that those who 'measure themselves by themselves' and compare themselves

among themselves 'are not wise' (2 Cor. 10:12), which is a glance at the

philosopher's dictum, that 'man is the measure of all things'.  Where the

philosopher put 'man', Paul put 'Christ', and that difference is the essence

of the whole argument.

We must, however, not be led on from our reference to the second

Epistle to ignore what is said in other parts of the first Epistle on this

subject, and, carrying with us the record of the apostle's refusal 'to

compare' himself with others, he rather insists on the necessity to compare

spiritual things with spiritual (1 Cor. 2:13), a process which the natural

man cannot employ, for 'the natural man receiveth not the things of the

Spirit of God, for they are foolishness unto him'.  In chapter 4 of this same

Epistle, the apostle makes it clear that there were some things relating to

the future that were hidden, even from his own comprehension:

'I know nothing by (against R.V.) myself; yet am I not hereby

justified: but He that judgeth me is the Lord.  Therefore judge nothing

before the time, until the Lord come, Who both will bring to light the

hidden things of darkness, and will make manifest the counsels of the

hearts: and then shall every man have praise of God' (1 Cor. 4:4,5).

In chapter 13, Paul, speaking of spiritual gifts, said:

'For we know in part, and we prophesy in part, but when that which is

perfect is come, then that which is in part shall be done away' (1 Cor.

This is balanced by the words that form the heading of this study,

'Through a glass darkly', thus:

A

We know in part.

B

When that which is perfect is come.

C

The partial understanding of a child.

D

When I became a man.

C

The enigmatic view by means of a mirror.

D

Then face to face.

A

Now I know in part.

B

Then shall I know even as I am known.

Even in that great chapter which deals specifically with the

resurrection, the apostle reminds his readers that there are some features

related to their blessed hope that cannot at the present time be explained:

'But some man will say, How are the dead raised up?

and with what body

do they come'?

and his answer is:

'Thou fool, that which thou sowest is not quickened, except it die ...

God giveth it a body as it hath pleased Him' (1 Cor. 15:35 -38).

While his statements in the first Epistle bear mainly upon the wisdom of man,

and the philosophy of the Greek in particular, the second Epistle reveals