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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 14:15–20. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle here sums up the argument hitherto, and,
I.Directs them how they should sing and pray in public (Co1 14:15):
What is it then? I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, etc. He does not forbid their praying or singing under a divine afflatus, or when they were inspired for this purpose, or had such a spiritual gift communicated to them; but he would have them perform both so as to be understood by others, that others might join with them. Note, Public worship should be performed so as to be understood.
II.He enforces the argument with several reasons.
1.That otherwise the unlearned could not say Amen to their prayers or thanksgivings, could not join in the worship, for they did not understand it, Co1 14:16. He who fills up or occupies the place of the unlearned, that is, as the ancients interpret it, the body of the people, who, in most Christian assemblies, are illiterate; how should they say Amen to prayers in an unknown tongue? How should they declare their consent and concurrence? This is saying Amen, So be it. God grant the thing we have requested; or, We join in the confession that has been made of sin, and in the acknowledgment that has been made of divine mercies and favours. This is the import of saying Amen. All should say Amen inwardly; and it is not improper to testify this inward concurrence in public prayers and devotions, by an audible Amen. The ancient Christians said Amen aloud. Vide Just. Mart. apol. 2. prop fin. Now, how should the people say Amen to what they did not understand? Note, There can be no concurrence in those prayers that are not understood. The intention of public devotions is therefore entirely destroyed if they are performed in an unknown tongue. He who performs may pray well, and give thanks well, but not in that time and place, because others are not, cannot be, edified (Co1 14:17) by what they understand not.
2.He alleges his own example, to make the greater impression, concerning which observe,
(1.)That he did not come behind any of them in this spiritual gift: "I thank my God, I speak with tongues more than you all (Co1 14:18); not only more than any single person among you, but more than all together." It was not envy at their better furniture that made Paul depreciate what they so highly valued and so much vaunted of; he surpassed them all in this very gift of tongues, and did not vilify their gift because he had it not. This spirit of envy is too common in the world. But the apostle took care to guard against this misconstruction of his purpose, by letting them know there was more ground for them to envy him upon this head than for him to envy them. Note, When we beat down men's unreasonable value for themselves, or any of their possessions or attainments, we should let them see, if possible, that this does not proceed from an envious and grudging spirit. We miss our aim if they can fairly give our conduct this invidious turn. Paul could not be justly censured, nor suspected for any such principle in this whole argument. He spoke more language than they all. Yet,
(2.)He had rather speak five words with understanding, that is, so as to be understood, and instruct and edify others, than ten thousand words in an unknown tongue, Co1 14:19. He was so far from valuing himself upon talking languages, or making ostentation of his talents of this kind, that he had rather speak five intelligible words, to benefit others, than make a thousand, ten thousand fine discourses, that would do no one else any good, because they did not understand them. Note, A truly Christian minister will value himself much more upon doing the least spiritual good to men's souls than upon procuring the greatest applause and commendation to himself. This is true grandeur and nobleness of spirit; it is acting up to his character; it is approving himself the servant of Christ, and not a vassal to his own pride and vanity.
3.He adds a plain intimation that the fondness then discovered for this gift was but too plain an indication of the immaturity of their judgment: Brethren, be not children in understanding; in malice be you children, but in understanding be men, Co1 14:20. Children are apt to be struck with novelty and strange appearances. They are taken with an outward show, without enquiring into the true nature and worth of things. Do not you act like them, and prefer noise and show to worth and substance; show a greater ripeness of judgment, and act a more manly part; be like children in nothing but an innocent and inoffensive disposition. A double rebuke is couched in this passage, both of their pride upon account of their gifts, and their arrogance and haughtiness towards each other, and the contests and quarrels proceeding from them. Note, Christians should be harmless and inoffensive as children, void of all guile and malice; but should have wisdom and knowledge that are ripe and mature. They should not be unskilful in the word of righteousness (Heb 5:13), though they should be unskilful in all the arts of mischief.
Historical interpretation
Four Centuries of Reception
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But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children? "
With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: "Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men."
The apostle, too, bids us to "become children again" towards God, " to be as children in malice" by our simplicity, yet as being also "wise in our practical faculties." At the same time, with respect to the order of development in Wisdom, I have admitted that it flows from simplicity.
