1 Corinthians 13:12 Komentář

In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it, I. By showing the necessity and importance of it (Co1 13:1-3). II. By giving a description of its properties and fruits (Co1 13:4-7). III. By showing how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use (Co1 13:8 to the end).

INTRODUCTION TO 1 CORINTHIANS 13 This chapter is taken up in the commendation of the grace of charity, or love, which is preferred to all gifts whatsoever; is described by its properties and effects, and particularly its duration; on which account it is represented as more excellent than other principal graces. The apostle prefers it to gifts, by which it appears to be the more excellent way, he speaks of in the latter part of the preceding chapter: he begins with the gift of tongues, which without charity makes a man noisy, but not spiritual, Co1 13:1 he next mentions the gifts of knowledge of the mysteries of the Gospel, and of preaching them; and also the gift of working miracles, on the account of which a man thinks himself something, and yet with all these, not having the grace of love, he is nothing, Co1 13:2 to which he adds alms deeds and martyrdom, and observes, that a man may do the one in the most extensive manner, and suffer the other in the most dreadful shape; and yet if love be wanting, from whence, as a principle, all actions and sufferings should flow, these will be of no avail, Co1 13:3 and then the apostle proceeds to describe and commend this grace, by its effects and properties, and that in sixteen particulars; by which it appears to be exceeding useful, and what adorns and recommends the person possessed of it, Co1 13:4 and enlarges upon the last, namely, the duration and perpetuity of it; showing that the gifts of knowledge, speaking with tongues, and preaching, shall fail, but this will not, Co1 13:8 the failure of these gifts he proves from the imperfection of them, which therefore must be removed in a perfect state of things, Co1 13:9 this he illustrates, by comparing the present imperfect state to childhood, and the future one to manhood, which he exemplifies in himself, Co1 13:11 the imperfect knowledge of the one he compares to looking at objects through a glass, and to an enigma, riddle, or dark saying; and the perfect knowledge of the other, to seeing face to face, without any artificial help, Co1 13:12 and he concludes this excellent commendation of charity by observing, that it is not only preferable to gifts, but even to graces, and these the more eminent, and which are abiding graces too, as faith and hope; and yet charity exceeds these, both as to its duration and use, Co1 13:13.

And now abideth faith, hope, charity, these three,.... Which are the principal graces of the Spirit of God: faith is to be understood, not of a faith of miracles, for that does not abide; nor of an historical one, or mere assent to truth; persons may have this faith, and believe but for a while; but of that faith, which is peculiar to God's elect; is a fruit and effect of electing grace, and for that reason abides; is the gift of God, and one of those which are without repentance; is the work of God, and the operation of his Spirit, and therefore will be performed with power; it is the grace by which a soul sees Christ, goes unto him, lays hold on him, receives him, relies on him, and lives upon him: "hope" is also a gift of God's grace, implanted in regeneration; has God and Christ, and not any worldly thing, or outward performance, for its object, ground, and foundation, to build upon; it is of things unseen, future, difficult, yet possible to be enjoyed; it is supported by the love of God, is encouraged by promises, and is sure, being fixed on Christ and his righteousness; it is that grace by which saints wait for things promised, and rejoice in the believing views of glory and happiness: charity designs love to God, Christ, and the saints, as has been explained, and a large account is given of it in this chapter: these are the three chief and leading graces in God's people, and they abide and continue with them; they may fail sometimes, as to their lively exercise, but never as to their being and principle; faith may droop and hang its wing, hope may not be lively, and love may wax cold, but neither of them can be lost; Christ prays that faith fail not, hope on him is an anchor sure and steadfast, and nothing can separate from the love of Christ; as not from the love of Christ to his people, so not from theirs to him: these graces abide now, during the present life: he that has true faith in Christ, shall die in it; and he that has a good hope through grace, shall have it in his death; and love will outlive death, and be in its height and glory in the other world: for which reason it is added, but the greatest of these is charity; and is said to be so, not that it is on every account the greatest; faith in many things exceeds that, as what is ascribed to it in Scripture shows; but because of the peculiar properties and effects of it before mentioned, it including faith and hope, as in Co1 13:7 and besides many other things, and because, without this, faith and hope are nothing: and besides, its usefulness is more extensive than either of the other two; a man's faith is only for himself; a just man lives by his own faith, and not another's; one man's faith will be of no service to another, and the same is true of hope; but by love saints serve one another, both in things temporal and spiritual, and chiefly it is said to be the greatest, because most durable; in the other world, faith will be changed for vision, and hope for enjoyment, but love will abide, and be in its full perfection and constant exercise, to all eternity. The Jews (w) say much the same of humility the apostle does here of charity; "wisdom, fear, humility, they are alike, "but humility is greater than them all".'' (w) Piske Toseph. in T. Bab. Yebamot, art. 196. Next: 1 Corinthians Chapter 14

