Exegetical and Hermeneutical Commentary of 1 Corinthians 3:18
Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
18. let him become a fool, that he may be wise ] Let him account himself a fool, put himself on a level with the ignorant and unintellectual, set no store by his worldly knowledge or intellectual powers, for they are of no account before God. A child-like willingness to be taught is the first step toward the true wisdom.
Fuente: The Cambridge Bible for Schools and Colleges
Let no man deceive himself – The apostle here proceeds to make a practical application of the truths which he had stated, and to urge on them humility, and to endeavor to repress the broils and contentions into which they had fallen. Let no man be puffed up with a vain conceit of his own wisdom, for this had been the real cause of all the evils which they had experienced. Grotius renders this, See that you do not attribute too much to your wisdom and learning, by resting on it, and thus deceive your own selves. All human philosophy, says Grotius, that is repugnant to the gospel is but vain deceit – Probably there were many among them who would despise this admonition as coming from Paul, but he exhorts them to take care that they did not deceive themselves. We are taught here:
(1) The danger of self-deception – a danger that besets all on the subject of religion.
(2) The fact that false philosophy is the most fruitful source of self-deception in the business of religion. So it was among the Corinthians; and so it has been in all ages since.
If any man among you – Any teacher, whatever may be his rank or his confidence in his own abilities; or any private member of the church.
Seemeth to be wise – Seems to himself; or is thought to be, has the credit, or reputation of being wise. The word seems dokei implies this idea – if anyone seems, or is supposed to be a man of wisdom; if this is his reputation; and if he seeks that this should be his reputation among people. See instances of this construction in Bloomfield.
In this world – In this age, or world ( en to aion touto). There is considerable variety in the interpretation of this passage among critics. It may be taken either with the preceding or the following words. Origen, Cyprian, Beza, Grotius, Hammond, and Locke adopt the latter method, and understand it thus: If any man among you thinks himself to be wise, let him not hesitate to be a fool in the opinion of this age in order that he may be truly wise – But the interpretation conveyed in our translation, is probably the correct one. If any man has the reputation of wisdom among the people of this generation, and prides himself on it, etc. If he is esteemed wise in the sense in which the people of this world are, as a philosopher, a man of science, learning, etc.
Let him become a fool –
(1) Let him be willing to be regarded as a fool.
(2) Let him sincerely embrace this gospel, which will inevitably expose him to the charge of being a fool.
(3) Let all his earthly wisdom be esteemed in his own eyes as valueless and as folly in the great matters of salvation.
That he may be wise – That he may have true wisdom – that which is of God. It is implied here:
(1) That the wisdom of this world will not make a man truly wise.
(2) That a reputation for wisdom may contribute nothing to a mans true wisdom, but may stand in the way of it.
(3) That for such a man to embrace the gospel it is necessary that he should be willing to cast away dependence on his own wisdom, and come with the temper of a child to the Saviour.
(4) That to do this will expose him to the charge of folly, and the derision of those who are wise in their own conceit.
(5) That true wisdom is found only in that science which teaches people to live unto God, and to be prepared for death and for heaven – and that science is found only in the gospel.
Fuente: Albert Barnes’ Notes on the Bible
1Co 3:18-20
Let no man deceive himself.
If any man seemeth to he wise in this world, let him become a fool, that he may he wise.
How to avoid self-deception
I. The danger.
1. Is common.
2. Arises out of ignorance and self-conceit.
3. Leads to the most disastrous results.
II. How to avoid it.
1. Distrust yourself.
2. Distrust the wisdom of this world.
3. Be content to be thought a fool, that you may be enlightened with the wisdom that cometh from above. (J. Lyth, D. D.)
Self-deceit
We abhor the character of one who deceives us by fair promises m our ordinary intercourse with the world; but we are not equally prepared against those specious delusions which are cherished in our own breast. It will require all the aids of a power from above to detect the specious illusions which are interwoven with the history of man.
I. The general causes of self-deceit. Had human nature retained its original innocence the love of truth would have been its unvaried feature. But–we are fallen. The faculties of the mind are blinded by prejudice.
1. Hence the treachery of the heart is one of the first causes of self-deceit. The enemy in our own bosom deludes us into a secret approbation of our vices, and flatters us with the hope of eluding any future punishment, or of avoiding a rigorous investigation of our past lives.
2. Another cause of self-deceit is an inordinate love of pleasure. When we rather seek to be amused than to be improved, we can have no leisure for the scrutiny of thought or a proper inquiry into our own character and conduct.
3. Another fruitful source of self-deceit is thinking too highly of ourselves. Flattery blinds the eye of the judgment, and prevents our discovering the errors which we constantly indulge. We cry peace to our souls when there is no peace; and we dream of security amidst the most formidable enemies.
4. We are further exposed to the danger of self-deceit by making too light of sin. He who lessens the claims of virtue must be a stranger to the purifying influence of sanctifying grace–no error will so effectually delude us into a fatal indifference to our own security.
5. A conformity to the world in our manners, maxims, and pursuits, is another prolific source of self-deceit. This is not the school wherein we shall learn to obey the strictness of our holy religion. Outward appearances are more studied than inward piety in this region of gaiety, business, and perpetual delusion.
6. Again a levity of temper that precludes thought is another common occasion of self-deceit. The mind requires a discipline no less regular than the body.
7. Again, this fatal delusion may be often ascribed to ignorance of our fallen condition by nature and practice. Men who are unacquainted with the depravity of their own hearts and the depth of iniquity within, are not aware of the imposing forms which even their vices will assume.
8. Another way in which we deceive ourselves is in calling vices by the name of virtues. Thus the miser veils his avarice under the name of prudence.
9. Many are also deceiving themselves by mistaking a theoretical acquaintance with the doctrines of the gospel for the power of vital godliness.
II. The extreme danger of being lulled in a state of carnal security through the imposing influence of self-deceit. The principal evil is that whilst we are entertaining a high opinion of our own goodness, we are taking no pains to avoid the dangers which are coming on us. We are also apt to think every man our enemy who tells us the truth. In the hurry of business, or in a vortex of pleasure, we have no inclination to pause and consider the end of our ways. No dangers can be so great as those which we take no pains to avoid. They come on us in a way utterly unexpected. The danger of carnal security is great, because we are hereby led to neglect the remedy provided in the gospel. Man has too much at stake to trifle, securely, with his chief interest.
III. The best means to avoid the dangers of self-deceit, with the benefits attendant on a proper knowledge of ourselves.
1. The first step in this important business will be to maintain a holy jealousy over our own hearts. To avoid self-deceit we must beware of self-love, and be on our guard against the natural proneness of our deceitful hearts to excuse our errors and extenuate our vices. We must judge of our own conduct not by the partial opinion of our friends, but by the frequent declarations of our enemies. We must not merely compare our conduct with others, but reflect on what it ought to be when compared with what it is.
2. The benefits attendant on a proper knowledge of ourselves will be humility, under a consciousness of our guilt, and depravity; caution, under a due impression of our weakness; a constant attendance on the means of grace, from a view of the blessings annexed to them; and an anxious solicitude to have a well-grounded interest in Christ, from a thorough persuasion of the dangers that await us. (J. Grose, A. M.)
On deceiving ourselves
That men should deceive themselves, and still more, that they should use means for that purpose, we should believe to have been impossible were it not a fact of daily observation. Several causes lead to this irrational and dangerous practice. The first and most powerful is an inordinate love of ourselves. Pride also often lends its aid to our selfishness it inspires a contempt of other men and too high an opinion of our own rights. The desire to maintain our own esteem contributes to our self-deception. We have a desire of the approbation of our fellow-creatures, and feel mortified when this approbation is withdrawn. But to appear worthless in our own eyes deprives us not only of the pleasure of conscience, but inflicts the stings of remorse. Such mortifying sentiments must be banished, and our self-esteem in some way must be regained. Hence guilty men have recourse to the artifices of self-deceit. Let us guard against the influence of principles which lead to so fatal a conclusion. And for this purpose let us proceed to consider some of those cases in which self-deceit is most frequently practised.
I. The first of these to which I request your attention is that in which our sins are mingled with some apparent good. Whence, for example, is profusion called generosity, vanity and folly a high and liberal spirit? while, on the other hand, the most narrow selfishness is called prudence; avarice, frugality; the exclusive pursuit of gain, diligent and honest industry? Whence are fraud and low cunning sometimes boasted of as the achievement of superior talent; and crimes fitted only to inspire the deepest disgust are openly related in expectation of applause? Whence is it that restlessness and discontent are confounded with the desire of improvement–subtilty called depth–audacious and hasty decisions, clear and prompt judgments? Whence also do you find blind and intemperate zeal confounded with a supreme love of God; while, on the other hand, insensibility and indifference are honoured with the names of liberality and rational religion? Whence arise these and such-like dangerous perversions of judgment, but from that fatal self-deceit–that unfairness of mind and subserviency of the understanding and the conscience to our passions and indulgences which are so often to be seen in the judgments and conduct of men?
II. Another case in which self-deceit is apt to be practised is that in which we judge of those duties or indulgences, the proper bounds of which cannot be precisely defined. No duty is more obligatory upon Christians than the relief of persons in distress; but you cannot lay down, either for yourselves or others, the time, the occasion, and the extent in which that relief is in every case to be given. Here, then, is a wide field for a dishonest mind to indulge its propensities, and to deceive itself in the formation of its judgments. Similar observations may be made on the neglect of personal devotion. Are there not many who never employ a portion of their time in serious meditation or private prayer? Deeply engaged in the toils and pursuits of business, they find many excuses for their negligence. The fit season, they say, is frequently interrupted by unexpected occurrences. At length a habit of procrastination is formed. The proper season no longer reminds us of our sacred duties. The world now occupies our thoughts and our inclinations. A similar process of self-deception often takes place in reference to pursuits and indulgences which may be innocent in themselves, but which, in special circumstances, or when frequently repeated, become dangerous and guilty. Under this class may be ranked the undue pursuit of the amusements, and what are called the pleasures, of life. They may interfere with that time which belonged to important objects: they may produce such effects on your temper and state of mind as to unfit you for those special duties to which you are dedicated: or they may be unsuitable to your circumstances and condition in life; and may associate with you ideas and feelings which are injurious to your character and usefulness.
III. Men are specially liable to self-deceit in those cases where they are led to consider and estimate their own general character. It is of the highest importance that we form just notions of ourselves. This would save us from many unwise and ruinous undertakings, and from doing much injury both to ourselves and to our fellow-creatures. The knowledge of ourselves would also render us humble and mild in our intercourse with one another, modest in our judgments, diligent in the means of knowledge and improvement. But I pass from minor considerations to the higher concerns of the soul and our eternal well-being. The foundation of Christianity is laid in a just sense of our ignorance, sinfulness, and lost estate; and till this be in some degree known and felt, we cannot justly estimate the salvation of the gospel. How important, then, is it for us to guard against that self-deceit which conceals from us the knowledge of our own character, and prevents us from seeking reconciliation with God and rising to that holiness without which no man shall see the Lord. Behold a man retired into his closet with the professed design of considering his ways and inquiring into the nature of his character. How astonishing, then, is it to behold this same man using every means to defeat the object of his inquiry. By some sophistical argument he finds that his sins are not so bad nor so dangerous as they have been commonly represented; or he discovers that in the case of persons like him such sins are attended with many circumstances of palliation; they are young, and cannot be expected to have all the wisdom and virtue of age; or they are aged, and being long accustomed to such indulgences, it would be dangerous, perhaps death at their time of life, to reform: or they find that they are peculiarly exposed to temptation, from the nature of their occupations and the persons with whom they are obliged to associate; other men are not better than they, but only not so much exposed to temptation. They rise from their meditations more hardened and ignorant of themselves than before.
IV. Similar causes will lead men to deceive themselves in judging of their state of favour with God and their prospect of future happiness. We have seen the manner in which sinful men deceive themselves into false conceptions of their general character: they have only to carry their self-complacency one step farther, and to fix on some tests of an interest in Christ which are agreeable to their own inclinations, in order to persuade themselves that they are in a state of favour with God and secure of future happiness. How many, for example, satisfy themselves with a splendid profession! Another class of self-deceivers lull themselves into a fatal security by the general decency of their lives; while no action, pursuit, or plan, has ever proceeded from Christian principles. Did not the Pharisee whom our Lord contrasts with the humble publican thus deceive himself? But not to men professing some regard for religion is this self-deceit confined. Strange as it may seem, there are men utterly void of the Christian profession who assure themselves of heaven. Their vices have laid asleep their conscience. Their sense of good and evil is lost, and they see not the gulf which lies before them.
V. Let me beseech you, then, to guard against an evil so subthe, so dangerous, and to which we are so perpetually exposed. Watch, then, over yourselves; inquire often into the state of your principles and lives; and bring them to the test of the law and the testimony. Turn not away from the consideration of your errors and sins–bear to look at them as they are. Though to probe the wound may be painful, thus only can it be cured. But even in self-examination we are in danger of deceiving ourselves. Lay therefore your hearts before God. (S. MacGill, D.D.)
Human wisdom in opposition to the Divine
I. Human wisdom.
1. Is more seeming than real.
2. Is mixed with much of error.
3. Busies itself with matters of temporary importance.
4. Excludes those that are of higher moment, or else judges them by false standards;
II. To attain to Divine wisdom. A man must–
1. Acknowledge his own ignorance.
2. Become a fool in the eyes of the world.
3. Submit his reason to the teaching of Divine wisdom (J. Lyth, D. D.)
Worldly wisdom
The wisdom here referred to is what Paul calls elsewhere fleshly wisdom, the wisdom of the world, or of the age (1Co 1:20). It may be regarded as mere intellectual knowledge applied to secular and selfish ends, however vast and varied its attainments.
I. It is self-deluding. Let no man deceive himself. If any man among you seemeth to be wise in this world, &c. This worldly wisdom deceives a man, inasmuch as–
1. It leads him to overrate the value of his attainments. He imagines that this kind of knowledge, wisdom, is everything for a man. Hence the enthusiastic promotion of schools and colleges. But all such knowledge is of no value to man as man, and beyond his brief and uncertain earthly life.
2. It leads him to overrate his own importance. He is vainly puffed by his earthly mind (Col 2:18). Such a man imagines himself to be very great, he becomes a priggish pedant, he struts and stares and a that.
II. It is spiritually worthless. A man with this worldly wisdom must become a fool that he may be wise. Two things are here implied.
1. That with all his wisdom he is already really a fool, for he looks for happiness where it is not to be found. Happiness does not spring from a mans brain, but from his heart; not from his ideas, but from his affections.
2. He is a fool because he practically ignores the chief good, which is love for, resemblance to, and fellowship with God. Hence the wisdom of this world is foolishness with God. The most illustrious scholar, sage, orator, who is considered by himself and his contemporaries to be a man of wonderful wisdom, to the eye of God is a fool.
