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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. (1 Corinthians 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. Man's 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. (Ephesians 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.)

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KJV: And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

WEB: But if anyone thinks that he knows anything, he doesn't yet know as he ought to know.