John Calvin 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)

We now see through a glass. Here we have the application of the analogy. "The measure of knowledge that we now have is suitable to imperfection and childhood, as it were; for we do not yet see clearly the mysteries of the heavenly kingdom, and we do not yet enjoy a distinct view of them." To express this, he uses another analogy—that we now see only as in a glass, and therefore obscurely. This obscurity he expresses by the term enigma.

In the first place, there can be no doubt that he compares the ministry of the word, and the means required for its exercise, to a looking-glass. For God, who is otherwise invisible, has appointed these means for revealing himself to us.

At the same time, this may also be viewed as extending to the entire structure of the world, in which the glory of God shines forth, as stated in Romans 1:16 and 2 Corinthians 3:18. In Romans 1:20, the Apostle speaks of the creatures as mirrors, in which God’s invisible majesty is to be seen. However, since he deals here particularly with spiritual gifts, which serve the ministry of the Church and are its accompaniments, we will not wander from our present subject.

The ministry of the word, I say, is like a looking-glass. For the angels have no need of preaching, or other lesser aids, nor of sacraments, because they enjoy a vision of God of another kind; and God does not give them a view of his face merely in a mirror, but openly manifests himself as present with them. We, who have not yet reached that great height, behold the image of God as it is presented before us in the word, in the sacraments, and, in short, in the whole of the service of the Church. Paul here speaks of this vision as being somewhat obscure—not as if it were doubtful or delusive, but because it is not as distinct as that which will be ultimately given on the final day. He teaches the same thing in other words in the second Epistle (2 Corinthians 5:7)—that,

so long as we dwell in the body we are absent from the Lord;
for we walk by faith, not by sight.

Our faith, therefore, currently beholds God as absent. How so? Because it does not see his face, but is satisfied with the image in the mirror; but when we have left the world and gone to him, it will behold him as near and before its eyes.

Therefore, we must understand it this way—that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, perplexed, or dark. However, it is spoken of as comparatively obscure, because it falls far short of that clear manifestation that we look forward to; for then we shall see face to face.

Thus, this passage is not at all at variance with other passages that speak of the clearness, at one time, of the law, at another time, of the entire Scripture, but more especially of the gospel. For we have in the word (as far as is beneficial for us) a naked and open revelation of God, and it has nothing intricate in it to keep us in suspense, as wicked people imagine. But how small a proportion this is compared to that vision which we have in view! Hence, it is only in a comparative sense that it is called obscure.

The adverb then denotes the last day, rather than the time immediately following death. At the same time, although full vision will be postponed until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will no longer need the outward ministry or other lesser aids. Paul, however, as I noted earlier, does not enter into any detailed discussion about the state of the dead, because knowledge of that is not particularly useful for piety.

Now I know in part. That is, the measure of our present knowledge is imperfect, as John says in his Epistle (1 John 3:1–2), that

we know, indeed, that we are the sons of God,
but that it doth not yet appear, until we shall see God as he is.

Then we shall see God—not in his image, but in himself, so that there will be, in a way, a mutual view.