III. It is ultimately confounding. He taketh the wise in their own craftiness. It must confound a man sooner or later either–
1. Here in his conversion, or
2. Yonder in his retribution. (D. Thomas, D. D.)
Human wisdom a hindrance to the things of Christ
Now the holy and heavenly things of Christ may be reduced unto three heads. In all these you shall see a man with no more than the natural human wisdom to be the greatest adversary thereunto; yea, and the more parts, and the more wisdom he hath, the more indisposed he is to receive or believe supernatural truths. We must not understand to believe, but believe to understand.
I. Let us consider what an enemy to the doctrine delivered the fleshly, human wisdom of a man is. First, this human wisdom puffeth a man up with pride, that he will not entertain such Divine mysteries. And this swelling or puffing up is immediately contrary to an act of faith; for faith hath an obediential assent, namely, because God saith it, let my understanding cavil and argue never so plausibly. So that faith is a kind of mental martyrdom, it puts to death those lofty thoughts men naturally have. Secondly, human wisdom as it doth immediately oppose faith in its obediential assent, so also humility which is the instrumental grace to receive all the mysteries of Christ. Humility is not only a grace itself, but a vessel to receive other graces (Psa 25:9; Mat 11:25). The valleys they receive the drops of heaven, and are more fruitful than the mountains, though high but barren. So that human wisdom is as great an hindrance as humility is a furtherance. Thirdly, human conceited wisdom must needs hinder the entertainment of Christs truth, because it sets itself on the throne to be judge, and to determine truth or falsehood according to her own principles. It makes weights and a standard of its own, and will weigh even what God and the Scripture saith by its own self. It is true a mans reason or wisdom may be considered two ways
(1) As corrupt and darkened through original sin; and in this respect only we speak of it, as such an adversary to the mysteries of religion.
(2) As enlightened and sanctified by the Word and the Spirit of God. Now, in this latter respect, though it be not a judge, but is to be judged, yet it is an excellent instrument to faith. When faith had first laid its foundation, then reason is wonderful serviceable for the confirmation of Divine truths. Fourthly, human wisdom is such an opposite to heavenly truth, because of its subtilty to find out cavils and excogitate arguments against the truth. Lastly, the more wisdom and knowledge men have the more busy the devil is to make them on his side. The doctrine observed is, that human and earthly wisdom is a great enemy to the things of God.
II. The next thing in order is the manner of declaration and publication of it in the Scripture. And here we shall find worldly wisdom to be a great adversary; but I shall instance in one thing only about that, and that is, the simplicity and plainness of the style. That whereas there are two things that are exceeding apt to take with the world; the one with rational men, the other with affectionate men. The Scripture seemeth to be furnished with neither. For with rational men strong demonstrations and scientifical probations prevail exceedingly. Now, many times men of strong reason are no ways rhetorical, as the earth, where mines of gold are, is barren of grass and flowers. This the Scripture hath not, for that dictateth, not argueth, which is indeed most suitable to the Divine Scripture. Some, then, look for learned demonstrations; others are ravished with the sweet music of human rhetoric. It was the saying of an atheistical critic, that he esteemed one of Pindars odes before all Davids psalms. Thus you see, as it was with Christ Himself, many looked for an outward stately, pompous Messiah; and because He came not in that outward way He was a stumbling-block to many. First, for learned men who expect demonstration, consider, that it being the Word of the most High God, it is most decent and graceful that there should no other argument be used but authority. All scientifical demonstrations are far inferior to Divine authority. Secondly, while learned men seek for such rational demonstrations, let them take heed lest while they seek for reason they lose faith. There is greater reason to believe the Scripture than to assent to any demonstration. So that though faith be not reason, yet there is the greatest reason for faith. And for those who look for rhetorical flourishes and fanciful expressions let them consider. Some places of Scripture have strong and masculine eloquence; not indeed that light and meretricious habit of human oratory, but a grave, matron-like clothing: such is the prophecy of Isaiah and other places. If we have a jewel or precious pearl its own native lustre is better than any painting of it. So Divine matter the more plain and clear it is the more admirable it is. It is the matter, not the words that do convince and convert. Words may please the fancy, but it is matter that woundeth the heart.
III. The third remaineth, and that is, earthly wisdom is a great enemy to those spiritual and practical duties that God requireth of us. Practical godliness hath a great deal of seeming foolishness in the eyes of the world.
1. The whole doctrine of self-denial is a very foolish thing to carnal wisdom.
2. The duty of faith in relying upon Christ only, and renouncing our own righteousness, is the great gospel command, yet nothing is more foolish and absurd to human reason than this. All the philosophers thought of no other righteousness but that of works.
3. The duties of humility and meekness, especially forbearing of one another and loving our enemies, is esteemed high folly in worldly mens esteem. The heathens thought it a very justifiable thing to hate their enemies. (A. Burgess.)
Scripture wisdom excels speculative wisdom
Let us show wherein the faith of a Christian, commanded by the Scripture, doth far surpass all human knowledge and science which men by nature do glory in. First, faith doth surpass all human sciences in the dignity of the subject. The matter about which a Christians faith is exercised doth far transcend all that about which human knowledge doth exercise itself; for the highest that they could reach unto is only to the knowledge of natural effects produced by natural causes. And if any could prove these by the former, this they called a demonstration, though some men say no man ever yet gave a demonstration. So, then, all the excellent wisdom of the world hath been only to consider the nature of sublunary things; and if they did arise to consider of a God, the Maker of these, it was in a very uncertain, doubtful way. This is all our human wisdom can help us to, but now by faith we have the supernatural mysteries of salvation revealed unto us. The Scripture tells us of a God in Christ reconciling man to Himself; of mans original misery; of Christ the Mediator. Alas! how poor and contemptible are the highest notions even of Plato, though called Divine, when you come and read Paul! Secondly, faith differs from all their human science in respect of the excellency of the end; for the end of all Scripture wisdom is to bring us to eternal life (2Ti 3:15; Joh 20:31). There was never any human knowledge could teach a man to be eternally happy. Platos divinity and Aristotles morality, though they have the words of happiness anti have large discourses about it, yet wanted the thing itself. Thirdly, faith doth surpass all human knowledge in its certainty and infallibility; for the object of faith being Gods testimony and His Divine authority, it is as impossible for faith to be deceived as it is for God to lie. Hence it is called the full assurance of hope (Heb 10:22). And we believe, therefore we speak (2Co 4:13). How could the holy martyrs witness those Divine truths even to death, had they not been possessed with sure knowledge of them? Fourthly, faith doth more establish and quiet the heart of men than all human wisdom. Solomon observeth a vanity and vexation of spirit even in all human knowledge; but now faith doth satisfy the soul (Heb 11:1). Oh, the anxiety and perplexities that mere human knowledge hath cast men into! Lastly, the Christian faith is above all philosophical knowledge, because of the strong and mighty effects it hath to convert the heart and reform the life (Act 15:9). Never did human knowledge make such wonderful converts, and work so great a reformation as the Christian faith had done. In the next place, the moral or practical wisdom of the world cometh far short of Scripture wisdom; for–First, the most knowing men were ignorant of original sin, which yet is the fountain of our calamity. Secondly, all human wisdom and prudence knoweth not how to mortify and forsake sin upon true grounds, because they were ignorant of Gods Spirit. Thirdly, all earthly prudence cometh short of this wisdom, because it is circumscribed within the bounds of this world and this life. It looketh out no further, whereas the Scripture giveth directions for the world to come and for eternity. (A. Burgess.)
That true Christian wisdom is nothing but folly in the worlds account
I. For the things to be believed, there are these seeming follies–First, the very way of Christianity, that it is not a knowledge but believing. Secondly, the matter believed, that hath appeared a great folly to the wisdom of the world is, that God should be made man, that He should die–be crucified–and by this means work salvation for the poor sinner. Thirdly, the manner of propagating and spreading this faith through the whole world was very contemptible and foolish in the worlds account, though mighty powerful and confounding the wise things of the world.
II. The matter of a Christians hope, that also is very foolish. A man must be the worlds fool that doth part with all for this hope, even the resurrection of the dead to eternal glory.
III. The duties required by Christ, and all that practical way of godliness which He enjoineth, carrieth with it a great show of folly. First, Christ requireth of all His disciples to live contrary to the wicked ways of the world. Secondly, it is a folly in the world to be so fervent, zealous, and active in matters of religion. Thirdly, that part of Christianity seemeth a foolish thing, which presseth the life of faith and not of sense. Lastly, to acknowledge Christ and His ways, though to our outward undoing. This seemeth great folly. (A. Burgess.)
That only in the Church of God, or in Christianity is true wisdom
That, therefore, only true wisdom is in the Church of God appeareth several ways–First, here we have the only rule of wisdom which is the Scriptures; so that all people without this sit in darkness, and want the star to bring them to Christ or happiness. Secondly, only in the Church is true wisdom, because this cometh from God above and is by Divine infusion into us. Thirdly, in Christianity there is only true wisdom, because there is only true godliness (Pro 1:7). Fourthly, Christianity teacheth the true wisdom, because that only instructeth about the true and proper end of all our actions, which is happiness. How did the wise men of the world stagger up and down like giddy men in this point; or, like the blind Sodomites, went groping up and down for the door and could not find it. They knew not where or what blessedness was, And, in Christianity we have not only the true end propounded, but the right means also whereby we may attain it. For prudence lieth in the choosing of fit and conducible means to such an end; as in any art no man can by his art produce artificial operations without fit tools. Fifthly, by Christianity we are only taught to avoid that which causeth repentance and grief of mind after it is done. Oh, then, what happy wisdom is it so to live and so to do, that a man afterwards shall have no cause to roar out for the guilt upon him, that in the time of sickness and hour of death thou mayest not cry out, Oh, foolish and wretched man that I am! Oh, that I had been wiser, but now I fear it is too late! Sixthly, Christianity teacheth this wisdom, not so much to regard the present as to provide for the future, to remember our latter end, to provide for eternity. Seventhly, herein doth Christianity teach us true wisdom, because thereby we are enabled to improve the seasons and opportunities of grace. It is accounted a great piece of worldly wisdom to know the fit seasons of buying and selling. Eighthly, Christian wisdom is seen in caution and circumspection, to refuse all the snares and temptations of sin, and to find out all the devils methods and subtilties; for there are the depths of Satan and the devices of Satan, and sin hath its pleasant baits and charms. Ninthly, herein Christianity giveth wisdom, because it helps to conquer and overcome all unruly passions which, while they rage, bereave us of all wisdom. Lastly, it is excellent to instruct us to bear afflictions and how to abound. Only by that we can tell how to be rich and how to be poor. (A. Burgess.)
The folly of wisdom
I. Even truth or true knowledge becomes folly, if employed to accomplish an end for which it is not adapted. If a man attempts to make men holy or happy; if he undertakes to convert the world by mathematics, or metaphysics, or moral philosophy he is foolish, and his wisdom, as a means to that end, is folly. He must renounce all dependence on those means if he would accomplish that end.
II. Much that passes for wisdom among men is in itself, and not merely as a means to an end–foolishness. Both these ideas are evidently comprehended in the apostles statement. He means to say that human knowledge is entirely inadequate to save men, because that end can only be accomplished by the gospel. And he means also to brand as folly the speculations of men about the deep things of God. (C. Hodge, D. D.)
For the wisdom of this world is foolishness with God.—
The wisdom of this world
By this, so called by an Hebraism for worldly wisdom, is taken in Scripture for–
1. That sort of wisdom that consists in speculation called philosophy which, as Stoicism, Epicureanism, &c., was professed for the grand rule of life and certain guide to happiness. But its utter insufficiency is expressed in Col 2:8; 1Ti 6:20; 1Co 1:21. It is a wisdom making men accurately and laboriously ignorant of what they were most concerned to know.
2. The policy which consists in a certain dexterity or art of managing business for a mans secular advantage. This is the wisdom here intended in the text; namely, that practical cunning that shows itself in political matters, and has in it really the mystery of a trade or craft. So that God is said to take the wise in their own craftiness. Note–
I. Its rules or principles.
1. That a man must maintain a continued course of dissimulation and profess himself to be what he is not, and employ all the art and industry imaginable to make good the disguise. This dissimulation is the very groundwork of all worldly policy. In the language of the Scripture it is damnable hypocrisy; but of those who neither believe Scripture nor damnation it is voted wisdom. It is looked upon as weakness and unfitness for business for a man to be so open as really to think what he says, and when he makes any promise, to have the least intention of performing it.
2. That conscience and religion ought to lay no restraint upon men when it lies opposite to their interest. The great patron of this tribe, Machiavelli, laid down this for a master rule in his political scheme, That the show of religion was helpful to the politician, bat the reality of it hurtful and pernicious.
3. That a man ought to make himself, and not the public, the chief, if not the sole end of all his actions. He is to be his own centre and circumference too, and is not only not to love his neighbour as himself, but to account none for his neighbour but himself. The general interest of the nation is to be nothing to him, but only that portion of it that he either does or would possess. It is not the rain that waters the whole earth, but that which falls into his own cistern that must relieve him: not the common, but the enclosure that must make him rich. Let the public sink or swim, so long as he can hold up his head above water; let the ship be cast away, if he may but have the benefit of the wreck.
4. That in showing kindness, or doing favours, no respect at all is to be had to friendship, gratitude, or sense of honour; but that such favours are to be done only to the rich or potent, from whom a man may receive a further advantage, or to his enemies, from whom he may otherwise fear a mischief. Our politician having baffled his greater conscience must not be nonplussed with inferior obligations; and having leaped over such mountains, at length poorly lie down before a molehill; but he must add perfection to perfection; and being past grace, endeavour, ii need be, to be past shame too; and accordingly, he looks upon friendship, gratitude, and sense of honour, as terms of art to amuse and impose upon weak, undesigning minds.
II. The folly of these principles in relation to God. Foolishness, being properly a mans deviation from right reason in point of practice, must needs consist in–
1. His pitching upon such an end as is unsuitable to his condition. The wisdom of this world looks no farther than this world, and if it makes a man rich, potent, and honourable it has its ends and has done its utmost. But now that a man cannot rationally make these things his end will appear from these two considerations–
(1) That they reach not the measure of his duration or being; the perpetuity of which surviving this mortal state must needs render a man infinitely miserable and forlorn, if he has no other comforts but what he must leave behind him in this. For nothing can make a man happy, but that which shall last as long as he lasts. And all these enjoyments are much too short for an immortal soul to stretch itself upon, which shall persist in being, not only when profit, pleasure, and honour, but when time itself shall be no more.
(2) They fill not the measure of his desires. The foundation of all mans unhappiness here is the great disproportion between his enjoyments and his appetites. Let a man have never so much, he is still desiring something or other more. Alexander was much troubled that there were no more worlds for him to disturb; and, in this respect, every man living has a soul as great as Alexander; and put under the same circumstances would own the very same dissatisfactions. Now in spiritual natures, so much as there is of desire, so much there is also of capacity to receive. Man seems as boundless in his desires as God is in His being; and therefore nothing but God Himself can satisfy him. And then in all these worldly things that a man pursues with such eagerness, he finds not half the pleasure in the possession of them that he proposed to himself in the expectation.
