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As if the apostle had said, Now in our minority we see divine revelations, as the prophets did of old, in a dark enigmatical manner, and by symbolical representations of things upon the fancy, as in a glass; but then in the adult state of the church we shall see them after the Mosaical manner, in a way more accommodated to human nature, and as it were face to face: we shall see clearly, immediately, not by reflection, but by intuition.
These adverbs, now and then, distinguish the twofold state of gracious souls; and show what they are whilst confined to the body, and what they shall be when emancipated and freed from the body, that clog of mortality which now hangs upon them.
Observe here, 1. That our imperfect knowledge of God is set forth by seeing in a glass, because it is a weak and imperfect vision; a glass gives but a weak and languid representation of the face that is seen in it; and because it is a vanishing and transient vision, a man having looked in a glass, presently forgets what he saw there: and because it is no immediate sight, but mediante speculo, by the glass of his word and ordinances we see and understand something of God's nature and will; though after all our searchings here to find out what God is, we rather know what he is not, than are are able to declare what he is.
Observe, 2. That such as have seen God here, as in a glass, in the glass of his ordinances and providence, in the glass of his word and works, shall see him face to face, and fix their eye upon him in heaven to all eternity: when once the pious soul is unsheathed from the body, it glistens gloriously; as soon as the cage is open, this bird soars aloft, and sings melodiously.
It is death's office to beat down the partition-wall, a gross, earthly body; and then the glorified soul shall have a clear and perfect vision, an immediate and possessive vision, a satisfying and soul- transforming vision, a permanent and eternal vision, of the holy and blessed God, which the apostle here calls seeing face to face.
Observe, 3. How St. Paul in the latter words of the verse gives us a plainer expression of that which before he had spoken more darkly and obscurely: Now I know in part, but then I shall know even as also I am known.
Where note, How the apostle changes the person: before it was, we see through a glass darkly; here it is, I know in part. He had included himself before in the word we: but he doth in more apparently in saying, I. Now I know in part. When so great an apostle acknowledges the imperfection of his knowledge, who can, who dare, boast of the largeness of his understanding?
Note farther, The apostle's saying, Now I know, intimates, that he had begun his acquaintance with God here, which he expected should be improved and perfected in heaven; he that knows not God in part here, shall never know him face to face in glory; heaven is a place of perfection indeed, but nothing is perfected there, which did not commence and begin here.
Observe, 4. When the apostle says, We shall know even as we are known: he means, that we shall know God as really and truly, though not so fully and comprehensibly, as he knows us; we shall know him in his nature and attributes; then and there will his wonderful clemency be sweetly displayed, his exact justice visibly demonstrated, his perfect wisdom clearly unfolded, all the knotty intrigues of providence wisely resolved, all the mysterious depths of divine counsels fully discovered, to the delightful satisfaction of the admiring and adoring soul, who shall then see as it is seen, and know as it is known.