the presence of the Lord they used two of their six wings to cover their

faces and two to cover their feet (Isa. 6:2).

In contrast with this, as also in contrast with the veiling of the face

of Moses under the old covenant, we have:

'Where the spirit of the Lord is, there is liberty.  But we all, with

open face (Unveiled face) beholding as in a glass the glory of the

Lord, are changed unto the same image from glory to glory, even as by

the Spirit of the Lord' (2 Cor. 3:17,18).

Here, the words 'open face' of the A.V. are better translated 'unveiled

face' in order that the very real connection with the 'veil' of verses 13-16

may be perceived (kalumma 'veil', anakalupto 'open').  The law of Moses was

'ordained by angels in the hand of a mediator' (Gal. 3:19); the law was

received 'by the disposition of angels' (Acts 7:53); the word 'spoken by

angels was stedfast' (Heb. 2:2).  These passages are well known to every

reader, but what may not be recognized is that these, and Colossians 2:18 are

linked together by references to the transient character of the worship that

is essentially associated with that law given by angels.

Stephen's speech.  At the close of Stephen's speech come the words

quoted above from Acts 7; the speech is introduced by the charge laid against

'This man ceaseth not to speak blasphemous words against this holy

place, and the law: for we have heard him say, that this Jesus of

Nazareth shall destroy this place, and shall change the customs which

Moses delivered us.  And all that sat in the council, looking

stedfastly on him, saw his face as it had been the face of an angel'

(Acts 6:13-15).

'The law ... ordained by angels in the hand of a mediator' (Gal. 3:19).

'Ye ... received me as an angel of God' (Gal. 4:14).

'Though we, or an angel from heaven, preach any other gospel'

(Gal. 1:8).

'Beggarly elements ... Ye observe days, and months, and times, and

years' (Gal. 4:9,10).

Here once more we observe something similar.  We have the reference to

angels and the giving of the law, yet, as in the case of Stephen, a reference

to the reception of Paul as an angel of God.  Moreover, just as in the case

of Stephen there was the charge concerning 'this holy place' and the 'rites'

that were passing, so here, the ritual observance of 'days' is described as

'weak and beggarly elements'.

In Hebrews we have the law given through angels (Heb. 2:2,4), the

subservience of angels now that the dispensation has changed (Heb. 1:4,5),

and the setting aside of the ritual of Old Testament religion, the law being

but 'a shadow of good things to come', the Tabernacle service being largely

composed of 'carnal ordinances' (Heb. 9:10; 10:1).

So, when we come to Colossians, which speaks so strongly against 'the

worshipping of angels', we find that 'the handwriting of ordinances has been

blotted out'; such observances as meat, drink, holy days, new moons and