For if a man think himself to be something, when he Is nothing, he deceiveth himself.
Caution against over self-estimation
These words admit of two different interpretations, according as you connect the middle with the first or with the last clause.
1. If we connect the middle clause with the first one, as our translators have done, the meaning is, If a man think himself to be a Christian of a high order, while he either is not a Christian at all, or, at any rate, a Christian of a very inferior order, he commits an important mistake and falls into a hazardous error. The man who supposes himself arrived at the measure of the stature of the fulness of Christ, when in reality only a babe in Christ, deceives himself, and throws important obstacles in the way of his own improvement. In their own estimation they have little to learn, while the truth is, they have learned but little. But the mistake is much more deplorable when a man flatters himself into the belief that he is a Christian, perhaps a Christian of the first order, while in reality he is not a Christian at all. The thing is quite possible--I fear not uncommon. We pity the poor maniac mendicant who thinks himself a king; we pity the man who has persuaded himself he is a man of wealth, while in reality he is in immediate hazard of bankruptcy; we pity the man who is assuring himself of long life, when he is tottering on the brink of the grave; but how much more to be pitied is the man who thinks himself secure of the favour of God, and of eternal happiness, while in reality the wrath of God is abiding on him, and a miserable eternity lies before him! No kinder office can be done to such a person than to arouse him from his state of carnal security, to undeceive him, to convince him of his wants while they may be supplied, of his danger while it may be averted. A woe is denounced against such as are thus at ease in Zion.
2. Perhaps, however, the apostle’s meaning is, “If any man think he is something, he deceiveth himself, for he is nothing.” The apostle is cautioning the Galatians against a vainglorious disposition; and in this verse I apprehend he means that the habitual indulgence of vainglory is utterly inconsistent with the possession of genuine Christianity. Humility is a leading trait in the character of every genuine Christian. He knows and believes that he is guilty before the God of heaven exceedingly, and he feels that he is an ignorant, foolish, depraved creature, that of himself he is nothing, less than nothing, and vanity. Feeling thus his insignificance as a creature, and his demerit and depravity as a sinner, he is not--he cannot be--vainglorlous. Whatever he is that is good, he knows God has made him to be. Whatever he has that is good, he knows God has given him. The falls of others excite in him not self-glorification, but gratitude. (John Brown, D. D.)
Self-magnifiers
Afriend had fitted two glasses into a little ivory tube in such a way that any small object, like a midge or other insect, when put into it, and viewed through the smaller and upper glass, seemed of enormous magnitude, with all its parts, however diminutive, distinctly visible. If, however, the tube was reversed, and the objects contemplated through the larger glass, they then appeared to shrink below the usual size. Gotthold looked upon the contrivance with no ordinary pleasure, and said: “I know not what better name to give this instrument than ‘the magnifier.’” In my opinion, however, the hearts of the proud and of the hypocritical are of the same construction. When they contemplate what is their own--their virtues and talents--they see through a glass which self-love has so artfully prepared that all seems of vast dimensions, and they imagine that they have good reason to boast and congratulate themselves upon their gifts. If, however, they have occasion to look at their neighbour and his good points, they turn the instrument upside down, and then all seems small and commonplace. In like manner, their own faults and vices they observe through the diminishing glass, and reckon them very inconsiderable; while they contemplate their neighbour’s from the opposite side, and so convert a midge into an elephant: The greatest of all delusions in the world is that which man voluntarily practises upon himself, and which betrays him, with his eyes open, into pride, self-esteem, and contempt of others. You will own that the heart of the Pharisee, who looked upon himself as a mighty saint, and upon the publican as a brand fit for the burning, was of this description. That Pharisee, however, has left behind him a numerous breed, and spread his line over the whole earth. In fact, I do not believe there exists a man who has not sometimes used such an instrument in the way we have described. (Scriver.)
Self-deception
Boswell relates that Dr. Johnson told him that when his father’s workshop, which was a detached building, had partly fallen down for want of being repaired, he was no less diligent to lock the door every night, though he saw that anybody might walk in at the back. Even so do many persons, guarding themselves against one approach of sin only, while they are exposed to danger from some other point, vainly suppose themselves safe from their spiritual foes. (R. Brewin.)
I. Men are nothing of themselves.
1. The gifts of God, whether of nature or grace, are not ours, but God’s.
2. In the use of these gifts the best fall far short of what they ought to be (1Co_15:10; 1Co_8:2).
II. Though men are nothing, yet they seem to be something, and that of themselves. This arises from--
(1) Pride;
(2) the excessive consideration of our good things;
(3) the comparing of ourselves with the infirmities of others;
(4) the flattery of men.
III. In so doing, men deceive themselves. Self-deception is
(1) The worst deception (Jam_1:22; Jam_1:26);
(2) the most dangerous deception;
(3) self-degradation;
(4) spiritual impotence. Conceit is fatal to the duty of burdenbearing, for it is the death of love.
IV. The remedies against the overweening of ourselves.
1. To look ourselves in the glass of the law (1Co_3:18).
2. To remember that the gifts on which we pride ourselves are ours only for a time (Luk_16:2), and for the use of them we shall be held responsible.
3. Tocompare ourselves with God’s majesty (Psa_8:4). (R. Cudworth.)
Self-complacency
One day Narcissus, who had resisted all the charms of others, came to an open fountain of silvery clearness. He stooped down to drink, and saw his own image, and thought it some beautiful water-spirit living in the fountain. He gazed, and admired the eyes, the neck, the hair, the lips. He fell in love with himself. In vain he sought a kiss and an embrace. He talked to the charmer, but received no response. He could not break the fascination, and so he pined away and died. The moral is, Think not too much nor too highly of yourself.
A man’s talk better than himself
A hungryman once caught and killed a nightingale that filled a grove with its song. A bird that makes so much noise, thought he, must be something. So he plucked it. And lo! it was no bigger than a sparrow. “Ah!” said the man, “I see what you are. You are voice and nothing else.” So it is with not a few. They are full of vauntings, they talk of their goodness, their liberality the whole parish rings with the praises of themselves, which they warble so well. But pluck them, strip them of all appearances, and you will find them “voice and nothing else.” A great deal of talk, and very little action. (S. Baring-Gould, M. A.)