2. His pitching upon means for the acquisition of these enjoyments, that are no ways fit to acquire them, and that upon a double account.
(1) That they are in themselves unable and insufficient for them. Let politicians contrive as accurately, and pursue as diligently as possible; yet still the success of all depends upon the favour of an overruling hand (Deu 8:18; 1Sa 2:30). And so upon full trial of all the courses that policy could either devise or practise, the most experienced masters of it have been often forced to sit down with that complaint of the disciples, We have toiled all night, and have caught nothing. For do we not sometimes see that traitors can be out of favour, and knaves be beggars, and lose their estates, and be stripped of their offices, as well as honester men?
(2) That they are frequently opposite to the accomplishment of such ends; nothing being more usual than for these unchristian fishers of men to be fatally caught in their own nets; for does not the text expressly say, that God taketh the wise in their own craftiness? Haman wanted nothing to complete his greatness but a gallows upon which to hang Mordecai; but it mattered not for whom he provided the gallows, when Providence designed the rope for him. (R. South, D. D.)
That all the admired wisdom of a mere worldly man is nothing but contemptible folly before God
The worlds wise man is Gods fool. I shall first begin with that active foolishness, demonstrating by several particulars, that all worldly wisdom is mere folly. First, that is abundantly seen in all that idolatry and superstition which the wisest of men are prone unto, and wherein they do greatly applaud themselves. Secondly, worldly wisdom is mere foolishness, because such men contrive and plot and think to accomplish all their counsels by their own strength and way. Now this is a very foolish thing, for the thoughts of a man are in some respect from man, but the ordering and disposing of all things is from God (Jer 10:23). Thirdly, all worldly wisdom is folly, because it is only attentive to get the good things of this world, and never looketh to the world to come. Give them the pleasures, the profits, the contents of this world, and they never regard the world to come. Oh, foolish men and unwise! Will thy wealth avail thee in the day of Gods wrath? Fourthly, they are actively foolish, because they are conceited of this wisdom and boast of it. Fifthly, it must needs be folly, because it is directly contrary unto God and His ways, which are only wise (Rom 8:7). Sixthly, all human and earthly wisdom is foolishness, because it makes a man a sad loser in the latter end. To pull off that mask or painting which is put upon the wisdom of the world. Is he not a fool that leaveth a treasure of gold for coals? Is not he a fool that forsaketh a fountain to go to a broken cistern? Is not he a fool that would be in great pomp and honour for one day to be a perpetual tormented slave for ever after? Yet thus foolish and unwise are all wicked men. Pray, then, for wisdom from above. You have heard that this worldly wisdom is foolishness actively. I shall now proceed to show its foolishness passively, such which God turneth to folly; so that there are no men whom God doth more set Himself against than such proud, worldly wise men. First, therefore, God makes this wisdom foolishness in a passive sense, in that He did not vouchsafe to use it as an instrument to propagate the gospel. Secondly, herein God makes it foolishness, that as He doth not use it for the enlargement of His gospel, so He taketh very few of such men to bestow on them spiritual and soul-saving graces. Thirdly, herein also God will make it appear to be folly, in that He takes the foolish things of the world and makes them confound the wise things. Fourthly, herein cloth God make the wisdom of the world foolishness, because all that wise men do is a vain work. They are not able to accomplish their ends, especially those which are to overthrow the kingdom of Christ and rooting out His Church and people. Fifthly, God makes the wisdom of the world foolishness, because what they work is not only a vain work but a deceitful work. So that the wisdom of man must needs be made great folly, when it shall be forced to bring about those things which it hates so much. Sixthly, herein the wisdom of the world is made foolishness, because it doth not only work a vain deceitful work but also a destructive one to itself; so that all the wisdom they have is only to destroy themselves. Thus, like fools, they run their swords in their own bowels. Seventhly, the wisdom of the world becometh foolishness, because God many times infatuateth and blasteth the parts and abilities of the wise men of the world. He takes away their understanding from them. That as we read of Nebuchadnezzar, God bereaved him of his wisdom and judgment so that he became like a beast. Eighthly, herein God doth also make their wisdom folly, because by their pride and haughtiness they undo themselves. God lets them prosper, and the wisdom of the world seemeth to flourish a great while, but it is that their destruction may be the greater. Use–
1. How vain a thing to trust in human policy and worldly wisdom.
2. To judge that wisdom which the wise God judgeth so. (A. Burgess.)
The wisdom of this world is–
I. Foolish, because–
1. Fallible.
2. Partial.
3. Shortsighted.
4. Often built on false premises.
5. The mere offspring of reason.
II. Vain. Often–
1. Exploded by time.
2. Exposed by revelation.
3. Overruled and confounded by Divine providence.
4. Fully dissipated by the light of eternity. (J. Lyth, D. D.)
The wisdom of the world
Wisdom is justly considered as the guide of conduct. If one shall mistake that for wisdom which at bottom is mere folly, such a mistake will pervert the first principles of conduct, and be perpetually misleading a man through the whole of life.
I. Let us consider the nature of that wisdom which is reprobated in the text as foolishness with God. It is styled the wisdom of this world; that is, the wisdom which is most current in this world. Its first and most noted distinction is, that its pursuits are confined entirely to the temporal advantages of the world. Spiritual blessings or moral improvements the man of this spirit rejects as a sort of airy unsubstantial enjoyments; he reckons the only solid goods, the possession of riches and power, together with the pleasures which opulent rank or station can procure. In pursuit of these favourite ends he is not in the least scrupulous as to his choice of means. If he prefer those which are the fairest, it is not because they are fair, but because they seem to him most likely to prove successful. He is sensible that it is for his interest to preserve decorums, and to stand well in the public opinion. He is, for the most part, composed in his manners and decent in his vices. Let me here remark in passing, that this character is less likely to be reformed than that of those men given to pleasure. With them vice breaks forth in occasional fits and starts; with the other, it grows up into a hardened and confirmed principle. In the midst of the gross irregularities of pleasure, circumstances often force remorse on the sinners mind. But the cool and temperate plan of iniquity on which the man of worldly wisdom proceeds allows the voice of conscience to be longer silent. The man of the world is always a man of selfish and contracted disposition. Friends, country, duty, honour, all disappear from his view, when his own interest is in question. The more thoroughly that the spirit of the world has taken possession of him the circle of his affections becomes always the narrower. Candour, openness, and simplicity of manners are ridiculed by the man of this description, as implying mere ignorance of the world. Art and address are the qualities on which he values himself. For the most part he would choose to supplant a rival by intrigue rather than to overcome him by fair opposition. Indeed, what men call policy and knowledge of the world is commonly no other thing than dissimulation and insincerity. I have dwelt the more fully on the delineation of this character that each of us might learn whether there be any feature in it that applies to himself. Let me now ask whether such a character as I have described be in any respect an amiable one? Is the man of the world–polished, and plausible, and courtly, as in his behaviour he may be–one whom you would choose for a companion and bosom-friend? Of what real value, then, let me ask, is that boasted wisdom of the world which can neither conciliate love, nor produce trust, nor command inward respect? At the same time, I admit that the man of the world may be a man of very considerable abilities. You see in this instance that the most distinguished human abilities, when they are separated from virtue and moral worth, lose their chief eminence and lustre, and are deprived of all valuable efficacy. They dwindle into despicable talents which have no power to ensure the respect of mankind. Having now considered the nature and effect of worldly wisdom with respect to men let us inquire–
II. How it stands with respect to God. It is said in the text to be foolishness with God. It is so in three respects.
1. It is contemptible in Gods sight. Pleased and satisfied as the wise man of the world may be with himself, and honoured as he may fancy himself to be by the multitude, let him be mortified with reflecting that, in the eye of Him who is the Supreme Judge of all worth, his character is mean and wretched. That which God declares Himself to love and honour is truth in the inward parts; the fair, sincere, and candid mind. But it is not only from the declarations of the Scripture, but from the whole course of Providence, that we learn the contempt in which God holds the wisdom of the world. Who were they on whom were conferred the highest marks of distinction which ever honoured man, He singled out to be the companions of Christ, the workers of miracles, the publishers of everlasting happiness to mankind? Were they the wise men of the world, the refined, and the political, who were employed as the instruments of God on this great occasion? No; He chose a few plain, simple, undesigning men. To this day God in the course of His Providence bestows those external advantages which the men of the world so earnestly pursue with apparent disregard of worldly wisdom. He allows no fixed connection to subsist between an artful, political conduct, and riches, reputation, or honours; He does not always give the race to the swift, nor the battle to the strong, nor riches to men of understanding; but, on the contrary, scatters the advantages of fortune with a promiscuous hand; and often allows them to be attained by the vilest and lowest of men, who neither by worldly wisdom, nor any other talent whatever, had the smallest title to deserve them.
2. The wisdom of the world is foolishness with God, because it is baffled by Him. Some triumphs He has occasionally allowed it to gain in order to carry on some special purpose that His Providence had in view. It is true that the justice of heaven is not, in the present state, fully manifested, by rendering to every man according to his deeds. But I believe it will be found by attentive observers that there are two cases in which, perhaps more than in any other, the Divine government has, throughout all ages, rendered itself apparent and sensible to men. These are humbling the high imaginations of the proud, and taking the wise in their own craftiness. As He will not permit any greatness to lift itself up against His power, so neither will He permit any art to prevail against His counsels. While the crafty project many a distant plan, and wind their way most cunningly, as they think, to success, how often does the Almighty, by means of some slight and seemingly contingent event, stop the wheel at once from farther motion, and leave them to the bitterness of humbling disappointment (Psa 2:4-5).
3. The wisdom of the world is foolishness with God; because, though it should be allowed by Providence to run, without disturbance, its fullest career, and to compass successfully whatever it had projected, yet it can produce nothing in the issue worthy of the pursuit of a truly wise man. It is a wisdom which over-reaches and counteracts itself; and instead of expected happiness ends in misery. If the existence of another world be admitted, can he be accounted wise who frames his conduct solely with a view to this world, and beyond it has nothing to look for but punishment? For what is the amount of all that this wise man hath gained, or can gain, after all the toil he has undergone, and all the sacrifices he has made in order to attain success? But how is all this success enjoyed? With a mind often ill at ease; with a character dubious at the best, suspected by the world in general, seen through by the judicious and discerning. For the man of the world flatters himself in vain, if he imagines that by the plausible appearances of his behaviour he can thoroughly conceal from the world what he is, and keep them ignorant of the hollow principles upon which he has acted. He finds himself embarrassed with cares and fears. He is sensible that by many he is envied and hated; and though surrounded by low flatterers is conscious that he is destitute of real friends. Compute now, O wise man, as thou art! what thou hast acquired by all thy selfish and intricate wisdom, by all thy refined and double conduct, thy dark and designing policy? Canst thou say that thy mind is satisfied with thy past tenour of conduct? Are thy days more cheerful and gay, or are thy nights more calm and free of care than those of the plain and upright man whom thou hast so often treated with scorn? From what has been said of the nature and the effects of worldly wisdom you will now judge how justly it is termed foolishness with God. Opposite to it stands the wisdom that is from above, which is described by an apostle as good, peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy (Jam 3:15; Jam 3:17). This, and this only, is that real wisdom which it is both our duty and our interest to cultivate. It carries every character of being far superior to the wisdom of the world. It is masculine and generous; it is magnanimous and brave; it is uniform and consistent. The wise man of the world is obliged to shape his course according to the changing occurrences of the world; he is unsteady and perplexed. But the wise man in Gods sight moves in a higher sphere. His integrity directs his course without perplexity or trouble. (H. Blair, D. D.)
Taketh the wise in their own craftiness.—
That God delights to take the earthly wise men of the world in their own craft
These spiders are hung in their own webs (see Isa 19:13). Now many ways doth God take the wise ones of the world. First, in dissipating their counsels that they cannot attain their ends. They attempt again and again, and are always repulsed. Secondly, God when He doth ruin them He doth it no other way but by their own wisdom, by their own craft. And this is the greatest conquest that can be, when God overcometh them by their own weapon, as it was said of Goliaths sword. None like that, because by that he cut off Goliaths head, whose sword it was. So there are no providences of God so glorious as those which make the very craft and wisdom wicked men have to bring about their confusion. Thirdly, He takes the wise men of the world so that they are entangled in their own counsels, and are brought to such snares that they cannot go forward or backward. There is no great wit without some mixture of madness. I might instance in more particulars, hut the next words will have the same occasion; I come to answer an objection. How is this true, you will say, that God taketh the wise in their craft? And doth not the experience of all ages, both in profane and sacred histories, show that earthly, crafty, and wicked policy hath accomplished many destructive things, and that to Gods own Church and people? All this must be granted, and yet the observation is true. First, this is many times done, and we, through our ignorance, take no notice thereof. Secondly, we limit God to time and places and persons; and so because He doth not at such a time, in such a way, as we think, therefore we are apt to think God hath forsaken the earth, and regards not what is done below. Thirdly, if God let worldly wisdom prevail and prosper awhile, it is that the overthrow and confusion of it may be greater. As Pharaoh was suffered to go into the sea, and the waters did not immediately overflow. Come we, then, to show the ground why God doth thus delight to infatuate and blast all earthly wisdom. First, it is that hereby His sovereignty and ruling power may be the more manifest. Secondly, God doth it hereby to vindicate His own glory and cause and name; for all the worldly wisdom that ever was, hath either mediately or immediately set against God.
1. How secure the people and Church of God may be.
2. Not to fear anything but God, for He is the only wise God. (A. Burgess.)
The Lord knoweth the thoughts of the wise, that they are vain.—
That the chiefest and best thoughts of the wisest men are vain
We may consider man in a threefold capacity.
1. Politics, as a political creature endued with civil wisdom, and so is part of a society, and thus his thoughts are vain.
2. Ethics, as he is to walk according to the rules of reason, which sound and rectified nature doth guide a man in, and thus he is vain.
3. Theology, as he is to look up to heaven, to obey God, and to aim at supernatural happiness. And in this sense especially he is a most vain, empty man; and to this the apostle relateth.
Let us consider in what sense the Scripture useth the word vain.
1. That is said to be vain which is empty and void of that worth and excellency which ought to be within. Thus a fool is called often a vain person because he is empty of that solid judgment and reason which ought to be in a man. Hence foolish persons are compared to empty straws that are blown up and down with every wind, because they have no weight in them.
2. That is said to be vanity which seemeth to have great happiness and content in it, but indeed it is the clean contrary. A vain thing is that which hath a goodly appearance, but inwardly hath no profit. Thus it is with the best and choicest thoughts and projects of the wisest men; they have a goodly lustre. You would think such wise men could not but be happy; their expectations are raised, but the issue doth deceive them.
3. Vanity in the Scripture is often applied to a lie. Every man speaks vanity to his neighbour, that is a lie (Psa 12:2). They are full of falsehood and dissimulation; there is no truth or sincerity in men, as David complaineth (Psa 12:1-8.).
