1 Corinthians 13:12

1 Corinthians 13:9-13 - 9. For we know in part, and we prophesy in part. 9. Ex parte enim cognoscimus, et ex parte prophetamus: 10. But when that which is perfect is come, then that which is in part shall be done away. 10. At ubi venerit quod perfectum est, tunc, quod ex parte est, abolebitur. 11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. 11. Quum essem puer, ut puer loquebar, ut puer sentiebam, ut puer cogitabam: at postquam factus sum vir, abolevi puerilia. 12. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 12. Cernimus enim nunc per speculum in aenigmate: tunc autem facie ad faciem: nunc cognosco ex parte: tune vero cognoscam, quem admodum et cognitus sum. 13. And now abideth faith, hope, charity, these three; but the greatest of these is charity. 13. Nunc autem manet fides, spes, caritas, tria haec: sed maxima ex his est caritas. He now proves that prophecy, and other gifts of that nature, are done away, [798] because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish. This subject he pursues to the end of the chapter. 9. We know in part This passage is misinterpreted by most persons, as if it meant that our knowledge, and in like manner our prophecy, is not yet perfect, but that we are daily making progress in them. Paul's meaning, however, is -- that it is owing to our imperfection that we at present have knowledge and prophecy. Hence the phrase in part means -- "Because we are not yet perfect." Knowledge and prophecy, therefore, have place among us so long as that imperfection cleaves to us, to which they are helps. It is true, indeed, that we ought to make progress during our whole life, and that everything that we have is merely begun. Let us observe, however, what Paul designs to prove -- that the gifts in question are but temporary. Now he proves this from the circumstance, that the advantage of them is only for a time -- so long as we aim at the mark by making progress every day. 10. When that which is perfect is come "When the goal has been reached, then the helps in the race will be done away." He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part "Perfection," says he, "when it will arrive, will put an end to everything that aids imperfection." But when will that perfection come? It begins, indeed, at death, for then we put off, along with the body, many infirmities; but it will not be completely manifested until the day of judgment, as we shall hear presently. Hence we infer, that the whole of this discussion is ignorantly applied to the time that is intermediate. 11. When I was a child He illustrates what he had said, by a similitude. For there are many things that are suitable to children, which are afterwards done away on arriving at maturity. For example, education is necessary for childhood; it does not comport with mature age. [799] So long as we live in this world, we require, in some sense, education. We are far from having attained, as yet, the perfection of wisdom. That perfection, therefore, which will be in a manner a maturity of spiritual age, will put an end to education and its accompaniments. In his Epistle to the Ephesians, ( Ephesians 4:14 ,) he exhorts us to be no longer children; but he has there another consideration in view, of which we shall speak when we come to that passage. 12. We now see through a glass Here we have the application of the similitude. "The measure of knowledge, that we now have, is suitable to imperfection and childhood, as it were; for we do not as yet see clearly the mysteries of the heavenly kingdom, and we do not as yet enjoy a distinct view of them." To express this, he makes use of another similitude -- that we now see only as in a glass, and therefore but obscurely. This obscurity he expresses by the term enigma [800] In the first place, there can be no doubt that it is the ministry of the word, and the means that are required for the exercise of it, that he compares to a looking-glass For God, who is otherwise invisible, has appointed these means for discovering himself to us. At the same time, this may also be viewed as extending to the entire structure of the world, in which the glory of God shines forth to our view, in accordance with what is stated in Romans 1:16 ; and 2 Corinthians 3:18 . In Romans 1:20 the Apostle speaks of the creatures as mirrors, [801] in which God's invisible majesty is to be seen; but as he treats here particularly of spiritual gifts, which are subservient to the ministry of the Church, and are its accompaniments, we shall not wander away from our present subject. The ministry of the word, I say, is like a looking-glass For the angels have no need of preaching, or other inferior helps, nor of sacraments, for they enjoy a vision of God of another kind; [802] and God does not give them a view of his face merely in a mirror, but openly manifests himself as present with them. We, who have not as yet reached that great height, behold the image of God as it is presented before us in the word, in the sacraments, and, in fine, in the whole of the service of the Church. This vision Paul here speaks of as partaking of obscurity -- not as though it were doubtful or delusive, but because it is not so distinct as that which will be at last afforded on the final day. He teaches the same thing in other words, in the second Epistle -- ( 2 Corinthians 5:7 ) -- that, so long as we dwell in the body we are absent from