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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 8:1–3.
The apostle comes here to the case of things that had been offered to idols, concerning which some of them sought satisfaction: a case that frequently occurred in that age of Christianity, when the church of Christ was among the heathen, and the Israel of God must live among the Canaanites. For the better understanding of it, it must be observed that it was a custom among the heathens to make feasts on their sacrifices, and not only to eat themselves, but invite their friends to partake with them. These were usually kept in the temple, where the sacrifice was offered (Co1 8:10), and, if any thing was left when the feast ended, it was usual to carry away a portion to their friends; what remained, after all, belonged to the priests, who sometimes sold it in the markets. See Co1 10:25. Nay, feasts, as Athenaeus informs us, were always accounted, among the heathen, sacred and religious things, so that they were wont to sacrifice before all their feasts; and it was accounted a very profane thing among them, athuta esthiein, to eat at their private tables any meat whereof they had not first sacrificed on such occasions. In this circumstance of things, while Christians lived among idolaters, had many relations and friends that were such, with whom they must keep up acquaintance and maintain good neighbourhood, and therefore have occasion to eat at their tables, what should they do if any thing that had been sacrificed should be set before them? What, if they should be invited to feast with them in their temples? It seems as if some of the Corinthians had imbibed an opinion that even this might be done, because they knew an idol was nothing in the world, Co1 8:4. The apostle seems to answer more directly to the case (ch. 10), and here to argue, upon supposition of their being right in this thought, against their abuse of their liberty to the prejudice of others; but he plainly condemns such liberty in ch. 10. The apostle introduces his discourse with some remarks about knowledge that seem to carry in them a censure of such pretences to knowledge as I have mentioned: We know, says the apostle, that we all have knowledge (Co1 8:1); as if he had said, "You who take such liberty are not the only knowing persons; we who abstain know as much as you of the vanity of idols, and that they are nothing; but we know too that the liberty you take is very culpable, and that even lawful liberty must be used with charity and not to the prejudice of weaker brethren." Knowledge puffeth up, but charity edifieth, Co1 8:1. Note, 1. The preference of charity to conceited knowledge. That is best which is fitted to do the greatest good. Knowledge, or at least a high conceit of it, is very apt to swell the mind, to fill it with wind, and so puff it up. This tends to no good to ourselves, but in many instances is much to the hurt of others. But true love, and tender regard to our brethren, will put us upon consulting their interest, and acting as may be for their edification. Observe, 2. That there is no evidence of ignorance more common than a conceit of knowledge: If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. He that knows most best understands his own ignorance, and the imperfection of human knowledge. He that imagines himself a knowing man, and is vain and conceited on this imagination, has reason to suspect that he knows nothing aright, nothing as he ought to know it. Note, It is one thing to know truth, and another to know it as we ought, so as duly to improve our knowledge. Much may be known when nothing is known to any good purpose, when neither ourselves nor others are the better for our knowledge. And those who think they know any thing, and grow fain hereupon, are of all men most likely to make no good use of their knowledge; neither themselves nor others are likely to be benefited by it. But, adds the apostle, if any man love God, the same is known of God. If any man love God, and is thereby influenced to love his neighbour, the same is known of God; that is, as some understand it, is made by him to know, is taught of God. Note, Those that love God are most likely to be taught of God, and be made by him to know as they ought. Some understand it thus: He shall be approved of God; he will accept him and have pleasure in him. Note, The charitable person is most likely to have God's favour. Those who love God, and for his sake love their brethren and seek their welfare, are likely to be beloved of God; and how much better is it to be approved of God than to have a vain opinion of ourselves!
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But if any man love God, the same," he doth not say, "knoweth Him," but, "is known of Him." For we have not known Him, but He hath known us. And therefore did Christ say, "Ye have not chosen Me, but I have chosen you." And Paul elsewhere, "Then shall I know fully, even as also I have been known."
Observe now, I pray, by what means he brings down their high-mindedness. First, he points out that not they alone knew the things which they knew; for "we all," he saith, "have knowledge." Next, that the thing itself was hurtful so long as it was without love; for "knowledge," saith he, "puffeth up." Thirdly, that even joined with love it is not complete nor perfect. "For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know," so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, "hath known God," but, "is known of Him." Again, that this very thing comes of love which they have not as they ought. For, "if any man," saith he, "love God, the same is known of Him."
Paul says: “If one loves God, one is known by him.” He certainly did not say “one knows God,” a dangerous presumption, but “he is known by God.” Elsewhere he remarks, “But now you know God,” and then immediately corrects himself: “or rather you are known by God.”