Paul wants them to be mature intellectually so they will grasp accurately what is needed for the upbuilding of the church. In this way they will leave behind malice and errors, striving instead for the things which are conducive to the good of the brotherhood.
As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration. Since then these also having the gift of tongues, which has the lowest of all, thought they had the whole; therefore he saith, "Be not children," i. e., be not without understanding where ye ought to be considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where pride. For he that is a babe in wickedness ought also to be wise. Since as wisdom with wickedness would not be wisdom, so also simplicity with folly would not be simplicity, it being requisite both in simplicity to avoid folly, and in wisdom wickedness. For as neither bitter nor sweet medicines in excess do good, so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, "Be ye wise as serpents, and harmless as doves."
But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed them to be. Wherefore also he said, "It is actually reported that there is fornication among you." He said not, "is done," but is "reported:" as if he said, "ye are not without knowledge of the thing; ye have heard of it some time." I say, he would have them both to be men and children; the one however in wickedness, but the other in wisdom. For so even the man may become a man, if he be also a child: but as long as he is not a child in wickedness, neither will he be a man. For the wicked, instead of being mature, will be but a fool.
Hence Paul says: "Do not become children in understanding." Behold, we have heard of the prudence of the serpent; now let us be admonished about the simplicity of the dove: "But in malice be infants." Hence it is said of blessed Job: "He was a simple and upright man." But what is uprightness without simplicity, or what is simplicity without uprightness? Therefore, because this Spirit teaches both uprightness and simplicity, He had to be shown both in fire and in a dove, so that every heart touched by His grace may become both tranquil with the gentleness of meekness and inflamed with zeal for justice.
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Summary
The Apostle Paul, in 1 Corinthians 14:20, issues a poignant call for spiritual maturity within the Corinthian church, urging believers to move beyond childishness in their understanding of spiritual matters, particularly concerning the proper exercise of spiritual gifts. While advocating for intellectual and spiritual growth to attain the discernment of mature adults, Paul simultaneously exhorts them to maintain a childlike innocence and purity regarding malice and evil, thereby presenting a nuanced and challenging vision of Christian character that combines profound wisdom with moral blamelessness.
Context
Literary Context
This verse is situated within Paul's extensive discourse on spiritual gifts in 1 Corinthians chapters 12-14, specifically addressing the chaotic and self-serving misuse of tongues and prophecy in the Corinthian church's worship gatherings. Chapters 12 and 13 lay the theological foundation for spiritual gifts, emphasizing unity in diversity and the supremacy of love as the "more excellent way." Chapter 14 then provides practical instructions for the orderly and edifying exercise of these gifts. Paul's immediate concern before this verse is the Corinthians' overemphasis on tongues, which, without interpretation, failed to edify the church, leading him to declare that prophecy is superior because it builds up the community (1 Corinthians 14:1-19). In 1 Corinthians 14:20, Paul shifts from specific regulations to a broader appeal for a mature mindset, implying that their disorderly conduct stemmed from spiritual immaturity. He challenges their misguided pursuit of showy gifts, which betrayed a lack of true understanding regarding God's purposes for the church.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city, known for its wealth, diverse population, and notorious immorality. Its culture often valued rhetorical skill, public display, and individual prominence. This environment likely influenced the Corinthian believers, leading some to prioritize ostentatious spiritual gifts, like uninterpreted tongues, as a sign of spiritual status or power, rather than focusing on the edification of the community. The church itself was plagued by various issues, including divisions (1 Corinthians 1:10-17), immorality (1 Corinthians 5:1-13), and legal disputes (1 Corinthians 6:1-11). Against this backdrop, Paul's call for maturity in understanding and innocence in malice was a direct challenge to their worldly values and a corrective to their spiritual immaturity, urging them to align their practices with the character of Christ and the purpose of the church.
