“... Similar to §23b above, §110a combines passages from the FG and 1 Cor. The author appears to conflate passages in §110 to elucidate the connection between knowledge and freedom, slavery and love.24 ‘Knowledge’ of the truth (John 8:32a) is correlated with ‘knowledge’ (1 Cor 8:1a); the promise of freedom (John 8:32b) is correlated with being ‘arrogant’ (1 Cor 8:1b); ‘slavery’ is applied to ‘love’ (1 Cor 8:1c) and contrasted with the ‘slave of sin’ (John 8:34) so that those without ‘knowledge’ may obtain ‘freedom’ (John 8:32b). [...] The second unique feature of this interpretation is the comparison of a ‘slave of sin’ (John 8:34) with a ‘slave because of love.’ The contrast of the ‘slave of sin’ with a slave to something wholesome is not unique (Rom 6:16–18), but its contrast with love for others does appear to be a novel interpretation and application of John 8:32, 34.26 The initial parallel with John 8:32, 34 (77.15–19) is then joined with 1 Cor 8:1 by the catchword ‘knowledge’, and these three passages are used to interpret one another (77.22–24), which produces a unique exegesis that links knowledge of the truth and freedom with an exhortation to love others. Irenaeus condemns the Valentinian converts who become exceptionally arrogant because of their knowledge (Haer. 3.15.2), but the exhortation in the Gos. Phil. to use this knowledge and freedom to love others is not uncommon in Valentinian literature.27 ...”