Ambrosiaster : Their minds were hardened through unbelief, and this will not change until they convert and believe in Christ. — COMMENTARY ON PAUL'S EPISTLES Clement of Alexandria : So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common "teaching of faith" the savour of knowledge. "For unto this day the same veil remains on many in the reading of the Old Testament," not being uncovered by turning to the Lord. Wherefore also to those capable of perceiving he showed resurrection, that of the life still in the flesh, creeping on its belly. — The Stromata Book 4 Cyprian : That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come. ...Likewise in the first Epistle of Paul to the Corinthians: "Brethren, I would not that ye should be ignorant, that all our fathers were under the cloud." Also in the second Epistle to the Corinthians: "Their minds are blinded even unto this day, by this same veil which is taken away in Christ, while this same veil remains in the reading of the Old Testament, which is not unveiled, because it is made void in Christ; and even to this day, if at any time Moses is read, the veil is upon their heart. But by and by, when they shall be turned unto the Lord, the veil shall be taken away." In the Gospel, the Lord after His resurrection says: "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understanding, that they might understand the Scriptures; and said unto them, That thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day; and that repentance and remission of sins should be preached in His name even among all nations." — Treatise XII Three Books of Testimonies Against the Jews Cyril of Jerusalem : "Until this day" means not just until the time of Paul but until our time also, and indeed, till the end of the world. — Catechetical Lecture 15:32 John Chrysostom : See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law hath its proper glory, but they were unable to see it. 'Why therefore are ye perplexed,' he saith, 'if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.' Seest thou how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, "The same veil in the reading of the old covenant remaineth," it "not being revealed that it is done away in Christ:" another while, that "unto this day when Moses is read," the same "veil lieth upon their heart;" showing that the veil lieth both on the reading and on their heart. — Homily 7 on 2 Corinthians John Chrysostom : So that it is we who know the law also; but to them not only Grace, but this as well is covered with a shadow; "For until this day the same veil upon the reading of the old covenant remaineth," he saith, it "not being revealed that it is done away in Christ." Now what he saith is this. This very thing they cannot see, that it is brought to an end, because they believe not Christ. For if it be brought to an end by Christ, as in truth it is brought to an end, and this the Law said by anticipation, how will they who receive not Christ that hath done away the Law, be able to see that the Law is done away? And being incapable of seeing this, it is very plain that even of the Law itself which asserted these things, they know not the power nor the full glory. 'And where,' saith one, 'did it say this that it is done away in Christ?' It did not say it merely, but also showed it by what was done. And first indeed by shutting up its sacrifices and its whole ritual in one place, the Temple, and afterwards destroying this. For had He not meant to bring these to an end and the whole of the Law concerning them, He would have done one or other of two things; either not destroyed the Temple, or having destroyed it, not forbidden to sacrifice elsewhere. But, as it is, the whole world and even Jerusalem itself He hath made forbidden ground for such religious rites; having allowed and appointed for them only the Temple. Then having destroyed this itself afterwards He showed completely even by what was done that the things of the Law are brought to an end by Christ; for the Temple also Christ destroyed. — Homily 7 on 2 Corinthians Origen of Alexandria : And the earth was shaken and the rocks were split and the tombs were opened and many bodies of the saints who were sleeping rose again; and going out from the tombs after his resurrection they entered into the holy city and appeared to many (27, 51ᵇ—53). And the earth was shaken, that is, all flesh, when the new word and new things according to the new covenant, and the new song, and all things new and heavenly came upon it, as the prophet too says in a certain place about this very thing: "all who saw them were confounded", that is, the disciples of Christ, "and every man feared". Likewise through another prophet the Lord says: "yet once more I will move the heaven and the earth and the sea and the dry land". But having said a little about the shaking of the earth, let us not unprofitably speak again also about the rocks split in the passion of the Lord the Savior, which were a mystery (as I think) of the prophets; for the law and the prophets were made manifest at the coming of Christ; and for this reason, when men "turn to the Lord" "while Moses is read, the veil which had been placed over their heart is taken away", and because "in the reading of the old covenant a veil had been placed, in Christ it is abolished". Now therefore the rocks have been opened and split, that we may see the spiritual mysteries placed in their depths. And we prove that the rocks then split are the prophets, first indeed from the fact that "Christ" is called the spiritual "rock", and it stands to reason that all imitators of Christ are likewise called rocks. Just as they are also called "the light of the world" from the fact that their Lord himself is the "light" of the "world", and next from the fact that Peter too was called a rock by the Lord himself, when it is said to him: "you are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it". But this is shown most of all from the fact that all those against whom the "gates of hell" do not prevail, who have in themselves the work of the name of rock (that is, the apostles and the prophets) are themselves also rocks, and are the foundations of those who are built upon them, according to what the apostle says: "built up upon the foundation of the apostles and prophets, Jesus Christ our Lord himself being the highest cornerstone". But those are built up upon the apostles and prophets most of all who are of the immaculate Church and who admire the apostles of Christ and do not despise the prophets, but examine also their scriptures. — COMMENTARY ON Matthew 139 Tertullian : For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, "But their minds were blinded" -of the world; certainly not the Creator's mind, but the minds of the people which are in the world. — Against Marcion Book V