Teks -- 1 Corinthians 14:20 (NET)

14:20 Brothers and sisters, do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 14:20 - Be not children in mind

Be not children in mind ( mē paidia ginesthe tais phresin ).

"Cease becoming children in your intellects,"as some of them evidently were. Cf. Heb 5:11-14 for a like complaint of intellectual dulness for being old babies.

Robertson: 1Co 14:20 - In malice be ye babes

In malice be ye babes ( tēi kakiāi nēpiazete ).

Robertson: 1Co 14:20 - Be men

Be men ( teleioi ginesthe ).

Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

Vincent: 1Co 14:20 - Understanding

Understanding ( σρεσίν )

Only here in the New Testament. Originally, in a physical sense, the diaphragm . Denoting the reasoning power on the reflective side, and perhaps intentionally used instead of νοῦς (1Co 14:15), which emphasizes the distinction from ecstasy.

Vincent: 1Co 14:20 - Children - be ye children

Children - be ye children ( παιδία - νηπιάζετε )

The A.V. misses the distinction between children and babes , the stronger term for being unversed in malice. In understanding they are to be above mere children . In malice they are to be very babes . See on child , 1Co 13:11.

Vincent: 1Co 14:20 - Malice

Malice ( κακίᾳ )

See on Jam 1:21.

Vincent: 1Co 14:20 - Men

Men ( τέλειοι )

Lit., perfect . See on 1Co 2:6.

Wesley: 1Co 14:20 - Be not children in understanding

This is an admirable stroke of true oratory! to bring down the height of their spirits, by representing that wherein they prided themselves most, as mere folly and childishness.

Wesley: 1Co 14:20 - In wickedness be ye infants

Have all the innocence of that tender age.

Wesley: 1Co 14:20 - But in understanding be ye grown men

Knowing religion was not designed to destroy any of our natural faculties, but to exalt and improve them, our reason in particular.

JFB: 1Co 14:20 - Brethren

An appellation calculated to conciliate their favorable reception of his exhortation.

JFB: 1Co 14:20 - children in understanding

As preference of gifts abused to nonedification would make you (compare 1Co 3:1; Mat 10:16; Rom 16:19; Eph 4:14). The Greek for "understanding" expresses the will of one's spirit, Rom 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Rom 8:6.

JFB: 1Co 14:20 - men

Full-grown. Be childlike, not childish.

Clarke: 1Co 14:20 - Be not children in understanding

Be not children in understanding - There are three words here to which we must endeavor to affix the proper sense

1. παιδια signifies children in general, but particularly such as are grown up, so as to be fit to send to school in order to receive instruction

2. νηπιος, from νη, not, and ειπω, I speak, signifies an infant; one that cannot yet speak, and is in the lowest stage of infancy

3. τελειοι, from τελεω, I complete or perfect, signifies those who are arrived at perfect maturity, both of growth and understanding. We shall now see the apostle’ s meaning: Brethren, be not, παιδια, as little children, just beginning to go to school, in order to learn the first elements of their mother tongue, and with an understanding only sufficient to apprehend those elements

Clarke: 1Co 14:20 - In malice

In malice - Κακιᾳ, In wickedness, νηπιαζετε, be ye as infants, who neither speak, do, nor purpose evil

Clarke: 1Co 14:20 - But in understanding

But in understanding - Τελειοι γινεσθε, Be ye perfect men, whose vigor of body, and energy of mind show a complete growth, and a well cultivated understanding.

Calvin: 1Co 14:20 - Brethren, be not children in understanding

20.Brethren, be not children in understanding He proceeds a step farther; for he shows that the Corinthians are so infatuated, that they, of their own accord. draw down upon themselves, and eagerly desire, as though it were a singular benefit, what the Lord threatens that he will send, when he designs to inflict upon his people the severest punishment. What dreadful madness is this — to pursue eagerly with their whole desire, what, in the sight of God, is regarded as a curse! That we may, however, understand more accurately Paul’s meaning, we must, observe, that this statement is grounded on the testimony of Isaiah, which he immediately afterwards subjoins. (Isa 28:11.) And as interpreters have been misled, from not observing the connection to be of this nature, to prevent all mistake, we shall first explain the passage in Isaiah, and then we shall come to Paul’s words.