4. Vanity is often in Scripture used for that which is unprofitable, without any benefit or success. Hence is that phrase, To labour in vain. Oh, this is a sad thing to consider, when thou art dying, I have lived in vain, laboured in vain, thought in vain, spoke in vain; I have no true good abiding by me of all that ever I did.
5. Vanity is often used for that which is unstable, uncertain, and fading. And thus the thoughts of wise men are vain, subject to changes, contradictions, and at last vanish into nothing.
6. They are vain because they work nothing but vain and absurd things. What do vain thoughts produce but vain words, vain gestures, vain attire and fashions, vain discourse in communication, vain opinions, and a vain worship. Out of the heart proceed evil thoughts (Mat 15:19). They are the first sparks that fly out of this forge, and from these vain thoughts cometh all the vanity that is in mens words, gestures, apparel, yea, and their religion.
Lastly, they are vain because they are wholly wicked. Use of instruction:
1. That God doth not only take notice of vain actions, but vain thoughts.
2. Are all our thoughts vain? Learn, then, Scripture wisdom, get Scripture thoughts. (A. Burgess.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. If any man among you seemeth to be wise] If any pretend or affect to be wise. This seems to refer to some individual in the Church of Corinth, who had been very troublesome to its peace and unity: probably Diotrephes (1Co 1:14 (note)) or some one of a similar spirit, who wished to have the pre-eminence, and thought himself wiser than seven men that could render a reason. Every Christian Church has less or more of these.
Let him become a fool] Let him divest himself of his worldly wisdom, and be contented to be called a fool, and esteemed one, that he may become wise unto salvation, by renouncing his own wisdom, and seeking that which comes from God. But probably the apostle refers to him who, pretending to great wisdom and information, taught doctrines contrary to the Gospel; endeavouring to show reasons for them, and to support his own opinions with arguments which he thought unanswerable. This man brought his worldly wisdom to bear against the doctrines of Christ; and probably through such teaching many of the scandalous things which the apostle reprehends among the Corinthians originated.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let not man deceive himself: there are some that, with their eloquence and flourishes of words, or with their philosophical notions and reasonings, {which, Col 2:8, the apostle calls vain deceit} or with their traditions after the rudiments of the world, ( as the apostle addeth in that place), would cheat and deceive your souls, under a pretence of making you wonderfully wise: the wisdom of the world is foolishness with God.
If any man among you seemeth to be wise in this world; if any of you seemeth unto others, or seemeth unto himself, that is, thinketh that he is endued with what the world calleth wisdom.
Let him become a fool, that he may be wise; if ever he would be truly wise, wise unto God, and to eternal life and salvation, let him be contented, by the wise men and philosophers of this world, to be looked upon as a fool; and let him be willing to deny himself in any notions or opinions of his own, which he hath taken up upon the credit of his natural reason and philosophical principles, which agree not with the Divine revelation, that so he may be truly and spiritually wise, truly understanding, savouring, and believing what God hath in his word revealed, and is alone able to make the man of God wise to salvation, thoroughly furnished unto every good work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. seemeththat is, is,and is regarded by himself and others.
wise in this worldwisein mere worldly wisdom (1Co 1:20).
let him become a foolbyreceiving the Gospel in its unworldly simplicity, and so becominga fool in the world’s sight [ALFORD].Let him no longer think himself wise, but seek the true wisdomfrom God, bringing his understanding into captivity to the obedienceof faith [ESTIUS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let no man deceive himself,…. With vain notions of serving God and religion, and of doing the churches good by his carnal and worldly wisdom, and with false hopes of escaping the vengeance of God for sowing the tares of error, heresy, and discord among his people.
If any man among you seemeth to be wise in this world; either a member of them, or a preacher among them, who thought himself wise in worldly wisdom; or was desirous to be thought so by others; or would be a truly wise man in this world, whilst he lives in it, and before he goes out of it:
let him become a fool that he may be wise; not that, properly speaking, folly is the way to wisdom; but that that man that would be wise in a spiritual sense, must first learn to know himself; must be convinced of, and acknowledge his own folly, embrace the Gospel of Christ, which is esteemed foolishness by the world; submit to the ordinances of Christ, which are despised by men; and take up the cross of Christ, and follow him, bear reproach and persecution for his sake, than which nothing is more ridiculous with carnal men: he must deny his worldly wisdom, his carnal and righteous self, and wholly rest and rely on Christ, and his righteousness, for eternal life and happiness, and so will he become truly wise unto salvation. The Jews p have a saying,
“that everyone , “that makes himself a fool”, for the words of the law, at the end, shall be exalted.”
p Raya Mehimua in Zohar in Numb. fol. 104. 2.
Fuente: John Gill’s Exposition of the Entire Bible
| Humility Prescribed. | A. D. 57. |
18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain.
Here he prescribes humility, and a modest opinion of themselves, for the remedy of the irregularities in the church of Corinth, the divisions and contests among them: “Let no man deceive himself, v. 18. Do not be led away from the truth and simplicity of the gospel by pretenders to science and eloquence, by a show of deep learning, or a flourish of words, by rabbis, orators, or philosophers.” Note, We are in great danger of deceiving ourselves when we have too high an opinion of human wisdom and arts; plain and pure Christianity will be likely to be despised by those who can suit their doctrines to the corrupt taste of their hearers, and set them off with fine language, or support them with a show of deep and strong reasoning. But he who seems to be wise must become a fool that he may be wise. He must be sensible of his own ignorance, and lament it; he must distrust his own understanding, and not lean on it. To have a high opinion of our wisdom is but to flatter ourselves, and self-flattery is the very next step to self-deceit. The way to true wisdom is to sink our opinion of our own to a due level, and be willing to be taught of God. He must become a fool who would be truly and thoroughly wise. The person who resigns his own understanding, that he may follow the instruction of God, is in the way to true and everlasting wisdom. The meek will he guide in judgment, the meek will he teach his way, Ps. xxv. 9. He that has a low opinion of his own knowledge and powers will submit to better information; such a person may be informed and improved by revelation: but the proud man, conceited of his own wisdom and understanding, will undertake to correct even divine wisdom itself, and prefer his own shallow reasonings to the revelations of infallible truth and wisdom. Note, We must abase ourselves before God if we would be either truly wise or good: For the wisdom of this world is foolishness with God, v. 19. The wisdom which worldly men esteem (policy, philosophy, oratory) is foolishness with God. It is so in a way of comparison with his wisdom. He chargeth his angels with folly (Job iv. 18), and much more the wisest among the children of men. His understanding is infinite, Ps. cxlvii. 5. There can be no more comparison between his wisdom and ours than between his power and being and ours. There is no common measure by which to compare finite and infinite. And much more is the wisdom of man foolishness with God when set in competition with his. How justly does he despise, how easily can he baffle and confound it! He taketh the wise in their own craftiness (Job v. 13), he catches them in their own nets, and entangles them in their own snares: he turns their most studies, plausible, and promising schemes against themselves, and ruins them by their own contrivance. Nay, He knows the thoughts of the wise, that they are vain (v. 20), that they are vanity, Ps. xciv. 11. Note, God has a perfect knowledge of the thoughts of men, the deepest thoughts of the wisest men, their most secret counsels and purposes: nothing is hidden from him, but all things are naked and bare before him, Heb. iv. 13. And he knows them to be vanity. The thoughts of the wisest men in the world have a great mixture of vanity, of weakness and folly, in them; and before God their wisest and best thoughts are very vanity, compared, I mean, with his thoughts of things. And should not all this teach us modesty, diffidence in ourselves, and a deference to the wisdom of God, make us thankful for his revelations, and willing to be taught of God, and not be led away by specious pretences to human wisdom and skill, from the simplicity of Christ, or a regard to his heavenly doctrine? Note, He who would be wise indeed must learn of God, and not set his own wisdom up in competition with God’s.
Fuente: Matthew Henry’s Whole Bible Commentary
Let no man deceive himself ( ). A warning that implied that some of them were guilty of doing it ( and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth.
Thinketh that he is wise ( ). Condition of first class and assumed to be true. Predicate nominative with the infinitive to agree with subject of (Robertson, Grammar, p. 1038). Paul claimed to be “wise” himself in verse 10 and he desires that the claimant to wisdom may become wise ( , purpose clause with and subjunctive) by becoming a fool ( , second aorist middle imperative of ) as this age looks at him. This false wisdom of the world (1Cor 1:18-20; 1Cor 1:23; 1Cor 2:14), this self-conceit, has led to strife and wrangling. Cut it out.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Let no man deceive himself.” (medeis heauton eksapatato) “Let no one deceive or delude Himself.” To be self deceived is the worst type of deception. The rich barn builder, the prodigal son, Judas Iscariot, and Ananias and Sapphira were self deceivers.
2) “If any man among you.” (ei tis en humin) “If anyone among you or in your midst.” This is an hypothetical, or suppositional approach – perhaps used to bring conviction to any among the Corinth church who had caused strife and contention, 1Co 3:4.
3) “Seemeth to be wise in this world,” (dokei sophos einai en to aioni touto) “should seem or appear a wise one (wise-acre) to be in this age.” Some posed as superior in wisdom and judgment to evaluate the greatest of preachers among Paul, Apollos, and Cephas, 1Co 1:12-13. Such was in conflict with the Word of our Lord, Mat 20:24-28.
4) “Let him become a fool.” (genestho moros) “Let him become a moron,” Treat the sower of strife as a moron, one who presumes to broadcast his wisdom as superior, but whose judgment is hastily given and has not developed above a twelve year old’s mental maturity.
5) “That he may be wise.” (Greek hina) In order that (purpose clause) (genetai sophos) “he may become wise.” Treat him as a would-be trouble-maker, a sower of discord, ignoring or turning away from his presumptuous mouthing, in order that he may recover from his moronity, stop his free-babbling, unsolicited advice. 2Ti 2:24; Pro 6:16.
Fuente: Garner-Howes Baptist Commentary
18. Let no man deceive himself Here he puts his finger upon the true sore, as the whole mischief originated in this — that they were wise in their own conceit. Hence he exhorts them not to deceive themselves with a false impression, by arrogating any wisdom to themselves — by which he means, that all are under a mistake, who depend upon their own judgment. Now, he addresses himself, in my opinion, to hearers as well as teachers. For the former discovered a partiality for those ambitious men, and lent an ear to them, (192) because they had too fastidious a taste, so that the simplicity of the gospel was insipid to their taste; while the latter aimed at nothing but show, that they might be in some estimation. He accordingly admonishes both to this effect — “Let no one rest satisfied with his own wisdom, but let him who thinketh himself to be wise, become a fool in this world, ” or, “ Let him who is distinguished in this world by reputation for wisdom, of his own accord empty himself, (193) and become a fool in his own estimation.”
Farther, in these words the Apostle does not require, that we should altogether renounce the wisdom that is implanted in us by nature, or acquired by long practice; but simply, that we subject it to the service of God, so as to have no wisdom but through his word. For this is what is meant by becoming a fool in this world, or in our own estimation — when we are prepared to give way to God, and embrace with fear and reverence everything that he teaches us, rather than follow what may appear to us plausible. (194)
The meaning of the clause in this world, is as though he had said — “According to the judgment or opinion of the world.” For the wisdom of the world is this — if we reckon ourselves sufficient of ourselves for taking counsel as to all matters (Psa 13:2) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other (195) — if we feel no need of the guidance of another, but are competent to govern ourselves. (196) He, therefore, on, the other hand, is a fool in this world, who, renouncing his own understanding, allows himself to be directed by the Lord, as if with his eyes shut — who, distrusting himself, leans wholly upon the Lord, places his whole wisdom in him, and yields himself up to God in docility and submission. It is necessary that our wisdom should in this way vanish, in order that the will of God may have authority over us, and that we be emptied of our own understanding, that we may be filled with the wisdom of God. At the same time, the clause (197) may either be taken in connection with the first part of the verse, or joined with the last, but as the meaning is not much different, I leave every one to choose for himself.
(192) “ Trop facilement;” — “Too readily.”
(193) “ Soit fait fol en soy de son bon gre s’abbaissant, et s’aneantissant soymesme;” — “Let him become, of his own accord, a fool in his own estimation, abasing and emptying himself.”
(194) “ Bon et raisonnable;” — “Good and reasonable.”
(195) “ Que de nous-mesmes;” — “Than ourselves.”
(196) “ Nous semble que nous sommes assez suffisans de nous conduire, et gouuerner nous-mesmes;” — “It appears to us, that we are quite competent to conduct and govern ourselves.”
(197) “ En ce monde ;” — “ In this world. ”
Fuente: Calvin’s Complete Commentary
Butlers Comments
SECTION 3
Concludes With Spiritual Compensation (1Co. 3:18-23)
18 Let no one deceive himself. If any one among you thinks that he is wise in this age, let him become a fool that he may become wise. 19For the wisdom of this world is folly with God. For it is written, He catches the wise in their craftiness, 20and again, The Lord knows that the thoughts of the wise are futile. 21 So let no one boast of men. For all things are yours, 22whether Paul or Apollos or Cephas or the world or life or death or the present or the future, all are yours; 23and you are Christs; and Christ is Gods.
1Co. 3:18-20 Nothing: The man who thinks he is following the way of wisdom by dividing the church into factions striving against one another for superiority is self-deceived. The Greek word exapatato is intensive and means thoroughly deceived; it is related to the word apatao, meaning to cheat. The man who is looking to glorify himself or some other man in the church is only cheating himself of the real reward from God. The wisdom of this doomed world is foolishness. The world that refuses to see through the perspective of Gods revealed truth is a world that cannot know what is real and abiding. Christians do not see anything from a human standpoint of view (cf. 2Co. 4:16-18; 2Co. 5:16-17). Christians are the ones who are wise; all who are not Christians are cheating themselves of Gods divine wisdom. These are being blinded by the devil (2Co. 4:3-6) and deceived into thinking that following Christ is foolishness. It is true, he who would be greatest in the kingdom must be the servant of all (Mar. 9:35; Luk. 22:24-27).
If we are to follow Christ and have his reward we must be ready to be considered a fool by the worldly-wise. Those who give their money to see that the gospel is proclaimed and to minister to peoples physical needs in the name of Jesus are fools according to the worldly-wise. The smart thing to do, according to the worldling, is to keep ones money and invest it for ones future security. The Christian who is willing to take the lowliest task or position, and let others receive the credit and applause, is a fool according to the world.
But the worldling is a fool! No human being can out-fox God. Paul says all wisdom in this world not focused on knowing God and doing his will is foolishnessbut how many people believe that? God traps all the worldly-wise in their craftiness. The Greek word panourgia is translated craftiness. Literally, it means, all working, that is, a crafty person is one who is versatile and clever in everythinghe thinks! The word panourgia is applied to the subtlety of the devil in deceiving Eve (2Co. 11:3) and to the methods of teachers who deceive immature Christians with false doctrines (Eph. 4:14). Christian teachers renounce the very idea that they need to practice such human cleverness (2Co. 4:2). The Christian does not need the clever subtleties of falsehood and deception to feel secure in this world. He has the faithful, never changing word of God which makes him happy and secure. The one who lives by deceit and dishonesty is caught in the trap of guilt, shame, and destruction of selfhood. That is the way God governs his creation, (cf. Romans ch. 1 and 2).
