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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 3:18–20.
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.
Historical interpretation
Five Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If you threaten an avenger, you threaten us with the Creator. "Ye must become fools, that ye may be wise." Wherefore? "Because the wisdom of this world is foolishness with God.
These are "the doctrines" of men and "of demons" produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness," and "chose the foolish things of the world" to confound even philosophy itself.
That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation. In the first Epistle of Paul to the Corinthians: "Christ sent me to preach, not in wisdom of discourse, lest the cross of Christ should become of no effect. For the word of the cross is foolishness to those who perish; but to those who are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and I will reprove the prudence of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Since indeed, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Because the Jews desire signs, and the Greeks seek for wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, Jews and Greeks, Christ the power of God, and the wisdom of God." And again "Let no man deceive himself. If any man think that he is wise among you, let him become a fool to this world, that he may be wise. For the wisdom of this world is foolishness with God. For it is written, Thou shall rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish."
Philosophers also profess that they pursue this virtue; but in their case the patience is as false as their wisdom also is. For whence can he be either wise or patient, who has neither known the wisdom nor the patience of God? since He Himself warns us, and says of those who seem to themselves to be wise in this world, "I will destroy the wisdom of the wise, and I will reprove the understanding of the prudent." Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, "See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fulness of divinity." And in another place he says: "Let no man deceive himself; if any man among you thinketh himself to be wise, let him become a fool to this world, that he may become wise. For the wisdom of this world is foolishness with God. For it is written, I will rebuke the wise in their own craftiness." And again: "The Lord knoweth the thoughts of the wise, that they are foolish." Wherefore if the wisdom among them be not true, the patience also cannot be true. For if he is wise who is lowly and meek-but we do not see that philosophers are either lowly or meek, but greatly pleasing themselves, and, for the very reason that they please themselves, displeasing God-it is evident that the patience is not real among them where there is the insolent audacity of an affected liberty, and the immodest boastfulness of an exposed and half-naked bosom.
Here Paul is returning to what he said [in the first chapter].
"Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool."
As he bids one become, as it were, dead unto the world;-and this deadness harms not at all, but rather profits, being made a cause of life:-so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries.
Further: why said he not, "Let him put off wisdom," but, "Let him become a fool?" That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, "Lay aside thy wisdom," and, "become a fool." And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things which he speaks of.
Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.
But how, you will say, are men to put off this wisdom? By not acting on its precepts.
"Let no man deceive himself." This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, "If any man among you seemeth to be wise in this world, let him become a fool, that he may become wise." And this he doth afterwards with great boldness of speech, as having sufficiently beaten them down, and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.
Those who are tiny of body and those who, being wise in the world, abandon their knowledge and … become like babes of their own free will, will learn a wisdom which is not learned through study’s labors.
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Summary
In 1 Corinthians 3:18, the Apostle Paul issues a profound challenge to the Corinthian believers, urging them to abandon the self-deception rooted in worldly wisdom. He paradoxically instructs that for one to attain true, divine wisdom, they must be willing to relinquish their perceived intellectual superiority and embrace a posture of humility that the world might deem foolish. This verse serves as a pivotal call to reorient one's understanding of knowledge and truth, shifting from human-centric pride to God-centered revelation.
Context
Literary Context
This verse is situated within Paul's broader argument against the divisions and spiritual immaturity prevalent in the Corinthian church. Chapters 1-3 consistently address the problem of factionalism, which arose from believers aligning themselves with prominent leaders like Paul, Apollos, or Cephas, often based on rhetorical skill or philosophical prowess. Paul has already established that God's wisdom, embodied in the crucified Christ, is diametrically opposed to the wisdom of the world, which considers the cross foolishness 1 Corinthians 1:18-25. He emphasizes that spiritual truth is discerned by the Spirit, not by human intellect 1 Corinthians 2:10-14. Chapter 3 further develops this, likening the Corinthians to infants unable to receive solid food, highlighting their reliance on human wisdom rather than spiritual growth built on the true foundation, Jesus Christ 1 Corinthians 3:1-11. Verse 18, therefore, serves as a direct exhortation to dismantle the very mindset that fueled their pride and divisions.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub known for its wealth, trade, and diverse philosophical schools. Greek culture, which heavily influenced Corinth, placed immense value on intellectual debate, eloquent rhetoric, and philosophical wisdom. Sophists, traveling teachers of rhetoric and philosophy, were highly esteemed, and their followers often prided themselves on their intellectual acumen and persuasive abilities. This cultural backdrop directly impacted the Corinthian church, as believers brought their pre-conversion values into their Christian faith, leading them to judge spiritual leaders and truths by worldly standards of wisdom and eloquence. The divisions Paul addresses were not merely personal preferences but often stemmed from an intellectual arrogance that favored human reasoning and rhetorical skill over the humble, Spirit-revealed truth of the gospel. Paul's challenge to "become a fool" directly confronts this deeply ingrained cultural reverence for human wisdom.
