And if any man think that he knows any thing, he knows nothing yet as he ought to know.
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EXPOSITORY (ENGLISH BIBLE)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.Romans 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. Paul's 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.
knoweth—The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware (1Co 8:1) means.
as he ought to know—experimentally and in the way of "love."
he knoweth nothing as he ought to know it. Knowledge is a talent not to be laid up in a napkin.
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.And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
EXEGETICAL (ORIGINAL LANGUAGES)1 Corinthians 8:2-3. Loveless knowledge is ruinous (1 Corinthians 8:1 b); more than that, it is self-stultifying. The contrasted hypotheses—εἴ τις δοκεῖ ἐγνωκέναι τι (= δοκεῖ σοφὸς εἶναι, 1 Corinthians 3:18) and εἴ τις ἀγαπᾷ τὸν Θεόν—define the position of men who build upon their own mental acquirements, or who make love to God the basis of life. For emphatic δοκεῖ, cf. 1 Corinthians 3:18, 1 Corinthians 7:40; it implies an opinion, well- or ill-founded, and confidence in that opinion. The pf. ἐγνωκέναι signifies knowledge acquired (for which, therefore, one might claim credit), while the aors. ἔγνω and γνῶναι denote the acquisition of (right) knowledge, rendered impossible by self-conceit—“he has never yet learnt as he ought to do”. For τι—probably τὶ in this connexion, something emphatically, something great—cf. note on τὶ εἰδέναι, 1 Corinthians 2:2. The Enchiridion of Epictetus supplies a parl to 1 Corinthians 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.
 parallel.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. 1 Corinthians 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.1 Corinthians 8:2. Ἐιδέναι, that he knows) This has respect to the “we know,” 1 Corinthians 8:1; it differs from to be acquainted with.—τὶ, anything. Paul makes some small concession here; comp. the following clause.—οὒπω, not yet) like a novice.—καθὼς, as [in the way that]) namely in the way of love, [taught] by God.
 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, ἐγνωκέναι is the reading of ABD (A) G f (cognovisse). Εἰδέναι of Rec. Text is supported by Vulg. (scire) Cypr. Hil.—ED.Verse 2. - If any man think that he knoweth anything. Humility is the test of true knowledge, and love the inevitable factor in all Christian knowledge. The conceit of knowledge is usually the usurped self assertion of an imaginary infallibility. We only know "in part," and our knowledge, having at the best a purely relative value, is destined to vanish away (1 Corinthians 13:8). As he ought to know. True knowledge has in it an element of moral obligation, and saintliness is knowledge and supersedes the necessity for formal knowledge. Love is knowledge which has passed into heavenly wisdom. The student may say to the mystic, "All that you see I know;" but the mystic may retort," All that you know, I see."
Or, literally, has come to know. See on John 2:24; see on John 3:10; see on John 17:3. Showing in what sense knowledge was used in the previous clause: fancied knowledge; knowledge of divine things without love.
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