1Co. 3:21-23 Everything: While the non-Christian thinks the Christian is a fool and has nothing, Paul says the Christian has everything! Everything God has made belongs to the Christian to use to glorify God and thus be glorified by God. God has given everything to the Christian because only the child of God has surrendered his evaluation and use of everything to the revealed will of God. The Christian is the only person who knows what everything in Gods creation is for! To surrender ones mind to human leaders is really a kind of self-impoverishment. Human wisemen who deny God understand nothing about what God has made. They will eventually use what God made for good to produce evil, But the Christian, in harmony with Christs will, has opened up to himself the whole universe as his servant. Everything God has made is good (cf. Genesis, ch. 12; 1Ti. 4:4-5). God intended his creation for mans benefitto make man a spiritual partner with him and to give man enjoyment. When a man uses all that God has made to promote good, truth, purity, holiness and mercifulness, he is rewarded with glory and happiness.
All things belong to the Christian. Some in Corinth had been saying, I belong to Paul, others, I belong to Apollos. But the truth was that Paul and Apollos belonged to the Christians as their servants to bring them into a glorifying, enjoyable relationship with Christ. The world was theirs to use in service to God by serving men. In this they would be exalted and find satisfaction. Life was theirs to live in harmony with Gods truth and holiness and in so doing find purpose and fulfillment. Even death belonged to them. Death belongs to the Christian as a release from the trials and tribulations of this world and a door opening into eternal bliss (Php. 1:21; 2Co. 4:16-18; 2Co. 5:1). He who did not spare his own Son but gave him up for us all, will he not also give us all things with him? (Rom. 8:32) Christians are stewards of the whole universe. It belongs to their Father. He has given it into their hands for faithful use. He did not give it to them to be enslaved. They are to control it as men made free by Christ to enjoy and praise the name of their Master. They will be asked for an accounting when the Master returns. They will be asked only if they honestly used it to the best of their abilities according to his will.
The fact that God has given the Christian everything in his creation in no way gives the Christian room to be arrogant or boastful. With great privilege comes great responsibility. It is only by virtue that the Christian is in Christ that God gives these things. Having been united in Christ by faith and obedience the Christian has victory over death, life, present, future and everything else. Man had been given dominion over Gods creation in the Garden of Eden, but man lost it by believing the devil and rejecting God. The Son of man (God incarnate) won that dominion back for man by his life of perfect faith and obedience (see Heb. 2:5-18). We share in what Christ has won for man only if we hold our faith in him firm to the end (Heb. 3:14).
To minister or not minister has been a problem with Gods covenant people from the time Israel left Egypt until now. In old Israel (from Moses to Malachi) the majority of priests, prophets and kings were self-centered. There were always a few saintly exceptions. Among the thousands of Israel who assumed the offices of ministry, only a few heroic individuals really ministered Gods will to Gods people. There was Moses, Joshua, Samuel, Elijah and Elisha; there was David, Jehoshaphat and Hezekiah; there was Isaiah, Amos, Jeremiah and the other faithful prophets. These ministered in times of great distress, devastation and discouragement. But for the most part the whole nation of Israel defaulted on its call from God to minister to the nations around themthey begged, rather, to be ministered unto. So God said through the old prophets that he would form a new nation a new Israel out of every nation on earth who would be ministers unto him and the world (cf. Isa. 66:18-23, etc.). The church of Christ is that new nation of priests (1Pe. 1:9-10). Every Christian is called to be a minister. Every Christian is a priest offering the sacrifices of praise and confession with the lips and of good deeds toward those in need (see Heb. 13:15-16). When every Christian is committed to ministry rather than being ministered to, the problem of division in the church will disappear.
Appleburys Comments
The Apostles Earnest Exhortation (1Co. 3:18-23)
Text
1Co. 3:18-23. Let no man deceive himself. If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise. 19 For the wisdom of this world is foolishness with God. For it is written, He that taketh the wise in their craftiness: 20 and again, The Lord knoweth the reasonings of the wise, that they are in vain. 21 Wherefore let no one glory in men. For all things are yours; 22 whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 and ye are Christs; and Christ is Gods.
Commentary
Let no man deceive himself.The rebuke for the sin of division has been clearly stated. The remedy for the condition is apparent: Make the church what God intended it to be, His holy temple wherein dwells His Spirit.
This appeal is three-fold: (1) Let no man deceive himself (1Co. 3:18) ; (2) Let no one glory in men (1Co. 3:21); and (3) Let a man account of as ministers of Christ, and stewards of the mysteries of God (1Co. 4:1).
The first is an appeal for clear thinking about the worlds wisdom in contrast to the message of the cross. The word of the cross is wisdom for the mature. God is able to adequately cope with the cleverness of the crafty, worldly-wise man. God knows the futility of the thoughts of men when compared with His thoughts.
all things are yours.This is the reason for the second appeal: Let no one glory in men. Some had been saying, I belong to Paul, others, I belong to Cephas. But the truth was that Paul and Apollos and Cephas were theirs, that is, they were their ministers through whom they had believed (1Co. 3:5). But more than that, the world was theirs too. God created it for man and placed in it all the things needful for his welfare. The world was theirs as their sphere of activity for God, not a thing to conquer them and make them slaves of sin. Even life and death belonged to them. Life was theirs to be lived for Christ, not to be wasted in endless discussions of mans wisdom and the sinful practices that grew out of them. To the Christian, the apostle said, Death is yours. It is true that he calls death an enemy to be abolished (1Co. 15:26). But death belongs to the Christian as a means of release from the trials of life and of entrance into the presence of Christ (Php. 1:21; 2Co. 4:16-18; 2Co. 5:1). Both the present and the future are yours in which to serve Christ and praise Him. The apostle rebukes those who had been practicing division in the church and claiming to belong to Paul or Apollos. To whom did they belong? Ye are Christs, and Christ is Gods. Thus the word of God presents the solution to the problem of division.
Summary
The Corinthians were more interested in their own wisdom than in the wisdom of God. They looked upon the message of the cross as foolishness. It is not surprising that some of Pauls converts failed to reach spiritual maturity.
When he was with them, he had spoken to them about the elementary things of the gospel because they were not able to appreciate the things that belong to the mature Christian life. Even as he was writing to them, he realized that they were still unable. His teaching had been like milk for those whom he calls babes in Christ. Some of them were saying, I belong to Paul and I belong to Apollos. Their jealousy and strife clearly shows that they were acting as men and not as new creatures in Christ.
Paul turns now to the corrective measures that were designed to lift the church out of this condition. There are three steps in his plan to correct the sin of division. The first step shows the correct relationship leaders to the church. The apostle asks, What is Paul and what is Apollos? They are ministers through whom you believed. They are not masters; they are not heads of political groups; they are the Lords servants performing a task for the sake of His Body, the church. They were fellow-workers who belonged to God. Their task was to work in Gods field and to build Gods building.
The second step in the apostles plan to overcome division is this: The church is the temple of God. Leaders, of course, have their place in relation to the temple. Paul says, I laid a foundation and another built on it. After he had started the work at Corinth, another teacher such as Apollos had followed him. His task was to instruct the new converts. He was building on the foundation Paul had laid. That foundation was Christ; there could be no other foundation for the temple of God.
Paul solemnly warns the teachers to exercise care as to the kind of disciples they may teach. This is not a warning to false teachers, but to faithful teachers like Apollos who built on the foundation which Paul had laid. Some of their disciples would be like gold, silver, and precious stones. They would stand the fiery trials of the Christian life. Others would be like wood, hay, and stubble. They would be destroyed in the same fiery trials, and the teacher would lose the reward for his efforts. These are the carnal, factious, jealous ones who remained as babes when they should have been mature Christians. The faithful teacher does not share the fate of those who refuse to heed his message of truth, that is, if he conforms to the gospel standard of character and conduct.
After discussing the relation of the leaders to the church as the temple of God, Paul reminds the brethren that they are the temple of God. Its sacredness is indicated by the fact that the Spirit of God dwells in His temple. Paul warns that God will destroy anyone, leader or follower, who through faction or division or other sin, destroys Gods temple.
A third corrective step is given in the closing exhortation of the chapter: Avoid being deceived by leaders and their pretended wisdom. Those who think they are wise are urged to become fools by rejecting their own wisdom and accepting the word of the cross. Let no one boast in men, for all things belong to the faithful Christian. Instead of saying, I am of Paul or I am of Cephas, they are to remember that Paul and Apollos and Cephas belong to them as the Lords servants through whom they believed. The world is theirs, for God made it to be used by His people and not that they should become slaves of the world of sin. Even life and death are theirs. But (and here is a thing they were forgetting) they belong to Christ, and Christ to God.
Fuente: College Press Bible Study Textbook Series
(18) Passing from the difference between the work of one teacher and that of another, which has occupied him since 1Co. 3:5, the Apostle now returns to the subject from which he branched off there (the magnifying of one teacher above another), and proceeds to show (1Co. 3:18-21) that merely human wisdom is in itself worthless for spiritual purposes, and, therefore, that the possession of it alone is no reason for the exaltation of the teacher who is endowed with it. For the full meaning of the wisdom which the Apostle speaks of here, see 1Co. 1:20.
Let him become a fooli.e., in the sight of the world, in order that he may become wise in the sight of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18-21. In this passage Paul slightly reiterates his repudiation of human wisdom, fully expressed in 1Co 1:18-31, where see notes. It is this wisdom which, arousing sectarian strifes, is threatening to defile, destroy, the temple of God, in 1Co 3:17, and which now calls for this reiteration.
Wise Claims to be a leader from his philosophic ability.
A fool Abdicate his pretended philosophic profundity, and accept the revelation of the Gospel.
May become wise May attain the divine philosophy of 1Co 2:7-16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Let no man deceive himself. If any man thinks that he is wise among you in this world (or ‘age’), let him become a fool that he may become wise. For the wisdom of this world is foolishness with God.’
Paul comes back to what has been his theme all along. The need to recognise the wisdom of God, that is, to recognise in Christ crucified the wisdom of God which must be central in all they teach (1Co 1:30), and not to be taken up with the wisdom of the world. There is to be no doubt about it. They must not deceive themselves. The man who thinks himself wise must deliberately become a ‘fool’ (moros) in the world’s eyes and in the eyes of the times in which he lives, in order to become wise. He must recognise in the foolishness of the cross his central message. Then he will be truly wise. For otherwise the wisdom that he has will be foolishness in God’s eyes.
‘If any man thinks.’ Compare 1Co 8:2; 1Co 14:37. Men thinks so much of themselves. Well let them think truly. If they think they are wise, or knowledgeable, or spiritual, let them consider. Let them be sure that they are right.
For if a man tries to build up a reputation for wisdom in any other way than through God’s wisdom (and how we love to be thought wise) let him remember that whatever men think of it, the wisdom of the world is foolishness with God. Paul is not of course denying the usefulness of practical knowledge, he is speaking of ‘wisdom’ with regard to metaphysics and the things of God. Religion without the centrality of Christ the Crucified One is folly in God’s eyes.
The word ‘fool’ was used by Stoic and Cynic philosophers to describe those who showed no interest in philosophy. Paul turns the idea on themselves. He claims that they, and all who philosophise about God apart from Christ, are in fact such fools. That the real fool is actually the pagan philosopher, for he ignores God’s message and God’s ways now revealed in Christ.
‘This world.’ The word is difficult of exact translation for it signifies both ‘this world’ as against the world of heavenly minded people, and ‘this age’ as prior to, and opposed to, the coming age when God will be all in all. But in both cases the emphasis is the same. ‘This world’ is the world as it is over against the true God. It disregards God and is unaware of what He really is, and is basically antagonistic towards Him. ‘This age’ is the same. It represents the ideas of those who live in an age which is prior to, inferior to and opposed to the age of God, taken up with the present, treating God casually, and disregarding of the future. But while the Christian lives in this world and in this age, he is not of this world and he is not of this age. His thoughts are on God and His ways. He obeys God rather than men (although recognising earthly authority as for the good of all). He already has and lives out ‘eternal life’, the ‘life of the coming age’ and his citizenship is in Heaven, where his thoughts are also fixed. He knows that he lives in the heavenlies (Eph 1:19 to Eph 2:6).
Fuente: Commentary Series on the Bible by Peter Pett
1Co 3:18. Let no man deceive himself. It was not necessary for St. Paul, writing to the Corinthians, who knew the matter of fact, to particularize what it was wherein the craftiness of the person here mentioned had appeared: therefore it was left us to guess; and possibly we shall not be much out, if we take it to be the keeping the fornicator from censure, so much insisted on by St. Paul, ch. 5. That by , or wise,[seemeth to be wise in this world] the Apostle means a cunning man in business, is plain from his quotation in the next verse, where the wise spoken of are the crafty. “If any man seemeth to himself or others wise in worldly wisdom, so as to pride himself in his parts and dexterity in compassing his purpose, let him renounce all this wisdom, that he may become truly wise in embracing and owning no other knowledge than the simplicity of the Gospel.” See Locke. Some would render the latter part of this verse, If any one be wise among you, let him be a fool in this world, that he may become wise. See Bengelius, and 1Ti 6:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 3:18 . . .] Emphatic warning, setting the following exhortation, as directed against an existing evil which arose out of self-deception , in that point of view; comp 1Co 6:9 , 1Co 15:33 ; Gal 6:7 . Those who were proud of their wisdom did not discern that they were destroying the temple of God with their sectarian proceedings. Theophylact remarks well upon .: , .
] believes, is of opinion , not appears (Vulgate, Erasmus); for it was the former that was objectionable and dangerous. Comp 1Co 8:2 , 1Co 14:37 ; Gal 6:3 .
] belongs to , and defines the more precisely, to wit, according to his non-Christian standing and condition (comp 1Co 3:19 ): If any one is persuaded that he is wise among you in this age , i.e. if one claims for himself a being wise in your community, which belongs to the sphere of this pre-Messianic period . To the , despite of all its philosophy and other wisdom falsely so called (1Co 1:20 , 1Co 2:6 ), the true wisdom, which is only in Christ (Col 2:3 ), is in fact a thing foreign and far off; this is a sphere essentially alien to the true state of being wise in the church; in it a man may have the (Col 2:23 ), but not the reality. We must not therefore, in defiance of its place in the sentence, link . . merely to (Erasmus, Grotius, Rckert, and many others), in doing which is often taken as equivalent to . Origen, Cyprian, Chrysostom, Luther, Castalio, Mosheim, Rosenmller, and others, join it to what follows, rendering either generally to this effect: “is a vulgo hominum pro stulto haberi non recuset;” or with a more exact development of the meaning, as Hofmann: whoever thinks himself to be wise in the church, “he, just on that account, is not wise, but has yet to become so, and must to this end become a fool in this present age of the world, because his wisdom is a wisdom of this world, and as such is foolishness in the eyes of God.” But the emphasis does not lie upon the contrast between and ., but upon and , as is plain from the fact that in the clause expressive of the aim we have the simple alone without . It may be seen, too, from 1Co 3:19 ( . ) that Paul had included . . . in the protasis.