the Lord; for we walk by faith, not by sight. Our faith, therefore, at present beholds God as absent. How so? Because it sees not his face, but rests satisfied with the image in the mirror; but when we shall have left the world, and gone to him, it will behold him as near and before its eyes. Hence we must understand it in this manner -- that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, or perplexed, or dark, but is spoken of as comparatively obscure, because it comes far short of that clear manifestation to which we look forward; for then we shall see face to face [803] Thus this passage is not at all at variance with other passages, which speak of the clearness, at one time, of the law, at another time, of the entire Scripture, but more especially of the gospel. For we have in the word (in so far as is expedient for us) a naked and open revelation of God, and it has nothing intricate in it, to hold us in suspense, as wicked persons imagine; [804] but how small a proportion does this bear to that vision, which we have in our eye! Hence it is only in a comparative sense, that it is termed obscure. The adverb then denotes the last day, rather than the time that is immediately subsequent to death. At the same time, although full vision will be deferred until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will have no more need of the outward ministry, or other inferior helps. Paul, however, as I noticed a little ago, does not enter into any close discussion as to the state of the dead, because the knowledge of that is not particularly serviceable to piety. Now I know in part That is, the measure of our present knowledge is imperfect, as John says in his Epistle, ( 1 John 3:1 ,2,) that we know, indeed, that we are the sons of God, but that it doth not yet appear, until we shall see God as he is. Then we shall see God -- not in his image, but in himself, so that there will be, in a manner, a mutual view. 13. But now remaineth faith, hope, love. This is a conclusion from what goes before -- that love is more excellent than other gifts; but in place of the enumeration of gifts that he had previously made, he now puts faith and hope along with love, as all those gifts are comprehended under this summary. For what is the object of the entire ministry, but that we may be instructed as to these things? [805] Hence the term faith has a larger acceptation here, than in previous instances; for it is as though he had said -- "There are, it is true, many and various gifts, but they all point to this object, and have an eye to it." To remain, then, conveys the idea, that, as in the reckoning up of an account, when everything has been deducted, this is the sum that remains For faith does not remain after death, inasmuch as the Apostle elsewhere contrasts it with sight, ( 2 Corinthians 5:7 ,) and declares that it remains only so long as we are absent from the Lord We are now in possession of what is meant by faith in this passage -- that knowledge of God and of the divine will, which we obtain by the ministry of the Church; or, if you prefer it, faith universal, and taken in its proper acceptation. Hope is nothing else than perseverance in faith For when we have once believed the word of God, it remains that we persevere until the accomplishment of these things. Hence, as faith is the mother of hope, so it is kept up by it, so as not to give way. The greatest of these is love. It is so, if we estimate its excellence by the effects which he has previously enumerated; and farther, if we take into view its perpetuity. For every one derives advantage from his own faith and hope, but love extends its benefits to others. Faith and hope belong to a state of imperfection: love will remain even in a state of perfection. For if we single out the particular effects of faith, and compare them, faith will be found to be in many respects superior. Nay, even love itself, according to the testimony of the same Apostle, ( 1 Thessalonians 1:3 ,) is an effect of faith Now the effect is, undoubtedly, inferior to its cause. Besides, there is bestowed upon faith a signal commendation, which does not apply to love, when John declares that it is our victory, which overcometh the world. ( 1 John 5:4 .) In fine, it is by faith that we are born against that we become the sons of God -- that we obtain eternal life, and that Christ dwells in us. ( Ephesians 3:17 .) Innumerable other things I pass over; but these few are sufficient to prove what I have in view -- that faith is, in many of its effects, superior to love. Hence it is evident, that it is declared here to be superior -- not in every respect, but inasmuch as it will be perpetual, and holds at present the first place in the preservation of the Church. It is, however, surprising how much pleasure Papists take in thundering forth these words. "If faith justifies," say they, "then much more does love, which is declared to be greater." A solution of this objection is already furnished from what I have stated, but let us grant that love is in every respect superior; what sort of reasoning is that -- that because it is greater, therefore it is of more avail for justifying men! Then a king will plow the ground better than a husbandman, and he will make a shoe better than a shoemaker, because he is more noble than either! Then a man will run faster than a horse, and will carry a heavier burden than an elephant, because he is