1 Corinthians 13:9

Translation
King James Version
For we know in part, and we prophesy in part.
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KJV (with Strong's)
For G1063 we know G1097 in G1537 part G3313, and G2532 we prophesy G4395 in G1537 part G3313.
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Complete Jewish Bible
For our knowledge is partial, and our prophecy partial;
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Berean Standard Bible
For we know in part and we prophesy in part,
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American Standard Version
For we know in part, and we prophesy in part;
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World English Bible Messianic
For we know in part, and we prophesy in part;
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Geneva Bible (1599)
For we knowe in part, and we prophecie in part.
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Young's Literal Translation
for in part we know, and in part we prophecy;
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See also
Colossians 2:2Colossians 2:3Ephesians 3:18Ephesians 3:191 Corinthians 13:121 Corinthians 2:91 Corinthians 8:2
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In the KJVVerse 28,675 of 31,102

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SUMMARY

The apostle Paul's declaration in 1 Corinthians 13:9 serves as a profound statement on the inherent limitations of human knowledge and divine revelation in the present age. Situated within his celebrated discourse on the supremacy of love, this verse underscores that even the most esteemed spiritual gifts, such as knowledge and prophecy, are incomplete and temporary, pointing toward a future state of perfect understanding and full revelation in God's presence. It establishes a crucial contrast between the partial nature of our current experience and the complete reality that awaits believers.

CONTEXT

  • Literary Context: This verse is a pivotal statement within the "love chapter," 1 Corinthians 13, which Paul strategically places between his discussions of spiritual gifts in 1 Corinthians 12 and 1 Corinthians 14. The Corinthian church was characterized by spiritual pride and division, largely fueled by a misguided emphasis on certain "showy" spiritual gifts like speaking in tongues and prophecy, often at the expense of unity and love. Paul begins 1 Corinthians 13 by asserting that even the most impressive gifts are worthless without love (1 Corinthians 13:1-3). He then defines the nature of love (1 Corinthians 13:4-7) before contrasting love's eternal endurance with the temporary nature of gifts like prophecy, tongues, and knowledge (1 Corinthians 13:8). 1 Corinthians 13:9 provides the rationale for the temporary nature of these gifts, explaining why they will cease: because they are inherently partial. This sets the stage for the ultimate cessation of these gifts when "that which is perfect is come" (1 Corinthians 13:10).
  • Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, a hub of trade, philosophy, and diverse religious practices, including various mystery cults. This environment fostered a competitive spirit, which unfortunately permeated the Christian community. The Corinthians were enamored with rhetoric, wisdom, and spiritual experiences that brought prestige. They likely viewed gifts like prophecy and knowledge as indicators of superior spiritual status, leading to boasting and disorder in their gatherings. Paul's letter addresses this directly, challenging their worldly values with the counter-cultural emphasis on humility, unity, and especially agape love. The concept of "knowing in part" would have resonated with Greek philosophical traditions that acknowledged the limits of human understanding, but Paul elevates it to a theological truth about divine revelation, contrasting it with a future, complete knowledge in God.
  • Key Themes: 1 Corinthians 13:9 significantly contributes to several overarching themes in 1 Corinthians and Pauline theology. Firstly, it highlights the superiority and permanence of love over all other spiritual gifts, which is the central argument of 1 Corinthians 13. Secondly, it underscores the eschatological hope of a future, perfect state of being, where our current partial knowledge will be superseded by full understanding. This theme is further developed in 1 Corinthians 13:10-12. Thirdly, it subtly promotes humility by reminding believers that their current spiritual insights, no matter how profound, are inherently limited. This directly counters the spiritual arrogance prevalent in the Corinthian church, as seen in Paul's earlier rebukes regarding their divisions and pride (1 Corinthians 1:10-17 and 1 Corinthians 4:6-7).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • For (Greek, gár, G1063): This primary particle serves to assign a reason, explanation, or intensification. Here, it introduces the logical basis for Paul's preceding statement in 1 Corinthians 13:8 that knowledge and prophecy will cease. It explains why these gifts are temporary: because they are inherently partial.
  • know (Greek, ginṓskō, G1097): This verb denotes to "know" in a broad sense, often implying experiential knowledge, perception, or understanding. In this context, it refers to the human capacity to apprehend divine truth and reality, whether through intellectual study, spiritual insight, or direct revelation. Paul emphasizes that even this divinely-assisted knowledge is currently incomplete.
  • part (Greek, méros, G3313): Derived from a root meaning "to get as a section or allotment," this noun signifies a division, share, or portion. The preposition "in" (Greek, ek, meaning "out of" or "from") preceding it emphasizes that our knowledge and prophecy proceed from or consist of only a fragment of the whole. It is not merely a lack of knowledge, but knowledge that is inherently fragmented and incomplete.
  • prophesy (Greek, prophēteúō, G4395): This verb means "to foretell events, divine, speak under inspiration, or exercise the prophetic office." In the New Testament, prophecy often involved speaking forth God's word, whether as inspired teaching, exhortation, comfort, or revelation, not exclusively predicting the future. Paul states that even this direct, divinely-inspired communication is also partial.