Key Themes
This verse powerfully encapsulates several key themes prevalent throughout Paul's letter to the Corinthians. Firstly, it underscores the theme of Spiritual Maturity vs. Childishness, urging believers to grow beyond an immature, self-centered approach to faith and practice, particularly concerning the use of spiritual gifts. Paul implies that their disorderly conduct and competitive spirit were symptoms of spiritual infancy, contrasting it with the sound judgment and discernment characteristic of mature believers. Secondly, it introduces the nuanced theme of Innocence in Malice, advocating for a moral purity that is untainted by wickedness, envy, or destructive motives, akin to the blamelessness of a child. This is not ignorance, but a deliberate abstention from participating in or being corrupted by evil. Finally, the verse reinforces the overarching theme of Pursuit of Wisdom and Discernment, emphasizing the importance of developing a mature intellect and spiritual understanding. This aligns with Paul's broader teaching that true spiritual growth is not merely about accumulating knowledge but about applying spiritual truths with wisdom and sound judgment for the edification of the body of Christ, a principle beautifully articulated in 1 Corinthians 13, where love is presented as the hallmark of true spiritual maturity and the guiding principle for all gift usage.
Exposition and Analysis
Key Word Analysis
This neuter diminutive form of pais refers to a "childling," an infant, or a half-grown boy or girl. Figuratively, as used here, it denotes an immature Christian. Paul uses this term to highlight the Corinthians' lack of developed reasoning and discernment in spiritual matters, implying a need for growth beyond spiritual infancy.
Derived from kakos (bad), this word signifies "badness," encompassing depravity, malignity, wickedness, or ill-will. In this context, it refers to moral evil, harmful intent, or the active desire to do harm. Paul's instruction to be "children in malice" means to be innocent, inexperienced, and unpracticed in such wickedness, akin to a child's lack of understanding or capacity for profound evil.
This term, likely from an obsolete verb meaning "to rein in or curb," refers to the midrif, but figuratively and by implication, it denotes the feelings, sensitive nature, or, more commonly, the mind or cognitive faculties. Here, it specifically refers to the faculty of practical understanding, sound judgment, and discernment. Paul urges them to develop mature, adult-like reasoning and judgment in their spiritual walk.
Verse Breakdown
"Brethren, be not children in understanding:"
Paul addresses the Corinthian believers as "brethren" (adelphoi), a term of endearment and shared identity, yet immediately follows with a sharp rebuke. He commands them not to be "children" (paidía) in their "understanding" (phrén). This is a direct challenge to their immaturity, particularly in their discernment regarding spiritual gifts and the proper conduct of worship. Their actions (e.g., chaotic use of tongues) demonstrated a lack of mature judgment about what truly edifies the church.
"howbeit in malice be ye children,"
This clause introduces a crucial qualification and a profound paradox. While spiritual maturity is demanded in understanding, Paul instructs them to be "children" (nēpiázō, a different word for child, emphasizing innocence or infancy) when it comes to "malice" (kakía). This means they should be innocent, inexperienced, and unpracticed in evil, wickedness, or ill-will. It's a call to moral purity and blamelessness, to remain untainted by the corrupting influences of sin and destructive intentions.
"but in understanding be men."
This final clause reiterates and strengthens the initial command, forming a powerful antithesis. Paul urges them to be "men" (téleios, meaning complete, perfect, or of full age) in their "understanding" (phrén). This is a call to intellectual and spiritual maturity, to develop sound judgment, wisdom, and discernment that can rightly evaluate spiritual truths and guide their conduct within the community. It's a plea for them to grow up and think like mature adults in matters of faith and practice.
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 14:20 to convey his urgent message. The most prominent is Antithesis, or stark contrast. He sets up a direct opposition between "children in understanding" and "men in understanding," while simultaneously contrasting "malice" with "understanding." This creates a powerful rhetorical tension, highlighting the specific areas where the Corinthians need to grow and where they need to remain innocent. Related to this is Chiasmus (ABBA structure), which is subtly present: "not children in understanding" (A - immaturity in intellect), "in malice be ye children" (B - innocence in evil), "but in understanding be men" (A' - maturity in intellect). This structure emphasizes the central paradox and reinforces the two distinct calls to action. Furthermore, Paul uses Metaphor, equating "children" and "men" with different stages of spiritual maturity and character. "Children" metaphorically represents immaturity, lack of discernment, and innocence, while "men" represents full spiritual development, sound judgment, and completeness. This metaphorical language makes his instruction vivid and memorable, urging a transformation from spiritual infancy to robust spiritual adulthood.
