1Cor 13:12, 2Cor 4:4, Jam 1:23, 25 | JFB | e4.org | 12. now —in our present state. see —an appropriate expression, in connection with the "prophets" of seers ( ). 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" ( ). Paul alludes to , "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 , 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 . then —"when that which is perfect is come" ( ). face to face —not merely "mouth to mouth" ( ). was a type ( ). know . . . known —rather as Greek, " fully know . . . fully known." Now we are known by, rather than know, God ( ).

‏ 1 Corinthians 13:12

12. now—in our present state.

see—an appropriate expression, in connection with the "prophets" of seers (1Sa 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" (1Co 2:9). Paul alludes to Nu 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 2Pe 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 2Co 3:18.

then—"when that which is perfect is come" (1Co 13:10).

face to face—not merely "mouth to mouth" (Nu 12:8). Ge 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 (1Co 8:3; Ga 4:9).

‏ 2 Corinthians 4:4

4. In whom—Translate, "In whose case."

god of this world—The worldly make him their God (Php 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2).

minds—"understandings": "mental perceptions," as in 2Co 3:14.

them which believe not—the same as "them that are lost" (or "are perishing"). Compare 2Th 2:10-12. SOUTH quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Es 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Co 3:14, 15): Greek, not "blinded," but "hardened."

light of the glorious gospel of Christ—Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter.

image of God—implying identity of nature and essence (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Co 4:6; 1Ti 6:14-16). Paul here recurs to 2Co 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [ALFORD].

‏ James 1:23

23. For—the logical self-deceit (Jas 1:22) illustrated.

not a doer—more literally, "a notdoer" [ALFORD]. The true disciple, say the rabbis, learns in order that he may do, not in order that he may merely know or teach.

his natural face—literally, "the countenance of his birth": the face he was born with. As a man may behold his natural face in a mirror, so the hearer may perceive his moral visage in God's Word. This faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vileness.

‏ James 1:25

25. looketh into—literally, "stoopeth down to take a close look into." Peers into: stronger than "beholdeth," or "contemplated," Jas 1:24. A blessed curiosity if it be efficacious in bearing fruit [BENGEL].

perfect law of liberty—the Gospel rule of life, perfect and perfecting (as shown in the Sermon on the Mount, Mt 5:48), and making us truly walk at liberty (Ps 119:32, Church of England Prayer Book Version). Christians are to aim at a higher standard of holiness than was generally understood under the law. The principle of love takes the place of the letter of the law, so that by the Spirit they are free from the yoke of sin, and free to obey by spontaneous instinct (Jas 2:8, 10, 12; Joh 8:31-36; 15:14, 15; compare 1Co 7:22; Ga 5:1, 13; 1Pe 2:16). The law is thus not made void, but fulfilled.

continueth therein—contrasted with "goeth his way," Jas 1:24, continues both looking into the mirror of God's word, and doing its precepts.

doer of the work—rather, "a doer of work" [ALFORD], an actual worker.

blessed in his deed—rather, "in his doing"; in the very doing there is blessedness (Ps 19:11).