Verse Breakdown

  • "For we know in part": This clause explains that human knowledge, even when divinely enlightened or revealed, is inherently incomplete and fragmented in our present earthly existence. It acknowledges the finite capacity of human understanding to grasp the infinite depths of God's truth, His plans, and the full scope of reality. Our current perception is like seeing only a piece of a vast puzzle, not the whole picture.
  • "and we prophesy in part": Building on the previous clause, this parallel statement asserts that even prophetic utterances—divinely inspired declarations or revelations—are likewise partial. They convey specific aspects of God's will or truth but do not encompass the entirety of divine revelation. Prophecy offers glimpses, insights, and fragments of God's mind, serving a temporary purpose until a more complete and direct communion with God is realized.

Literary Devices

Paul employs Parallelism in this verse, repeating the structure "we [verb] in part" for both "know" and "prophesy." This rhetorical device emphasizes the shared characteristic of incompleteness for both intellectual understanding and inspired utterance. The use of Antithesis is also foundational to the broader argument of 1 Corinthians 13, as Paul contrasts the temporary and partial nature of spiritual gifts with the eternal and complete nature of love. While not explicitly stated in 1 Corinthians 13:9 itself, this verse lays the groundwork for the powerful antithesis presented in 1 Corinthians 13:10, where "that which is in part" will be "done away" when "that which is perfect is come." The phrase "in part" (Greek: ek merous) functions as a form of Merism, representing a fragment of a larger whole, thereby implying the existence of a complete, perfect knowledge and revelation that is yet to come.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Corinthians 13:9 is a cornerstone for understanding the temporary nature of certain spiritual gifts and the eschatological hope of full revelation. It underscores that our current spiritual experience, no matter how profound, is always preparatory and incomplete. This partiality is not a deficiency in God's revelation but a limitation inherent in our human capacity and the current fallen state of the world. It points forward to a time when the veil will be lifted, and we will experience God directly, knowing Him fully as we are fully known. This perspective fosters humility regarding our present understanding and cultivates a longing for the consummation of God's kingdom.

REFLECTION AND APPLICATION

1 Corinthians 13:9 offers profound lessons for believers today. It calls us to cultivate a posture of humility, recognizing that our understanding of God, His Word, and His ways is always finite in this life. This should guard us against spiritual arrogance, dogmatism, and the temptation to claim exhaustive knowledge. Instead, it encourages a lifelong pursuit of deeper truth, knowing that we are always learning and growing. Furthermore, it redirects our focus from temporary spiritual manifestations to the enduring and never-failing virtue of agape love. If knowledge and prophecy are partial and destined to cease, then love, which remains, must be our ultimate pursuit and the defining characteristic of our lives as followers of Christ. This verse also instills a hopeful anticipation for the future, when we will experience complete knowledge and direct communion with God, seeing Him "face to face" (1 Corinthians 13:12).

Questions for Reflection

  • How does the understanding that "we know in part" impact your approach to theological study or spiritual discussions?
  • In what ways might a recognition of our partial knowledge foster greater humility and unity within the church?
  • How does the temporary nature of spiritual gifts, contrasted with the enduring nature of love, influence your priorities as a believer?

FAQ

Does "we know in part" mean that the Bible is incomplete or insufficient?

Answer: No, "we know in part" in 1 Corinthians 13:9 does not imply that the Bible is incomplete or insufficient. The Bible, as inspired by God, is complete and sufficient for doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16-17). Paul's statement refers to the human capacity to fully grasp and experience divine truth, even when it is revealed. Our understanding, perception, and application of God's revelation are limited by our finite minds, our fallen nature, and the constraints of this present age. It's about our reception of truth, not the source of truth being incomplete. The Bible contains all that God deems necessary for us to know for salvation and godly living, but our comprehension of ultimate reality remains partial until we are with Him.

CHRIST-CENTERED FULFILLMENT

1 Corinthians 13:9 finds its ultimate fulfillment in the person and work of Jesus Christ. Our current partial knowledge and prophecy are but dim reflections of the perfect revelation found in Him, for He is the "fullness of the Godhead bodily" (Colossians 2:9). While we "know in part" now, Jesus is the complete and final Word of God, the one through whom God has "spoken unto us in these last days" (Hebrews 1:1-2). The "perfect" that is to come (1 Corinthians 13:10) is ultimately the full realization of God's kingdom and our direct, unhindered communion with Christ in glory. Our partial knowledge will be swallowed up in the perfect knowledge of beholding Him "face to face" (1 Corinthians 13:12), for in Him "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). He is the one who brings all things to completion, transforming our partial understanding into perfect knowledge in His glorious presence (Philippians 3:21).

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Commentary on 1 Corinthians 13 verses 8–13

Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,

I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see Co1 14:6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.

II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, Co1 13:9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.

III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (Co1 13:10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun - sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomēn, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, Jo1 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Psa 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.

IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (Co1 13:13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, Jo1 4:8, Jo1 4:16. And where God is to be seen as he is, and face to face, there charity is in its greatest height - there, and there only, will it be perfected.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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IrenaeusAD 202
Against Heresies Book II
And we, while upon the earth, as Paul also declares, "know in part, and prophesy in part.".
But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part".
For these are animal bodies, that is,
John ChrysostomAD 407
Homily on 1 Corinthians 34
"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."

It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these things.
Augustine of HippoAD 430
City of God 19.18
Our knowledge in this life remains imperfect, but it is reliable within its limits. Believers trust the witness of their senses, which are subservient to their intelligence. They may occasionally be deceived, but even so they are still better off than those who maintain that the senses can never be trusted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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