Exegetical and Hermeneutical Commentary of 1 Corinthians 8:2
And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know ] We have knowledge, certainly, but it is by no means perfect knowledge. Cf. ch. 1Co 13:12. And therefore let us not presume to act upon our imperfect knowledge, as though we were ‘as gods, knowing good and evil;’ but let us give a thought to the condition of our neighbour, with whom we are conjoined by ties so close.
Fuente: The Cambridge Bible for Schools and Colleges
And if any think … – The connection and the scope of this passage require us to understand this as designed to condemn that vain conceit of knowledge, or self-confidence, which would lead us to despise others, or to disregard their interests. If anyone is conceited of his knowledge, is so vain, and proud, and self-confident, that he is led to despise others, and to disregard their true interests, he has not yet learned the very first elements of true knowledge as he ought to learn them, True knowledge will make us humble, modest, and kind to others. It will not puff us up, and it will not lead us to overlook the real happiness of others. See Rom 11:25.
Any thing – Any matter pertaining to science, morals, philosophy, or religion. This is a general maxim pertaining to all pretenders to knowledge.
He knoweth nothing yet … – He has not known what is most necessary to be known on the subject; nor has he known the true use and design of knowledge, which is to edify and promote the happiness of others. If a man has not so learned anything as to make it contribute to the happiness of others, it is a proof that he has never learned the true design of the first elements of knowledge. Pauls design is to induce them to seek the welfare of their brethren. Knowledge, rightly applied, will promote the happiness of all. And it is true now as it was then, that if a man is a miser in knowledge as in wealth; if he lives to accumulate, never to impart; if he is filled with a vain conceit of his wisdom, and seeks not to benefit others by enlightening their ignorance, and guiding them in the way of truth, he has never learned the true use of science, any more than the man has of wealth who always hoards, never gives. It is valueless unless it is diffused, as the light of heaven would be valueless unless diffused all over the world, and the waters would be valueless if always preserved in lakes and reservoirs, and never diffused over hills and vales to refresh the earth.
Fuente: Albert Barnes’ Notes on the Bible
1Co 8:2
If any man think that he knoweth anything, he knoweth nothing yet as he ought to know.
Pride vitiates religious knowledge
St. Paul would teach those who placed a high estimate upon a philosophical comprehension of religious truth, and who therefore were liable to a spurious kind of knowledge, that if any one of them conceitedly imagined himself to comprehend the gospel mysteries, he was in reality utterly ignorant concerning them. Pride injures our religious knowledge as to–
I. Its quantity or extent. The apostle refers to that disposition which leads a man, when he has made some addition to his stock of knowledge, to stop and review it, and boast of it. These Corinthians were anxious to get the credit of superior insight into Christian doctrine, hence St. Paul says to them, If any man among you, &c. (1Co 3:18-20). Such a self-complacent spirit prevents a man from surveying and travelling over the whole field. It is like a traveller among the Alps, who, having ascended the first range of hills, and seeing the lower valleys, should think that he had exhausted Switzerland. The instant a Christian begins to dwell upon his knowledge of God, or of himself, with any degree of self-complacency, he creates an eddy in the flowing stream of his self-reflection, and whirls round instead of moving onward. And unless the volume of water starts once more, and gets out of this whirlpool; unless the Christian ceases to think of how much he knows, and to boast of it, he will never know any more than he now knows. And even the little knowledge, over which he has boasted, will be absorbed in the pride of the heart and disappear. But he who contemplates the character of God, e.g., with no side glances at himself, and bows down before it in reverence and awe, is carried forward from one vision to another. So with the knowledge of our own heart, of the atonement, &c.
II. Its quality, or depth. The moment the mind begins to compute the distance it has gone, it stops going. If, therefore, under the influence of pride it pauses to see how profound it has become, and to tell the world its success, it adopts a suicidal course. Suppose that a man fixes his attention upon some one sinful habit, and begins to see plainly its odiousness. The longer this process continues, the deeper and clearer is his view. Now suppose that his attention is diverted from his sin itself, to the consideration of the fact that he has been exploring it, his sense of the iniquity of his sin will begin to grow more shallow, and he will come up to the surface of his heart again, instead of penetrating to its recesses. The sin will not appear so odious to him; he will know nothing as he ought to know.