] i.e. let him rid himself of his fancied wisdom, and become (by returning to the pure and simple gospel unalloyed by any sort of philosophy or speculation) such a one as now in relation to that illusory wisdom is a fool .
] with emphasis: truly wise . See Col 2:2-3 . The path of the Christian sapere aude proceeds from becoming a fool to wisdom, as from becoming blind to seeing (Joh 9:39 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1948
THE MEANS OF ATTAINING TRUE WISDOM
1Co 3:18. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
CONCERNING the nature of true wisdom, God and the world are at issue; the wisdom of man being foolishness with God, and the wisdom of God being foolishness with man [Note: Compare 1Co 1:18; 1Co 1:23. with 3:19.]. To what now must this be imputed? Is there any thing in the revelation which God has given us, that is contrary to right reason? or is it that mans reason is darkened, and that his intellectual powers, no less than his bodily appetites, are depraved by sin? We apprehend that an impartial judge will not hesitate long in determining this question. But here another question arises; How shall man in his present fallen state be brought to entertain the same judgment of things as God himself does? Must he get some new faculty, whereby he shall have an additional mode of perception? or is there any way whereby his present faculties, weakened as they are, may be made to answer all the purposes for which they were originally given? To this we answer, that man does not want any new faculty, but only a new direction to the faculties he already possesses. We have a film upon the organs of vision, which needs to be removed: and for this end we must go to him who has said to us, I counsel thee to buy of me eye-salve that thou mayest see [Note: Rev 3:18]. To the same effect is the advice given us in the text: If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise; let him acknowledge, that he cannot see clearly at present; and let him submit to the operation of Gods word and Spirit: thus shall the film be purged away from his eyes, and he shall walk in the light, as God is in the light [Note: 1Jn 1:7.].
This direction we would now submit to your consideration; and, for the fuller understanding of it, we will endeavour to set before you,
I.
Its meaning.
II.
Its reasonableness.
III.
Its importance.
I.
Its meaning.
It cannot be supposed that we are to lay aside our reason: that were to become fools indeed. Reason, in those things that are within its sphere, is an useful, though not an infallible, guide. And, in the things that are beyond its sphere, it has its office: it ceases to be a guide indeed; but it becomes a companion, that must attend us every step we take, and often interpose its counsel in difficult conjunctures.
To become a fool, in the sense it is enjoined in the text, implies two things; first, a consciousness of the weakness and fallibility of our reason, especially in things relating to God: and secondly, a willingness to submit our reason to the teachings of Gods word and Spirit.
That our reason is weak and fallible, we see every day and hour. How differently will men argue on the most common subjects, and yet with equal confidence of the truth of their opinions! How will those very arguments, which, under the influence of vanity, or interest, or passion, once seemed to a man unanswerable, afterwards appear to him frivolous in the extreme, when the bias that was upon his mind has ceased to operate!
But it is in things relating to God that the fallibility of our reason more especially appears. How ignorant are the heathen world respecting the will of God, and the way in which they are to obtain acceptance with him! And how crude are the notions, which many who have the Bible in their hands, form respecting the path of duty, and the way of salvation! How absurd, for instance, was the idea that Nicodemus formed of the new birth, when he conceived it to be a repetition of a natural birth [Note: Joh 3:4; Joh 3:9.]! Thus it is with many amongst ourselves: they cannot hear of the new birth, or of justification by faith, or of the influences of the Spirit, without annexing to them ideas, if not as gross, yet quite as erroneous, as those of Nicodemus. But we may presume that Christ and his Apostles were right in their judgment of spiritual matters; and that others are right in proportion as they accord with them in sentiment, in spirit, and in conduct. In what light then will our boasted reason appear, if tried by this touchstone? Will not its dictates be found in direct opposition to the voice of inspiration, and consequently erroneous? Is there not such an universal departure from the scripture standard, that the few who adhere to it, are, as the prophet calls them, Men wondered at [Note: Zec 3:8.]?
To become a fool, then, is to feel the insufficiency of our own reason, and to be sensible that we are exceeding prone to form wrong opinions on Divine subjects, insomuch that we need at all times greatly to distrust our own judgment.
But this expression implies also a willingness to submit our reason to the teachings of Gods word and Spirit. Men who have a high opinion of their own reason, are ever ready to bring the word of God to their bar, and to pass judgment on it as true or false, according as it agrees with, or opposes, their own preconceived opinions. They are not contented to let reason judge, whether the revelation itself be from God or not? (that is its proper office) but, having acknowledged it to be from God, they proceed to determine on the points that are revealed, exactly as if they were able with their shallow reason to fathom the depths of Divine wisdom.
This disposition must be mortified; and men, however learned or wise in the estimation of themselves and others, must submit to be taught of God [Note: Joh 6:45.]. The only use of reason, as applied to revelation, is to ascertain, Whether the revelation, purporting to be from heaven, be indeed of Divine authority; and, What is the true import of that revelation in all its parts. These two points being ascertained, it is not the province of reason to judge whether a thing confessedly revealed, be true or not: there faith steps in, and supplies the defects of reason; and assures the mind, that the point itself is true, because it is revealed; and that if its truth do not appear evident to the eye of reason, it is not from any irrationality in the point itself, but from a want of clearness in our reason to discern it, and a want of purity in our hearts to receive it.
Thus, to become a fool, is to take the word of God with the simplicity of a little child; to acknowledge our inability to comprehend it; and to implore of God the influences of his Spirit, that the eyes of our understanding being enlightened, we may be able to comprehend the heights and depths [Note: Eph 1:18; Eph 3:18.] of his revealed will. In short, it is to receive with meekness the engrafted word [Note: Jam 1:21.], and to pray with Job, What I see not, teach thou me [Note: Job 34:32.], or with David, Open thou mine eyes, that I may behold wondrous things out of thy law [Note: Psa 119:18.].
Now it must be confessed, that this is humiliating to our proud reason; and that it is difficult for those who seem wise in this world, to condescend to receive instruction in such a way. But we shall find, that the Apostles direction, if duly considered, may be vindicated (as we are in the next place to shew) on the ground of,
II.
Its reasonableness
To become fools in order to be wise, however paradoxical it may appear, is, in the view of it before stated, most highly reasonable: for, in so doing, we acknowledge nothing but what is undeniably trueand submit to nothing, but what we cheerfully submit to in the acquiring of human wisdom.
We acknowledge nothing but what is undeniably true. Let us look into the Scriptures, and see how our characters are painted there. In them we are told, that the god of this world hath blinded our eyes [Note: 2Co 4:4.]: that we have walked hitherto in the vanity of our mind, having our understanding darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our hearts [Note: Eph 4:17-18.]: that, on this very account, we need a spirit of wisdom and revelation to enlighten us [Note: Eph 1:17.]: that, in our conversion, our eyes are opened, and we are turned from darkness unto light [Note: Act 26:18.], yea, are brought out of darkness into marvellous light [Note: 1Pe 2:9.]. We are further told that, so far from having in ourselves a knowledge of the things of God, we do not even receive them when offered to our view; yea, we account them foolishness, neither can we know them, because we are destitute of that spiritual understanding whereby alone they can be discerned [Note: 1Co 2:14.].
These are plain truths which require no comment.
Let us now see these truths exemplified. If we would state our argument in its most advantageous point of view, we should adduce the Gentile world as proofs of the fallibility of mans reason; and shew, that by wisdom they knew not God [Note: 1Co 1:21.]. But we will wave this advantage, and take the instance of St. Paul, who had the Scriptures in his hands, who was educated under the most eminent teacher of his day, and who had made a proficiency in biblical learning beyond any of his own age. With these helps, we might well expect that reason should perform its office to admiration, and prove to the world, that it was not so vitiated as some imagine. Doubtless he, who had the advantage of living under the brightest, fullest dispensation of Gospel light, should in no respect continue in darkness: he must have clear views both of his duty to God, and of that method of salvation which had been typified in the Scriptures, and was now made plain by the preaching of a crucified Saviour. Yet behold, this very man was grossly ignorant both of the law, and of the Gospel too: he knew not that the law condemned the inmost workings of iniquity in the soul [Note: Rom 7:7; Rom 7:9.]; or that the prophecies had been accomplished in Jesus [Note: 1Ti 1:13.]. Nor, unless God had caused the scales to fall from his eyes [Note: Act 9:18.], would his reason ever have sufficed to rectify his views, or to keep him from being a self-righteous moralist, a furious zealot, and a bloody persecutor.
Thus much could reason do for him: his very wisdom and knowledge, instead of guiding him aright, perverted him [Note: Isa 47:10.]; he became vain in his imaginations, and his foolish heart was darkened; professing himself to be wise, he became a fool [Note: Rom 1:21-22.].
In addition to what has been thus stated and exemplified, we will only observe, that God speaks with utter indignation against those who fancy themselves wise, or expect ever to become so by the mere exertion of their own reason; Vain man would be wise, though he be born like a wild asss colt [Note: Job 11:12.].
Here then permit me to ask; Does not God know more of us than we do of ourselves; and, Do not the passages that have been adduced, declare at least as much as they have been brought to establish? How much more they affirm, we shall not now inquire: but that they shew the fallibility of our reason in things relating to God, and the propriety of submiting our reason to the teaching of Gods word and Spirit, no candid person will deny.
Is it not then reasonable that we should acknowledge these truths? Shall we make ourselves wiser than God? Will not the very attempt to do so be an irrefragable proof, that we are fools indeed?
But the reasonableness of becoming fools in order to be wise appears yet further, in that it is the very thing which we cheerfully do in order to attain human wisdom.
If a man begin to learn any science, and his preceptor tell him of some deep part of that science, which at first sight appears to involve in it a contradiction or absurdity; he does not presently determine that that point is false; but he conceives that there are things which he does not yet understand; and he contents himself with studying, in the method prescribed to him, those parts which are suited to his capacity, hoping that in due time he shall gain a further insight into those abstruser matters, and see the truth and reason of those things which he cannot at present comprehend, and which. through his ignorance of the intermediate points, he would not be able to comprehend, even if they were ever so clearly stated to him.
Now why should we not act thus with respect to religion? Has not that as great depths as any human science? Or rather, is it not more above the sphere of human intellect than any other science whatever?
But it will be asked, What are those first rudiments which we must understand well in order to qualify us for a deeper knowledge of the subject? To this we answer, (and O that God would impress it on all our minds!) The knowledge of ourselves is the key to all other knowledge. If we do not know by deep experience, that we are wretched, and miserable, and poor, and blind, and naked [Note: Rev 3:17.], we never can know any other truth as we ought to know it. On this the whole Scripture turns. It is because of our guilt and misery, that we need the atoning blood, and unspotted righteousness, of the Lord Jesus Christ. It is because of our blindness and pollution, that we need the enlightening and sanctifying influences of the Holy Spirit. It is because we are altogether destitute of any thing that is good, that we must be be saved wholly by grace, and that we must receive Christ as our wisdom, our righteousness, our sanctification, and our complete redemption [Note: 1Co 1:30.]. We may indeed obtain a head-knowledge of these things from books, while yet we remain as proud and unsanctified as the most ignorant heathen. But a real, spiritual, and saving knowledge of these things can be learned only by divine teaching, and must always be preceded by a knowledge of our own hearts: indeed, it will always be exactly proportioned to our self-knowledge: the more we feel ourselves destitute of wisdom, goodness, and strength, the more insight shall we have into the deep things of God, and the more precious will every Scripture truth be to our souls.
We repeat the question then, Why should it be thought unreasonable to adopt this method of attaining heavenly wisdom, when it is the method we invariably pursue in the investigation of human sciences? Is it not reasonable that we should pay as much deference to God as to man? Or is religion alone, of all subjects, so easy to mens apprehension, that they who have never paid attention to its first principles, are yet competent to sit in judgment on its most mysterious truths? Surely, if a submission to any given process be judged reasonable in the prosecution of human knowledge, much more must it be so in the pursuit of that which is divine.
We must not be satisfied however with shewing the reasonableness of the direction before us; we must go on to state, in the last place,
III.
Its importance
Every word of God deserves our deep attention. But the exhortation in the text is singularly important; for first, It declares the only way in which we can ever attain true wisdom.
If we could attain the end by different means, it would be of the less consequence whether we used these means or not. But here is the door of knowledge; and the only question is, Whether we will enter in by it or not. It requires us to stoop, yea, to stoop much lower than we wish: but stoop we must; or else we can never gain admission to the secrets of Gods covenant [Note: Psa 25:14.]. God holds the key of knowledge in his own hand: he alone can give wisdom and understanding [Note: Pro 1:6.]: we may compass sea and land; we may learn all languages, and explore all sciences, and repeat the very Scriptures themselves from beginning to end; and yet never attain true wisdom. If any man will be wise, he must become a fool, in order that he may be wise. The most learned man in the universe can know nothing savingly in any other way: and the weakest man in the universe shall know all that is needful for him, if he will but enter in at this door: God will reveal to babes the things which he has hid from the wise and prudent [Note: Mat 11:25.]: and a wayfaring man, though a fool, shall not err therein [Note: Isa 35:8.].
Can any thing more strongly shew the importance of this precept, than the consideration, that none can remain destitute of true wisdom who obey it, or obtain true wisdom who despise it?
We are aware that some may ask, Are there not many persons learned in the Scriptures, who yet never attained their wisdom in this way? We answer, Either they attained their wisdom in this way, or their wisdom is no other than the wisdom of the world, which is foolishnesss with God. We have nothing to do with individuals. The point to be resolved is, Whether God requires us to become fools in our own estimation, in order that we may be wise in his? And if he do require it, then shall men become wise in his way, or not at all.
But there is another view in which the importance of this precept will appear, namely, that if we obey it not, our reason, instead of guiding us aright, will only mislead us more and more, and render us more obstinate in our error.
The more confident we are respecting the truth of our present views, the more shall we regulate our conduct according to them: and consequently, if they are wrong, we shall wander further and further from the right way, and yet conceit ourselves to be in the path of duty. Moreover, God himself will give such persons up to their own delusions, as a just punishment for the pride of their hearts. The very words following the text are full to this point; He knoweth the thoughts of the wise, that they are vain: and again, He taketh the wise in their own craftiness [Note: ver. 19, 20.]. Let us hear our Lord himself speaking to the Pharisees, who disdained to be taught by him: For judgment I am come into this world; that they who see not, might see; and that they who see, might be made blind. And when they answered with indignation, What, are we the blind persons you are speaking of? he answered, If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth [Note: Joh 9:39-41.].