In that chapter the Prophet, inveighs with severity against the ten tribes, which had abandoned themselves to every kind of wickedness. The only consolation is, that God had still a people uncorrupted in the tribe of Judah; but straightway he deplores the corruption of that tribe also; and he does so the more sharply, because there was no hope of amendment. For thus he speaks in the name of God — Whom shall I teach knowledge? those that are weaned from their mother? those that are drawn from the breasts By this he means, that they are no more capable of instruction than little children but lately weaned.

It is added — Precept upon precept, instruction upon instruction, charge upon charge, direction upon direction, here a little, and there a little In these words he expresses, in the style of a mimic, ⁸⁴³ the slowness and carelessness by which they were kept back. “In teaching them, I lose my labor, for they make no progress, because they are beyond measure uncultivated, and what they had been taught by means of long-continued labor, they in a single moment forget.”

It is added still farther — He that speaketh to that people is like one that maketh use of stammering lips, and a foreign language This is the passage that Paul quotes. Now the meaning is, ⁸⁴⁴ that the people have been visited with such blindness and madness, that they no more understand God when speaking to them, than they would some barbarian or foreigner, stammering in an unknown tongue — which is a dreadful curse. He has not, however, quoted the Prophet’s words with exactness, because he reckoned it enough to make a pointed reference to the passage, that the Corinthians, on being admonished, might attentively consider it. As to his saying that it was written in the law, ⁸⁴⁵ this is not at variance with common usage; for the Prophets had not a ministry distinct from the law, but were the interpreters of the law, and their doctrine is, as it were, a sort of appendage to it; hence the law included the whole body of Scripture, up to the advent of Christ. Now Paul from this infers as follows — “Brethren, it is necessary to guard against that childishness, which is so severely reproved by the Prophet — that the word of God sounds in your ears without any fruit. Now, when you reject prophecy, which is placed within your reach, and prefer to stand amazed at empty sound, is not this voluntarily to incur the curse of God? ⁸⁴⁶

Farther, lest the Corinthians should say in reply, that to be spiritually children, is elsewhere commended, (Mat 18:4,) Paul anticipates this objection, and exhorts them, indeed, to be children in malice, but to beware of being children in understanding Hence we infer how shameless a part those act, who make Christian simplicity consist in ignorance. Paul would have all believers to be, as far as possible, in full maturity as to understanding The Pope, inasmuch as it is easier to govern asses than men, gives orders, under pretext of simplicity, that all under him shall remain uninstructed. ⁸⁴⁷ Let us from this draw a comparison between the dominion of Popery, and the institution of Christ, and see how far they agree. ⁸⁴⁸

Defender: 1Co 14:20 - be not children

Two different words for "children" are used in this verse. Paul is saying they should be like "infants" in "malice" and that, instead of being like toddlers in understanding God's Word, they should be mature men."

TSK: 1Co 14:20 - not // malice // but // men

not : 1Co 3:1, 1Co 3:2, 1Co 13:11; Psa 119:99; Isa 11:3; Rom 16:19; Eph 4:14, Eph 4:15; Phi 1:9; Heb 5:12, Heb 5:13, Heb 6:1-3; 2Pe 3:18

malice : Psa 131:1, Psa 131:2; Mat 11:25, Mat 18:3, Mat 19:4; Mar 10:15; 1Pe 2:2

but : Psa 119:99

men : Gr. perfect, or, of a ripe age, 1Co 2:6; Phi 3:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 14:20 - Be not children in understanding // Howbeit in malice be ye children, but in understanding be men

Be not children in understanding in understanding the differences of gifts, and which are more excellent, or of the right use of gifts.

