Concise Bible Dictionary:
The words φιλόσοφος, -φία signify “a lover, or, love of wisdom.” The wisdom that God gives, the wisdom “from above,” must ever be distinguished from that which emanates from man. This latter is variously designated in scripture as the wisdom of this world, fleshly wisdom, wisdom of man, the wisdom that does not come from above. This in regard to the things of God is only foolishness. It has an entirely different source, and works in the natural mind of man, which should not have any place in Christianity.
The Colossian saints were warned against being spoiled by such philosophy and vain deceit, after the tradition of men, after the rudiments of the world; which stands in contrast to what is “after Christ” (col. 2:88Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. (Colossians 2:8); compare 1 Tim. 6:2020O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: (1 Timothy 6:20)). Then as to the gospel, the Greeks sought after wisdom, and to preach Christ crucified was foolishness to them (1 Cor. 1:22-2322For the Jews require a sign, and the Greeks seek after wisdom: 23But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; (1 Corinthians 1:22‑23)). It was so at Athens, when Paul preached to the philosophers. They said, “He seemeth to be a setter forth of strange gods.” And why? “Because he preached unto them Jesus and the resurrection.” Paul spoke to them first of the true God, but when he came to the truth of “the Man” whom God had raised from the dead, some mocked, and others would hear him another time (Acts 17:18-3218Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection. 19And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? 20For thou bringest certain strange things to our ears: we would know therefore what these things mean. 21(For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing.) 22Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. 24God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; 25Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; 26And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; 27That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: 28For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. 29Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. 30And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. (Acts 17:18‑32)). See EPICUREANS, GNOSTICISM, STOICS.
The philosophy of modern days has the same source, the mind of man, though it acts differently in respect to Christianity. For instance, with some, Christianity is regarded as emanating from man, and so is compared with Buddhism, Hindooism, Mahometanism, all of which are said to be branches of the same religion of man; though Christianity is judged to be the best, none are to be condemned; there is truth in them all! Others sit in judgment on the word of God, and profess to be able to cut out many parts as not being written by the professed writers, and having no claim, ought not to form a part of scripture. Others declare that modern thought cannot be cramped up in the dogmas hitherto held by Christians almost universally, which in general really means what scripture teaches.
According to the advocates of another theory, the wisest thing is to be ignorant of everything except what the senses or the higher affections teach. As to whether there is a Being in any higher position than man, or any future existence for man, they know nothing, and there is, they say, no means of knowing: it is all unknown. The key to their ignorance of God (which they call Agnosticism) is that they do not want to obey, or to know Him.
Again, another class resort to spirits, and let them teach them; they imagine the inhabitants of the unseen world must be able to tell them what is true, and these spirits even profess to interpret scripture for them.
These and other delusions prove how busy Satan is in using the mind of man to exalt man in his own eyes, and to lead him away from the scriptures, which alone are able to make wise unto salvation.
Strong’s Dictionary of Greek Words:
Transliteration:
philosophos
Meaning:
from 5384 and 4680; fond of wise things, i.e. a "philosopher"