The language of the Apostle in the first chapter of this epistle, is peculiarly strong and animated; It is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world [Note: 1Co 1:19-20.]? Thus we may ask in reference to all who will not learn in Gods appointed way, What does their wisdom do for them? Does it bring them to God? Does it enable them to overcome the world? Does it disarm death of its sting? Does it inspire them with a hope full of immortality? Does it sanctify them throughout in all their tempers and dispositions, and transform them into the image of the blessed Jesus? We may even ask, Whether, so far from loving to be taught of God themselves, they do not feel an enmity in their hearts against those who are taught of God; and account them fools, whom God declares to be the only wise?
Here then the point appears in its true light. If men will not become fools in their own estimation, they shall be fools indeed: for they shall wander incessantly in their own deceivings, and shall perish at last for lack of knowledge [Note: Hos 4:6.].
We cannot conclude this subject without observing
How much it reflects on a fact which has existed in every age of the Church, which yet it is not easy to account for, namely, that few of those who are eminent for learning, are at the same time eminent for spirituality of heart and life.
St. Paul in this very epistle says to the Church at Corinth, Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty, and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence [Note: 1Co 1:26-28.]. Thus must we say in reference to our times, that not many wise, or many noble, are found among the despised followers of Jesus. And the reason is, that men will not condescend to be taught of God in the way that God requires: they are wise in their own conceits: their wisdom is even a greater bar to their salvation than their lusts: for, their lusts they will condemn, even while they inwardly indulge them: but their wisdom they hold fast, nor will they part with it, even for the wisdom that cometh of God [Note: Jam 3:17.]. Being therefore too proud to learn, they are left in ignorance; and, stumbling at the very threshold of the sanctuary, they never enter within the vail.
Here then let us call to mind the first words of the text: Let no man deceive himself. We all, and especially those who seem wise in this world, are in danger of self-deception. But let us remember that the foolishness of God is wiser than men, and the weakness of God is stronger than men [Note: 1Co 1:25.]. Let us therefore not lean to our own understandings [Note: Pro 3:5.]; but, aware of the weakness and fallibility of our own reason, let us submit ourselves humbly to the teachings of Gods word and Spirit.
To this advice it may be objected perhaps, That we promote an enthusiastic dependence on divine impulses; and puff up ignorant persons with spiritual pride; and discourage the pursuit of sound learning.
Let us then be heard in reply to these objections.
In answer to the first we say, that we should indeed promote enthusiasm, if we exhorted any one to follow impulses that were independent of the written word: but if we recommend all persons to regulate their sentiments solely by the written word, and to rely on the influences of the Holy Spirit no further than they accord with that, then neither we, nor they, are in any danger of enthusiasm, because the sacred oracles are an unalterable standard to which every thought and action may be brought, and by which its quality may be infallibly determined.
With respect to the encouraging of spiritual pride, surely the inculcating of humility is a strange way of promoting pride. Suppose we were to tell men that their own reason is sufficient for every purpose of spiritual instruction; and that they are at liberty to weigh every truth of Scripture in their own balance, and to admit, or alter, or expunge whatever accords with, or opposes, their own sentiments; then indeed there would be some foundation for the objection. But when we recommend a cheerful submission to the voice of inspiration, and a humble dependence on Gods promised aid, we cut up pride by the very roots, and lead men to confess, that all their sufficiency is of God alone. And if any pervert this doctrine to the fostering of their own pride (and what doctrine is there that has not been perverted?) the fault is not in the doctrine itself, but in those who abuse it: and if an argument from the abuse of a thing be valid, we must then give up the Bible itself; since every doctrine in it has been more or less abused.
Lastly, as to the discouraging of sound learning, how can that be a consequence of the foregoing statement? We have not insinuated that worldly wisdom is unnecessary for worldly purposes, but only for the attainment of divine knowledge: and therefore we can no more be said to speak against human wisdom because we deny the necessity of it in order to the attainment of that which is divine, than we could be said to decry divine wisdom, if we should deny that to be necessary in the investigation of human sciences. Nor have we intimated that human wisdom is of little value for the elucidating of the Scriptures; for most assuredly it is of exceeding great value in this view, especially when used in conjunction with, and in subserviency to, divine wisdom. And lest any one should conceive, that deductions unfavourable to the pursuit of literature should appear to be authorized by this discourse, we declare unequivocally, that it is the duty, the indispensable duty, of all students, whatever be the sphere in which they are afterwards to move, to cultivate human wisdom, and with all diligence to prosecute the work assigned them, not only for wrath, but also for conscience sake. We do not hesitate to say, that they would be culpable in the highest degree, if they should make religion a pretext for neglecting their Academical studies. We would solemnly exhort them all to remember, that, as in our families, so also in Gods family, every servant best executes his Masters will, when he is most attentive to the duties of his place and station.
Having thus endeavoured in few words to obviate such objections as were likely to arise, what remains, but that we entreat those who think themselves wise, to become fools in their own sight; and those who feel that they lack wisdom, to ask it of God, who giveth to all men liberally, and without upbraiding [Note: Jam 1:5.].
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
Ver. 18. Let no man deceive himself ] Bis desipit, qui sibi sapit. Consilii satis est in me mihi, said she in the poet. (Arachne up. Ovid, Metam.) Nothing so easy as to overly ween.
Let him become a fool ] Let him come to the well with an empty pitcher, Intus existens prohibet alienum. Agur (if a man may believe him) is more brutish than any man, Pro 30:2-3 . See there how he vilifies, yea, nullifies himself before God. So did blessed Bradford, as appears by the subscriptions of many of his letters.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 20. ] A warning to those who would be leaders among them, against self-conceit .
Fuente: Henry Alford’s Greek Testament
18. ] , not, as Theophyl., : it is far more naturally referred to what follows, viz. thinking himself wise, when he must become a fool in order to be wise. If any man [ seemeth to be (i.e.,] thinks that he is ) wise among you in this world ( . belongs to . . ., to the whole assumption of wisdom made by the man, which as made in this present world , must be false: not (1) merely to , Grot., Rckert, al., as the arrangement of the words shews, nor (2) to , Orig [9] , Chrys., Luther, Rosenm., al., in which case, the stress being on , it must have been ), let him become a fool (by receiving the gospel in its simplicity, and so becoming foolish in the world’s sight), that he may become (truly) wise .
[9] Origen, b. 185, d. 254
Fuente: Henry Alford’s Greek Testament
1Co 3:18-23 . 11. THE CHURCH AND THE WORLD. Affectation of philosophy, “the wisdom of the world,” which P. has repudiated on behalf of the Gospel (1Co 1:2 ) was at the bottom of the Cor [606] troubles. Those who follow human wisdom exalt human masters at the expense of God’s glory, and there are teachers who lend themselves to this error and thus build unworthily on the Christian foundation some who are even destroying, under a show of building, the temple of God (1Co 3:3-17 ). That the warnings P. has given to his fellow-labourers bear on the popular is apparent from the manner in which he reverts to the topic at this point. 11 resumes the strain of 4 8, impressing on teachers and taught alike the true relationship of things human and Divine.
[606] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
1Co 3:18 . Accordingly, the looks forward, not backward: one may “deceive himself” about the mixing of man’s wisdom with God’s, but scarcely about the truth of the threatening of 1Co 3:17 . “If any one thinks to be wise amongst you, in this age ( , world-period: see parls.) let him become foolish, that he may become wise.” not videtur (Vg [607] , A.V.), but putat “ seemeth to himself , the usual (though perhaps not universal) sense of in St. Paul” (Lt [608] : see parls., esp. 1Co 14:37 ): the danger is that of self -deception ( cf. the irony in 1Co 4:10 , 1Co 8:1 ff.), a danger natural in the case of teachers, esp. if intellectual and cultured there were a few such at Cor [609] (1Co 1:26 ); cf. the exhortations of Jas 3:1 ; Jas 3:13-18 . is antithetical to (put the comma between them), “amongst you ” God’s temple, Christ’s property (1Co 3:17 ; 1Co 3:23 , etc.) in accordance with 1Co 2:6 ; 1Co 2:13 , and with the contrast between the two wisdoms that dominates this whole Division. Men must not think to be wise in both spheres; the Church’s wise are the world’s fools, and vice vers . The cross is to the world, and he who espouses it a in its opinion a fool with a criminal for his Master; and one can only be a Christian sage wise after the manner of 1Co 2:8 ff. upon condition of bearing this reproach (so Or [610] , Cm [611] , Luther, Hf [612] , Gd [613] , Hn [614] ). Paul was crazy in the eyes of the world (1Co 4:10 , 2Co 5:13 ; Act 26:24 ), but how wise amongst us! Cf. Christ’s paradox of losing the soul to gain it .
[607] Latin Vulgate Translation.
[608] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[609] Corinth, Corinthian or Corinthians.
[610] Origen.
[611] John Chrysostom’s Homili ( 407).
[612] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[613] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[614] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 3:18-23
18Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise. 19For the wisdom of this world is foolishness before God. For it is written, “He is the one who catches the wise in their craftiness”; 20and again, “The Lord knows the reasonings of the wise, that they are useless.” 21So then let no one boast in men. For all things belong to you, 22whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, 23and you belong to Christ; and Christ belongs to God.
1Co 3:18 “Let no man deceive himself” This is a present imperative with the negative particle, which usually means to stop an act already in process. Some of the believers at Corinth were priding themselves on their membership in or allegiance to certain leaders and/or special knowledge.
The term “deceive” is the intensified form of apata (cf. Eph 5:6; 1Ti 2:14; Jas 1:26) with the prefix ek (cf. Rom 7:11; Rom 16:8; 2Th 2:3). This term is synonymous with plana (i.e., to wander, to deviate, to go astray), which is used in the Synoptic Gospels, John’s writings, and Paul (cf. 1Co 6:9; 1Co 15:33 and the adjective in 2Co 6:8). Self deception is a spiritual tragedy (cf. Rom 12:16; Gal 6:3; 2Ti 3:13; 1Jn 1:8). Paul may be alluding to Pro 3:7 or Isa 5:21 or even Jer 9:23-24. Many of the leaders of the factions at Corinth thought they were mature and wise, but they were self-deceived.
“If” This is a first class conditional sentence. Many in the Corinthian church prided themselves on their supposed spirituality or spiritual giftedness or knowledge. These tendencies are similar to what was later called Gnosticism. It is historically uncertain if Corinth was being influenced by this developing Greek intellectual exclusivism. This system of thought (a radical dualism between spirit and matter) is not fully documented until the second century, but it was a major heresy of the early church.
“any man among you thinks that he is wise in this age” This refers to the person who thinks that he/she has special knowledge or standing. There were those in the church who claimed superiority based on their spirituality, knowledge, social standing, or intelligence. It is possible that this refers to the group leaders of the factions mentioned in 1Co 1:12; 1Co 3:5; 1Co 3:21.
“he must become foolish” This is an aorist middle (deponent) imperative. The gospel of God, Christ Himself, is the only true wisdom. This term is used often to describe the “wisdom of this age” (cf. 1Co 1:18; 1Co 1:27; and here). Paul even uses it in 1Co 4:10 in a sarcastic sense in relation to the Corinthian Christians who claimed and magnified human wisdom. See Special Topic: Terms for Foolish People at 1Co 15:36.
1Co 3:19 “the wisdom of this world is foolishness before God” This is because it is based on limited, worldly, finite, fallen knowledge (cf. 1Co 1:18; 1Co 1:21; 1Co 1:23; 1Co 1:25). For “foolishness” see note at 1Co 1:25.
1Co 3:19-20 The following slightly modified quotes are from Job 5:13 and Psa 94:11. For the term “craftiness” see fuller note at 2Co 4:2.
1Co 3:21
NASB”So then let no one boast in men”
NKJV”therefore let no one glory in men”
NRSV”so let no one boast about human leaders”
TEV”no one, then, should boast about what human beings can do”
NJB”so there is to be no boasting about human beings”
This may even be an allusion to Jer 9:23-24. Human boasting is mentioned several times in 1 Cor. (cf. 1Co 1:29; 1Co 1:31; 1Co 3:21; 1Co 4:7; and 2Co 5:12; 2Co 10:17; 2Co 11:12; 2Co 11:18; 2Co 11:30; 2Co 12:1; 2Co 12:5-6; 2Co 12:9). See Special Topic at 1Co 5:6. It was a major problem in Corinth (and with humans in general). This problem involved more of the church than just a few leaders; followers are also responsible. This sounds so much like modern denominational arrogance and pride (i.e., I am of Calvin; I am of Wesley; I am of. . ., cf. 1Co 4:6).
1Co 3:21-22 Paul is asserting that all things (i.e., a listing very much like Rom 8:38-39) belong to believers through Christ including all the preachers listed. The term kosmos (i.e., world) is used here in a positive sense of the created order (cf. LXX of Gen 1:31). Believers are fellow-heirs of all things and all times through Christ (cf. Rom 8:12-17). Don’t limit yourself.
SPECIAL TOPIC: PAUL’S USE OF KOSMOS (WORLD)
1Co 3:23 “you belong to Christ” The “you” is emphatic and plural. This shows Christ’s exalted position in the church (cf. 1Co 1:29-31). This also points toward their responsibility as believers.
“Christ belongs to God” This refers to Christ’s temporal submission to the Father (cf. 1Co 11:3; 1Co 15:28). This is not a matter of essence (cf. Joh 1:1-3), but a matter of function. The Trinity (see Special Topic at 1Co 2:10) is task-oriented.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
no man = no one. Greek. medeis.
deceive. Greek. exapatao. See Rom 7:11.
world. App-129.
fool. Greek. moros, as in 1Co 1:25, 1Co 1:27.
that = in order that. Greek. hina.
be = become.
Fuente: Companion Bible Notes, Appendices and Graphics
18-20.] A warning to those who would be leaders among them, against self-conceit.
Fuente: The Greek Testament
1Co 3:18. ) This word is frequently used, as well as , in the epistles to the Corinthians; but more in the first; the other, with a milder signification in the second. The meaning here is, if any man be wise, and think that he is so. For often, in this epistle especially, has such a force as that the fact of the thing itself is not denied, but there is denoted along with the fact, the estimation, which the man, who has that thing [that subject of his self-esteem], entertains concerning himself, whether [that estimation] be just or inflated [exaggerated] 1Co 7:40, 1Co 8:2, 1Co 10:12, 1Co 11:16, 1Co 14:37.-, wise) Hereby he entirely cuts off all wisdom, whether of this world or divine. [It is indeed wretched wisdom to deceive ones own self.-V. g.] For in whatever species of wisdom every man wishes to be distinguished, in the same kind of wisdom he ought first of all to deem himself a fool, that he may become wise.
Fuente: Gnomon of the New Testament
1Co 3:18
1Co 3:18
Let no man deceive himself.-He warns against the danger of the wisdom of this world. It is intimately connected with this defilement of the temple. To introduce things resting on human wisdom defiles the temple of God. To use those ordained by the wisdom of God, sealed by the blood of Christ, is to keep the temple holy and sacred.