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.

Spiritually, therefore, the apostle writes respecting the knowledge of God, "For now we see as through a glass, but then face to face." For the vision of the truth is given but to few. Accordingly, Plato says in the Epinomis, "I do not say that it is possible for all to be blessed and happy; only a few. Whilst we live, I pronounce this to be the case. But there is a good hope that after death I shall attain all." To the same effect is what we find in Moses: "No man shall see My face, and live." For it is evident that no one during the period of life has been able to apprehend God clearly. But "the pure in heart shall see God," when they arrive at the final perfection.

The divine apostle writes accordingly respecting us: "For now we see as through a glass; " knowing ourselves in it by reflection, and simultaneously contemplating, as we can, the efficient cause, from that, which, in us, is divine. For it is said, "Having seen thy brother, thou hast seen thy God: " methinks that now the Saviour God is declared to us. But after the laying aside of the flesh, "face to face,"-then definitely and comprehensively, when the heart becomes pure. And by reflection and direct vision, those among the Greeks who have philosophized accurately, see God. For such, through our weakness, are our true views, as images are seen in the water, and as we see things through pellucid and transparent bodies.

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.

If the knowledge manifested to those worthy of it comes through a mirror and is an enigma in the present age and will be fully revealed only “then,” it is foolish to suppose that it will not be the same for the other virtues as well.

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."

"face to face "and not "darkly "and "in part.". 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"

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.

But, before I take up the matter itself of the profession of faith, the following warning should be given: It is impossible to express in one word or one concept, or to grasp with the mind at all, the majesty and glory of God, which is unutterable and incomprehensible, and the Holy Scripture, although for the most part employing words in current use, speaks obscurely 'as through a glass (1 Cor 13.12),’ even to the clean of heart. They have been promised to those who are accounted worthy in the life to come. But now, even if a man be a Paul or a Peter, even though he truly sees what he sees and is not misled nor deceived by his imagination, yet he sees through a glass and in a dark manner, and he looks forward with great joy to perfect knowledge in the future of that which he receives now in part with thanksgiving. - "Homily on Faith"

"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. For those things too, that came before grace, had a certain great and marvellous appearance: nevertheless, hear what Paul saith of them after grace came: "That which was made glorious had no glory in this respect, by reason of the glory that surpasseth." But what say those who shrink from nothing? That the expression, "now I know in part," is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he "in a mirror?" How "darkly," if he hath the sum of knowledge? And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, "For who among men knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God none knoweth, save the Spirit of God." And Christ again sayeth that this belongs to Himself alone, thus saying, "Not that any man hath seen the Father, save He which is from God, He hath seen the Father," giving the name, "sight," to the most clear and perfect knowledge. And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this. "Are we then," saith he, "ignorant of God?" Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that thou mayst understand that not concerning the dispensations did he speak the words, "now I know in part," hear what follows. He adds then, "but then shall I know, even as also I have been known." He was surely known not by the dispensations, but by God. Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge "which is in part" without the revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture hath any where discoursed to us of these things.