Howbeit in malice be ye children, but in understanding be men you are commanded indeed in something to be like little children, Mat 28:3 , but it is not to be understood with relation to knowledge and understanding, but with reference to innocence and malice, which is opposite to it; ye ought to study to be men in understanding, though with respect to innocence ye ought to be as little children.

Haydock: 1Co 14:20-22 - Tongues are for a sign, not to believers, but to unbelievers

Tongues are for a sign, not to believers, but to unbelievers, according to what the law (under which he comprehends the prophet Isaias, xxviii. 11.) said: In other tongues, and other lips, I will speak to this people: and neither so will they hear me. St. Paul here gives the sense, rather than the words of the prophet, and expounds them of what happened particularly on the day of Pentecost, when the miraculous gift of tongues was designed to strike the unbelieving people with admiration, and to bring them afterwards to the true faith: but when he adds, that tongues are not for the believers, and that prophecies are not fo the unbelievers, he cannot mean that tongues, used with discretion, may not also be profitable to believers, or that prophecies and instructions may not also be profitable to unbelievers, as well as to the believers; for this would be to contradict what he teaches in this chapter, and particularly (ver. 24.) where he says, that by prophecy the infidel is convinced, &c. St. Paul, whose design in all this chapter is to regulate the meetings, that they may be conducted with greater edification, and for the instruction, both of the Christians and unbelievers, thanks God, that he has the gift of tongues more than they, but says, that in the Church, or at such Church-meetings, he had rather, for the common edification of others, speak five words, &c. than ten thousand words, &c. and so he concludes, (ver. 39.) be zealous to prophesy, and forbid not to speak with tongues. (Witham)

Gill: 1Co 14:20 - Brethren, be not children in understanding // howbeit in malice be ye children // but in understanding be men

Brethren, be not children in understanding,.... There are some things in children in which it is reproachful for believers to be like them; as nonproficiency in knowledge, want of capacity to receive, bear, and digest strong meat; levity, fickleness, and inconstancy, unskilfulness in the word, deficiency of knowledge, want of understanding, not of things natural, but spiritual and evangelical; which is the more aggravated, since their understandings were opened and enlightened; an understanding was given them; the Spirit of God, as a spirit of understanding, was bestowed on them; they had the Scriptures, which are able to make wise unto salvation, and the man of God perfect; and also the ministers of the Gospel to explain divine truths to them; and many had been a long time in the school of Christ, and might have been teachers of others; and yet; after all, were children in understanding, and needed to be taught the first principles of the oracles of God. The apostle here has chiefly reference to the gift of speaking with tongues, these Corinthians were so desirous of; which when they had it, was only to talk like children; and for them to prefer it to other gifts, which were more useful and beneficial, discovered their judgment to be but the judgment of children; and if they desired this, and made use of it for ostentation, it showed a childish vanity, from which the apostle here dissuades:

howbeit in malice be ye children: in other things it is commendable to imitate children, and be like them; as in innocence and harmlessness of conversation; to be meek, modest, and humble, free from pride and vain glory; to be without guile and hypocrisy, without rancour and bitterness, envying and malice, but tender hearted, and ready to forgive. This the apostle recommends:

but in understanding be men; or "perfect", of ripe and full age, who have their senses exercised to discern between good and evil, גבר "a man", says Aben Ezra ^p, in our language, signifies מלא דעת, "one full of knowledge", as in Exo 10:11. It is not perfection of justification that is here meant, for babes in Christ are as perfect in this sense as grown men; nor a perfection of sanctification, for there is no such thing as this in any in this life; there is a perfection of sanctification in Christ, and of parts in everyone that is a new creature; and as that denotes sincerity and uprightness, it is in all that have known the grace of God in truth; but then these are each of them as true of new born babes, young converts, as of older Christians, and strong men: but of knowledge and understanding in divine things; which though it is imperfect in the best, yet in some it is in greater perfection than in others; who may, in a comparative sense, be said to be perfect, or men of full age, who are arrived to a considerable ripeness and maturity of spiritual knowledge; and this is what believers should be pressing after, and desirous of, and make use of all proper methods, such as reading, hearing, and praying, to attain unto.