III. Its practicality. The great purpose of religions truth is, that we may be made better by it. We ought not to desire to know God except that we may become like Him. We ought not to make any scrutiny into our own sin except to get rid of it. When religious knowledge loses this practicality, it degenerates into mere speculation, and hardens the heart instead of melting it into sorrow and love. Mans first duty on obtaining some new view of Divine truth is to apply it. But nothing so interferes with this as pride or selfgratulation. Seest thou a man wise in his own conceit, there is more hope of a fool than of him. When a man feels himself destitute of knowledge, instruction can be imparted. But when he thinks that he comprehends the whole subject, the prospect of his becoming enlightened is hopeless. Conclusion: Spiritual pride–
1. Is the most subtle of sins. It is the sin of Satan. He fell from a purely intellectual temptation, and his wickedness was spiritual wickedness. In wrestling against it, we wrestle not against flesh and blood, &c. (Eph 6:12). When the believer proves to be on his guard against the more common and outward temptations of earth, then the arch-deceiver fills him with the conceit of holiness and of knowledge.
2. Especially requires the aid and influence of the Holy Ghost to overcome it. No spirit is a match for the subtlety of Satan but the Eternal Spirit. (Prof. Shedd.)
The pride of intellect
I. Its indications.
1. Assumption.
2. Dogmatism.
3. Contempt of the opinion of others.
II. Its rebuke. Human knowledge is–
1. Very limited.
2. Mixed with much error.
3. Morally defective. (J. Lyth, D. D.)
The modesty of true knowledge
The wisest men feel that they know nothing compared with what they are capable of knowing. I was struck with a remark that a man once made to me on this subject. To my mind he was a marvel of learning. He seemed thoroughly educated in every direction. As now there is not a tree in the forest which, if you tap it, will not run sap, so there was not a side on which you could touch him where his knowledge did not seem complete. I said to him one day, If I knew a tithe of what you know, I should think myself very fortunate. Said he, Henry, I seem to myself like a basket in which are being carried away the fragments of a hotel–a bit of this, the fag-end of that, and all sorts of things jumbled up together. I do not know anything except little fragmentary parts of this, that, and the other. (H. W. Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. He knoweth nothing yet, &c.] The person who acts in this rash, unfeeling way, from the general knowledge which he has of the vanity of idolatry and the liberty which the Gospel affords from Jewish rites, with all his knowledge does not know this, that though the first and greatest commandment says, Thou shalt love the Lord thy God with all thy heart, &c., yet the second is like unto it: Thou shalt love thy neighbour as thyself. He, then, that can torment his neighbour’s weak or tender conscience with his food or his conduct, does not love him as himself, and therefore knows nothing as he ought to know.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let it be in this or any other matter, if any man be proud of his knowledge, and be conceited that he knoweth enough, and needeth none to instruct him, he may indeed have a notion of things, but it will do him no good; a man ought to use his knowledge for the glory of God, and the edification of others. Let a man have never so large a notion of things, if he be not humble, if he useth not his knowledge to the honour of God and the advantage of others,
he knoweth nothing as he ought to know it. Knowledge is a talent not to be laid up in a napkin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Andomitted in the oldestmanuscripts The absence of the connecting particle gives anemphatical sententiousness to the style, suitable to the subject. Thefirst step to knowledge is to know our own ignorance. Without lovethere is only the appearance of knowledge.
knowethThe oldestmanuscripts read a Greek word implying personalexperimental acquaintance, not merely knowledge of a fact,which the Greek of “we know” or are aware(1Co 8:1) means.
as he ought toknowexperimentally and in the way of “love.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if any man think that he knows anything,…. Whoever has an opinion of himself, or is conceited with his own knowledge, and fancies that he knows more than he does; which is always the case of those that are elated with their knowledge, and treat others with contempt, and have no regard to their peace and edification:
he knoweth nothing yet as he ought to know; if he did, he would know this, that he ought to consult the peace, comfort, and edification of his brother; and therefore whatever knowledge he may fancy he has attained to, or whatever he may be capable of, and hereafter obtain, for the present he must be put down for a man that knows nothing as he should do; for he knows neither his duty to God nor man; if he knew the former, he would know the latter.
Fuente: John Gill’s Exposition of the Entire Bible
Puffeth up (). From (present indicative active). See on 4:6. Pride may be the result, not edification () which comes from love. Note article () with both and , making the contrast sharper. See on 1Th 5:11 for the verb , to build up. Love is the solution, not knowledge, in all social problems.
That he knoweth anything ( ). Perfect active infinitive in indirect discourse after (condition of first class with ). So “has acquired knowledge” (cf. 3:18), has gone to the bottom of the subject.
He knoweth not yet ( ). Second aorist active indicative, timeless aorist, summary (punctiliar) statement of his ignorance.
As he ought to know ( ). Second aorist active infinitive, ingressive aorist (come to know). Newton’s remark that he was only gathering pebbles on the shore of the ocean of truth is pertinent. The really learned man knows his ignorance of what lies beyond. Shallow knowledge is like the depth of the mud hole, not of the crystal spring.
Fuente: Robertson’s Word Pictures in the New Testament
That he knoweth anything [ ] . Or, literally, has come to know. See on Joh 2:24; Joh 3:10; Joh 17:3. Showing in what sense knowledge was used in the previous clause : fancied knowledge; knowledge of divine things without love.
