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1 Corinthians 13:12
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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
Tyndale Open Study Notes
13:12 The contrast between now and then is between this age and the coming age. • Now we see things imperfectly, like puzzling reflections in a mirror: In Paul’s day, mirrors were usually made of polished bronze, so the view was imperfect. Our perception in this life is limited and our understanding is partial and incomplete. • then: When the end comes and Christ establishes his eternal kingdom, we will see everything with perfect clarity. Then the spiritual gifts that give knowledge will be unnecessary.
1 Corinthians 13:12
Love
11When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I set aside childish ways.12Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
- Scripture
- Sermons
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Humanity of Jesus - Part 2
By A.W. Tozer3.0K39:31Humanity Of JesusISA 42:1MAL 3:10MAT 6:33ACT 2:41CO 13:122CO 3:182TH 1:10In this sermon, the preacher discusses the purpose of sending out missionaries. He emphasizes that missionaries are sent to proclaim the message of salvation through Jesus Christ. Jesus is described as the perfect example of what God intended for humanity, as he is both fully God and fully man. The preacher highlights that Jesus is the mediator, Lord, advocate, prophet, high priest, savior, and coming king. He also emphasizes that Jesus is the sample man and model man that God had in mind when he created humanity in his image.
I Made You for Eternity
By K.P. Yohannan1.7K43:19EternityMAT 6:33MRK 16:15LUK 10:2JHN 3:16ACT 1:81CO 2:91CO 13:12In this sermon, the speaker begins by discussing the importance of missionaries sharing their experiences with the body of Christ. He emphasizes the need for encouragement and challenges listeners to deepen their relationship with God. The speaker then references a passage from the Gospel of John, highlighting the significance of understanding and seeing what God is doing in the world. He urges the audience to have a mindset that goes beyond simply observing global tragedies, but to consider how they can make a difference in the lives of others. The sermon concludes with a powerful story of a missionary encountering a desperate woman and the impact of sharing the gospel with her.
The Feast of the Lord
By C.H. Spurgeon1.6K39:32PSA 46:10ISA 40:31JHN 2:10ROM 7:241CO 2:91CO 13:122PE 3:18In this sermon, Charles Kelch discusses the concept of the feast of Satan and contrasts it with the feast that God has prepared for his people. He describes how Satan offers good wine at the beginning, but then provides something worse once people are intoxicated. Kelch emphasizes the need for rest and knowledge for the body and soul, especially for those who have had little instruction and are burdened with hard labor. He encourages believers to grow in grace as they age, so that when they reach the end of their lives, they can offer the best wine to God. Kelch concludes by expressing his gratitude for the privilege of being in God's embrace forever and the anticipation of being in heaven, as Jesus promised.
(Through the Bible) Genesis 24-26
By Chuck Smith1.5K1:21:53ExpositionalGEN 24:7MAT 6:331CO 13:12In this sermon, the speaker discusses the story of Isaac and Rebecca from the Bible. The servant of Isaac's father is sent to find a wife for Isaac and he prays to God for guidance. When he arrives at the well, he meets Rebecca and her brother Laban. Laban invites the servant and his camels to stay the night. The servant then tells Laban about his mission and how God has blessed Isaac with wealth. Laban agrees to let Rebecca go with the servant to marry Isaac.
For Judgement I Came Into This World
By John Piper1.4K39:20JHN 3:31CO 13:12This sermon addresses the crucial decisions facing a church, including succession, church structure, and funding. It emphasizes the need for clarity and seeking God's guidance through prayer. The message delves into the concept of spiritual blindness and accountability in relation to God's sovereignty, highlighting the importance of recognizing our need for spiritual sight and the danger of willful rebellion. Ultimately, it calls for a humble acknowledgment of our spiritual condition and a desire for God to open our eyes to His truth.
(The Word for Today) Isaiah 37:14 - Part 2
By Chuck Smith1.4K25:59ExpositionalEXO 34:6ISA 37:14ISA 37:351CO 13:12REV 22:4In this sermon, the speaker discusses the story of the descendants of Jacob and their journey out of Egypt. He highlights the encounter between Balaam and King Balak, where Balaam is initially forbidden by God to curse the invading people. However, when offered greater rewards, Balaam is permitted to go but is warned not to say more than what God tells him. The speaker raises the question of whether we sometimes settle for second or third best when we rebel against God's first plan for our lives. The sermon also touches on the promise given to Hezekiah of 15 more years of life and the sign of the shadow moving backward on the sundial. The speaker concludes by emphasizing the significance of Jesus' birth and the fulfillment of prophecies in his coming.
