Albert Barnes Commentary 1 Corinthians 13:12

"For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known." — 1 Corinthians 13:12 (ASV)

For now we see through a glass. Paul here uses another illustration to show the imperfection of our knowledge in this life. Compared to what it will be in the future world, it is like the imperfect view of an object we have when looking through an obscure and opaque medium, compared to the view we have when we look at it "face to face." The word glass here (esoptron) properly means 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, on this passage, and Robinson's Lexicon) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. However, this interpretation does not align well with the apostle's idea of seeing things obscurely.

The most natural idea is that of seeing objects through an imperfect medium, by looking through something when contemplating them. It is therefore probable that he refers to those transparent substances that the ancients had and occasionally used in their windows, such as thin plates of horn, transparent stone, and so on.

Windows were often made of the lapis specularis, described by Pliny (Natural History 36.22), which was translucent and could be split into thin laminae or scales, probably the same as mica. Humboldt mentions such kinds of stone being used in South American church windows—Bloomfield. I think it is not improbable that even in Paul's time, the ancients knew of glass, though it was probably very imperfect and obscure at first.

There is some reason to believe that glass was known to the Phoenicians, 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 ashore on the coast of Palestine near the river Belus, the crew went in search of provisions and accidentally supported the kettles on which they cooked their food upon pieces of fossil alkali.

The river sand, above which this operation was performed, was vitrified by its union with the alkali, thus producing glass (see Edinburgh Encyclopedia, article Glass). It is known that glass was in quite common use around the beginning of the Christian era. In the reign of Tiberius, an artist had his house demolished for making glass malleable.

Around this time, drinking vessels were commonly made of glass, and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proven by the remains discovered in the ruins of Herculaneum and Pompeii.

Therefore, there is no impropriety in supposing that Paul here may have alluded to the imperfect and discolored glass that was then in extensive use. We have no reason to suppose it was then as transparent as the glass made now. It was, doubtless, an imperfect and obscure medium and therefore well-suited to illustrate the nature of our knowledge here, compared to what it will be in heaven.

Darkly. In the margin, in a riddle (Greek: 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.

Therefore, it means, as used here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture—a very accurate account of most of what is considered knowledge. Compared to heaven, our knowledge here greatly resembles the obscure intimations in an enigma when compared with clear statement and manifest truth.

But then. This refers to the fuller revelations in heaven.

Face to face. This is as when one looks upon an object openly, and not through an obscure and dark medium. Therefore, it means here, clearly, without obscurity.

I know in part (1 Corinthians 13:9).

But then shall I know. My knowledge will be clear and distinct. I will have a clear view of those objects that are now so indistinct and obscure. I will be in the presence of those objects about which I now inquire; I will see them; I will have a clear acquaintance with the Divine perfections, plans, and character.

This does not mean that one would know everything, or be omniscient. Rather, it means that in regard to those points of inquiry in which one was then interested, one would have a view that would be distinct and clear—a clear view, arising from the fact that one would be present with them and permitted to see them, instead of surveying them at a distance and through imperfect mediums.

Even as also I am known. This means in the same manner (Greek: kathōs), not to the same extent. It does not mean that one would know God as clearly and as fully as God would know one; for this remark does not relate to the extent, but to the manner and the comparative clearness of one's knowledge.

One would see things as one was then seen and would be seen there. It would be face to face. One would be in their presence. It would not be a situation where one would be seen clearly and distinctly, while oneself compelled to look upon all objects confusedly, obscurely, and through an imperfect medium.

But one would be with them, would see them face to face, would see them without any medium, and would see them in the same manner as they would see one. Disembodied spirits and the inhabitants of the heavenly world have this knowledge; and when we are there, we will see these truths, not at a distance and obscurely, but plainly and openly.