the Week of Proper 28 / Ordinary 33
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1 Corinthians 13:12
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Bible Verse Review
from Treasury of Scripure Knowledge
we see: 2 Corinthians 3:18, 2 Corinthians 5:7, Philippians 3:12, James 1:23
darkly: Gr. in a riddle, Judges 14:12-19, Ezekiel 17:2
face: Exodus 33:11, Numbers 12:8, Matthew 5:8, Matthew 18:10, Romans 8:18, 1 John 3:2, Revelation 22:4
now: 1 Corinthians 13:9, 1 Corinthians 13:10, John 10:15
Reciprocal: Exodus 33:23 - thou shalt Numbers 14:14 - art seen 1 Samuel 3:8 - the third Job 4:12 - a little Job 19:26 - in my flesh Job 37:19 - we Psalms 16:11 - in thy Song of Solomon 2:9 - he standeth Isaiah 52:8 - see Ezekiel 1:28 - This Ezekiel 40:16 - narrow Ezekiel 40:25 - windows Ezekiel 41:16 - narrow Luke 5:8 - Depart John 17:24 - may Galatians 4:9 - are known Hebrews 12:14 - no man Hebrews 12:23 - the spirits
Cross-References
and there was strife between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock. At that time the Canaanites and the Perizzites were dwelling in the land.
And there was a strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle: and the Canaanite and the Perizzite dwelt then in the land.
so Abram's herdsmen and Lot's herdsmen began to argue. The Canaanites and the Perizzites were living in the land at this time.
So there were quarrels between Abram's herdsmen and Lot's herdsmen. (Now the Canaanites and the Perizzites were living in the land at that time.)
And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelt then in the land.
There was a strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle: and the Canaanite and the Perizzite lived then in the land.
And there was strife and quarreling between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle. Now the Canaanite and the Perizzite were living in the land at that same time [making grazing of the livestock difficult].
Wherfor also strijf was maad bitwixe the keperis of flockis of Abram and of Loth. Forsothe Chananei and Feresei dwelliden in that lond in that tyme.
and there is a strife between those feeding Abram's cattle and those feeding Lot's cattle; and the Canaanite and the Perizzite [are] then dwelling in the land.
And there was discord between the herdsmen of Abram and the herdsmen of Lot. At that time the Canaanites and the Perizzites were also living in the land.
Gill's Notes on the Bible
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 באיספקלריא המאירה, "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 במשל וחידה, "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 בחידה, "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.
Barnes' Notes on the Bible
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.
Clarke's Notes on the Bible
Verse 1 Corinthians 13:12. 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 Exodus 38:8, we meet with the term looking glasses; but the original is 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, chap. 1 Corinthians 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. xii. 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, ως 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."
Numbers 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 Ezekiel 1:4, Ezekiel 1:5 : And I looked, and behold a whirlwind-a great cloud, and a fire unfolding itself, c. 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 1 Corinthians 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.
