1 Corinthians 3:18

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, Co1 3:18. 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, Psa 25:9. 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, Co1 3:19. 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 4:18), and much more the wisest among the children of men. His understanding is infinite, Psa 147:5. 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 5:13), 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 (Co1 3:20), that they are vanity, Psa 94:11. 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 4:13. 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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 fool—i.e., in the sight of the world, in order that he may become “wise” in the sight of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 God’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:18-20 Here Paul returns to the contrast between human wisdom and divine wisdom (see 1:18-25). Using Old Testament quotations, Paul encourages the Corinthians to be willing to appear foolish in the eyes of the world so that they may be truly wise in God’s eyes.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 3:18. Δοκεῖ) This word is frequently used, as well as λογίζομαι, in the epistles to the Corinthians; but δοκῶ 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, δοκῶ 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.—σοφὸς, wise) Hereby he entirely cuts off all wisdom, whether of this world or divine. [It is indeed wretched wisdom to deceive one’s 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_3:18. Μηδεὶς ἑαυτ. ἐξαπ.] 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 ἐξαπατ.: νομίζων, ὅτι ἄλλως ἔχει τὸ πρᾶγμα καὶ οὐχ ὡς εἶπον.

δοκεῖ] 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.

σοφὸς εἶναι … τούτῳ] ἐν ὑμῖν belongs to σόφος εἶναι, and ἐν τῷ αἰῶνι τούτῳ defines the σόφος εἶναι ἐν ὑμῖν 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 αἰὼν οὗτος, 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 αἰών is a sphere essentially alien to the true state of being wise in the church; in it a man may have the λόγος σοφίας (Col_2:23), but not the reality. We must not therefore, in defiance of its place in the sentence, link ἐν τῷ αἰ. τ. merely to σόφος (Erasmus, Grotius, Rückert, and many others), in doing which ἐν is often taken as equivalent to κατά. Origen, Cyprian, Chrysostom, Luther, Castalio, Mosheim, Rosenmüller, 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 ἐν ὑμῖν and ἐν τῷ αἰῶνι τ., but upon σόφος and μωρός, as is plain from the fact that in the clause expressive of the aim we have the simple σόφος alone without ἐν ὑμῖν. It may be seen, too, from 1Co_3:19 (σοφ. τοῦ κόσμου) that Paul had included ἐν τ. αἰ. τ. in the protasis.

μωρὸς γενέσθω] 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.

σοφός] 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).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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 λόγος σοφίας 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.

1Co 3:18 . Accordingly, the Μηδεὶς ἑαυτὸν ἐξαπατάτω 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 ( αἰῶνι , world-period: see parls.) let him become foolish, that he may become wise.” δοκεῖ not videtur (Vg [607] , A.V.), but putat “ seemeth to himself , the usual (though perhaps not universal) sense of δοκεῖν 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 . ἐν τῷ αἰῶνι τούτῳ is antithetical to ἐν ὑμῖν (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 versâ . The cross is μωρία to the world, and he who espouses it a μωρὸς 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 Homiliœ († 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. Ép. aux Corinthiens (Eng. Trans.).

[614] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Let no man deceive himself. Let no man doubt the truth of what I have said of the worthlessness of human wisdom, and of the danger of substituting it for the wisdom of God. If he does, he will find himself mistaken.

If any man among you seemeth to be wise, (δοκεῖ σοφὸς εἶναι), thinks himself to be wise. In this world may be connected with the word wise, wise with the wisdom of this world. Or, it may be connected with the whole preceding clause. If any imagines he is wise among you, in this world. The former explanation is more in keeping with the whole context. Wise in this world is equivalent to wise after the flesh, 1Co_1:26.

Let him become a fool, that he may be (or, become) wise. Let him renounce his own wisdom in order that he may receive the wisdom of God. We must be empty in order to be filled. We must renounce our own righteousness, in order to be clothed in the righteousness of Christ. We must renounce our own strength, in order to be made strong. We must renounce our own wisdom, in order to be truly wise. This is a universal law. And it is perfectly reasonable. We are only required to recognize that to be true, which is true. We would not be required to renounce our own righteousness, strength, or wisdom, if they were really what they assume to be. It is simply because they are in fact worthless, that we are called upon so to regard them.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He concludeth by the contrary, that they profess pure wisdom in the Church of God, which refuse and cast away all those vanities of men, and if they be mocked of the world, it is sufficient for them that they be wise according to the wisdom of God, and as he will have them to be wise.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

seemeth--that is, is, and is regarded by himself and others.

wise in this world--wise in mere worldly wisdom (Co1 1:20).

let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [ALFORD]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [ESTIUS].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. If any man among you seemeth to be wise] Ει τις δοκει σοφος ειναι· 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, 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, 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.

