John Chrysostom : He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed killeth, but the Spirit giveth life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. For to the weaker sort the apprehension of such a superiority is not clear; but the other did more take them, and turn them unto itself. Having then fallen upon this comparison and being set upon showing the superiority [in question], which yet was exceedingly difficult because of the dulness of the hearers; see what he does, and with what method he proceeds in it, first by arguments placing the difference before them, and constructing these out of what he had said before. For if that ministration were of death, but this of life, doubtless, saith he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying, "But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory?" Now by "ministration of death" he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, 'which causeth death,' but, "the ministration of death;" for it ministereth unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back. — Homily 7 on 2 Corinthians John Chrysostom : But he was not content with this consideration only in order to establish the superiority [in question]; but he addeth yet another, saying, "written, and engraven on stones." See how he again cuts at the root of the Jewish arrogancy. For the Law was nothing else but letters: a certain succor was not found leaping forth from out the letters and inspiring them that combat, as is the case in Baptism; but pillars and writings bearing death to those who transgress the letters. Seest thou how in correcting the Jewish contentiousness, by his very expressions even he lessens its authority, speaking of stone and letters and a ministration of death, and adding that it was engraven? For hereby he declareth nothing else than this, that the Law was fixed in one place; not, as the Spirit, was present everywhere, breathing great might into all; or that the letters breathe much threatening, and threatening too which can not be effaced but remaineth for ever, as being engraved in stone. Then even whilst seeming to praise the old things, he again mixeth up accusation of the Jews. For having said, "written and engraven in stones, came with glory," he added, "so that the children of Israel could not look steadfastly upon the face of Moses;" which was a mark of their great weakness and grovelling spirit. And again he doth not say, 'for the glory of the tables,' but, "for the glory of his countenance, which glory was passing away;" for he showeth that he who beareth them is made glorious, and not they. For he said not, 'because they could not look steadfastly upon the tables,' but, "the face of Moses;" and again, not, 'for the glory of the tables,' but, "for the glory of his face." Then after he had extolled it, see how again he lowers it, saying, "which was passing away." Not however that this is in accusation, but in diminution; for he did not say, 'which was corrupt, which was evil,' but, 'which ceaseth and hath an end.' "How shall not rather the ministration of the Spirit be with glory?" for henceforth with confidence he extolleth the things of the New [Covenant] as indisputable. And observe what he doth. He opposed 'stone' to 'heart,' and 'letter' to 'spirit.' Then having shown the results of each, he doth not set down the results of each; but having set down the work of the latter, namely, death and condemnation, he setteth not down that of the spirit, namely, life and righteousness; but the Spirit Itself; which added greatness to the argument. For the New Covenant not only gave life, but supplied also 'The Spirit' Which giveth the life, a far greater thing than the life. Wherefore he said, "the ministration of the Spirit." — Homily 7 on 2 Corinthians Origen of Alexandria : But as the apostle discusses these things with that noble understanding which he employs in other matters, he writes: "But we have the mind of Christ." He also says: "But if the ministry of death written with letters upon stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which is passing away, will not the ministry of the spirit be rather in glory?" And again a little later he says, "And not as Moses placed a veil on his face that the sons of Israel might not steadfastly look at the appearance of his countenance. For their senses were made dull, for up to this present day when Moses is read, the veil is upon their heart." Who would not wonder at the magnitude of the mysteries? Who would not greatly fear the sign of a dulled heart? Moses' face was glorified, but "the sons of Israel" were not able "to look at the appearance of his countenance"; the people of the synagogue were not able "to look." But if anyone can be superior in conduct and life to the multitude, he can look at the glory of his countenance. For even now, as the apostle says, "The veil is placed on the reading of the Old Testament".; even now Moses speaks with glorified countenance, but we are not able to look at the glory which is in his countenance. We are not able, therefore, because we are still the populace, and we have no zeal or merit more than the common crowd. But because the holy apostle says, "but that same veil remains in the reading of the Old Testament," the expressed opinion of such a great apostle would have cut off all hope of understanding for us if he had not added: "But when anyone shall turn to the Lord, the veil shall be removed." He says, therefore, that the cause of the removal of the veil is our turning to the Lord. We should draw the conclusion from this that as long as we read the divine Scriptures without understanding, as long as what has been written is obscure to us and closed, we have not yet turned to the Lord. For if we had turned to the Lord, without doubt the veil would have been removed. — HOMILIES ON Exodus 12 Origen of Alexandria : The apostle briefly indicates the reason that these words that were read to us can be understood or not understood when he says that "the veil of the Old Testament" can "be removed" from the eyes of the one "who has been converted to the Lord." From this, he wanted it understood that these things are less clear to us to the same degree as our conversion to the Lord is less complete. And for that reason, this must be worked at with all our strength so that, free from secular occupations and mundane deeds, and if possible leaving behind these unnecessary fables of friends, we may apply ourselves to the Word of God and "meditate on his law day and night." The result will be the conversion of the entire heart. Then we can see the face of Moses, opened and unveiled. — HOMILIES ON Leviticus 6 Tertullian : He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel." Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. — Against Marcion Book V Tertullian : Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. — Against Marcion Book V Theodore of Mopsuestia : Paul did not say the dispensation of the law but the dispensation of death, speaking rather of its result in order to lessen its attraction. — PAULINE COMMENTARY FROM THE GREEK CHURCH