Fuente: Vincent’s Word Studies in the New Testament
1) And if any man thinketh that he knoweth any thing. (ei tis dokei egnokenai ti) if anyone seems, thinks, or presumes to have known anything for himself – any expressed learning of Christian liberty was to respect avoidance of sanctioning idol worship. Act 15:26.
2) He knoweth nothing yet as he ought to know. (oupei egno kathos dei gnonai) Not yet, he knew, just as it becomes him to know. What attitude and discretion should Christians of the Lords churches take or exercise toward eating meats offered to idols, entering heathen temple areas to carry it out, or buying it in the market place for consumption? These are questions Paul proceeded to answer.
Fuente: Garner-Howes Baptist Commentary
2. And if any man thinketh That man thinketh that he knoweth something, who is delighted with the opinion that he entertains of his own knowledge, and despises others, as if he were far above them. For Paul does not here condemn knowledge, but that ambition and haughtiness which ungodly men contract in consequence of it. Otherwise he does not exhort us to be sceptical, so as to be always hesitating and hanging in doubt, and he does not approve of a false and counterfeit modesty, as if it were a good thing to think that we are ignorant of what we do know. That man, therefore, who thinketh that he knoweth something, or, in other words, who is insolent from an empty notion of his own knowledge, so that he prefers himself before others, and is self-conceited, he knoweth nothing yet as he ought to know For the beginning of all true knowledge is acquaintance with God, which produces in us humility and submission; nay more, it prostrates us entirely instead of elating us. But where pride is, there is ignorance of God (462) — a beautiful passage! Would to God that all knew it aright, so as properly to understand the rule of right knowledge!
(462) “ La regne ignorance et faute de cognoissance de Dieu;” — “There ignorance reigns, and deficiency in acquaintance with God.”
Fuente: Calvin’s Complete Commentary
(2) If any man think that he knoweth any thing . . . .There must be a moral as well as a merely intellectual element in knowledge if it is to be true knowledge. Without love to guide us in its use it is not an operative knowledge, and so does not fulfil the true end of knowledge.
It has been suggested (Stanley in loc) that not yet has here the force of not in the infirmities of their mortal state; but such an interpretation introduces altogether a new element of thought, to which there is no antithetical explanation in what follows.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Any man Destitute of this love, and with gnosis alone.
Nothing He that knows every thing with his brain, but nothing with his heart, fails of true wisdom. Satan is the model of intellect without love.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If any man thinks that he knows anything, he knows not yet as he ought to know, but if any man loves God, the same is known by him.’
This applies especially in our relationship to God. We may have a little knowledge in this respect, but it is nothing like what we ought to know. Whatever our knowledge of God it is small compared with the reality. Our views of God are tiny and dim compared with what He really is (1Co 13:11-12). So if we are puffed up about our knowledge of God we are foolish. Each of us has different grades of knowledge about God, but none of us knows God remotely fully. But if we truly love God then we can be sure that we are known by Him, chosen, accepted and blessed. So true love transcends knowledge and must be the first consideration (1Co 13:13). This applies to all that we know which if acted on causes problems for others. So knowing about God simply leaves us aware of how little we really know, but loving God, and revealing it in our behaviour towards others, indicates that God knows us, and what could be more wonderful than that?
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1964
PROPER ACCOMPANIMENTS OF KNOWLEDGE
1Co 8:2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
OF all the apostolic churches, not one abounded with such various and enormous evils as that of Corinth. To bring the people to a better mind was the continual labour of the Apostle; and a difficult task he found it: for, whilst some denied his authority, others justified the very evils which he endeavoured to correct. Hence, on different subjects, an appeal was made to him, that he might state his sentiments upon them fully, and lay down rules for their future conduct.
The eating of meats offered to idols was a ground of much contention among them. They all, to a certain degree, were agreed on this, that an idol was nothing in the world; and that the circumstance of meat having been offered to an idol could not defile the meat itself, or render it unfit for food. But there were some who thought, that by eating such meat they should, in some respect, be partakers in the idolatry of those who had offered it to their idols. Those who saw their liberty in relation to this matter felt proud of their superior discernment; and, for the purpose of displaying their superiority to such antiquated prejudices, would actually go into the very temples of the idols, and eat with the idolaters themselves. This, as might be well expected, gave great offence to their weaker brethren, and proved a stumbling-block to many; who were induced, by this example, to pursue the same line of conduct, whilst yet they doubted the lawfulness of it in the sight of God; and thus were led to the commission of damning sin by the unhallowed boldness of their own brethren [Note: ver. 711.]. The Apostle marked the precise line of distinction which ought to be observed in this matter. The eating of meat offered to idols was allowable; since neither the act, nor an abstinence from it, would make them either better or worse in the sight of God. But the eating of it in an idols temple was decidedly wrong; since it did, in fact, both sanction idolatry, and involve them in a participation of it [Note: 1Co 10:18-22.]. But the eating of it at all, in the presence of one who doubted the lawfulness of it, was wrong; because it put a stumbling-block in the way of a weak brother, and tempted him to violate the dictates of his less-enlightened conscience. The Apostle acknowledges that the general sentiment respecting the vanity of idols was right; but still declares, that if any person thought his knowledge so decisive that it needed not to be under the regulation and controul of love, it was a clear proof that, as yet, he knew nothing as he ought to know.
