1Cor 3:18-20 | Barnes | STEP | Verse 18. 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 endeavour to repress the broils and contentions into which they had fallen. Let no man be puffed up with 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 δοκει implies this idea: If any one 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 men. See instances of this construction in Bloomfield. In this world . In this age , or world εντωαιωνιτουτω. 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 men of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the men 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 men to live unto God, and to be prepared for death and for heaven--and that science is found only in the gospel. (b) "deceive himself"

1 Corinthians 3:18-20

Verse 18. 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 endeavour to repress the broils and contentions into which they had fallen. Let no man be puffed up with 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 δοκει implies this idea: If any one 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 men. See instances of this construction in Bloomfield.

In this world. In this age, or world εντωαιωνιτουτω. 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 men of this generation, and prides himself on it," etc. If he is esteemed wise in the sense in which the men 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 men to live unto God, and to be prepared for death and for heaven--and that science is found only in the gospel.

(b) "deceive himself" Prov 26:12 Verse 19. For the wisdom of this world. That which is esteemed to be wisdom by the men of this world on the subject of religion. It does not mean that true wisdom is foolishness with him. It does not mean that science, and prudence, and law--that the knowledge of his works--that astronomy, and medicine, and chemistry, are regarded by him as folly, and as unworthy the attention of men. God is the Friend of truth, on all subjects; and he requires us to become acquainted with his works, and commends those who search them, Ps 92:4, 111:2. But the apostle refers here to that which was esteemed to be wisdom among the ancients, and in which they so much prided themselves--their vain, self-confident, and false opinions on the subject of religion; and especially those opinions when they were opposed to the simple but sublime truths of revelation. 1Cor 1:20,21.

Is foolishness with God. Is esteemed by him to be folly. 1Cor 1:20-24.

For it is written", etc. Job 5:13. The word rendered "taketh," here denotes to clench with the fist, gripe, grasp. And the sense is,

(1.) however crafty, or cunning, or skilful they may be, however self-confident, yet that they cannot deceive or impose upon God. He can thwart their plans, overthrow their schemes, defeat their counsels, mid foil them in their enterprises, Job 5:12.

(2.) He does it by their own cunning or craftiness. He allows them to involve themselves in difficulties, or to entangle each other. He makes use of even their own craft and cunning to defeat their counsels. He allows the plans of one wise man to come in conflict with those of another, and thus to destroy one another. Honesty in religion, as in everything else, is the best policy; and a man who pursues a course of conscientious integrity may expect the protection of God; but he who attempts to carry his purposes by craft and intrigue-- who depends on skill and cunning, instead of truth and honesty-- will often find that he is the prey of his own cunning and duplicity.

(a) "it is written" Job 5:13 Verse 20. And again. Ps 94:11.

The Lord knoweth. God searches the heart. The particular thing which it is here said that he knows, is, that the thoughts of man are vain. They have this quality; and this is that which the psalmist here says that God sees. The affirmation is not one respecting the omniscience of God, but with respect to what God sees of the nature of the thoughts of the wise.

The thoughts of the wise. Their plans, purposes, designs.

That they are vain. That they lack real wisdom; they are foolish; they shall not be accomplished as they expect, or be seen to have that wisdom which they now suppose they possess.

(b) "again" Ps 94:11