Theological and Thematic Connections
Paul's exhortation in 1 Corinthians 14:20 deeply intertwines with core theological concepts of sanctification, wisdom, and the nature of sin. It underscores that Christian maturity is not merely intellectual ascent but a holistic transformation encompassing both cognitive discernment and moral purity. Believers are called to develop a robust understanding of God's truth, enabling them to rightly discern spiritual matters, apply biblical principles, and contribute constructively to the body of Christ. Simultaneously, they are to cultivate a radical innocence concerning evil, actively resisting the corrupting influence of sin and maintaining a heart free from malice, envy, and destructive intentions. This paradoxical call—to be wise as adults yet innocent as children—reflects a profound understanding of human nature and the divine ideal for spiritual growth, where knowledge is tempered by purity, and discernment is coupled with blamelessness.
Reflection and Application
1 Corinthians 14:20 offers a timeless and challenging blueprint for Christian living, urging believers to pursue a balanced and mature spiritual life. In a world saturated with information and complex moral dilemmas, Paul's call to be "men in understanding" is more relevant than ever. It compels us to move beyond superficial faith and emotionalism, diligently seeking to deepen our understanding of God's Word, His character, and His will. This involves critical thinking, theological discernment, and a commitment to applying truth with wisdom in all areas of life—from how we engage with social issues to how we participate in our local church. Simultaneously, the command to be "children in malice" is a radical call to purity of heart and motive. It means actively guarding ourselves against cynicism, bitterness, envy, and destructive intentions. It's a commitment to not merely avoid evil acts, but to remain unpracticed and unfamiliar with the insidious ways of wickedness, striving for a genuine innocence that reflects the heart of Christ. This verse reminds us that true spiritual growth is not about intellectual prowess alone, but about the cultivation of a character that is both profoundly wise and profoundly pure.
Questions for Reflection
FAQ
What does Paul mean by "children in understanding" and "men in understanding"?
When Paul says "be not children in understanding," he is rebuking the Corinthian believers for their spiritual immaturity, particularly in their discernment regarding the proper use of spiritual gifts and the overall conduct of worship. Their actions, such as speaking in uninterpreted tongues without consideration for others, demonstrated a lack of mature judgment and a self-centered focus, akin to a child's undeveloped reasoning. To be "men in understanding" (using the Greek word téleios, meaning "complete" or "of full age") is Paul's exhortation for them to grow into spiritual maturity. This involves developing sound judgment, wisdom, and discernment to rightly understand God's purposes, apply biblical truth, and act in ways that edify the entire community, moving beyond an immature, self-focused perspective to a mature, Christ-centered one.
How can one be "children in malice" in a world full of evil?
Paul's instruction to be "children in malice" (Greek kakía, meaning wickedness, depravity, or ill-will) is a profound paradox. It does not mean being naive or ignorant of the existence of evil, but rather being innocent, inexperienced, and unpracticed in it. Just as a young child might not fully grasp or engage in complex forms of wickedness, believers are called to maintain a moral purity and blamelessness. This means actively resisting the temptation to participate in or even entertain evil thoughts, intentions, or actions. It's a call to guard one's heart against bitterness, envy, revenge, and all forms of depravity, striving for a pure and untainted character. This aligns with other biblical teachings, such as Jesus' command to be "wise as serpents, and harmless as doves" in Matthew 10:16, or Paul's exhortation in Romans 16:19 to be "wise unto that which is good, and simple concerning evil."
Christ-Centered Fulfillment
The call in 1 Corinthians 14:20 finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is the quintessential "Man in understanding," possessing all wisdom and knowledge, for "in him are hid all the treasures of wisdom and knowledge" (Colossians 2:3). His earthly life was marked by perfect discernment, understanding, and application of God's will, always acting with divine wisdom. Simultaneously, Jesus perfectly exemplified being "children in malice." He was utterly without sin, "tempted in all points as we are, yet without sin" (Hebrews 4:15), demonstrating a perfect, untainted innocence concerning evil. Our journey of spiritual maturity is ultimately a process of being conformed to His image, growing "into the measure of the stature of the fullness of Christ" (Ephesians 4:13). As believers, we are called to have "the mind of Christ" (1 Corinthians 2:16), which encompasses both His profound understanding and His absolute purity, enabling us to live lives that reflect His perfect balance of wisdom and blamelessness.