The "hope" which here explains the Apostle's freedom of speech is to all intents and purposes the same as the "confidence" in ver. 4.[28] It is much easier to suppose that the word is thus used, with a certain latitude, as it might be in English, than to force upon it a reference to the glory to be revealed when Christ comes again, and to give the same future reference to "glory" all through this passage. The new covenant is present, and present in its glory; and though it has a future, with which the Apostle's hope is bound up, it is not in view of its future only, it is because of what it is even now, that he is so grandly confident, and uses such boldness of speech. It is quite fair to infer from chap. iv. 3--"if our Gospel is veiled, it is veiled in those that are perishing"--that Paul's opponents at Corinth had charged him with behaviour of another kind. They had accused him of making a mystery of his Gospel--preaching it in such a fashion that no one could really see it, or understand what he meant. If there is any charge which the true preacher will feel keenly, and resent vehemently, it is this. It is his first duty to deliver his message with a plainness that defies misunderstanding. He is sent to all men on an errand of life or death; and to leave any man wondering, after the message has been delivered, what it is about, is the worst sort of treachery. It belies the Gospel, and God who is its author. It may be due to pride, or to a misguided intention to commend the Gospel to the wisdom or the prejudices of men; but it is never anything else than a fatal mistake. Paul not only resents the charge; he feels it so acutely that he finds an ingenious way of retorting it. "We," he says, "the ministers of the new covenant, we who preach life, righteousness, and everlasting glory, have nothing to hide; we wish every one to know everything about the dispensation which we serve. It is the representatives of the old who are really open to the charge of using concealment; the first and the greatest of them all, Moses himself, put a veil on his face, that[29] the children of Israel should not look stedfastly on the end of that which was passing away. The glory on his face was a fading glory, because it was the glory of a temporary dispensation; but he did not wish the Israelites to see clearly that it was destined to disappear; so he veiled his face, and left them to think the law a permanent divine institution."