Once some brothers came to visit Antony, and Joseph was with them. Antony, wanting to test them, began to speak about holy Scripture. He asked the younger monks first the meaning of text after text, and each of them answered as well as he could. To each he said, ‘You have not yet found the right answer.’ Then he said to Joseph, ‘What do you think is the meaning of this word?’ He replied, ‘I don’t know.’ Antony said, ‘Indeed Joseph alone has found the true way, for he said he did not know.’
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Summary
First Corinthians 8:3 serves as a profound counterpoint to the Corinthian church's emphasis on intellectual knowledge, asserting that true spiritual standing and divine recognition are not rooted in what one knows about God, but in one's genuine, heartfelt love for God. This verse pivots the discussion from human understanding, which can lead to pride, to the supreme importance of an intimate, relational devotion to God, highlighting that those who truly love Him are intimately acknowledged and approved by Him.
Context
Literary Context
This verse is strategically placed within Paul's broader discussion in 1 Corinthians 8 concerning the consumption of meat sacrificed to idols. The chapter opens with the declaration, "Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth" (1 Corinthians 8:1). Paul is addressing a faction within the Corinthian church that might have been boasting in their intellectual freedom and knowledge, believing that since idols are nothing, eating idol meat was inconsequential. Verse 3 directly challenges this self-assured intellectualism by shifting the focus from human knowledge to divine recognition, asserting that a loving relationship with God is paramount, far surpassing mere intellectual understanding. It sets the stage for Paul's subsequent admonitions about exercising Christian liberty with consideration for weaker believers, as seen in 1 Corinthians 8:9-13.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub, deeply steeped in pagan worship and philosophical thought. Temples dedicated to various deities, such as Aphrodite, Apollo, and Poseidon, were prominent, and the practice of sacrificing animals to idols was commonplace. Much of this meat was then sold in the market or consumed in temple feasts, posing a significant dilemma for early Christians. While some believers, particularly those with a background in Greek philosophy, might have intellectually dismissed idols as non-existent, others, especially those recently converted from paganism, might have struggled with conscience, fearing participation in idolatry. Paul's letter navigates this tension, not only addressing the specific issue of food but also the underlying cultural values that prioritized intellectual prowess and social status, urging the Corinthians to adopt a posture of love and humility over prideful knowledge.
Key Themes
First Corinthians 8:3 contributes significantly to several overarching themes in Paul's letter. Firstly, it underscores the supremacy of love over knowledge. While knowledge can be a source of pride and division, genuine love for God and neighbor is the foundation of true spiritual growth and unity, as Paul elaborates in 1 Corinthians 13. Secondly, the verse introduces the theme of divine recognition and intimate relationship. To be "known of him" by God is not merely an acknowledgment of existence but signifies a profound, covenantal, and approving relationship, far more valuable than any human accolade or intellectual achievement. This concept contrasts sharply with the "knowledge that puffs up" mentioned in 1 Corinthians 8:1, emphasizing that true spiritual wisdom is rooted in a right disposition of the heart towards God, rather than intellectual accumulation.
Exposition and Analysis
Key Word Analysis
This verb (G25) signifies a deep, unconditional, and self-sacrificial love, distinct from mere affection or friendship (phileo). When applied to loving God, it implies a commitment of the will, a devotion that prioritizes God above all else, and a desire to obey His commands. It is not merely an emotional state but an active, benevolent disposition.
The Greek verb (G1097) "to know" here carries a profound relational weight, especially when God is the subject. It implies more than intellectual acquaintance or omniscience; it denotes an intimate, personal, and approving knowledge, akin to the covenantal knowing found in the Old Testament. For God to "know" someone means He acknowledges them as His own, has a relationship with them, and approves of their walk.
This preposition (G5259) indicates agency or means. In the phrase "known of him," it signifies that God is the active agent in this knowing. It is God who initiates and possesses this intimate knowledge of the one who loves Him, underscoring His sovereignty and initiative in the relationship.
Verse Breakdown
"But if any man love God"
This clause sets the condition for the divine recognition that follows. The conjunction "But" (G1161, dé) introduces a contrast to the preceding discussion about knowledge. The focus shifts from human intellectual attainment to the profound spiritual act of loving God. This love (agapáō) is presented as the foundational characteristic of a true believer, emphasizing not just outward actions or intellectual assent, but an internal disposition of the heart.