Now, though this subject is not of any great interest to Christians in general, I conceive it to be of very great importance to Churches, where there is any considerable profession of religion; and especially to Churches wherein there are, as at Corinth, a number of persons who need to have the lines of demarcation drawn between Christian liberty and Christian duty.
I will proceed, then, to set before you,
I.
The defects usually attendant on knowledge
We must not take the Apostles words in too strict a sense, as though a person must be unconscious of any proficiency in knowledge: it is not possible for one who has studied a subject thoroughly to imagine himself as ignorant of it as he was before he turned his attention to it, or as another person who has never spent one hour in the contemplation of it. It is not possible for a philosopher to suppose himself on a level with a peasant in point of intellectual attainment. The very idea is altogether repugnant to reason and common sense: and, therefore, we must be careful not to put on the Apostles words a construction which would involve such an absurdity as that.
But knowledge, through the corruption of our fallen nature, is attended with many and great defects. It is but too frequently accompanied with, yea, and too often generates in its possessors,
1.
Conceit
[To speak of knowledge generally, would draw us too far from our subject. It is of knowledge as connected with religion that we are called to treat: and perhaps it is in that precise view that its attendant evils are most fully seen. For it is not attained by great labour, like other knowledge. There is a key to that, which is not to be found in relation to any other branch of knowledge whatever; a key which will open a way to all its richest stores, and without which its stores are inaccessible to mortal man: and that key is a broken and contrite spirit. Now, as this key may be in the possession of a poor unlettered man, whilst a man of learning and research has not found it, the poor man may have his mind enriched with stores to which his more learned neighbour is an utter stranger: and therefore it must not be thought strange, if, in an uncultivated mind, it should generate somewhat of conceit. The possessor of that key has a consciousness that God has revealed to him, a babe, what he has hid from the wise and prudent; and therefore feels himself, in that respect, superior to his less-enlightened, though more learned, neighbour: and if he be somewhat elated with a superiority which nothing else could give him, we may lament it, but we cannot altogether wonder at it. But this conceit is frequently carried beyond the objects of mere spiritual discernment, and leads persons to think that they have a like superiority in reference to all things connected with religion: and here they greatly err; for the things which come within the sphere of spiritual discernment are few; such as, the depth of our fall, the necessity of a Saviour, the beauty of holiness, and our entire dependence on the influences of the Holy Spirit for the production of every good work within us: but the things connected with these are infinite; and, for a just view of them, we must be indebted to much deep learning and critical research. And it is an evil, a very great evil, when religious people, because their eyes have been opened, and they can say, Whereas I was blind, I now see, imagine that they can see what is really beyond the sphere of their observation.]
2.
Dogmatism
[Wherever there is conceit, there will be a proportionate degree of readiness to dictate to others. Men, conceiving themselves to be right, will of course conclude all others to be wrong; and will lay down the law with as much confidence as if they were infallible. Persons of every different communion will do this: the Papist and the Protestant, the Churchman and Dissenter, the various classes of Dissenters, all are alike assured that they themselves are right, and that all who differ from them are wrong. Nor is it only in the forms of Church government that they will express this confidence, but also in relation to the doctrines of our holy religion; every one being ready to make articles of faith for his neighbours, as well as for himself, and to exclude from the pale of his Church all who cannot pronounce his Shibboleth. In truth, this has been the source of almost all the divisions that are to be found in the Church of God. It is this species of dictation which has driven from the Popish Church millions of holy men: and I am not sure that the Church of England also would not have done better, if she had left on neutral grouud all which has no direct bearing on the spiritual welfare of her communicants. The Apostle complains of those at Corinth who insisted on points, which, if complied with, rendered men no better, or, if neglected, rendered them no worse. And had his spirit been more generally prevalent amongst every denomination of Christians, there would have been more real unity amongst them than all the acts of uniformity in the world, and all the rules of every distinct body, ever did, or could, produce.]
3.
