1 Corinthians 13:12

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).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 12. 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 (εσοπτρον) means, properly, a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal, Ex 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 Pliny, (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. Ency., art. 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 discoloured 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 will be in heaven.

Darkly. Marg., in a riddle, εναινιγματι. The word means a fiddle, 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. 1Cor 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, (καθως,) 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 be 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.

(a) "through a glass" 2Cor 3:18 (*) "darkly" "a dim glass"

Albert Barnes, 1834 · public domain

Verse 12 Now we see through a glass, darkly - Δι' εσοπτρου εν αινιγματι. Of these words some literal explanation is necessary. The word εσοπτρον which we translate a glass, literally signifies a mirror or reflector, from εις, into, and οπτομαι, I look; and among the ancients mirrors were certainly made of fine polished metal. The word here may signify any thing by which the image of a person is reflected, as in our looking, or look in glass. The word is not used for a glass to look through; nor would such an image have suited with the apostle's design. The εσοπτρον or mirror, is mentioned by some of the most ancient Greek writers; so Anacreon, Ode xi. ver. 1: - Αεγουσιν αἱ γυναικες, Ανακρεων, γερων ει· Ααβων ΕΣΟΠΤΡΟΝ αθρει Κομας μεν ουκετ' ουσας. The women tell me, Anacreon, thou art grown old; Take thy mirror, and view How few of thy hairs remain. And again, in Ode xx. ver. 5: - Εγω δ' εσοπτρον ειην, Ὁπως αει βλεπης με. I wish I were a mirror That thou mightst always look into me. In Exo 38:8, we meet with the term looking glasses; but the original is מראת maroth, and should be translated mirrors; as out of those very articles, which we absurdly translate looking Glasses, the brazen laver was made! In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books. In the book of the Wisdom of Solomon 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness." In Ecclus. 12:11, exhorting to put no trust in an enemy, he says: "Though he humble himself, and go crouching, yet take good heed and beware of him, and thou shalt be unto him, ὡς εκμεμαχως εσοπτρον, as if thou hadst wiped a looking glass, (mirror), and thou shalt know that his rust hath not altogether been wiped away." All these passages must be understood of polished metal, not of glass, which, though it existed among the Romans and others, yet was brought to very little perfection; and as to grinding and silvering of glass, they are modern inventions. Some have thought that the apostle refers to something of the telescopic kind, by which distant and small objects become visible, although their surfaces become dim in proportion to the quantum of the magnifying power; but this is too refined; he appears simply to refer to a mirror by which images were rejected, and not to any diaphanous and magnifying powers, through which objects were perceived. Possibly the true meaning of the words δι' εσοπτρου εν αινιγματι, through a glass darkly, may be found among the Jewish writers, who use a similar term to express nearly the same thing to which the apostle refers. A revelation of the will of God, in clear and express terms, is called by them אספקלריא מאירה aspecularia maira, a clear or lucid glass, or specular in reference, specularibus lapidibus, to the diaphanous polished stones, used by the ancients for windows instead of glass. An obscure prophecy they termed אספקלריא דלא נהריא aspecularia dela naharia, "a specular which is not clear." Num 12:6 : If there be a prophet - I the Lord will make myself known unto him in a vision, and I will speak unto him in a dream; Rab. Tanchum thus explains: "My Shechinah shall not be revealed to him, באספקלריא מאירה beaspecularia maira, in a lucid specular, but only in a dream and a vision." On Eze 1:4, Eze 1:5 : And I looked, and behold a whirlwind - a great cloud, and a fire unfolding itself, etc.; Sohar Chadash, fol. 33, says: "This is a vision באספקלריא דלא נהרא beaspecularia dela nahara, by an obscure or dark specular." From a great variety of examples produced by Schoettgen it appears that the rabbins make a great deal of difference between seeing through the lucid glass or specular, and seeing through the obscure one. The first is attributed only to Moses, who conversed with God face to face, i.e. through the lucid specular; and between the other prophets, who saw him in dreams and visions, i.e. through the obscure specular. In these distinctions and sayings of the ancient Jews we must seek for that to which the apostle alludes. See Schoettgen. The word αινιγματι, which we render darkly, will help us to the true meaning of the place. The following is Mr. Parkhurst's definition of the term and of the thing: "Αινιγμα, from ηνιγμαι, the perfect passive of ισυιττω, to hint, intimate, signify with some degree of obscurity; an enigma, in which one thing answers or stands in correspondence to, or as the representative of, another, which is in some respects similar to it; occurs 1Cor 13:12 : Now - in this life, we see by means of a mirror reflecting the images of heavenly and spiritual things, εν αινιγματι, in an enigmatical manner, invisible things being represented by visible, spiritual by natural, eternal by temporal; but then - in the eternal world, face to face, every thing being seen in itself, and not by means of a representative or similitude." Now I know in part - Though I have an immediate revelation from God concerning his great design in the dispensation of the Gospel, yet there are lengths, breadths, depths, and heights of this design, which even that revelation has not discovered; nor can they be known and apprehended in the present imperfect state. Eternity alone can unfold the whole scheme of the Gospel. As - I am known - In the same manner in which disembodied spirits know and understand.

Adam Clarke, 1831 · public domain