Key Themes
The central theme in this verse, and indeed throughout the initial chapters of 1 Corinthians, is the stark contrast between worldly wisdom and Godly wisdom. Worldly wisdom, characterized by human intellect, philosophical speculation, and rhetorical skill, is portrayed as ultimately futile and even hostile to God's truth 1 Corinthians 1:20. In contrast, Godly wisdom is revealed through the Spirit, centered on Christ crucified, and often appears as "foolishness" to the unregenerate mind. Another critical theme is humility as a prerequisite for true wisdom. Paul's paradoxical command to "become a fool" underscores that spiritual understanding is not gained through intellectual striving or self-assertion, but through a humble surrender of one's own perceived cleverness. This humility dismantles self-deception, which is explicitly warned against in the opening phrase, as it prevents individuals from recognizing their need for God's wisdom and embracing the counter-cultural truth of the gospel.
Exposition and Analysis
Key Word Analysis
Meaning "to seduce wholly" or "beguile." This word emphasizes a complete and pervasive deception, suggesting that the self-deception Paul warns against is not superficial but deeply ingrained, leading individuals to fundamentally misunderstand the nature of true wisdom and their own spiritual state. It implies a dangerous self-assurance based on false premises.
Meaning "wise (in a most general application)." In this context, when paired with "in this world," it refers to wisdom as understood and valued by human, secular standards—intellectual prowess, philosophical insight, rhetorical skill, or worldly success. Paul uses it here to highlight the kind of wisdom that puffs up and leads to pride, rather than the wisdom that comes from God.
Meaning "dull or stupid (as if shut up), i.e. heedless, (morally) blockhead, (apparently) absurd." This term is deliberately provocative. To "become a fool" does not mean to become unintelligent or irrational, but to willingly abandon the intellectual pride and worldly values that define "wisdom in this world," and to embrace a perspective that the world would scorn as absurd or unintelligent for the sake of God's truth.
Verse Breakdown
"Let no man deceive himself."
This opening imperative serves as a stern warning against intellectual and spiritual pride. Paul highlights the insidious nature of self-deception, where individuals mistakenly believe their worldly understanding or intellectual acumen constitutes genuine wisdom, thereby hindering their reception of divine truth. It implies a fundamental error in self-assessment.
"If any man among you seemeth to be wise in this world,"
This clause identifies the target of Paul's warning: those within the Corinthian church who, by worldly standards, appear intelligent, articulate, or philosophically astute. "Wise in this world" refers to the human-centric, secular wisdom that values rhetorical skill, philosophical debate, and intellectual superiority, often leading to pride and factionalism within the community. The word "seemeth" (G1380, dokéō) suggests an appearance or reputation of wisdom, rather than necessarily its true possession.
"let him become a fool,"
This is the striking, paradoxical command at the heart of the verse. To "become a fool" (G1096, gínomai + G3474, mōrós) does not advocate for literal stupidity, but for a radical act of humility and surrender. It means willingly setting aside one's intellectual pride, renouncing the values and standards of worldly wisdom, and embracing a position that the world would consider absurd, unintelligent, or contemptible for the sake of Christ and His gospel. It is a call to self-emptying.
"that he may be wise."
This final clause states the purpose and glorious outcome of the paradoxical command. The wisdom attained through this act of "foolishness" is not worldly wisdom, but true, spiritual wisdom that originates from God. This divine wisdom grants genuine insight, leads to spiritual maturity, and aligns one's understanding with God's eternal truth, which is ultimately found in Christ.
Literary Devices
The verse powerfully employs Paradox by instructing believers to "become a fool, that he may be wise." This seemingly contradictory statement highlights the fundamental inversion of values between God's kingdom and the world's system. What the world esteems as wisdom, God deems foolishness, and what the world scorns, God exalts as true wisdom. Closely related is Contrast, which is evident in the sharp distinction drawn between "wise in this world" and the ultimate goal of being truly "wise" in God's eyes. This contrast underscores the incompatibility of human-centered intellectual pride with divine revelation. Furthermore, Paul uses Imperative commands ("Let no man deceive himself," "let him become a fool") to convey the urgency and directness of his exhortation, demanding a decisive action and reorientation of values from the Corinthian believers.
