyone who believes. |
| II Corinthians 3:7 | But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, |
| Galatians 3:23 | But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed. |
| Galatians 3:24 | So that the law has become our tutor to bring us to Christ, that we might be justified by faith. |
| Ephesians 2:14 | For he is our peace, who made both one, and broke down the middle wall of separation, |
| Ephesians 2:15 | having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the veil over Moses' face as a symbol for the entire Mosaic system itself. For him, the veil typified how the old covenant covered and obscured its own purpose, leaving the Israelites unable to see clearly where that dispensation was ultimately heading and would end.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Moses veiled his face not merely because of its brightness, but as a deliberate symbol of his entire dispensation. The veil represented the obscurity of the Old Covenant, designed to conceal its ultimate purpose — the glory of the Messiah and the gospel — since Israel was not yet ready to see it clearly.
Calvin's Commentaries Reformed 1564
Calvin insists Paul is not dishonoring Moses. Moses faithfully gave the law, but the people's own dullness caused the veil, not any obscurity in Moses or the law itself. Paul limits this blindness to unbelievers only; for the teachable, the law imparts genuine wisdom.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Moses covered his face so the Israelites would not see that the old covenant glory was temporary and fading. By contrast, believers are not like Moses, as they openly display the lasting glory of the new covenant without concealment.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the veil over Moses' face as a type of Jewish spiritual blindness. He says the veil symbolized how the law's glory obscured the Gospel, so the Israelites could not see Christ as the end and fulfillment of the law that was abolished.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that Moses wore the veil not to hide the fading glory but because the people could not bear it. Paul uses this to show God’s judicial blinding: since the Jews would not see, they were given up so they would not see Christ, the law’s true end. The veil remains on unbelieving hearts.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that gospel ministers must speak plainly, unlike Moses who veiled his face. The law was obscure, full of types and shadows, but Christ has removed that veil. Now believers can clearly see the fulfillment of those shadows and are transformed by beholding the Lord's glory directly.
Vincent's Word Studies Evangelical 1887
Vincent corrects a common misunderstanding: Moses wore the veil not because the Israelites could not endure the radiance, but to prevent them from watching the glory fade away. This concealment contrasts with the gospel ministry, which openly displays a glory that never terminates.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley applies the veil over Moses' face to his writings as well, so the Israelites could not clearly see that the whole Mosaic system pointed to Christ. Moses spoke of him in an obscure, hidden way, and the old covenant's end and fulfillment was Christ himself.