superior in dignity! Then angels will give light to the earth better than the sun and moon, because they are more excellent! If the power of justifying depended on the dignity or merit of faith they might perhaps be listened to; but we do not teach that faith justifies, on the ground of its having more worthiness, or occupying a higher station of honor, but because it receives the righteousness which is freely offered in the gospel. Greatness or dignity has nothing to do with this. Hence this passage gives Papists no more help, than if the Apostle had given the preference to faith above everything else. Footnotes: [798] "Seront un iour abolis;" -- "Will one day be done away." [799] "Elle ne conuient point a ceux qui sont en aage de discretion;" -- "It does not become those who are at the age of discretion?' [800] The original term ainigma, (enigma,) properly means, a dark saying It is employed by classical writers in this sense. See Pind. Fr. 165. Aeseh. Pr. 610. The Apostle is generally supposed to have had in his eye Numbers 12:8 , which is rendered in the Septuagint as follows: Stoma kata stoma laleso auto en eidei, kai ou di ' ainigmaton; -- "I will speak to him mouth to mouth in a vision, and not by dark sayings." -- Ed [801] "Et l'Apostre, en l'onzieme aux Heb., d. 13, nomme les creatures, miroirs;" -- "And the Apostle, in Hebrews 11:13 , speaks of the creatures as mirrors." There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Hebrews 11:3 , as a passage similar in substance to Romans 1:20 , quoted by him in his Latin Commentary. -- Ed. [802] "Ils ont vn autre iouissance de la presence de Dieu;" -- "They have another enjoyment of the presence of God." [803] "The blessed God's manifestation of himself," say's Mr. Howe, "is emphatically expressed in 1 Corinthians 13:12 -- of seeing face to face, which signifies on his part, gracious vouchsafement, -- his offering his blessed face to view, -- that he hides it not, nor turns it away, as here sometimes he doth, in just displeasure. And his face means, even his most conspicuous glory, such as, in this state of mortality, it would be mortal to us to behold; for no man,' not so divine a man as Moses himself, could see his face and live.' And it signifies, on their part who are thus made perfect, their applying and turning their face towards his, viz., that they see not casually, or by fortuitous glances, but eye to eye, by direct and most voluntary intuition; which, therefore, on their part, implies moral perfection, the will directing and commanding the eye, and upon inexpressible relishes of joy and pleasure, forbidding its diversion, holds it steady and intent." Howe's Works, (Lond. 1834,) p. 1016. -- Ed. [804] "Comme imaginent les moqueurs et gens profanes;" -- "As scoffers and profane persons imagine." [805] "En ces trois choses;" -- "In these three things."

{6} For {i} now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (6) The applying of the similitude of our childhood to this present life, in which we darkly behold heavenly things, according to the small measure of light which is given to us, through the understanding of tongues, and hearing the teachers and ministers of the Church. And our man's age and strength is compared to that heavenly and eternal life, in which when we behold God himself present, and are enlightened with his full and perfect light, to what purpose would we desire the voice of man, and those worldly things which are most imperfect? But yet then all the saints will be knit both with God, and between themselves with most fervent love. And therefore charity will not be abolished, but perfected, although it will not be shown forth and entertained by such manner of duties as belong only and especially to the infirmity of this life. (i) All this must be understood by comparison.

For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. In a glass, … — SeeNumbers 12:8; Numbers 12:8 . But then face to face — i.e. Distinctly, Clearly, immediately, beatifically. And surely, if Lipsius thought when he did but read Seneca that he was even upon Olympus’ top, above mortality and human things; what a case shall we be in, when we shall behold Christ in his glory, and consider that every vein in that blessed body bled to bring us to bliss! If the mathematics alone are so delectable, that men think it sweet to live and die in those studies; what shall we think of heaven’s happiness, which we shall one day clearly apprehend, but not fully comprehend? Now I know in part — The present tense in grammar is accompanied with the imperfect; the perfect with the plusquam perfectum pluperfect. And such is the condition of our present and future happiness. Even as I am known — We shall know the creatures by knowing God; as God now knows all his works by knowing himself.

The apostle pursues his former theme, comparing the imperfect state of believers, as to knowledge in this life, with what shall be in the life that is to come. In this life it is as in a looking glass, (where we only see the images and imperfect representations of things), and darkly, in a riddle; it is but a little knowledge that we have, and what we have we get with a great deal of difficulty; but in heaven we shall have such knowledge as two men have who see one another face to face, and shall know God fully, in some measure, though not in the same degree, of the fulness and perfections wherein God knoweth us.

