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. (Isaiah 28:11, 12.) 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, [1] 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, [2] 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, [3] 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? [4] Farther, lest the Corinthians should say in reply, that to be spiritually children, is elsewhere commended, (Matthew 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. [5] Let us from this draw a comparison between the dominion of Popery, and the institution of Christ, and see how far they agree. [6]

Footnotes

1 - Mimetice Our author has here evidently in his eye the Greek adverb,mimetikos -- imitatively See Plut. 2.18. B. -- Ed

2 - "Or le Prophete signifie;" -- "Now the Prophet means."

3 - "It is written in the law. In the law,' that is, in the Scripture, in opposition to the words of the Scribes; for that distinction was very usual in the schools. This we learn out of the law, and this from the words of the Scribes. The words of the law (that is, of the Scripture) have no need of confirmation, but the words of the Scribes have need of confirmation.' The former Prophets, and the latter, and the Hagiographa, are each styled by the name of the law." Lightfoot. -- Ed.

4 - Henderson on Isaiah, when commenting on the passage here quoted by the Apostle, (Isaiah 28:9-11,) observes, that it "contains the taunting language of the drunken priests and judges of the Jews, who repel with scorn the idea that they should require the plain and reiterated lessons which Jehovah taught by his messengers. Such elementary instruction was fit" (in their view) "only for babes: it was an insult to their understanding to suppose that they stood in need of it. The language of verse 10" (precept pon, precept, etc.) "more resembles that of inebriated persons, than any used by persons in a state of sobriety. The words are obviously selected to suit the character of those supposed to employ them; and, by their monosyllabic and repetitious forms, admirably express the initiatory process of tuition which they indignantly despise. 13-24 The language they employed in caviling at the Prophetic warnings was all but barbarous: it consisted of barely intelligible sounds: they should, by way of condign punishment, hear the foreign, and to them apparently mocking accents of the Chaldeans, whom God would employ as the interpreters of his severe but righteous will. The passage is employed by Paul (1-Corinthians 14:20, 21) quite in the spirit of the connection in which it here stands. He tacitly compares the Corinthian faction, which boasted of the faculty of speaking in unknown tongues, to the puerile characters adverted to, 1-Corinthians 14:9, (paidia, nepazete, etc.) and then reminds them, that speaking in such languages had been represented in the Jewish Scriptures -- en to nomo (in the law) as a punishment, or a mark of the Divine displeasure, and not as a matter of desire or envy." -- Ed

5 - "En ignorance et bestise" -- "In ignorance and stupidity."

6 - Calvin makes a similar observation when [33]commenting on Ephesians 4:14. "Nam postquam Christo nati sumus, debemus adolescere, ita ut non simus intelligentia pueri. Hine apparet, qualis sub Papatu sit Christianismus, ubi, quam diligentissime possunt, in hoc laborant pastores, ut plebem in prima infantia detineant;" -- "For after being born to Christ, we ought to grow, and not to be children in understanding. (1-Corinthians 14:20.) Hence it appears what sort of Christianity there is in connection with Popery, in which the pastors labor as strenuously as they can to keep the people in infancy." -- Ed.

Brethren, be not children in understanding - Be not childish; do not behave like little children. They admire, and are astonished at what is striking, novel, and what may be of no real utility. They are pleased with anything that will amuse them, and at little things that afford them play and pastime. So your admiration of a foreign language and of the ability to speak it, is of as little solid value as the common sports and plays of boys. This, says Doddridge, is an admirable stroke of oratory, and adapted to bring down their pride by showing them that those things on which they were disposed to value themselves were "childish." It is sometimes well to appeal to Christians in this manner, and to show them that what they are engaged in is "unworthy" the dignity of the understanding - unfit to occupy the time and attention of an immortal mind. Much, alas! very much of that which engages the attention of Christians is just as unworthy of the dignity of the mind, and of their immortal nature, as were the aims and desires which the apostle rebuked among the Christians at Corinth. Much that pertains to dress, to accomplishment, to living, to employment, to amusement, to conversation, will appear, when we come to die, to have been like the playthings of "children;" and we shall feel that the immortal mind has been employed, and the time wasted, and the strength exhausted in that which was foolish and puerile.
Howbeit in malice be ye children - This is one of Paul's most happy turns of expression and of sentiment. He had just told them that in one respect they ought not to be children. Yet, as if this would appear to be speaking lightly of children - and Paul would not speak lightly of anyone, even of a child - he adds, that in "another" respect it would be well to be like them - nay, not only like children, but like "infants." The phrase "be ye children," here, does not express the force of the original νηπιάζετε nēpiazete. It means, "be infants," and is emphatic, and was used, evidently, by the apostle of design. The meaning may be thus expressed. "Your admiration of foreign languages is like the sports and plays of "childhood." In this respect be not children (παιδίᾳ paidia); be men! Lay aside such childish things. Acts worthy of the "understanding" which God has given you. I have mentioned children. Yet I would not speak unkindly or with contempt even of them. "In one respect" you may imitate them. Nay, you should not only be like "children," that are somewhat advanced in years, but like "infants." Be as free from malice, from any ill-will toward others, from envy, and every improper passion, as they are." This passage, therefore, accords with the repeated declaration of the Saviour, that in order to enter into heaven, it was needful that we should become as little children; Matthew 18:3.
Be men - Margin, "Perfect, or of a riper age" (τέλειοι teleioi). The word means full-grown men. Acts like them whose understandings are mature and ripe.

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

(9) Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.
(9) Now he reproves those freely for their childish folly, who do not see how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same cursing is also contained among the punishments with which God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they did not understand.

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, "a man", says Aben Ezra (p), in our language, signifies , "one full of knowledge", as in Exodus 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.
(p) Comment. in Psal. xxxvii. 23.

Brethren--an appellation calculated to conciliate their favorable reception of his exhortation.
children in understanding--as preference of gifts abused to nonedification would make you (compare 1-Corinthians 3:1; Matthew 10:16; Romans 16:19; Ephesians 4:14). The Greek for "understanding" expresses the will of one's spirit, Romans 8:6 (it is not found elsewhere); as the "heart" is the will of the "soul." The same Greek is used for "minded" in Romans 8:6.
men--full-grown. Be childlike, not childish.

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. In wickedness be ye infants - Have all the innocence of that tender age. 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.