Contemptuousness
[This is nearly allied with the former. The next step to the believing that others are blind in comparison of ourselves, is, to despise them for their want of just discernment. Hence religious professors often speak of those who maintain different sentiments from themselves, as ignorant and carnal. With what contempt will a Calvinist regard an Arminian brother, as having no insight into Divine truth; whilst an Arminian will ascribe to his Calvinistic brother every sentiment that is degrading to God, or discouraging to man. Those of their own party are wise: but all others are fools and blind. How much of this leaven was there in the Corinthian Church! and how much is there of it in the present day! How many are fond of vain jangling, desiring to be teachers, though they understand not what they say, nor whereof they affirm, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmises, and perverse disputings [Note: 1Ti 1:6-7; 1Ti 6:4.]! Whereas the one rule of conduct to a Christian should be this: We that are strong ought to bear the infirmities of the weak, and not to please ourselves [Note: Rom 15:1.]. In truth, I scarcely know whether ignorance itself be not preferable to knowledge so absurd: for ignorance is destructive to ourselves only; whereas a contemptuous spirit of dictation is injurious to the whole Church. But this I know, at all events, that if a man think himself to be something when he is nothing, he deceiveth himself [Note: Gal 6:3.]; and that true wisdom is, to esteem others better and wiser than ourselves [Note: Php 2:3.].]
But let me turn from this painful subject, to mark,
II.
The qualities with which our knowledge should be imbued
Knowledge is doubtless a most signal blessing, if it be accompanied with those dispositions which will turn it to good account. It should in every instance be blended,
1.
With humility
[The effect of knowledge should always be, to shew us how little we know. In every science under heaven we can advance but a little way: after a few steps, we are wholly out of our depth. And, if this be the case with respect to sciences which admit of demonstration, how much more must it be so in reference to religion, where we know nothing but by revelation! Look at the philosophers of Greece and Rome, and see how little they knew, either of God or man. The most unlearned person who has been instructed in the knowledge of the Gospel has juster views of God, and of man, than all the wise men of antiquity put together. Yet what does the most exalted Christian know, either of the one or the other? Of God we have no positive knowledge at all: our knowledge of him is altogether negative. We know that He is not a material being; and therefore we call him a Spirit: but we know no more what a Spirit is, than we did the hour that we were born. We assign to him certain perfections: but what those perfections are in themselves, or how they are exercised, we know scarcely any thing: we only know that he is not weak,not unwise, not unjust, not unmerciful, and so on: but, if we should attempt to declare what he is, we should only darken counsel by words without knowledge. Of man, too, how little is known! Self-knowledge is exceeding rare: and the person in whom it exists in the highest degree will be the most ready to acknowledge the truth of that observation, The heart is deceitful above all things, and desperately wicked: who can know it? In a word, If any man would be truly wise, he must become a fool, that he may be wise [Note: 1Co 3:18.].]
2.
Diffidence
[Where such a multitude of opinions prevail on all subjects, who is he that shall claim an exemption from error? Who will venture to say, All others are wrong, and I am right? Doubtless there are some truths of which, in a general riew, we may be confident; because they are revealed so plainly in the word of God, that they cannot be misapprehended; and because we have the witness of them in our own souls. But when we come to enter into particulars, we soon find ourselves involved in difficulties that are insurmountable, if not in absolute contradictions. Let us try this in reference to any point whatever; and we shall have evidence enough of our ignorance, even in the things that we are best acquainted with: nay, we shall find, on many occasions, reason to alter our opinions, and, on fuller information, to adopt those which we had before rejected. We should be careful, therefore, so to embrace sentiments, as to hold ourselves still open to conviction; and so to maintain opinions, as to admit that others may be possessed of truth as well as we.]
3.
Consideration
[There may be much knowledge, where there is but little wisdom. Knowledge may be superficial and crude; though, I confess, in that state it scarcely deserves the name of knowledge. It ought to be matured by a large and comprehensive view of things, under all the variety of circumstances in which they can occur: for, without such an attention to circumstances our very knowledge may be foolishness, and our light no better than darkness. We know that we are to observe every ordinance that God has enjoined: but if the calls of mercy be heard, they must supersede even the plainest ordinance that is of a ritual nature. In the chapter before us, as in the Epistle to the Romans also [Note: Romans 14.], the want of consideration was that which was particularly blamed in those who ate the meat which had been offered to idols. Had they done it in secret, there had been no harm: but, when they did it in the presence of a weak brother, they shewed a grievous want of consideration, to discern the expediency or inexpediency of their conduct. It is right to declare the Gospel without fear: but it is not right to cast pearls before swine. In every thing, therefore, of a practical nature, we should so attend to every minute circumstance of time and place, as to keep clear of offence to any, and to prevent our good from being evil spoken of [Note: Rom 14:16.].]
4.