Face to face—this is how the holy angels, who are called our angels, already see. They are our angels in the sense that once we have been delivered from the power of darkness, have received the pledge of the spirit and have been translated to the kingdom of Christ, we shall have begun to belong to the angels.

But when we begin to have a spiritual body as we are promised in the resurrection, let us see it even in the body, either by an intellectual vision or in some miraculous manner, since the grace of the spiritual body is indescribable. We shall then see it according to our capacity, without limitations of space, not larger in one part and smaller in another, since it is not a body, and it is wholly present everywhere.

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 on hearing is part of the knowledge of an eyewitness and of experience.

The dim mirror is the law of Moses, which contains everything in types and shadows.

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, he added: "dimly," in order to show with the greatest precision the incompleteness of this knowledge. He says this not because God has a face, but in order to show through this the clarity and directness of knowledge. He doubly humbles their pride, showing that present knowledge is incomplete and that it is not our own. It is not I, he says, who knew God, but He Himself knew me. Therefore, just as He Himself has now known me and Himself condescended to me, so I too shall attain Him then far more than now. As one sitting in darkness, as long as he does not see the sun, does not himself reach toward its beautiful ray, but the ray shows itself to him by its radiance, and when he receives the sunlight, then he himself also reaches toward the light. Thus the words "even as I am known" do not mean that we shall know Him as He knows us, but that just as He has now condescended to us, so we too shall attain to Him then. A comparison: someone found an abandoned child, noble and fair; on his part he recognized it, lifted it up and took it to himself, bestowed care upon it, raised it nobly, and finally endowed it with wealth and brought it into the royal palace. The child, while it is young, feels none of this and is not aware of the benevolence of the person who lifted it up. But when it comes of age, it immediately recognizes its benefactor and loves him worthily. Here you have an example to clarify what is expressed obscurely in what has been said.