For now we see through a glass,.... In this present life, they that are enlightened by the Spirit of God, see God, the perfections and glory of his nature, the riches of his grace and goodness, as displayed in Christ; they behold the glory of Christ, as full of grace and truth, and are filled with love to him; the desires of their souls are after him, and they are changed into the same image by his Spirit; they discern the things of the Spirit of God; the veil being removed from them, they behold wondrous things, out of the law of God and Gospel of Christ, even such things as are unseen unto, and unknown by the natural man: but then it is all "through a glass"; not of the creatures; for though the invisible things of God may in some sort be seen and understood by the things that are made; and God, as the God of nature, may be seen in the works of creation and providence, yet not as the God of grace; it is only in his Son, and through the glass of the Gospel, he is to be beheld in this light: and so it is through the glass of the word and ordinances, that the glory of the person of Christ, of his offices, fulness of grace and righteousness, is only to be seen; in these he is evidently set forth to the eye of faith, as the surety, Saviour, and Redeemer of his people, and through these the knowledge of divine truths is communicated: and through all these but darkly: "in an enigma", or "riddle", or "dark saying", as the word here used may be rendered; that is, in this present state, in comparison of the future one; for though the sight of things under the Gospel dispensation is clear, and with open face, in comparison of the legal one, yet even this is very obscure, and attended with great darkness and imperfection, when compared with the beatific vision in heaven, which will have no manner of interruption and obscurity in it: but then face to face: there will be no intervening mediums of vision; not the glass of the word and ordinances; there will be no need of them, God and Christ will be seen as they are; the judgments of God, his providential dispensations, will be all made manifest, and will be legible without the help of a glass; the doctrines of grace and truth will lie open and clear, free of all dark speeches, obscure hints, or enigmatical expressions: and as there will be nothing to intervene by way of assistance, there being no need of any, there will be nothing to intercept the sight; the objects will be nigh, even face to face; the view will be full and clear, the sight will be perfect, as well as the converse with the objects will be familiar; and which, without the least obstruction, will always so continue: there seems to be here a double reference, partly to what the Lord says of Moses, in Numbers 12:8 "with him will I speak, mouth to mouth, even apparently, and not in dark speeches"; and partly to what the Jews say of him, with a view to the same passage: "all the prophets (say they (s)) looked through a glass, which did not give light; (or, as they sometimes say, which was spotted, and was not clear;) Moses our master looked , "through a glass that gave light";'' or, as elsewhere, was bright and clear, and without any spot. Again, they say (t), "all the prophets prophesied by the means of an angel; hence they saw what they saw , "by way of parable and riddle", or dark saying; Moses our master did not prophesy by the means of an angel; as it is said, "with him will I speak mouth to mouth"; and it is said, "the Lord spake to Moses, face to face"; and it is also said, "the similitude of the Lord shall he behold"; as if it was said, that there should be no parable; but he should see the thing clearly without a parable; of which likewise the law testifies, saying, "apparently, and not in dark speeches"; for he did not prophesy "by way of riddle"; (in an enigmatical way, darkly;) but apparently, for he saw the matter clearly.'' The two glasses, clear and not clear, the Cabalistic doctors call "tiphereth" and "malchuth" (u). ""Tiphereth" (they say) is a clear and well polished glass, by which Moses prophesied and had visions, "and saw all things most exactly", in a very singular manner; "malchuth" is the glass that is not clear; so that he that prophesies by that, prophesies "by riddle", and parable.'' Now the apostle suggests, that as there was such a difference between Moses and the rest of the prophets, the one saw clearly, the other through a glass darkly; a like, yea, a much greater difference there is between the clearest views saints have of divine things now, and those they shall be blessed with hereafter, and which he exemplifies in himself: now I know in part; though not a whit behind the chief of the apostles; though his knowledge in the mystery of Christ was such, as had not been given to any in ages and generations past; and though he had been caught up into the third heaven and had heard words not lawful to be uttered, yet owns his knowledge in the present state to be but imperfect; which may be instructive to such, who are apt to entertain an high opinion of themselves, and dream of perfection in this life: but then shall I know, even as I am known; in the other world and state, he signifies that he should know God, Christ, angels, and glorified saints, and all truths in a perfect manner, even as he was known of God and Christ perfectly, allowing for the difference between the Creator and the creature; his sense is, that he should have as full and complete a knowledge of persons and things as he was capable of; it would be like, though not equal to, the knowledge which God had of him; and which would be attended with the strongest love and affection to the objects known, even as he was known and loved of God. (s) T. Bab. Yebamot, fol. 49. 2. Vajikra Rabba, sect. 1. fol. 147. 2. Zohar in Gen. fol. 30. 2. & 98. 3. & 103. 3. & in Exod. x. 3. & xi. 3. & xiv. 4. & 34, 2. Tzeror Hammor, fol. 46. 4. & 170. 2. Shaare ora, fol. 26. 2.((t) Maimon. Jesode Hatora, c. 7. sect. 6. (u) Lex. Cabal. p. 139. R. Moses in Sepher Hashem in ib.