Love
[Without this, all knowledge is vain. Of what value was the knowledge of those Corinthians, who would display it at the expense of the souls of their own brethren, whom they led into sin! Many who preach the Gospel are particularly faulty in this respect. They mind only what they are able to declare, without ever considering what their hearers are able to receive. A man, coming into a sick chamber, would not at once cast a flood of light upon the eyes of the patient, when he was scarcely able to endure the glimmering of a taper: love would keep him from so injurious an act: and the same heavenly principle should operate universally in the exercise of our knowledge: we should put a veil over our faces, if men be unable to behold the splendour of our communications; or, in other words, we should give milk to babes, and strong meat to those only who are capable of digesting it. In reference to the point before us, St. Paul shews us the proper office of love in these things: If meat make my brother to offend, I will eat no meat while the world standeth, lest I make my brother to offend [Note: ver. 13.].]
In order to a due improvement of this subject, let us cultivate,
1.
Docility of mind
[In this especially are we to resemble little children [Note: Mat 18:3.]. Divine truth is manifestly beyond our comprehension; and we must receive it simply on the authority of God. It is in this way that we attain even human knowledge. What does a child know of grammar? but, from acquiescing in the instructions given him, he comes to find that all those things which once appeared to him so dark and unintelligible have a real foundation in language itself, and that we could not communicate ideas upon any abstract subject without them. Much more, therefore, must Divine knowledge be so received. We do not comprehend any thing fully at the first: but from receiving implicitly Gods declarations, respecting our fall in Adam, our recovery by Christ, and all the other wonders of redeeming love, we shall at last attain an internal evidence that things both are so, and must be so. The proper frame of mind for all of us is, that of the Centurion and his friends: Now we are all here present before God, to hear all things that are commanded thee of God [Note: Act 10:33.]. If we come to God poor and hungry, we shall be filled with good things: but if we come rich and full, we shall surely be sent empty away [Note: Luk 1:53.]. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.]
2.
Moderation of sentiment
[We must guard against running to extremes; or so embracing any subject, as to be unwilling to weigh what is to be said against it. I do not mean by this, that we should run into scepticism, or involve ourselves in controversy; but that we should so hold our own sentiments, as to conceive that others who differ from us may have a measure of truth on their side as well as we. We should doubtless form our own opinions on all things that come fairly before us: but we should concede the same liberty to others; and be as willing that others should walk according to the dictates of their consciences, as we of ours. Had this disposition reigned in the apostolic Churches, how happily might those of different sentiments have lived together! But the weak would judge the strong; and the strong would despise the weak [Note: Rom 14:2-3.]. Had each made due allowance for the other, God had been honoured, and peace preserved.]
3.
Tenderness of deportment
[Lovely is that rule which the Apostle has laid down, in his Epistle to the Romans; Him that is weak in the faith, receive you; but not to doubtful disputations [Note: Rom 14:1.]. How happy would it be, if this rule were more generally observed! But the evil is, that almost every one is ready to insist on his own peculiarities, and to make them a ground of controversy and division. Surely it were far better to live under the influence of love; and to leave matters of minor consideration to the judgment of every individual. Doubtless, about things of primary and vital importance, we must both maintain our own opinions, and inculcate them on others, with a holy zeal; according as it is written, Ye should contend earnestly for the faith that was once delivered to the saints [Note: Jude, ver. 3.]. But even in this we should be careful always to speak the truth in love; and be studious only to win the souls of men, and not to proselyte them to a party. We may have all the knowledge of men or angels; but it will profit us nothing if it be not under the influence of love [Note: 1Co 13:1-2]. Knowledge may puff us up; but it is charity alone that edifieth [Note: ver. 1.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
Ver. 2. If any man think ] This is one thing I know, that I know nothing, said Socrates. Neither know I this yet, that I know nothing, saith another. Though I know myself ignorant of many things (saith a third), yet I dare boldly profess with Origen, Ignorantiam meam non ignore, I am not ignorant that I am ignorant. The greatest part of our knowledge is but the least part of our ignorance. And yet how apt are we to think we know all that is knowable: as in Alcibiades’ army all would be leaders, none learners. Epicurus said, that he was the first man that ever discovered truth, and yet in many things he was more blind than a beetle. (Aug. de Civ. Dei, 16.) Aratus the astrologer vaunted, that he had counted the stars and written of them all. Hoc ego primus vidi, I first saw this, said Zabarel. And Laurentius Valla boasted, that there was no logic worthy to be read but this, which therefore he called, Logicam Laurentinam. Joseph Scaliger is for his human learning called by one Daemonium et miraculum hominis naturae, a matchless man. But surely it had been happy for him to have been ignorant of this one thing, that he knew so much. He might, by his skill in languages, have much advanced the literary republic, had he not so much admired himself, and more seriously affected to seem witty than ponderous. Wine is good, when it goes to the heart to cheer it; but when it fumes all up into the head, it maketh it giddy: so doth knowledge. Nestorius the heretic bragged that he alone understood the Scriptures; and that, till his time, all the world was benighted. He afterwards fell into horrid blasphemy, and died in banishment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2, 3. ] The general deductions, (1) from a profession of knowledge , and (2) from the presence of love , in a man: expressed sententiously and without connecting particles, more, as Meyer observes, after the manner of St. John in his Epistles.