Let Him Be Accursed
By Rolfe Barnard1.1K1:05:25JHN 14:21JHN 14:231CO 13:122CO 4:71TI 4:162TI 4:5HEB 10:25In this sermon, the preacher expresses his nervousness and shares his desire for the congregation to listen attentively. He emphasizes the importance of behaving and mentions that a good spanking is necessary at times. The preacher encourages the congregation to think like Jesus and to feel the love of Jesus, who sacrificed himself on the cross. He also discusses the role of evangelism and the need to share the message of salvation with others. The preacher expresses concern about the salvation of those who trust in their own actions rather than in God's grace.
The Lord Can Present Us Perfect (Tamil)
By Zac Poonen1.1K56:31GEN 3:1JOS 21:45PSA 133:1ISA 43:25MAT 6:331CO 13:12EPH 4:3PHP 2:14JUD 1:24REV 22:21This sermon emphasizes the importance of surrendering to God, trusting in His promises, and maintaining unity in the body of Christ. It highlights the need to overcome doubt, grumbling, and complaining by believing in God's faithfulness and seeking unity in fellowship. The speaker encourages humility, love, and faith in God's ability to keep us from falling, presenting us blameless before Him.
Riding the Rollercoaster Trends in the Church
By George Verwer1.1K53:22TrendsMAT 6:33ROM 12:3ROM 14:11CO 12:121CO 13:122CO 4:7EPH 4:2In this sermon, the speaker shares ten points of wisdom for living a life of faith and service. These points include the importance of loving and helping others, even when they may not appreciate it or attack you. The speaker also emphasizes the need to stay focused on sound doctrine and biblical principles, rather than getting caught up in exceptions or new trends. The sermon encourages listeners to think big and not be discouraged by opposition or criticism. Overall, the message emphasizes the importance of persevering in faith and doing good, regardless of the challenges that may arise.
The Supreme Value of Prayer and Worship in God's Kingdom
By Mike Bickle2645:56WorshipPrayer2CH 29:25PSA 100:4ISA 56:7MAT 7:7JHN 4:23ROM 12:11CO 13:12PHP 4:61TH 5:16REV 12:10Mike Bickle emphasizes the supreme value of prayer and worship in God's Kingdom, sharing his experiences from recent conferences in Cairo and London where he witnessed a remarkable growth in the prayer movement across the Middle East and Europe. He encourages believers to remember their calling to be part of this movement, despite challenges and mundanity, and highlights that God seeks worshipers who will agree with His heart. Bickle stresses the importance of understanding the biblical foundation for prayer and worship, asserting that it is a central theme in God's plan for humanity and a vital part of our relationship with Him.
Afterward
By J.R. Miller0Understanding SufferingTrust in God's PlanPSA 30:5ISA 61:3JHN 13:7ROM 8:281CO 13:122CO 4:17PHP 1:6HEB 12:11JAS 1:2REV 21:4J.R. Miller emphasizes the transformative power of the word 'afterward,' illustrating how our current struggles and afflictions may seem grievous but ultimately yield peace and righteousness. He compares our understanding of life's challenges to a child's learning process, where the beauty of God's providence becomes clear over time. Miller encourages believers to trust in God's plan, recognizing that the painful experiences we endure can lead to profound blessings and insights. He uses metaphors of sculpting and gardening to depict how incompleteness can obscure the beauty of God's work in our lives. Ultimately, he reassures that the trials we face today will be understood in the light of God's love and purpose in the future.
1 John 3:2
By John Gill0Identity in ChristHope Of GloryMAT 5:8ROM 8:171CO 13:122CO 5:1PHP 3:21COL 3:4HEB 9:281PE 1:41JN 3:2REV 21:4John Gill expounds on 1 John 3:2, emphasizing the profound truth that believers are currently the sons of God through adoption and regeneration, though their full glory is yet to be revealed. He explains that while they may not appear as such in this life, a future revelation awaits when Christ returns, transforming them into His likeness and granting them the inheritance of eternal glory. Gill highlights the hidden nature of their current existence, marked by struggles and trials, yet assures that their future state will be one of perfect holiness and joy in the presence of Christ. The sermon encourages believers to hold onto the hope of their future transformation and the ultimate vision of Christ. Gill reassures that this promise is certain, even if it is not yet visible to the world or even to themselves.
