On the basis of the Greek text, Paul’s words can be understood in two ways: either a person confident in his knowledge does not really know anything, or all the knowledge of such an expert, whatever and however much he may know, is worth nothing compared with the true knowledge of which he has no idea. In essence, here the apostle returns again to...
On the basis of the Greek text, Paul’s words can be understood in two ways: either a person confident in his knowledge does not really know anything, or all the knowledge of such an expert, whatever and however much he may know, is worth nothing compared with the true knowledge of which he has no idea. In essence, here the apostle returns again to the theme of poverty that he has already touched on more than once in his letter to the Christians of Corinth. He also returns to the theme of “foolishness for Christ’s sake,” or, more precisely, to what this world considers foolishness when it looks at Christians and their life. For the poverty of which Paul speaks after Jesus Himself, and of which one of Israel’s great prophets, Isaiah of Jerusalem, had spoken centuries before Christ came, presupposes a corresponding attitude not only toward property or social status, but also toward knowledge, religiosity, piety, and even one’s own ascetic “achievements.”
For God’s poor person, none of these things has independent value, including knowledge: not only theoretical and speculative knowledge, but even mystical experience, which at first glance reveals far more than any speculation. God’s poor person understands perfectly well that all these things in themselves, including knowledge and even mystical experience, do not bring him closer to God. To be in God’s presence is the one thing in spiritual life that has meaning and significance, and it does not depend on the human being. A person can only ask for such nearness and strive toward it, but he cannot attain it or earn it by his own powers in such a way that it would belong to him by right or by merit.
And if that is so, then any human knowledge as such is worth nothing; and the person who thinks that he knows something, first, does not understand what is chief and real in spiritual life, and second, is mistaken by taking for real what is not real. The second, as a rule, follows from the first. This is the spiritual delusion of which the apostle reminds us, considering it quite dangerous: for it creates the illusion of spiritual life and a spiritual path where in fact there is neither the one nor the other.
8
8:1 Now concerning the next question you proposed. Allof us have knowledge - A gentle reproof of their self - conceit.Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.
8:2 If any man think he knoweth any thing - Aright, unless so far he is taught by God. He knoweth nothing yet as he ought to know - Seeing there is no true knowledge without divine love.
8:3 He is known - That is, approved, by him. Psa 1:6.
8:4 We know that an idol is nothing - A mere nominal god, having no divinity, virtue, or power.
8:5 For though there be that are called gods - By the heathens both celestial, (as they style them,) terrestrial, and infernal deities.
8:6 Yet to us - Christians. There is but one God - This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed.From whom are all things - By creation, providence, and grace.And we for him - The end of all we are, have, and do. And one Lord - Equally the object of divine worship. By whom are all things - Created, sustained, and governed. And we by him - Have access to the Father, and all spiritual blessings.