1 Corinthians 8:3Meaning & Commentary from the Church Fathers

Notice by how many arguments he cast down their pride. First, he showed that they were not the only ones who knew what they knew: "We all," he says, "have knowledge." Second, he showed that knowledge without love is harmful: "Knowledge," he says. "puffs up." Third, he showed that even when joined with love it is not full and perfect: "If anyone thinks," he says, "that he knows anything, he does not yet know as he ought to know."

Moreover, they have this knowledge not from themselves, but from God, Who gave it to them. For he did not say, "he has known God," but "he is known by Him." Again, this knowledge depends on love, which they do not have as much as needed. "But if anyone," he says, "loves God, he is known by Him."

"If anyone loves God, he is known by Him." Here the thought is suggested of the greatness of the person who loves God. The Master of the universe Himself knows him. The Russian reads: "But if anyone loves God, knowledge is given to him by Him." Love is a necessary condition for every kind of knowledge, especially of God, Who is Love itself. The person who loves God receives knowledge from Him and becomes capable of understanding and feeling the needs of his brothers.

Seeing that the more perfect did the same, they took part in those suppers and suffered great harm from it. They did not touch what was set before them with the disposition of the perfect. They touched it as food sacrificed to idols, and by this idolatrous worship was maintained. At the same time, the perfect themselves fell into no small sin, defiling themselves by demonic tables. These Corinthians, if one speaks abstractly and without relation to practice, had a correct view of idols. The Apostle fully agrees with it. He proclaims with great force the teaching of the one God, that there is no other God but One. He proclaims the unity of His Only-begotten Son, our Lord and Savior Jesus Christ, and the vanity of the so-called gods. Yet at the same time he teaches that this correct view of idols is not to be taken abstractly. In practical application, in eating what is sacrificed to idols, and in relation to others before whose eyes it is done, it becomes not only incorrect but unworthy of a Christian. Christians must consider the influence of their opinions and actions not only on themselves, but also on others. For Christians, the fundamental guiding principle of life must be not knowledge, but love. Knowledge often leads to pride and division, but love always leads to edification and strengthening. Christians must have love first toward God, and then toward men. Yet both forms of love are incompatible with eating what is sacrificed to idols. Therefore, if a man eats what is sacrificed to idols and thinks he acts according to knowledge, he is mistaken. He shows that he does not know the fundamental Christian law of love. In general, he lacks full knowledge, which depends on God and love for Him. In this teaching the Apostle Paul repeats the teaching of Jesus Christ Himself, Who says, “If anyone loves Me, he will keep My word” (Jn 14:23). He also stands very close to John the Theologian, who taught, “Everyone who loves is born of God and knows God. He who does not love has not known God, for God is love” (1 Jn 4:7-8). “Knowledge has need of love,” says St. John Chrysostom. “He who loves, as one who fulfills the chief of all commandments, can quickly acquire knowledge with the help of love, even if he has certain deficiencies. But he who has knowledge without love not only gains nothing, but often loses even what he has.” Blessed Theodoret, as if summing up the Apostle’s thoughts, writes: “We need much knowledge, and in the present life it is impossible to acquire perfect knowledge. Therefore let us love God, that we may be counted worthy of His providential care for us. This is what the Apostle expressed in the words, ‘He who loves God is known by Him.’ That is, he is counted worthy of His care.” Or, as Blessed Theophylact says, “He is made known to God and receives knowledge from Him. Though even then he possesses it imperfectly.” Dwelling on the Apostle’s well-known saying about the unity of the Godhead, our commentators chiefly concentrate on explaining the equal honor of the Father and the Son. Thus St. John Chrysostom says: “You will say that God, the Father, is called the one God. Therefore the name God does not belong to the Son. But see that the same is said of the Son, and the Son is called the one Lord. Yet we do not say that therefore the name Lord belongs to Him alone. Just as the Son’s being called the one Lord does not prevent the Father from being Lord, so the Father’s being called the one God does not prevent the Son from being God. And the same God as the Father.” The same is seen in the words, “through Whom are all things, and we through Him,” which refer to creation and salvation. “We are from God in two ways: by being and by faith. The same must be understood of Christ. Through Him the human race was brought from non-being into being, and from error to truth” (Chrysostom).

If he had said, "Whoever loves God knows what must be known, and knows as he ought," then this would fully answer and satisfy the expectation.

But he says, "Whoever loves God is known by Him," εγνωσται υπ αυτου.

In Russian it is translated, "to him knowledge is given by Him," but it is obvious that this does not correspond to the original. The Slavonic translation is the correct one.

What, then, does it mean to be known by God?

Since God knows all things, when it is said that someone is known by God, some special kind of knowledge must be understood here.

It is like someone who sees everything, but looks especially at one thing.

The Prophet says, "The Lord knows the way of the righteous." This means that He looks upon it with special attention, guards it, and especially cares for it.

This is clear from what follows: "but the way of the ungodly shall perish," as though abandoned without the Lord's attention.

In this way God also knows the one who loves Him. He knows him by caring for him especially, or, what is the same, by loving him.

The result is this: whoever loves God is known by Him, that is, he stands under His special care as one who belongs to Him and is loved by Him.

If the one who loves God lives in God, then God, by Whom the one who loves Him is beloved, dwells in him.

He who loves God abides in God, and God abides in him. Is this not what the Apostle wished to say?

We are accustomed to value knowledge far too highly. We think that the Apostle, having rebuked our knowledge, must point out the paths to it.

But the Apostle's whole concern is with life, not with knowledge.

Therefore, having rebuked knowledge, did he not have this in mind? Knowledge alone, without love, inflates, and moreover it does not exist in perfection.

Someone will ask: what then should be done, and where shall one take knowledge?

I will tell you this: abandon all cares about knowledge. Love God, and you will be loved by Him. That is all.

Here is your goal. There is nowhere further to go, and nothing greater to desire.

Blessed Theodoret writes: "We need much knowledge, and in the present life it is impossible to acquire perfect knowledge.

Therefore let us love God, that we may be made worthy of His providential care for us.

This is what the Apostle expressed in the words, 'Whoever loves God is known by Him,' that is, he is made worthy of His care.

So also blessed Moses said to the God of all: 'You have said to me, You have found grace before Me, and I know you above all'" (Ex 33:12-17).

Blessed Theophylact follows the same path and brings one also to knowledge: "This is what the Apostle says here: whoever loves his neighbor certainly loves God as well.

The one who loves God is known by Him, that is, he is made known to Him as His own, as one of His household.

Having become so closely known to God, he receives knowledge from Him, although even then he possesses it imperfectly.

Thus, even if you have knowledge, do not be exalted, for it is imperfect. And this imperfect knowledge is not yours, but God's gift.

Do you see how the Apostle humbles their arrogance?"