Charity is much to be preferred to the gifts on which the Corinthians prided themselves. From its longer continuance. It is a grace, lasting as eternity. The present state is a state of childhood, the future that of manhood. Such is the difference between earth and heaven. What narrow views, what confused notions of things, have children when compared with grown men! Thus shall we think of our most valued gifts of this world, when we come to heaven. All things are dark and confused now, compared with what they will be hereafter. They can only be seen as by the reflection in a mirror, or in the description of a riddle; but hereafter our knowledge will be free from all obscurity and error. It is the light of heaven only, that will remove all clouds and darkness that hide the face of God from us. To sum up the excellences of charity, it is preferred not only to gifts, but to other graces, to faith and hope. Faith fixes on the Divine revelation, and assents thereto, relying on the Divine Redeemer. Hope fastens on future happiness, and waits for that; but in heaven, faith will be swallowed up in actual sight, and hope in enjoyment. There is no room to believe and hope, when we see and enjoy. But there, love will be made perfect. There we shall perfectly love God. And there we shall perfectly love one another. Blessed state! how much surpassing the best below! God is love, 1Jo 4:8,16. Where God is to be seen as he is, and face to face, there charity is in its greatest height; there only will it be perfected.

12. now—in our present state. see—an appropriate expression, in connection with the "prophets" of seers (1Sa 9:9). through a glass—that is, in a mirror; the reflection seeming to the eye to be behind the mirror, so that we see it through the mirror. Ancient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim mirror (such as ancient mirrors were), compared with the perfect idea we have of it by seeing itself directly. darkly—literally, "in enigma." As a "mirror" conveys an image to the eye, so an "enigma" to the ear. But neither "eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) "the things which God hath prepared for them that love Him" (1Co 2:9). Paul alludes to Nu 12:8, "not in dark speeches"; the Septuagint, "not in enigmas." Compared with the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not in enigmas." But compared with the intuitive and direct vision of God hereafter, even the revealed word now is "a dark discourse," or a shadowing forth by enigma of God's reflected likeness. Compare 2Pe 1:19, where the "light" or candle in a dark place stands in contrast with the "day" dawning. God's word is called a glass or mirror also in 2Co 3:18. then—"when that which is perfect is come" (1Co 13:10). face to face—not merely "mouth to mouth" (Nu 12:8). Ge 32:30 was a type (Joh 1:50, 51). know … known—rather as Greek, "fully know … fully known." Now we are known by, rather than know, God (1Co 8:3; Ga 4:9).

