For now we see in a mirror dimly; but then face to face: now I know in part; but then shall I know even as also I am known.
All Commentaries on 1 Corinthians 13:12 Go To 1 Corinthians 13
Cornelius a Lapide
AD 1637
For now we see through a glass in an enigma: but then face to face. We see, i.e, God and heavenly things, by which we may be saved and be happy, as appears from what follows. You will say: If we see God here in a mirror, we see Him clearly and not in an enigma, for a mirror exhibits to the eyes, not an image of the object, as is commonly supposed, but the very object itself. I reply. It is true that a mirror exhibits to the eyes the object itself, yet it does Song of Solomon , not by a direct ray but reflected; and therefore it represents the object, not properly, clearly, distinctly, but as from a distance, obscure and confusedly. Such is the knowledge of God and of Divine things which we have in this life, but in heaven we shall see God as He Isaiah , face to face, directly, closely, clearly.
Secondly, the Greek word denotes that which we look through as a means of seeing anything, such as the spectacles of old men, an eye-glass, or green glass which is placed over a writing, that it may help weak eyes in reading, nevertheless, it makes things look green, dark, and obscure. Such a glass, properly speaking, makes the letters to be seen, not in themselves immediately, but by an obscure medium and by a shadowy likeness, or, as the Apostle says, in an enigma. Such a glass may be meant here.
Thirdly, some interpret the word, "through a screen;" for, as merchants show their wares in their shops through glass screens to those who pass by, not close at hand and distinctly, but from a distance, in the mass and confusedly, so does God show Himself to us in this life.
You will ask, What is this mirror by which we see God and Divine things here in an enigma? I reply, Firstly, the creatures which act as a mirror to represent their Creator. So S. Thomas teaches. Secondly, the phenomena of nature, which are the mirrors of realities. Thirdly, the humanity of Christ and its mysteries, which veil and set forth His Divinity. Again, the sacraments and other rites and ceremonies. So S. Theodoret says: "In holy baptism we see a figure of the resurrection; there we shall see the resurrection itself. Here we see the symbols of the Lord"s body, there the Lord Himself; for so the words face to face imply. We shall see, however, not His Divine nature, which no eye can take in, but that which was assumed of us." In these last words of Theodoret an error of his must be guarded against, for he seems to say that in heaven we shall see the humanity only of Christ, because he says the Divine nature cannot he seen. But the excuse can perhaps be made that he is speaking only of corporal vision, of which it is true to say, that with the eyes of the body we shall see the humanity only of Christ. But this is outside the mind of the Apostle, for he is treating of the beatific vision, especially of the Divinity.
In an enigma, i.e, according to Anselm, by an obscure speech, thought, or imagination. For an enigma is a question which is proposed in involved terms.
Then face to face. He alludes to Moses ( Exodus 33:2; Numbers 12:8).
"Now I know in part" (imperfectly, as I have said, ver9), "but then shall I know even as also I am known." That Isaiah , Then in heaven I shall perfectly know and see God, as He is in His essence, and all other mysteries of God and the faith, even as He knows me and sees what I am in my essence. So Anselm, Theophylact, Cajetan, Ambrose, and Theodoret. "I shall know," he says, "even as I am known," as a well-known and familiar friend clearly sees the face of his friend. S. Augustine extends these words of the Apostle to a knowledge also of what takes place here on earth, and of what relates to the state of any saint. Hence he proves from this place that the saints understand in heaven our affairs more perfectly than they once did on earth; whence it follows that they hear the prayers with which we invoke them (de Civ. Dei, lib. xxii. c29). Chrysostom and Å’cum. understand it otherwise. Then, they say, shall I know what concerns action: I shall hasten to Him through love and righteousness, even as He prevented and went before me with His grace. Thirdly others interpret it thus: Then shall I know with that degree of perfection to which I was known and predestinated for eternity by God. But the first sense is the genuine one; for he opposes knowledge, which is clear and full, to that which is in part, i.e, imperfect and enigmatical.