If any man thinketh that he is wise among you in this world, let him become a fool,-If a man seems or affects to be wise after this world and so thinks he may bring things resting on this wisdom into the church of God, let him become a fool to this world.
These admonitions are most needful to men, for they often deceive themselves. God is never deceived as to mans character or as to his ability or to the motives that actuate him in anything he does. Self-deception is the most common phase of deception among men. Our neighbors as a rule understand us better than we understand ourselves. They see us more clearly than we see ourselves. Paul cautions: Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. (Gal 6:7-8).
This warning grows out of mans tendency to deceive himself. Many of us while gratifying the flesh imagine we are following the Spirit. Many preachers preach for money and ease and imagine they are preaching to save souls. Often we build fine houses to gratify our pride and persuade ourselves that we are doing it to serve God. Most of lifes failures come from self-deception. We deceive ourselves as to our abilities, and undertake to do things we have no capacity to do. After years of close observation I feel sure that nine-tenths of the failures in life come from overweening confidence in self. One so self-confident never stops to investigate or properly consider the difficulties in the way of his carrying out a work. Solomon in his counsels of wisdom cautions: Trust in Jehovah with all thy heart, and lean not upon thine own understanding…. Be not wise in thine own eyes (Pro 3:5-7); and Paul says: Be not wise in your own conceits (Rom 12:16). Self-conceit causes men to depend upon their own wisdom and strength instead of that of God, and leads them to ruin financially and spiritually.
that he may become wise.-To learn that the wisdom of this world is foolishness is to prepare oneself to accept the wisdom of God.
Fuente: Old and New Testaments Restoration Commentary
deceive: 1Co 6:9, 1Co 15:33, Pro 5:7, Isa 44:20, Jer 37:9, Luk 21:8, Gal 6:3, Gal 6:7, Eph 5:6, 2Ti 3:13, Tit 3:3, Jam 1:22, Jam 1:26, 1Jo 1:8
If: 1Co 1:18-21, 1Co 4:10, 1Co 8:1, 1Co 8:2, Pro 3:5, Pro 3:7, Pro 26:12, Isa 5:21, Jer 8:8, Rom 11:25, Rom 12:16
let: Mat 18:4, Mar 10:15, Luk 18:17
Reciprocal: Gen 41:8 – but there Exo 1:10 – wisely 2Sa 15:31 – turn the counsel 2Ki 5:11 – Behold Job 11:12 – would Job 32:13 – We Pro 2:7 – layeth Pro 14:6 – scorner Pro 28:11 – rich Pro 30:2 – I am Ecc 1:18 – For in Ecc 7:16 – neither Jer 9:23 – wise Mat 6:23 – If Mat 11:25 – because Luk 8:18 – seemeth to have Luk 10:21 – thou hast Luk 11:35 – General Luk 16:8 – children of this Joh 7:49 – General Joh 11:49 – Ye Act 8:31 – How Act 10:33 – are we Act 17:18 – babbler Act 18:26 – expounded Rom 1:14 – both to Rom 1:22 – General Rom 2:19 – art confident 1Co 1:26 – that 1Co 6:5 – Is it 2Co 11:1 – in Col 2:8 – philosophy 1Ti 6:4 – He
Fuente: The Treasury of Scripture Knowledge
Verse 18. This verse refers to those who were placing undue emphasis on the personal wisdom and special qualifications of certain men in the congregation. Such men were vain and self-deceived, and as long as they maintained such an attitude they would shut themselves off from real wisdom. Let him become a fool is an accommodative expression, meaning that if he will admit to himself that he is not a wise man, he will then be in the proper frame of mind really to learn.
Fuente: Combined Bible Commentary
1Co 3:18. Let no man deceive himself. If any man among you thinketh that he is wise in this worldin the worlds sense of wisdom, let him become a fool (as to such wisdom), that he may be (truly) wise.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A word of caution: Let no man deceive himself. Self-deceit is the ground of all other deceit. Whatever deceit is abroad, it begins at home. A deceitful heart will not spare so much as itself, although the self-deceit be most unnatural and monstrous, most fatal and pernicious.
Observe, 2. A word of exhortation: If any man seem to be wise, let him become a fool, that he may be wise: that is, “If any man seem to be wise in the wisdom and learning of this world, let him embrace the doctrine of Christ, which the world calls foolishness, and so become a fool to them, that he may be wise according to the wisdom of God.”
Learn hence, That all human and worldly wisdom cometh far short of, and is but a mere shadow and appearance, compared wiht the wisdom of God manifested in the gospel.
Observe, 3. A word of enforcement: For the wisdom of this world is foolishness with God. ‘Tis so in God’s opinion and estimation; he accounts it so. If we compare wit with grace, learning with religion, a rational head with a gracious heart, the latter infinitely transcends the former in the account of God. All the admired wisdom of worldly men is nothing but contemptible folly in the esteem of God. The world’s wise man is God’s fool.
Observe, 4. A double testimony which the apostle produces out of the Old Testament to prove his assertion, that the wisdom of the world is foolishness with God: the first is He taketh the wise in their own craftiness. Job 5:13
Learn hence, That no wisdom or craftiness of man can stand before the wisdom and power of God.
The second testimony is The Lord knoweth the thoughts of man that they are vain. Psa 94:11 that is, the choicest and best thoughts of the wisest men are vain, yea, vanity.
Fuente: Expository Notes with Practical Observations on the New Testament
True Wisdom
True wisdom, according to the apostle Paul, comes in learning to be a fool in the eyes of this world’s wise ( Act 2:24 ). Pride in one’s own intellectual abilities can keep him from learning the truth. It is important to humble oneself before God to learn ( 1Co 1:18 ; 1Pe 5:6 ). God uses man’s own wisdom to trap him, as Paul’s quotation from Job 5:13 would indicate. Whenever man attempts to add worldly wisdom and opinion to God’s word, he will find himself lost because of the very instrument by which he tried to save himself.
Paul went on to quote Psa 97:11 to show man’s plans are empty. Only God’s plans can bring a true reward. So, Paul warned the Corinthian brethren against following man and his wisdom. They had already tried it and found it wanting. Christians have all they need in God’s revelation and teachings. All things work to the good of God’s people ( Rom 8:28 ). Life is a good gift to be used to the Christian’s advantage in God’s service. Even death is something to which one can look forward ( Php 1:21 .) Since the Christian is Christ’s and finds so many blessings in him, he should not join a party or faction ( 1Co 3:19-23 ; Joh 17:12-23 .)
Fuente: Gary Hampton Commentary on Selected Books
1Co 3:18-20. Let no man deceive himself Neither teacher, by propagating errors through pride of his own understanding; nor hearers, by a factious preferring of one above another for his gifts. If any man among you seemeth to be wise in this world Be wise with respect to the things of this world only, and on that account be puffed up with pride; let him become a fool Such as the world accounts so; let him renounce his carnal wisdom, and submit to the doctrine of the gospel, which the world considers as folly; that he may be Prove himself to be, wise Namely, spiritually, and in Gods account; wise in matters that concern his everlasting salvation. For the wisdom of this world However men may boast of it, and think highly of themselves because they suppose they possess it; is foolishness with God Is accounted so by him. For it is written, (Job 5:13, where see the note,) He taketh the wise in their own craftiness Not only while they think they are acting wisely, but by their very wisdom, which itself is their snare, and the occasion of their destruction. In other words, they are entangled and brought to ruin by those subtle contrivances, whereby they thought to secure themselves. The Lord knoweth the thoughts of the wise The worldly wise, or of those that think themselves wise; that they are vain Empty, foolish, unprofitable, ineffectual to secure themselves against God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 18. Let no man deceive himself; if any man thinketh that he is wise among you, let him become a fool in this world, that he may become wise.
Again an asyndeton, testifying to the emotion which fills the apostle’s heart.
The illusion, to which he points in the first words of the verse, according to some, is the security in which those teachers live, not suspecting the danger which they run (1Co 3:16-17). But the words , if any man thinketh, imagines, claims, lead us rather to connect the idea of self-deceiving with what follows. There are people who have claims to wisdom, and who display their eloquence within the Church. Edwards concludes from the , among you, that if they were among them, they were not of them; otherwise Paul would have said, . The fact that those people were strangers may be true, but the term used does not necessarily say so. Its meaning is rather this: If any individual whatever, Corinthian or other, while preaching the gospel in your assemblies, assumes the part of the wise man and the reputation of a profound thinker (1Co 4:10), let him assure himself that he will not attain to true wisdom till he has passed through a crisis in which that wisdom of his with which he is puffed up will perish, and after which only he will receive the wisdom which is from above. This crisis of death to false wisdom is what the apostle characterizes by the words: let him become a fool! To renounce this imaginary wisdom, which is only a human conception, to own his ignorance in what concerns the great matter of salvation, and, after taking hold of Christ crucified, who is foolishness to the wise of this world, to draw from Him the Divine wisdom which He has revealed to the world, such is the only way of realizing the claim expressed in the words, thinketh he is wise.
Does the phrase, , in this world, belong to the preceding or the succeeding proposition? in other words, does this adjunct qualify the idea of being wise in the Church, or that of becoming a fool? In the former case the words would characterize a preacher who tries to gain the reputation of wisdom among Christians by putting himself forward in the midst of them as the representative of the wisdom of the world. In the latter case Paul would say: If thou claimest to be a wise man in the Church, well! But in that case begin with humbling thy reason, accepting the foolishness of the cross, and with thus becoming a fool in the eyes of the wise of the world, and then thou shalt be able to become really the organ of Divine wisdom in the Church. Notwithstanding the able pleading of Rckert in favour of the former meaning, we think, with Hofmann, that the second deserves the preference. The antithesis between the among you and the in this world stands out more precisely, and the sense is simpler. The following verses justify the necessity of dying to the wisdom of the world. Of old has not God, the only wise, charged it with foolishness? Two scriptural declarations are alleged in proof.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Let no man deceive himself. [By thinking himself wise enough to amend or modify God’s truth.] If any man thinketh that he is wise among you in this world, let him become a fool, that he may become wise. [Let such a one become a fool in the world’s sight, as Paul was (Act 26:24; 1Co 4:10), that by preaching the so-called foolishness of God he may learn the real wisdom of it.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
18-19. Let no one deceive himself: if any one among you seems to be wise in this age, let him become a fool that he may be wise. This is the age of Satans dominion and folly, occupying the dark night between Eden and the Millennium. There is no true wisdom in the present age. The so-called wisdom of this age is nothing but another name for Satans folly. Sanctification is the Millennial experience bringing you faithfully and spiritually into the age to come (Heb 6:5), i. e., the reign of Christ in the heart, a Millennial prelibation. We see from this verse that the first lesson we learned in the school of Christ is that we are fools. Millions stumble over that lesson and never learn it. When that lesson is properly received and understood the future curriculum in the New Jerusalem college becomes easy and delightful. For the wisdom of this world is foolishness along with God. Truly this world has been captured by the devil, the great counterfeiter. Consequently everything in it means the opposite of what it says. For it has been written: He taketh the wise in their own craftiness;
e. g., Pharaoh pouring out his money to pay Moses mother to nurse him, while he had his army out killing all the boy babies, fearing lest some great leader might arise and take Israel out of bondage.
Fuente: William Godbey’s Commentary on the New Testament
1Co 3:18-23. It is a False Wisdom that Pits one Leader against Another: All are Yours.Paul warns against the self-deception which causes a man to overrate his own judgment. Better renounce his worldly wisdom, which God counts foolishness that he may become really wise. As Scripture says, God grips fast the wise in their cleverness (Job 5:13), and He knows the emptiness of their thoughts (Psa 94:11, Paul substitutes the wise for men). So let none boast that he takes any man for his leader, pluming himself on his discernment. Indeed it is to rate ones own dignity too low. For all things belong to the Christian. Christians do not belong to one leader, but all leaders belong to them. The world, too, is theirs, this physical universe with all its throng of sentient beings, life and death, the present, the future. But they are Christs, and possess all things through His possession of them; and He too belongs to God and we are His. The Stoics had similar sayingsAll things belong to the wise (Zeno), All things are mine (Seneca). Some of the more philosophical type at Corinth may have made this a kind of watchword. Paul endorses it, but redeems it by the reminder that while all things belong to the Christian, he is not the lord of the universe but himself belongs in his turn to Christ. It is characteristic of Paul to soar away from these petty squabbles to those ultimate principles where his mind was most at home. That he does not mention Christ along with the three human teachers is no argument for the non-existence of a Christ-party. He does not place Christ on a level with them. He would not say to his readers that Christ belonged to them, the great thing they needed to remember was that they belonged to Christ. Christ is mentionedin His right place.
1Co 3:19 b. This and the quotation in Rom 11:35, the only quotations from Job in NT, differ considerably from the LXX; Paul probably had Job not in the LXX but another version.
Fuente: Peake’s Commentary on the Bible
Verse 18
Let him become a fool; let him abandon all his dependence upon his worldly wisdom, and seek wisdom from above, with meekness and docility.
Fuente: Abbott’s Illustrated New Testament
1Co 3:18. Let no one, if anyone: an appeal, not to the whole church as in 1Co 3:16, but to the men of 1Co 3:17. Not only were they ignorant of the sacredness of the church, but were in error in their estimate of themselves. Cp. 1Co 6:9; 1Co 15:33.
If any one thinks: 1Co 8:2; 1Co 14:37. As compared with other church-members among whom he moves, he thinks himself well acquainted with the things of this present passing age. So 1Co 1:20. To become foolish, is the only way to become wise. Once we were wise, in our own estimate. But when we find out that we cannot by our own mental power or effort learn that which we most need to know, viz. such knowledge as will enable us to choose the objects most worthy of pursuit and the best means of attaining them; and that we can learn this only as each moment God reveals it to us; we then become, in our own correct estimate of ourselves and in view of the difficult path we have to tread, utterly foolish, i.e. destitute of the wisdom we need. Then we become truly wise. For we know what we are: and we ask and receive the Spirit of wisdom, (Eph 1:17,) who by His presence in us reveals to us that which we most need to know and guides our steps along the best path.
We may therefore test the worth of our wisdom by asking whether we have ever become foolish.
Fuente: Beet’s Commentary on Selected Books of the New Testament
3:18 {10} Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.
(10) He concludes by the opposite, that they profess pure wisdom in the Church of God, who refuse and cast away all those vanities of men. Further, if they are mocked by the world, it is sufficient for them that they are wise according to the wisdom of God, and as he will have them to be wise.
Fuente: Geneva Bible Notes
6. Human wisdom and limited blessing 3:18-23
The apostle now combined the threads of his argument, which began at 1Co 1:18, and drew a preliminary conclusion. If his readers insisted on taking the natural view of their teachers and continued to form coteries of followers, they would limit God’s blessing on themselves needlessly. Rather than their belonging to Paul or Apollos, both Paul and Apollos, and much more, belonged to them because they were Christ’s and Christ is God’s.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul continued the subject of spiritual rather than natural wisdom. He urged his readers to turn away from attitudes the world regards as wise and to adopt God’s viewpoint so they would be truly wise.