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 he proposes in general; secondly, in detail about himself (v. 12b). He says, therefore: I have said that we know imperfectly, because we know in a mirror dimly, but then, namely, in heaven, we shall see face to face. The first consideration concerns what it is to see through a mirror dimly; the second concerns what it is to see face to face. It should be noted, therefore, that something sensible can be seen in three ways, namely, by its presence in the one seeing, as light itself, which is present in the eye, or by the presence of its likeness in the sense and immediately derived from the thing, as whiteness in a wall is seen, even though the whiteness does not exist in the eye, but its likeness (although the likeness is not seen by the eye); or by the presence of a likeness not immediately derived from the thing itself but from a likeness of the thing in something else, as when a man is seen through a mirror. For the likeness of the man is not immediately in the eye, but the likeness of the man reflected in a mirror. Therefore, speaking in this way about the vision of God, I say that by natural knowledge God alone sees himself; because in God essence and intellect are the same. Therefore, His essence is present to His intellect. But in a second way the angels perhaps see God by natural knowledge, inasmuch as a likeness of the divine essence immediately shines back on them. But in a third way we know God in this life, inasmuch as we know the invisible things of God through creatures, as it says in Rom (1:20). And so all creation is a mirror for us; because from the order and goodness and multitude which are caused in things by God, we come to a knowledge of His power, goodness and eminence. And this knowledge is called seeing in a mirror. It should be further noted that a likeness of this sort, which is of a likeness gleaming back on someone else is twofold: because sometimes it is clear and open, as that which appears in a mirror, sometimes it is obscure and secret, and then that vision is said to be enigmatic, as when I say: "Me a mother begot, and the same is born from me." That is secret by a simile. And it is said of ice, which is born from frozen water and the water is born from the melted ice. Thus, therefore, it is clear that vision through the likeness of a likeness is in a mirror, by a likeness hidden in an enigma, but a clear and open likeness makes another kind of allegorical vision. Therefore, inasmuch as we know the invisible things of God through creatures, we are said to see through a mirror. Inasmuch as those invisible things are secrets to us, we see in an enigma. Or another way, we see now through a mirror, i.e., by our reason, and then "through" designates the power only. As if to say: we see through a mirror, i.e., by a power of our soul. In regard to the second it should be noted that God as God does not have a face, and therefore the expression "face to face" is metaphorical. For when we see something in a mirror, we do not see it, but its likeness; but when we see someone by face, then we see him as he is. Therefore, the Apostle wishes to say nothing else, when he says: "in heaven we shall see face to face," than that we shall see the very essence of God: "We shall see him as he is" (1 Jn 3:2). But opposed to this is Gen (32:30): "I have seen God face to face and yet my life is preserved." But it is evident that he did not at that time see the essence of God; therefore, to see face to face is not to see the essence of God. The answer is that that vision was imaginary; but an imaginary vision is of a higher degree, namely, seeing what appears: in the image in which He appears is another lowest grace, namely, only to hear words. Hence Jacob, to indicate the excellence of the imaginary vision showed to him says: "I have seen the Lord face to face," i.e., I have seen the Lord through my imagination in His own image and not through His essence. For then it would not have been an imaginary vision. But still some say that in heaven the divine essence will be seen through a created likeness. This, however, is entirely false and impossible, because something can never be known through its essence by a likeness, which does not agree with that thing in species. For a stone cannot be known as it is except through the stone's species, which is in the soul. For no likeness leads to knowledge of a thing's essence, if it differs from that according to species; and much less if they differ in genus. For the essence of a man, much less than the essence of an angel, cannot be known through the species of a horse or of whiteness. Much less, then, can the divine essence be seen through any created species, whatever it be, since any created species in the soul is more distant from the divine essence than the species of a horse or whiteness from the essence of an angel. Hence, to suppose that God is seen only by a likeness or through some brilliance of His clarity is to suppose that the divine essence is not seen. Furthermore, since the soul is a certain likeness of God, that vision would not be more mirror-like or enigmatic, which it is in this life than clear and open vision, which is promised to the saints in glory and in which will consist our beatitude. Hence Augustine says in a Gloss that a vision of God through a likeness pertains to a vision in a mirror and enigma. It would also follow that man's final beatitude would be in something other than God; which is alien to the faith. Even man's natural desire, which is to arrive at the first cause of things and of knowing Him in Himself, would be in vain. He continues: Now I know in part. Here he proves in particular what he had proved in general about knowledge of himself, saying: Now, i.e., in the present life, I, Paul, know in part, i.e., obscurely and imperfectly, but then, namely, in heaven, I will know as I am known. Just as God knows my essence, so I shall know God through His essence, so that the "as" does not imply equality of knowledge but only similarity.

Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, Co1 13:1-3. The description and praise of this grace, Co1 13:4-7. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, Co1 13:8-10. Description of the present imperfect state of man, Co1 13:11, Co1 13:12. Of all the graces of God in man, charity, or love, is the greatest, Co1 13:13.

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 Co1 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.

CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (Co1 13:1-13) tongues--from these he ascends to "prophecy" (Co1 13:2); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ("unto you," Co1 12:31) to putting the case in his own person, "Though I," &c. speak with the tongues--with the eloquence which was so much admired at Corinth (for example, Apollos, Act 18:24; compare Co1 1:12; Co1 3:21-22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (Co1 14:2, &c.). of angels--higher than men, and therefore, it is to be supposed, speaking a more exalted language. charity--the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (1Co. 12:1-31). sounding . . . tinkling--sound without soul or feeling: such are "tongues" without charity. cymbal--Two kinds are noticed (Psa 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.

now--in our present state. see--an appropriate expression, in connection with the "prophets" of seers (Sa1 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" (Co1 2:9). Paul alludes to Num 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 Pe2 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 Co2 3:18. then--"when that which is perfect is come" (Co1 13:10). face to face--not merely "mouth to mouth" (Num 12:8). Gen 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 (Co1 8:3; Gal 4:9).