1 Corinthians 13:11

Translation
King James Version
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
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KJV (with Strong's)
When G3753 I was G2252 a child G3516, I spake G2980 as G5613 a child G3516, I understood G5426 as G5613 a child G3516, I thought G3049 as G5613 a child G3516: but G1161 when G3753 I became G1096 a man G435, I put away G2673 childish things G3516.
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Complete Jewish Bible
When I was a child, I spoke like a child,
thought like a child, argued like a child;
now that I have become a man,
I have finished with childish ways.
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Berean Standard Bible
When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I set aside childish ways.
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American Standard Version
When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things.
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World English Bible Messianic
When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things.
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Geneva Bible (1599)
When I was a childe, I spake as a childe, I vnderstoode as a childe, I thought as a childe: but when I became a man, I put away childish thinges.
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Young's Literal Translation
When I was a babe, as a babe I was speaking, as a babe I was thinking, as a babe I was reasoning, and when I have become a man, I have made useless the things of the babe;
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See also
1 Corinthians 14:201 Corinthians 3:11 Corinthians 3:2Galatians 4:1Ecclesiastes 11:10
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In the KJVVerse 28,677 of 31,102

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SUMMARY

1 Corinthians 13:11, nestled within Paul's profound discourse on love, illustrates the essential journey from spiritual immaturity to maturity through a relatable analogy of physical development. Paul reflects on his own past, acknowledging that his speech, understanding, and thought processes were once limited, much like a child's. However, upon reaching adulthood, he decisively abandoned these childish ways, thereby urging believers to likewise shed immature spiritual perspectives and practices in favor of the complete and enduring reality of God's perfect love.

CONTEXT

  • Literary Context: This verse is a pivotal point in Paul's "love chapter," 1 Corinthians 13, which immediately follows his discussion of spiritual gifts in 1 Corinthians 12. The Corinthian church was plagued by pride, divisions, and an overemphasis on spectacular gifts like tongues and prophecy, often exercised without love. Paul introduces chapter 13 as "a more excellent way" (1 Corinthians 12:31) than merely pursuing gifts. He contrasts the temporary nature of gifts with the eternal nature of love, stating that gifts will "pass away" and "fail" when "that which is perfect is come" (1 Corinthians 13:8-10). Verse 11 serves as an analogy to explain why these temporary things will cease: our current knowledge and experience are partial, like a child's, but will be superseded by a full, mature understanding in God's presence.
  • Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, a hub of trade, philosophy, and diverse religious practices. Its culture was characterized by a strong emphasis on rhetoric, wisdom, and public display, which influenced the Corinthian believers to value eloquent speech and outward manifestations of spiritual gifts over humble service and unity. Paul's letter addresses these cultural influences, challenging their prideful pursuit of status through spiritual gifts and redirecting their focus towards the foundational virtue of love. The analogy of childhood to adulthood would have been universally understood, resonating with their common experience of growth and the shedding of immature behaviors. The concept of "maturity" was also a philosophical ideal, particularly in Stoic thought, though Paul redefines it within a Christian framework centered on Christ-like love rather than intellectual prowess alone.
  • Key Themes: 1 Corinthians 13:11 contributes significantly to several overarching themes within the chapter and the broader letter. The most prominent is Spiritual Maturity, emphasizing that believers are called to grow beyond an initial, limited understanding of faith, moving towards a more complete and discerning perspective. This ties into the theme of Progression from Imperfection to Perfection, where our current knowledge, even that gained through spiritual gifts, is partial and will be superseded by the full, unveiled reality of God. The verse also implicitly highlights Discernment and Perspective, indicating that maturity brings a transformed way of perceiving spiritual truths and relating to others. Ultimately, within the context of 1 Corinthians 13, this growth in maturity is inextricably linked to the Supremacy and Enduring Nature of Love. Childishness in the Corinthian context often manifested as a lack of love, leading to division and arrogance, whereas true maturity is characterized by the selfless, enduring love described in 1 Corinthians 13:4-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • child (Greek, nḗpios', G3516): From an obsolete particle implying negation and 'epos' (speaking), meaning "not speaking," an infant or minor. Figuratively, it refers to a simple-minded person or, in this context, an immature Christian. It highlights a state of spiritual immaturity, characterized by limited understanding and expression, akin to a literal child's undeveloped faculties and perception of the world.
  • man (Greek, anḗr', G435): A primary word denoting an individual male, distinct from 'anthrōpos' which is generic for human. Here, it signifies a mature, adult male, representing a state of spiritual maturity where one has grown beyond the limitations of spiritual infancy, gaining a more comprehensive and stable understanding.
  • put away (Greek, katargéō', G2673): From 'kata' (down) and 'argeō' (to be idle), meaning to render entirely idle or useless, to abolish, cease, destroy, or make of no effect. In this verse, it denotes a decisive, deliberate, and complete abandonment of childish ways, not merely a gradual fading but an active disengagement from immature thoughts, speech, and understanding. It implies a conscious and definitive break with past immaturity.

