1 Corinthians 13:12

We declare, however, that the Son also, considered in Himself (as the Son), is invisible, in that He is God, and the Word and Spirit of God; but that He was visible before the days of His flesh, in the way that He says to Aaron and Miriam, "And if there shall be a prophet amongst you, I will make myself known to him in a vision, and will speak to him in a dream; not as with Moses, with whom I shall speak mouth to mouth, even apparently, that is to say, in truth, and not enigmatically" that is to say, in image; as the apostle also expresses it, "Now we see through a glass, darkly (or enigmatically), but then face to face." Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

No one has yet discovered or shall ever discover what God is in his nature and essence. As for a discovery some time in the future, let those who have a mind for it research and speculate. The discovery will take place, so my reason tells me, when this Godlike, divine thing, I mean our mind and reason, mingles with its kin, when the copy returns to the pattern it now longs after. This seems to me to be the meaning of the great dictum that we shall, in time to come, know even as we are known.

For the law is indeed the figure and the shadow of an image, that is, of the Gospel; but the image, namely, the Gospel, is the representative of truth itself. For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, "I am the truth," know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images. For now we know "in part," and as it were "through a glass," since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when "that which is in part shall be done away."

This means that the things which we now hear on the authority of the Scriptures we believe to be so. After the resurrection we shall see them with our eyes and know them in reality, when partial knowledge has ceased, for the knowledge which depends …

That he secrets of God cannot be seen through, and therefore that our faith ought to be simple. In the first Epistle of Paul to the Corinthians: "We see now through the glass in an enigma, but then with face to face. Now I know partly; but then I shall know even as also I am known." Also in Solomon, in Wisdom: "And in simplicity of heart seek Him." Also in the same: "He who walketh with simplicity, walketh trustfully." Also in the same: "Seek not things higher than thyself, and look not into things stronger than thyself." Also in Solomon: "Be not excessively righteous, and do not reason more than is required." Also in Isaiah: "Woe unto them who are convicted in themselves." Also in the Maccabees: "Daniel in his simplicity was delivered from the mouth of tile lions." Also in the Epistle of Paul to the Romans: "Oh the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable are His ways! For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be recompensed to him again? Because from Him, and through Him, and in Him, are all things: to Him be glory for ever and ever." Also to Timothy: "But foolish and unlearned questions avoid, knowing that they generate strifes. But the servant of God ought not to strive, but to be gentle towards all men."

"For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly," to show very strongly that the present knowledge is most partial. "But then face to face." Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition? "Now I know in part; but then shall I know even as also I have been known." Seest thou how in two ways he pulls down their pride? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew Him not, but He made Himself known to me," saith he. Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun doth not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light: This then is the meaning of the expression, "even as also I have been known." Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul who knew so much was a child, consider what those things must be. If these be "a glass" and "a riddle," do thou hence again infer, God's open Face, how great a thing It is. But that I may open out to thee some small part of this difference, and may impart some faint ray of this thought to thy soul, I would have thee recall to mind things as they were in the Law, now after that grace hath shone forth. […]

In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face. "For now we see as through a glass," the same apostle says, "but then face to face." Wherefore also he has added, "neither yet are ye now able, for ye are still carnal," minding the things of the flesh,-desiring, loving, feeling jealousy, wrath, envy.

He explains what was said about the infant, and shows that our present knowledge is something dark, whereas then it will be most clear. For, he says, now we see in a mirror. Then, since a mirror shows the object reflected in it quite distinctly, …

In heavenly glory there is a substantial, consubstantial, and accidental reward. The substantial reward consists in the vision, fruition, and possession of the one highest good, namely God, whom the Blessed will see face to face, that is, nakedly and without veil; whom they will …

Augustine explains the Apostle's words: "But we all, with faces unveiled, reflecting as in a mirror the glory of the Lord:" Not "as in mirrors," that is, from afar, but "as in a mirror." But we still see through this mirror in an obscure manner, …

Since, however, the two aforementioned steps, leading us toward God through His vestiges, through which He shines forth in all creatures, have led us by the hand to this point: that we should re-enter into ourselves, namely into our mind, in which the divine image …

It is objected: Everything whose contrary created nature displays is incredible to reason; but every created nature displays the contrary of this, namely that one thing is multiplied in supposits without the form being multiplied: for in any created nature, when the supposit is multiplied, …

Here he speaks of the vision, which is knowledge of God. Hence, all the preceding gifts must be understood as destined to be eliminated inasmuch as they are directed to knowledge of God. In regard to this he does two things: first, he proves what …

Now we see - Even the things that surround us. But by means of a glass - Or mirror, which reflects only their imperfect forms, in a dim, faint, obscure manner; so that our thoughts about them are puzzling and intricate, and everything is a kind of riddle to us.

For now we see through a glass,....

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.

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;

quarantine:debris (2026-07-29) — unbalanced-parens

IN THIS CHAPTER the apostle Paul has spoken in the highest terms of charity or love. He accounts it to be a grace far more excellent than any of the spiritual gifts of which he had just before been speaking. It is easy to see that there were good reasons for the preference he gave to it. Those gifts you will observe, were distributed among godly men, to every man his several portion, so that what one had another might have lacked; but this grace belongs to all who have passed from death unto life.

IN THIS CHAPTER the apostle Paul has spoken in the highest terms of charity or love. He accounts it to be a grace far more excellent than any of the spiritual gifts of which he had just before been speaking. It is easy to see that there were good reasons for the preference he gave to it. Those gifts you will observe, were distributed among godly men, to every man his several portion, so that what one had another might have lacked; but this grace belongs to all who have passed from death unto life. The proof that they are disciples of Christ is found in their love to him and to the brethren. Those gifts, again, were meant to fit them for service, that each member of the body should be profitable to the other members of the body; but this grace is of personal account: it is a light in the heart and a star on the breast of every one who possesses it. Those gifts, moreover, were of temporary use: their value was limited to the sphere in which they were exercised; but this grace thrives at all times and in all places, and it is no less essential to our eternal future state than it is to our present welfare. By all means covet the best gifts, my dear brother, as an artist would wish to be deft with all his limbs and quick with all his senses; but above all, cherish love, as that same artist would cultivate the pure taste which lives and breathes within him—the secret spring of all his motions, the faculty that prompts his skill. Learn to esteem this sacred instinct of love beyond all the choicest endowments. However poor you may be in talents, let the love of Christ dwell in you richly. Such an exhortation as this is the more needful, because love has a powerful rival. Paul may have noticed that in the academies of Greece, as indeed in all our modern schools, knowledge was wont to take all the prizes. Who can tell how much of Dr.

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; Exo 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. […]

This is why we need each other. When all the parts of true prophecy are viewed as a whole, we see clearly.

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Happy is he and more than wise Who sees with wondering eyes and clean The world through all the grey disguise Of sleep and custom in between. Yes; we may pass the heavenly screen, But shall we know when we are there? Who know not …