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 (Psalm 13:2) for governing ourselves, and for managing whatever we have to do — if we have no dependence on any other — if we feel no need of the guidance of another, but are competent to govern ourselves. 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 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” δοκεῖ 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” (ἐν τῷ αἰῶν τούτῳ en tō aiōn toutō). 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 man’s 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Let no man deceive himself. He next precautions them against themselves, and admonishes them to be upon their guard against curiosity, presumption, and self-love, and tells them to undervalue all other sciences, when put in competition with the science of salvation, the knowledge of the gospel. It hence appears, that some of the Corinthians were renowned for that human eloquence which the world so much esteems, and accordingly the apostle discovers to them the danger to which they are exposing themselves, by pursuing their present line of conduct. (Calmet) --- If any man among you seem to be wise in this world. He hints at some new teachers among them, (not at Apollo) who to gain the esteem of men, had introduced errors from profane philosophy, or the false principles of human wisdom, which, as he had told them before, was folly in the sight of God. He therefore tells such persons, that to become truly wise, they must become fools, by returning to the simplicity of the gospel-doctrine. (Witham) --- Let no man. That is, let no man say, I am for Paul, I am for Apollo. This language will introduce into the Church of God those various sects that existed amongst the philosophers, who were distinguished by the title of Platonics, Stoics, Peripatetic, and so on. (Grotius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let no man deceive himself. Like the other formula, "Be not deceived" (1Co_6:9 1Co_15:33; Gal_6:7) "Deceive not yourselves"; (Jer_37:9) "Let no man deceive you" (Mar 24:4; Luk_21:8; 2Th_2:3; Eph_5:6; 1Jn_3:7) We are so liable to self deception (1Jn_1:8; Gal_6:3) as well as to being deceived by others, (2Ti_3:13) that there was need to repeat this warning incessantly. Seemeth to be wise; rather, thinketh that he is wise. He is referring specially to the Apollos party, who vaunted their esoteric knowledge, and so were "wise in their own eyes, prudent in their own conceits". (Isa_5:21)

Vers. 18-20.

Worldly wisdom.

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. For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness. And again, The Lord knoweth the thoughts of the wise, that they are vain." The "wisdom" here referred to is what Paul calls elsewhere "fleshly wisdom," the "wisdom of the world," or of the age. It is the same wisdom as he refers to in 1Co_1:20. The "wisdom of this world" may be regarded as mere intellectual knowledge, applied to secular and selfish ends; however vast and varied its attainments, it is worldly in the apostolic sense; it is "earthly," "sensual," "devilish," not like the "wisdom which is from above," which is "first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits." In relation to this wisdom three remarks are here suggested.

I It is SELF DELUDING. "Let no man deceive himself. If any man among you seemeth to be wise in this world," etc.

1. This worldly wisdom deceives a man, inasmuch as 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 secular schools and colleges. But all such knowledge is of no value to man as man, and beyond his brief and uncertain earthly, life. He deceives himself in its value.

2. This worldly wisdom deceives a man, inasmuch as it leads him to overrate his own importance. He is "vainly puffed by his earthly mind," as Paul says elsewhere. (Col_2:18) Such a man imagines himself to be very great; he becomes a 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." He is a "fool;" for he looks for happiness where it is not to be found. Happiness does not spring from a man"s brain, but from his heart; not from his ideas, but from his affections. Moreover, he is a "fool" because he practically ignores the chief good, which is love for, resemblance to, and fellowship with, the great God. Hence God esteems this wisdom as foolishness. "The wisdom of this world is foolishness with God." The most illustrious scholar, sage, orator, who is considered by himself and by most of his contemporaries to be a man of wonderful wisdom, to the eye of God is a fool.