Seeing Dimly
By William MacDonald0The Depth of God's LoveUnderstanding Christ's SacrificePSA 34:18ISA 53:5MAT 26:26LUK 24:31JHN 3:16ROM 5:81CO 13:122CO 8:9EPH 3:19HEB 12:2William MacDonald reflects on the profound mystery of Christ's sacrifice as believers approach the Lord's Table, emphasizing the limitations of human understanding when faced with the vastness of God's love and grace. He illustrates the struggle to grasp the depth of Christ's suffering and the enormity of redemption, acknowledging that while we strive to comprehend these truths, we often feel inadequate and unmoved. MacDonald expresses a longing for the day when the veil will be lifted, allowing us to fully appreciate the significance of Christ's sacrifice and the love that motivated it. He encourages believers to recognize their finite perspective and to yearn for a deeper connection with the Savior's love and grace.
Superstitious Shadows
By A.W. Tozer0Faith vs. SuperstitionUnderstanding God's CharacterPSA 119:105PRO 3:5ISA 55:8MAT 15:9JHN 4:24ROM 10:171CO 13:122TI 3:16HEB 11:6JAS 1:5A.W. Tozer emphasizes that true faith honors God by accepting His revealed character, while superstition degrades His reputation by believing in unworthy notions. He argues that even genuine Christians may harbor superstitions that distort their understanding of God, leading to erroneous beliefs. Tozer warns that these misconceptions, if uncorrected by Scripture and the Holy Spirit, can compound into serious sin against God. He challenges the audience to examine their beliefs and rid themselves of any superstitious elements that dishonor the divine. Ultimately, he calls for a faith rooted in truth rather than fancy.
Purifying Conceptions of God
By A.W. Tozer0Understanding GodPurification of FaithPSA 103:14HOS 6:3JHN 17:3ROM 12:21CO 13:12EPH 4:13PHP 1:92TI 2:15HEB 5:14JAS 1:5A.W. Tozer emphasizes the importance of purifying our conceptions of God, acknowledging that when we first come to faith, our understanding is often clouded by superstition, ignorance, and error. He explains that while conversion brings some clarity, many misconceptions about God remain, shaped by flawed teachings and personal biases. Tozer encourages believers to actively seek a deeper knowledge of God, as this pursuit will gradually refine their understanding and eliminate unworthy notions. He reassures that God is patient with our imperfections, recognizing our human limitations as we grow in faith.
The Continuing Need for Adjustment
By T. Austin-Sparks0Flexibility in FaithSpiritual GrowthISA 43:19MAT 9:17JHN 16:13ROM 12:21CO 13:122CO 3:18EPH 4:15PHP 3:10COL 1:10HEB 12:1T. Austin-Sparks emphasizes the ongoing need for spiritual adjustment in our understanding of God, warning against the dangers of fixed ideas and traditionalism that can limit our relationship with Him. He reflects on how Israel's captivity and the struggles of Christ's disciples stemmed from rigid conceptions that obstructed their spiritual growth. Sparks argues that while foundational truths remain unchanged, our interpretations and methods must be flexible to accommodate deeper revelations from God. He calls for believers to seek the true life of God beyond the confines of established doctrines, urging a commitment to continual growth and understanding in Christ. Ultimately, the goal is to know Him more fully, which requires a willingness to adjust and embrace new insights.
The Intermediate State
By Olin Alfred Curtis0ROM 14:121CO 13:122CO 5:8PHP 1:231TH 4:14Olin Alfred Curtis preaches about the profound significance of the intermediate state between death and resurrection, emphasizing the deep spiritual life and subjective kingdom experienced by the departed souls. He discusses the importance of adjusting mental life to moral meaning, the formal adjustment to Jesus Christ, and the special case of infant salvation in the intermediate state. Curtis highlights the preparation in the intermediate state for the new race of the Redeemed, focusing on the features of revelation, perfect introspection, and companionship with Christ as essential aspects of this period.
On Reserve in Communicating Religious Knowledge (Continued)
By J.H. Newman0PRO 25:2MAT 13:11ROM 16:251CO 2:71CO 4:11CO 13:122CO 3:6EPH 3:9COL 1:261TI 3:9The preacher, Origen, delves into the testimony of the Ancient Church, emphasizing the principle of reserve in revealing religious truths, which is not based on heathen practices but on Scripture alone. The early Church's testimony and practices align with this principle, seen in the Disciplina Arcani and the interpretation of Scripture with hidden meanings. The Ancient Church's reverence and caution in handling sacred truths are perfectly analogous to Jesus' example of revealing truths gradually. Origen and other Fathers connect this principle not only to Scripture but also to the mysteries of creation and sacraments, reflecting a great religious principle and rule of conduct.