Verse Breakdown

  • "When I was a child,": This clause establishes a past state of immaturity, serving as the first part of Paul's personal analogy. It sets the stage for the contrast with his present, mature state, inviting the reader to consider their own progression.
  • "I spake as a child, I understood as a child, I thought as a child:": This triadic repetition emphasizes the pervasive nature of immaturity. Paul's communication ("spake"), comprehension ("understood"), and reasoning ("thought") were all limited and appropriate to a child's undeveloped capacity. The imperfect tense in the Greek (ἔλάλουν, ἐφρόνουν, ἐλογιζόμην) indicates continuous or habitual actions characteristic of a child's ongoing state.
  • "but when I became a man,": This marks a pivotal transition point, introduced by the strong adversative conjunction "but" (G1161, dé). It signifies a shift from the state of childhood to adulthood, representing a move from spiritual immaturity to maturity. The verb "became" (G1096, gínomai) denotes a process of coming into being or a transformation.
  • "I put away childish things.": This declares a definitive, intentional action of abandoning the behaviors, perspectives, and limitations associated with spiritual immaturity. The Greek verb "put away" (G2673, katargéō) is in the perfect tense, signifying a decisive, completed action with lasting results. It implies a conscious choice to leave behind what is no longer appropriate for a mature believer, not just a passive outgrowing but an active disengagement.

Literary Devices

Paul employs several effective literary devices in 1 Corinthians 13:11. The most prominent is Analogy, where the natural progression from physical childhood to adulthood serves as a powerful metaphor for spiritual growth and maturity. This makes the abstract concept of spiritual development relatable and understandable. The verse also utilizes Repetition with the phrase "as a child," which appears three times, emphasizing the comprehensive nature of immaturity across speech, understanding, and thought. This repetition underscores that childhood is a state where all faculties are undeveloped. Furthermore, a strong Contrast is established between the "child" and the "man," highlighting the significant transformation that occurs. This antithesis underscores the necessity of leaving behind the limitations of spiritual infancy for the fullness of maturity. Finally, the personal pronoun "I" creates an element of Autobiographical Reflection, making Paul's teaching more intimate and persuasive as he shares his own journey of growth.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Corinthians 13:11 is a profound theological statement on the nature of spiritual growth and the teleological trajectory of the believer's journey. It asserts that spiritual immaturity, characterized by limited understanding and expression, is a temporary state. Just as physical development leads to a more complete and rational engagement with the world, so too does spiritual maturity lead to a deeper, more comprehensive apprehension of divine truth and a more perfect manifestation of love. This verse, in conjunction with the preceding verses, teaches that our current knowledge, even through spiritual gifts, is partial and like "seeing through a glass, darkly" (1 Corinthians 13:12). The "perfect" state to which we progress is the full revelation of God, whether in the eschatological future or in a more complete spiritual apprehension in this life, where the need for partial gifts will cease. The ultimate mark of this maturity is not intellectual prowess or miraculous power, but the enduring, self-sacrificial love that never fails.