"the same is known"
This is the consequence or outcome for the one who loves God. The phrase "the same" (G3778, hoûtos) refers directly back to "any man who loves God." The passive voice "is known" (G1097, ginṓskō) indicates that the action originates from an external agent, which is God Himself. This "knowing" is not merely God's omniscience (He knows everything), but a special, intimate, and affirming recognition of the individual as His own.
"of him"
This final phrase clarifies the agent of the knowing: God. The preposition "of" (G5259, hypó) signifies that this profound knowledge comes from God. It highlights God's initiative and active engagement in the relationship, emphasizing that the ultimate validation and security for a believer come not from human knowledge or status, but from being intimately known and acknowledged by the Creator.
Literary Devices
Paul employs Contrast as a primary literary device in this passage, implicitly setting the "knowledge that puffs up" (from 1 Corinthians 8:1) against the profound truth that "if any man love God, the same is known of him." This creates a stark distinction between human intellectual pride and divine relational intimacy. There is also a subtle Inversion or Theological Parallelism at play: instead of focusing on what we know about God, the verse pivots to what God knows about us. This reorients the reader's perspective from human achievement to divine grace and initiative. The phrase "known of him" also functions as a form of Metonymy, where the act of knowing stands for the deeper reality of a covenantal relationship, divine approval, and belonging.
Theological and Thematic Connections
First Corinthians 8:3 profoundly redefines spiritual standing, shifting the emphasis from human intellectual achievement to divine relational intimacy. It teaches that true spiritual value is not measured by the quantity of one's knowledge, which can often lead to arrogance, but by the quality of one's love for God. This "knowing" by God is not merely an intellectual awareness on His part, but a deep, personal, and affirming recognition, signifying a covenantal relationship where God acknowledges and approves of the one who loves Him. This divine recognition is far more valuable and enduring than any human boast or intellectual superiority, underscoring God's initiative in establishing and maintaining a relationship with His people.
Reflection and Application
This verse serves as a timeless and powerful reminder for believers across all generations. In a world that often values intellectual prowess, academic achievement, and public recognition, 1 Corinthians 8:3 reorients our priorities to what truly matters in God's eyes: a sincere and active love for Him. This love should manifest not as a mere sentiment, but as a transformative force that shapes our humility, our interactions with others, and our willingness to prioritize the well-being of our brothers and sisters over our own perceived rights or liberties. Cultivating a deep, authentic love for God is the most crucial pursuit, for it is through this love that we are truly recognized, embraced, and affirmed by the One who created us. It calls us to examine our hearts and ensure that our spiritual pursuits are rooted in genuine affection for God, rather than a desire for knowledge that might inflate our ego.
Questions for Reflection
FAQ
What is the difference between "knowing God" and "being known of God" as implied in this verse?
The distinction is crucial. "Knowing God" typically refers to our intellectual understanding of Him, our theological knowledge, or our personal experience of Him (e.g., John 17:3). While important, this knowledge can, as Paul warns in 1 Corinthians 8:1, "puff up" or lead to spiritual pride if not balanced with love. "Being known of God," on the other hand, emphasizes God's initiative and intimate, personal recognition of us. It's not about what we achieve or know, but about God's sovereign choice to acknowledge us as His own, to have a deep, covenantal relationship with us. This divine knowing implies approval, care, and belonging. As Paul writes in Galatians 4:9, "But now, after that ye have known God, or rather are known of God..." This highlights that God's knowing of us is the more profound and foundational reality, securing our identity and relationship with Him. It is akin to the shepherd who "knows" his sheep intimately (John 10:14), signifying a relationship of belonging and protection.
Christ-Centered Fulfillment
First Corinthians 8:3, with its emphasis on loving God and being known by Him, finds its ultimate fulfillment and clearest expression in Jesus Christ. Jesus perfectly embodied the love for God that Paul describes; His entire life was an act of perfect obedience and devotion to the Father, culminating in His sacrificial death on the cross (John 14:31). Moreover, it is through Christ that believers are truly "known of God." Before the foundation of the world, God "foreknew" those He would call and conform to the image of His Son (Romans 8:29). When we are "in Christ," we are adopted into God's family, and the Father knows us intimately as His beloved children, just as He knows His Son (John 17:23). Our ability to genuinely love God is itself a gift, empowered by the Holy Spirit, who pours God's love into our hearts (Romans 5:5). Thus, the divine recognition spoken of in this verse is ultimately mediated through our union with Christ, who is the beloved Son, perfectly known by the Father, and through whom we are brought into that same intimate, eternal knowledge (John 17:3).