We Will Behold Jesus
By David Wilkerson0HeavenEternal LifeLUK 23:43JHN 14:31CO 13:122CO 5:82CO 12:1REV 5:10REV 21:4REV 22:3David Wilkerson emphasizes the promise of heaven as a central theme of the gospel, noting that while the Bible offers limited descriptions of heaven, it assures believers of a personal relationship with Jesus there. He references Paul's longing for heaven and the joy of being in the presence of the Lord, highlighting that in heaven, believers will have direct access to Jesus and will serve Him as kings and priests. Wilkerson encourages the congregation to make heaven their earnest desire, reminding them that it will be a place free of sorrow, pain, and death, where God will wipe away every tear.
Exposition on Psalm 57
By St. Augustine01SA 24:3PSA 56:1PSA 56:7PSA 56:9MAT 24:12JHN 2:19JHN 19:22ROM 5:3ROM 10:41CO 2:81CO 13:12PHP 2:8St. Augustine preaches about the love of our Lord and Savior Jesus Christ, emphasizing His dual nature as God with the Father and Man with us, seated at the right hand of the Father. He delves into the Psalms, connecting them to the Passion of the Lord and highlighting how King David's experiences with Saul foreshadowed Christ's suffering. St. Augustine draws parallels between David fleeing from Saul and Christ hiding in the tomb, explaining how Christ's patience and concealment in the tomb led to His resurrection. He explores the significance of Christ's suffering, resurrection, and exaltation above the heavens, urging believers to find hope and perseverance in Him.
Exposition on Psalm 73
By St. Augustine0PSA 73:6PRO 18:21ISA 11:1MAT 16:26JHN 1:121CO 13:121TI 6:18St. Augustine preaches about the journey of the soul towards God, reflecting on the temptations and struggles faced in desiring earthly riches over the eternal reward of God's presence. He emphasizes the importance of choosing God as our portion and finding delight in Him alone, leading to a chaste love that cleaves to God. St. Augustine encourages putting hope in God while praising Him and sharing His praises in unity within the Church.
Day 95, 1 Corinthians 13
By David Servant01CO 8:31CO 13:11CO 13:81CO 13:12David Servant delves into the famous chapter on love in 1 Corinthians, emphasizing how Paul's words were a direct rebuke to the Corinthian church where love was lacking. Paul highlights that without love, spiritual gifts and good deeds are meaningless, challenging the Corinthians to prioritize love above all else. He warns against selfish motives behind seemingly unselfish actions and stresses the importance of genuine love that rejoices in truth and bears all things. Despite the belief that spiritual gifts would cease with the completion of the Bible, Paul reminds that our knowledge remains partial until Jesus reigns, humbling us to acknowledge our limited understanding.
Thinking About Heaven
By Randy Alcorn0MRK 13:32LUK 15:7ROM 8:341CO 13:12EPH 2:7JAS 5:16REV 5:8Randy Alcorn delves into the unconventional portrayals of heaven in his novels Deadline and Dominion, challenging popular misconceptions with a foundation in Scripture. He emphasizes that in heaven, we will have clear vision but not omniscience, continuing to learn and grow in understanding of God and His creation. The sense of wonder in heaven indicates a dynamic and ever-deepening appreciation of God's greatness. Alcorn also explores the belief that in heaven, we will recognize and remember loved ones, recall our earthly lives, and be aware of events happening on earth, even potentially praying and interceding for those still on earth.
May 21. 1678. the Sea of Eternal Nature.
By Jane Lead0PSA 51:10MAT 5:81CO 13:12JAS 4:8Jane Lead preaches about the importance of maintaining purity and avoiding worldly distractions while waiting for God's guidance. She emphasizes the need to keep the mind and soul refined to allow God's presence to be revealed within us, like a floating sea for light and discovery. By drawing near to God with a pure mind, we can experience a deeper connection and understanding of His nature, allowing us to know Him as we are known.
The Incomprehensible of God
By J.C. Philpot0JOB 11:7ISA 60:20DAN 12:3ROM 8:291CO 13:122CO 4:17PHP 3:211JN 3:2REV 7:15J.C. Philpot delves into the incomprehensible nature of God, emphasizing that what Christ is to the Church and what the Church is to Christ will only be fully understood in eternity. Even in the glorified state, the love of Christ remains beyond complete human comprehension due to its infinite and divine essence. The Scriptures speak of the saints being transformed to be like Christ, serving Him in eternal glory, yet acknowledging that there are unfathomable depths and heights in God that no creature can fully grasp.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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
Tyndale Open Study Notes
13:12 The contrast between now and then is between this age and the coming age. • Now we see things imperfectly, like puzzling reflections in a mirror: In Paul’s day, mirrors were usually made of polished bronze, so the view was imperfect. Our perception in this life is limited and our understanding is partial and incomplete. • then: When the end comes and Christ establishes his eternal kingdom, we will see everything with perfect clarity. Then the spiritual gifts that give knowledge will be unnecessary.