Theological and Thematic Connections
1 Corinthians 3:18 stands as a theological cornerstone, asserting that genuine wisdom is not a human acquisition but a divine gift, contingent upon a posture of humility and surrender. It builds upon the Old Testament understanding that "the fear of the Lord is the beginning of wisdom" Proverbs 9:10, emphasizing that true knowledge begins with acknowledging God's sovereignty and our dependence on Him. Paul's argument challenges the human tendency towards intellectual self-sufficiency, revealing it as a form of self-deception that blinds one to spiritual realities. This verse underscores that God's ways often appear counter-intuitive or "foolish" from a worldly perspective, yet they are the ultimate source of truth, life, and salvation. It calls believers to a radical re-evaluation of what truly constitutes value and intelligence, aligning themselves with God's perspective rather than the fleeting standards of the temporal world.
Reflection and Application
Paul's words in 1 Corinthians 3:18 resonate powerfully in every age, challenging our inherent tendency towards intellectual pride and self-reliance. In a world that often venerates academic achievement, scientific progress, and worldly success as the ultimate indicators of wisdom, this verse calls us to a radical reorientation of our values. It compels us to critically examine where we derive our sense of intelligence and worth—is it from human accolades and intellectual prowess, or from a humble surrender to God's revealed truth? To "become a fool" for Christ means being willing to appear out of step with prevailing cultural norms, to embrace biblical truths even when they contradict popular opinion, and to prioritize God's wisdom above our own understanding. This requires a profound humility, acknowledging that our finite minds cannot fully grasp the infinite wisdom of God. It is a call to continuous learning and unlearning, shedding the deceptive layers of worldly wisdom to truly grow in the knowledge of God.
Questions for Reflection
FAQ
What does Paul mean by "become a fool"?
Paul does not mean that believers should become unintelligent or abandon rational thought. Instead, "become a fool" is a powerful paradoxical command. It means to willingly relinquish one's intellectual pride, self-sufficiency, and reliance on worldly standards of wisdom. It's an act of humility, a readiness to set aside one's own perceived cleverness and embrace God's truth, even if that truth appears absurd or contemptible to the unredeemed world. This concept is deeply explored in 1 Corinthians 1:18-25, where Paul explains that the message of the cross, though foolishness to those who are perishing, is the power and wisdom of God to those who are being saved. It's about reorienting one's values from human applause to divine approval.
How does this verse relate to education and intellectual pursuits for believers today?
This verse is not a condemnation of education or intellectual pursuits in themselves. Rather, it's a warning against the pride that can accompany them and the reliance on human wisdom as the ultimate arbiter of truth. For believers, all knowledge and intellectual endeavor should be brought under the authority of God's Word and Spirit. It means that while we can pursue academic excellence and engage in critical thinking, our ultimate source of wisdom and truth must be God. We should be open to God's revelation even when it challenges human logic or popular consensus. True wisdom, from a biblical perspective, integrates knowledge with humility, godliness, and a recognition of God as the source of all truth, as seen in Proverbs 1:7.
Christ-Centered Fulfillment
1 Corinthians 3:18 finds its ultimate fulfillment and clearest expression in the person and work of Jesus Christ. He is the embodiment of God's wisdom, yet His earthly ministry, crucifixion, and resurrection were considered utterly "foolish" by the standards of the world. The Jewish leaders sought signs, and the Greeks sought wisdom, but Paul preached Christ crucified—a stumbling block to the Jews and foolishness to the Gentiles 1 Corinthians 1:22-23. Yet, this "foolishness" of God is wiser than men, and the "weakness" of God is stronger than men 1 Corinthians 1:25. Jesus, though God, "made himself nothing, taking the very nature of a servant, being made in human likeness" Philippians 2:7. He humbled Himself to the point of death on a cross, a death considered shameful and foolish by the world, yet it was through this very act of self-emptying that God's ultimate wisdom and power were displayed, bringing salvation to all who believe. Therefore, to "become a fool that he may be wise" is to imitate Christ's profound humility and surrender to God's will, recognizing that true wisdom and life are found only in Him, "in whom are hidden all the treasures of wisdom and knowledge" Colossians 2:3.