REFLECTION AND APPLICATION

1 Corinthians 13:11 serves as a timeless call to continuous spiritual growth and self-assessment for every believer. It challenges us to honestly evaluate the areas in our faith where we might still be "speaking, understanding, or thinking as a child." This includes examining our motives for serving, our reactions to adversity, our capacity for forgiveness, and our willingness to prioritize others' needs above our own. Spiritual maturity is not automatic; it requires a deliberate and ongoing "putting away" of childish things—whether that be self-centeredness, impatience, a simplistic view of God, or an over-reliance on spiritual "milk" rather than "solid food." It calls us to embrace humility, recognizing that our current understanding is always partial, and to earnestly pursue a deeper, more nuanced, and love-infused faith that reflects the character of Christ. This passage encourages us to move beyond superficial expressions of faith to a profound, transformative love that endures all things.

Questions for Reflection

  • In what specific ways do I still "speak as a child," "understand as a child," or "think as a child" in my spiritual life?
  • What "childish things" am I being called to "put away" in my pursuit of Christ-like maturity?
  • How does my understanding and practice of love reflect my current level of spiritual maturity?
  • What practical steps can I take this week to intentionally grow in a more mature understanding and expression of my faith?

FAQ

What exactly does Paul mean by "childish things" in this context?

Answer: In 1 Corinthians 13:11, "childish things" refers to the immature ways of perceiving, speaking, and understanding spiritual realities that are characteristic of a nascent faith. Within the broader context of 1 Corinthians, this would include the Corinthians' prideful boasting about spiritual gifts, their divisions and factions, their lack of love in exercising gifts, their limited understanding of the resurrection, and their self-centered approach to Christian living. It's not about abandoning all childlike qualities like humility or trust, but specifically shedding the limitations, self-focus, and partial perspectives that hinder true spiritual maturity and the full expression of love. These "childish things" are contrasted with the "perfect" state of full knowledge and complete love that comes with maturity and the ultimate revelation of Christ.

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 13:11 speaks of the believer's personal journey from immaturity to maturity, its ultimate fulfillment and perfect embodiment are found in Christ. He is "that which is perfect" (1 Corinthians 13:10), the one in whom all wisdom and knowledge are hidden (Colossians 2:3). Our spiritual growth, our "putting away childish things," is ultimately a process of being conformed to the image of Christ (Romans 8:29). He is the mature "man" whom we are called to grow into, "unto the measure of the stature of the fulness of Christ" (Ephesians 4:13). In Christ, there is no partial knowledge, no limited understanding, no immature speech; He perfectly embodies the love that "never fails" (1 Corinthians 13:8). Therefore, to put away childish things is to increasingly embrace the mind of Christ (Philippians 2:5), to walk as He walked (1 John 2:6), and to mature into the full expression of God's love, which is perfectly revealed in His Son.

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Commentary on 1 Corinthians 13 verses 8–13

Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,

I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see Co1 14:6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.

II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, Co1 13:9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.

III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (Co1 13:10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun - sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomēn, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, Jo1 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Psa 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.

IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (Co1 13:13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, Jo1 4:8, Jo1 4:16. And where God is to be seen as he is, and face to face, there charity is in its greatest height - there, and there only, will it be perfected.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Clement of AlexandriaAD 215
The Instructor Book 1
And the expression, "When I was a child, I thought as a child, I spoke as a child".
"When I became a man "again Paul says, "I put away childish things."
Clement of AlexandriaAD 215
The Instructor Book 1
"When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.
Clement of AlexandriaAD 215
The Instructor Book 1
And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly.
TertullianAD 220
On Modesty
"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.
Basil of CaesareaAD 379
CONCERNING FAITH
“When I was a child”—that is, fresh from committing to memory the first elements of the divine Word—“I spoke as a child, I understood as a child, I thought as a child. But now that I have become a man”—that is, and am hastening to attain the measure of the age of the fullness of Christ—“I have put away the things of a child.”
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
In this life we are children, compared with what we shall become in the next life. For everything in this life is imperfect, including knowledge.
John ChrysostomAD 407
Homily on 1 Corinthians 34
"When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things."

Next he points out also how great is the distance between the two, and that our deficiency is no small one.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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