On the text, see var. readd.
The case supposed is the only one which can occur where love is absent and conceit present: a man can then only think he knows , no real knowledge being accessible without humility and love. Such a man knows not yet, as he ought to know : has had no real practice in the art of knowing.
But if a man loves God (which is the highest and noblest kind of love, the source of brotherly love, 1Jn 5:2 ), this man (and not the wise in his own conceit) is known by Him . The explanation of this latter somewhat difficult expression is to be found in ref. Gal., , . So that here we may fairly assume that he chooses the expression in preference to that which would have been , had any object of knowledge but the Supreme been treated of, the natural one , viz. . We cannot be said to know God, in any full sense (as here) of the word to know . But those who become acquainted with God by love, are known by Him : are the especial objects of the divine Knowledge , their being is pervaded by the Spirit of God, and the wisdom of God is shed abroad in them. So in ref. 2 Tim., . See also Psa 1:6 . “Cognitionem passivam sequitur cognitio activa c. xiii. 12. Egregia metalepsis: cognitus est, adeoque cognovit.” Bengel. does not seem, any more than in Psa 1:6 ; Psa 37:18 , for which the LXX have , to signify to approve , any further than personal knowledge of an intimate kind necessarily involves approval.
Fuente: Henry Alford’s Greek Testament
1Co 8:2-3 . Loveless knowledge is ruinous (1Co 8:1 b ); more than that, it is self-stultifying . The contrasted hypotheses (= , 1Co 3:18 ) and define the position of men who build upon their own mental acquirements, or who make love to God the basis of life. For emphatic , cf. 1Co 3:18 , 1Co 7:40 ; it implies an opinion, well- or ill-founded, and confidence in that opinion. The pf. signifies knowledge acquired (for which, therefore, one might claim credit), while the aors. and denote the acquisition of (right) knowledge , rendered impossible by self-conceit “he has never yet learnt as he ought to do”. For probably in this connexion, something emphatically, something great cf. note on , 1Co 2:2 . The Enchiridion of Epictetus supplies a parl [1227] to 1Co 8:2 : “Prefer to seem to know nothing; and if to any thou shouldst seem to be somebody, distrust thyself”; similarly Socrates, in Plato’s Apology , 23.
[1227] parallel.
Fuente: The Expositors Greek Testament by Robertson
if App-118.
any man . . . any thing. Greek. tis. App-123.
knoweth. App-132. with texts.
nothing yet = not yet any thing. Greek. oudepo oudeis. A double negative. The texts read single negative.
Fuente: Companion Bible Notes, Appendices and Graphics
2, 3.] The general deductions, (1) from a profession of knowledge, and (2) from the presence of love, in a man:-expressed sententiously and without connecting particles, more, as Meyer observes, after the manner of St. John in his Epistles.
On the text, see var. readd.
The case supposed is the only one which can occur where love is absent and conceit present: a man can then only think he knows,-no real knowledge being accessible without humility and love. Such a man knows not yet, as he ought to know: has had no real practice in the art of knowing.
But if a man loves God (which is the highest and noblest kind of love, the source of brotherly love, 1Jn 5:2), this man (and not the wise in his own conceit) is known by Him. The explanation of this latter somewhat difficult expression is to be found in ref. Gal., , . So that here we may fairly assume that he chooses the expression in preference to that which would have been, had any object of knowledge but the Supreme been treated of, the natural one, viz. . We cannot be said to know God, in any full sense (as here) of the word to know. But those who become acquainted with God by love, are known by Him: are the especial objects of the divine Knowledge,-their being is pervaded by the Spirit of God, and the wisdom of God is shed abroad in them. So in ref. 2 Tim., . See also Psa 1:6. Cognitionem passivam sequitur cognitio activa c. xiii. 12. Egregia metalepsis: cognitus est, adeoque cognovit. Bengel. does not seem, any more than in Psa 1:6; Psa 37:18, for which the LXX have , to signify to approve, any further than personal knowledge of an intimate kind necessarily involves approval.
Fuente: The Greek Testament
1Co 8:2. , that he knows) This has respect to the we know, 1Co 8:1; it differs from to be acquainted with.[63]-, anything. Paul makes some small concession here; comp. the following clause.-, not yet) like a novice.-, as [in the way that]) namely in the way of love, [taught] by God.
[63] The Latin synonyms are scire and cognoscere. Scire, to know, to be skilful in, chiefly applied to things; cognoscere, to know, to become acquainted with persons or things formerly unknown; however, is the reading of ABD (A) G f (cognovisse). of Rec. Text is supported by Vulg. (scire) Cypr. Hil.-ED.