III It is ULTIMATELY CONFOUNDING. "It is written, 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.

Who are the wise? They who have govern"d with a self control Each wild and baneful passion of the soul, Curb"d the strong impulse of all fierce desires, But kept alive affection"s purer fires;

They who have pass"d the labyrinth of life Without one hour of weakness or of strife, Prepar"d each change of fortune to endure, Humble though rich, and dignified though poor,

Skill"d in the latent movements of the heart, Learn"d in the lore which nature can impart, Teaching the sweet philosophy aloud Which sees the "silver lining" of the cloud, Looking for good in all beneath the skies! These are the truly wise. (Prince. )

Vers. 18-20.

The way to wisdom.

is one of the key words of these early chapters of the Epistle. Here again the contrast between true and false wisdom appears in the form of a warning against self conceit. "Let no man deceive himself.

I TO BE WISE WE MUST FIRST BECOME FOOLS. The wisdom of this world has its uses within its own sphere, but it is no help to the understanding of the things of God. It is a hindrance which must be removed ere we cart learn the Divine wisdom. We must divest ourselves of our fancied wisdom and. become fools in our own eyes, in order to be spiritually wise. This is a general law. Pride or self conceit in regard to any branch of knowledge or art is an effectual bar to progress. We must confess our ignorance in order to knowledge, our weakness in order to strength, our folly in order to wisdom. "He that humbleth himself shall be exalted." This truth holds:

1. As to the beginning of the Christian life. How often are anxious souls kept back from entering into peace because they will not renounce their own ideas of the way of salvation! Only when they submit entirely to God"s way as little children do they enter the kingdom.

2. As to progress in the Christian life. Even after conversion we must be careful "to bring every thought into captivity to the obedience of Christ". (2Co_10:5) We can grow in spiritual insight, in holiness, in patience, in power for service, in faith and hope and love, only by esteeming ourselves foolish and being content to sit as learners at the Lord"s feet.

II THE WISDOM OF THIS WOULD IS FOOLISHNESS. This explains why our own wisdom must be renounced. In the judgment of the All wise it is folly. The speculations of men regarding God and our relation to him, however much of truth they contain, are yet on the whole vain, inasmuch as they fail to reach an adequate knowledge of him. Those who have worked the longest at the great problems of life are the readiest to confess this. One after another of the world"s wise men have wrestled with them and passed them down to their successors unsolved. Or look at the schemes of men for the regeneration of the world. Education, aesthetic culture, the teaching of morality, social communism, religion made easy, all have been tried and found wanting. None of them can redeem mankind from sin and restore them to their lost dignity. And in nothing do men seem so foolish as just in those things in which they think themselves wise. They are caught in their own net. Their schemes of salvation work their ruin. B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let him become a fool in this world - Such as the world accounts so. That he may become wise - In God's account.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

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 Satan’s 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 Satan’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18–23. Let no man deceive himself. A caution against the philosophical tendencies of the Apolloite party. If any man thinketh that he is wise. If he is wise in his own estimation and that of the world, let him choose what the world calls “foolishness,” in order that he may became “wise unto salvation.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Let no one deceive himself

Nobody should believe the lie that he himself is wise in this world.

in this age

according to the way people who do not believe decide what is wise

let him become a "fool"

"that person should be willing to have people who do not believe call him a fool" (See: Irony)

He catches the wise in their craftiness

God traps the people who think they are clever and uses their own schemes to trap them.

The Lord knows that the reasoning of the wise is futile

"The Lord knows that what people who think they are wise plan to do is futile"

futile

useless

translationWords

deceive

wise

world

fool

written

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. αἰῶνι. See note on 1Co 1:20.

μωρὸς γενέσθω. 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18-20.] A warning to those who would be leaders among them, against self-conceit.