For now we see through a glass - Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium compared with the view which we have when we look at it "face to face." The word "glass" here (ἐσοπτρον esoptron) means properly a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal; Exodus 38:8 ; Job 37:18 . Many have supposed (see Doddridge, in loc. and Robinson's Lexicon) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well accord with the apostle's idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking "through" something in contemplating them. It is, therefore, probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, etc. Windows were often made of the "lapis specularis" described by Plint (xxxvi. 22), which was pellucid, and which admitted of being split into thin "laminae" or scales, probably the same as mica. Humboldt mentions such kinds of stone as being used in South America in church windows - Bloomfield. It is not improbable, I think, that even in the time of Paul the ancients had the knowledge of glass, though it was probably at first very imperfect and obscure. There is some reason to believe that glass was known to the Phenicians, the Tyrians, and the Egyptians. Pliny says that it was first discovered by accident. A merchant vessel, laden with nitre or fossil alkali, having been driven on shore on the coast of Palestine near the river Belus, the crew went in search of provisions, and accidentally supported the kettles on which they dressed their food upon pieces of fossil alkali. The river sand above which this operation was performed was vitrified by its union with the alkali, and thus produced glass - See Edin. Encyclopedia, "Glass." It is known that glass was in quite common use about the commencement of the Christian era. In the reign of Tiberius an artist had his house demolished for making glass malleable. About this time drinking vessels were made commonly of glass; and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discolored glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. It was, doubtless, an imperfect and obscure medium, and, therefore, well adapted to illustrate the nature of our knowledge here compared with what it wilt be in heaven. Darkly - Margin, "In a riddle" (ἐν αἰνίγματι en ainigmati). The word means a riddle; an enigma; then an obscure intimation. In a riddle a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence, it means, as here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture; a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest truth. But then - In the fuller revelations in heaven. Face to face - As when one looks upon an object openly, and not through an obscure and dark medium. It here means, therefore, "clearly, without obscurity." I know in part - 1 Corinthians 13:9 . But then shall I know - My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall "see" them; I shall have a clear acquaintance with the divine perfections, plans, and character. This does not mean that he would know "everything," or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and clear - a view that would be clear, arising from the fact that he would be present with them, and permitted to see them, instead of surveying them at a distance, and by imperfect mediums. Even as also I am known - "In the same manner" (καθὼς kathōs), not "to the same extent." It does not mean that he would know God as clearly and as fully as God would know him; for his remark does not relate to the "extent," but to the "manner" and the comparative "clearness" of his knowledge. He would see things as he was now seen and would be seen there. It would be face to face. He would be in their presence. It would not be where he would be seen clearly and distinctly, and himself compelled to look upon all objects confusedly and obscurely, and through an imperfect medium. But he would he with them; would see them face to face; would see them without any medium; would see them "in the same manner" as they would see him. Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly.

For now we see, through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. This is a confirmation of what precedes. Our present knowledge is imperfect, for we now see through a glass . These words admit of three interpretations. 1. The preposition ( διά ) may have its ordinary instrumental sense, we see by means of a glass; or, 2. It may have its local sense, through . Then, assuming glass ( ἐσόπτρον ) to mean a window, the meaning is, we see as through a window; and as the windows were commonly made of mica, and therefore imperfectly transparent, to see through a window was to see dimly. As the word, however, properly means a mirror, James 1:23 , the best interpretation probably is, 3. We see as through a mirror; the optical impression is that the object is behind the mirror, and the spectator seems to look through it. The ancient mirrors were of imperfectly polished metal, and the reflection which they gave was very obscure. Darkly , literally, in an enigma. This may be taken adverbially, as by our translators, we see enigmatically , i.e. obscurely; or the idea may be that we see divine things as it were wrapped up in enigmas. We do not see the things themselves, but those things as set form in symbols and words which imperfectly express them. The reference seems to be to Numbers 12:8 . Of an ordinary prophet God said, “I will make myself known unto him in a vision, and speak to him in a dream;” but of Moses he says, “With him will I speak mouth to mouth, even apparently, and not in dark sayings,” i.e. in enigmas. (The Septuagint version is δι ̓ αἰνιγμάτων ). The clearest revelation of the things of God in words is as an enigma, when compared to sight. Every thing is comparative. The revelations made to Moses were clear in comparison to the communications made to others by visions and dreams. Paul says the writings of Moses were enigmas compared to the revelations contained in the gospel, 2 Corinthians 3:12 , 2 Corinthians 3:13 . And the gospel itself is obscure compared to the lucid medium through which we shall see hereafter. But then face to face , i.e. no longer through a mirror, but immediately. Comp. Genesis 32:31 . Numbers 12:8 . The word of God is a mirror wherein even now we behold the glory of the Lord ( 2 Corinthians 3:18 ), but what is that to seeing him face to face! Now I know in part (imperfectly), but then shall I know even as I am known , i.e. perfectly. As we are required to be perfect as our Father in heaven is perfect, Matthew 5:48 , so we may be said to know even as we are known. We may be perfect in our narrow sphere, as God is perfect in his; and yet the distance between him and us remain infinite. What Paul wishes to impress upon the Corinthians is, that the gifts in which they so much prided themselves, were small matters compared to what is in reserve for the people of God.