Fuente: Gnomon of the New Testament
1Co 8:2
1Co 8:2
If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;-One confident in his own wisdom or knowledge to guide him knows nothing in a loving, helpful way. He does not know anything in its relation to other truths, to man, and to God. The Holy Spirit says: For seeing that in the wisdom of God the world through its wisdom knew not God, it was Gods good pleasure through the foolishness of the preaching to save them that believe. (1Co 1:21). This knowledge helps a man and leads him to look to the good of others, as well as his own good. Knowledge that stops short of this is selfish, and selfishness brings leanness and poverty of spirit.
Fuente: Old and New Testaments Restoration Commentary
if: Pro 26:12, Pro 30:2-4, Rom 11:25, Gal 6:3, 1Ti 1:5-7, 1Ti 6:3, 1Ti 6:4
Reciprocal: 2Sa 14:20 – to know Job 13:2 – General Pro 3:5 – and Pro 11:2 – but Pro 14:6 – scorner Luk 8:18 – seemeth to have Act 8:31 – How Act 18:26 – expounded Rom 2:18 – knowest Rom 2:19 – art confident Rom 12:16 – Be not 1Co 3:18 – If 1Co 8:1 – touching 1Co 8:10 – which hast 1Co 10:12 – General 1Co 13:9 – General 1Co 14:37 – any 2Co 8:7 – knowledge
Fuente: The Treasury of Scripture Knowledge
1Co 8:2. These better informed brethren were correct theoretically, yet their boasted knowledge had caused them to be ignorant of what was more important, namely, the proper attitude toward the others.
Fuente: Combined Bible Commentary
1Co 8:2. If any man thinketh that he knoweth anything, he knoweth not yet as he ought to knowhas not got upon the right track in his search after knowledge, for what inflates its possessor cannot be true knowledge: all knowledge worthy of the name begets such a consciousness of remaining ignorance as effectually checks self-sufficiency.
Fuente: A Popular Commentary on the New Testament
That is, “if a man have ever so much knowledge, yet if it be not accompanied with charity and humility, if he improve not his knowledge to the glory of God, and the good of others, he knows nothing to any saving purpose, as he ought to know.”
Learn, That Christians should by no means content themselves with an empty speculative knowledge, but labour to know as they ought to know.
Observe farther, The apostle says, He that thinketh that he knoweth any thing, that is, he that is conceited of his own knowledge, that thinks of it with insolency and pride, and speaks of it with affectation and vain-glory; he who is thus conceited of his own knowledge, knows not himself, yea, he knows nothing as he ought to know.
Learn hence, That it becomes us to have very humble thoughts of ourselves, and of our own knowledge, how much soever we really know: that man’s wisdom is but conceit, who is only wise in his own conceit.
Fuente: Expository Notes with Practical Observations on the New Testament
If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know [for humility precedes true knowledge];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1Co 8:2. Further superiority of love.
Thinks that he knows; expounds puffs up. This thought is a natural result of knowledge not counterbalanced by love.
Knows anything: thinks that what he knows is something of intrinsic value.
Learnt it: viz. the anything he thinks he knows. All knowledge which does not teach us that even the highest knowledge cannot of itself bless, is defective even as knowledge. Yet we must needs know: for salvation and spiritual life come through the intelligence; Joh 8:32; Joh 17:3. But the knowledge we need is so thorough that it reveals its own powerlessness of itself to save.
Fuente: Beet’s Commentary on Selected Books of the New Testament
Paul warned that if anyone thinks he or she has fully mastered any subject he or she can count on the fact that he or she has not. The reason for this is that there is always more to any subject than any one person ever appreciates. There is always another facet to it, another point of view that one has not considered when examining it, or more information about it.
This person’s knowledge is deficient in another sense. His attitude toward his knowledge is wrong. He arrogantly and unrealistically claims to have exhausted his subject rather than humbly realizing that he has not done so. To think one has fully mastered any subject is the height of arrogance. Paul said what he did here to humble some of his readers. Some claimed that since there are no such things as idols it was perfectly obvious what the Christian’s relation to eating meat in an idol’s temple should be.
"True gnosis ["knowledge"] consists not in the accumulation of so much data, nor even in the correctness of one’s theology, but in the fact that one has learned to live in love toward all." [Note: Fee, The First . . ., p. 368.]
"The distinction which it seems that these rather cumbersome clauses seek to express is between, on the one hand, the collection of pieces of information (gnosis) about God, and, on the other, the state of being personally, and rightly, related to him." [Note: Barrett, p. 190.]
"A famous preacher used to say, ’Some Christians grow; others just swell.’" [Note: Wiersbe, 1:595.]