18.] ἐξαπατάτω, not, as Theophyl., νομίζων ὅτι ἄλλως ἔχει τὸ πρᾶγμα καὶ οὐχ ὡς εἶπον:—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 (ἐν τῷ αἰ. τούτῳ belongs to δοκεῖ σοφ. εἶν. ἐν ὑμ.,—to the whole assumption of wisdom made by the man, which as made in this present world, must be false: not (1) merely to σοφός, Grot., Rückert, al.,—as the arrangement of the words shews,—nor (2) to μωρὸς γενέσθω, Orig., Chrys., Luther, Rosenm., al., in which case, the stress being on μωρός, it must have been μωρὸς γενέσθω ἐν τῷ αἰῶνι τούτῳ), 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. Μηδεὶς ἑαυτὸν ἐξαπατάτω. A solemn rebuke, similar to that of μὴ πλανᾶσθε in 6:9, 15:33, and Gal 6:7, and even more emphatic than that which is implied in οὐκ οἴδατε (v. 16). He intimates that the danger of sacrilege and of its heavy penalty (vv. 16, 17) is not so remote as some of the Corinthians may think. Shallow conceit may lead to disloyal tampering with the people of Christ. That there is a sacrilegious tendency in faction is illustrated by Gal 5:7-12, Gal 5:6:12, Gal 5:13; 2Co 11:3, 2Co 11:4, 2Co 11:13-15, 2Co 11:20; and the situation alluded to in Galatians may have been in the Apostle’s mind when he wrote the words that are before us—words which have a double connexion, viz. with vv. 16, 17, and with the following section. St Paul is fond of compounds with ἐκ: 5:7, 13, 6:14, 15:34.

εἴ τις δοκεῖ σοφὸς εἷναι. Not, ‘seemeth to be wise’ (AV.), videtur sapiens esse (Vulg.); but, ‘thinketh that he is wise’ (RV.), sibi videtur esse sapiens (Beza). He considers himself an acute man of the world, quite able to decide for himself whether Paul, or Apollos, or Kephas is the right person to follow in matters of religion. We have the same use of δοκεῖ in 8:2, 10:12, 15:37. Excepting Jas 1:26, εἴ τις δοκεῖ is peculiar to Paul; and there the AV. makes the same mistake as here, in translating ‘seem’ instead of ‘think.’ Here ἐξαπατάτω, and there ἀπατῶν, may be regarded as decisive. It is the man’s self-deceit that is criticized in both cases: his estimate is all wrong. See J. B. Mayor on Jas 1:26. It is perhaps not accidental that the Apostle says εἴ τις … ἐν ὑμῖν, and not εἴ τις ὑμῶν. The warning suggests that the self-styled σοφός is among them, but not that he is one of themselves: the wrong-headed teacher has come from elsewhere.

ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ. We might put a comma after ἐν ὑμῖν, for the two expressions are in contrast; ‘in your circle,’ which has the heavenly wisdom and ought to be quite different from what is ‘in this world’ and has only mundane wisdom. The latter is out of place in a Christian society (1:20, 22, 2:6, 8). Epictetus (Enchir. 18) warns us against thinking ourselves wise when others think us to such; μηδὲν βούλου δοκεῖν ἐπίστασθαι· κᾄν δόξῃς τισιν εἷναί τις, ἀπίστει σεαυτῷ.

Cyprian (Test. iii. 69, De bono patient, 2) takes ἐν τῷ αἰῶνι τούτῳ with μωρὸς γενέσθω: mundo huic stultus fiat. So also does Origen (Cels.: i. 13; Philoc. 18); and also Luther: der werde ein Narr in dieser Welt. This makes good sense; ‘If any man thinks himself wise in relation to you Christians, let him become a fool in relation to this world’: but it is not the right sence. It is σοφός, not μωρό, that is qualified by ἐν τῷ αἰῶνι τ.: ‘If any man thinks himself wise in your circle—I mean, of course, with this world’s wisdom.’ From ἐν ὑμῖν, ‘in a Christian Church,’ it might have been supposed that he meant the true wisdom, and he adds ἐν τ. αἰ. τ. to avoid misunderstanding.

μωρὸς γενέσθω. ‘Let him drop his false wisdom,’ the conceit that he has about himself: 1:18-20, 23, 2:14.

ἵνα γένηται σοφός. So as to be brought ‘unto all riches of the full assurance of understanding, unto full knowledge of the mystery of God, even Christ’ (Col 2:3).*

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 εἴ τις δοκεῖ, 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 ἐν ὑμῖν, among you, that if they were among them, they were not of them; otherwise Paul would have said, τίς ὑμῶν. 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, ἐν τῷ αἰῶνι τούτῳ, 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 Rückert 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.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.