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1 Corinthians 14:20
Verse
Context
Prophecy and Tongues
19But in the church, I would rather speak five coherent words to instruct others than ten thousand words in a tongue.20Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature. 21It is written in the Law: “By strange tongues and foreign lips I will speak to this people, but even then they will not listen to Me, says the Lord.”
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Co1 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. men--full-grown. Be childlike, not childish.
John Gill Bible Commentary
In the law it is written,.... In Isa 28:11 for the word law is not be confined to the five books of Moses, but includes all the writings of the Old Testament; and this entirely agrees with the sense of the Jews. Says R. Azarias (q). "is it not to be found with our wise men, of blessed memory, in many places, that the word "law", comprehends the prophets, and the holy writings?'' And he gives an instance out of the Talmud, and which indeed is very pertinent to the purpose, and is rightly produced, and will support the apostle in calling the prophecy of Isaiah the law, since it is so called in the following passage (r). R. Chijah bar Aba says, that "R. Jochanan said, from whence is the resurrection of the dead to be proved, , "out of the law?" from what is said in Isa 52:8 "thy watchmen shall lift up the voice, with the voice together shall they sing". It is not said "they sing", but "they shall sing": from hence the resurrection of the dead is to be proved out of the law.'' And out of the same book the apostle cites the following words; with men of other tongues, and other lips, will I speak unto this people, and yet for all that will they not hear me, saith the Lord: the words, "men of", are a supplement of our translators, and which does not seem very necessary: nor is any made in other versions. The words, as they are in our translation of the prophet, are read thus, "with stammering lips, and another tongue, will he speak to this people". Some difference there is between the two passages, which are of no great moment; the words "lips" and "tongue" are inverted by the apostle; nor was it at all material to observe the strict order of them in the citation: and he has also rendered "stammering lips" by "other tongues", and that very rightly; for the word used by Isaiah, does not signify stammering, but derision or mocking; so persons that are spoken to in a language they understand not, look upon themselves to be mocked and derided: and the apostle is to be justified by the Chaldee paraphrase, which renders the words, , "with change of speech": that is, with another and different language. Moreover, it is to be observed, that the prophet delivers the passage in the third person, and the apostle cites it in the first: the reason of this is, because he adds these words to it, "saith the Lord": partly for the sake of the authority of the words, and partly to engage the attention of the Corinthians to them; and certain it is, that Isaiah's meaning is, that the Lord would speak in such a manner to the Jews: the other phrase, "for all that will they not hear me", are taken out of Isa 28:12. Some think that this prophecy refers to God's speaking, by the apostles on the day of Pentecost, with divers tongues, to the Jews; when, though there were three thousand converted at that time, yet these were but comparatively few; the body of the people remained incredulous, and hearkened not to the apostles, though their ministry was attended with such signs and wonders: but rather the sense seems to be this, that whereas the Lord had spoken in the plainest manner to the people of the Jews, by the prophets, as he would afterwards by the apostles, and had repeated his words so often, that even a child might be thought to be capable of receiving them; yet such was their stupidity and obstinacy, that they slighted and disregarded them; wherefore he threatens them he would take another method with them, and speak to them in his providences, by people of different and strange languages, as by the Chaldeans, Medes, and Persians, in the seventy years' captivity, and by the Romans, and other nations since, among whom they now are; and yet all this has had no effect upon them to listen to the doctrine of the prophets and apostles. Hence the Corinthians had no reason to be so desirous of speaking with divers tongues, since these have been threatened and used by God in a way of punishment to a people, and not a blessing. (q) Meor. Enayim, c. 7. fol. 47. I. (r) T. Bab. Sanhedrin, fol. 91. 2.
Tyndale Open Study Notes
14:20 To be mature in understanding such matters, one must consider the purpose of spiritual gifts and not treat them as ends in themselves for one’s own enjoyment.
1 Corinthians 14:20
Prophecy and Tongues
19But in the church, I would rather speak five coherent words to instruct others than ten thousand words in a tongue.20Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be mature. 21It is written in the Law: “By strange tongues and foreign lips I will speak to this people, but even then they will not listen to Me, says the Lord.”
- Scripture
- Sermons
- Commentary
What to Forget and What to Remember
By Zac Poonen2.7K58:39MAT 6:33MAT 11:251CO 14:20In this sermon, the speaker emphasizes the importance of being born again in order to enter God's kingdom. He shares the story of D.L. Moody, a renowned evangelist, who preached the same message of being born again for seven consecutive days. The speaker also highlights the significance of learning from children, servants, and beggars in understanding the Kingdom of Heaven. He encourages listeners to adopt the attitude of being poor in spirit, acknowledging their dependence on God. The sermon concludes with a reminder to not keep a score of the sins committed by others, but to live a life of love and forgiveness.
The Life of the Mind and the Love of God
By John Piper1.5K58:05MindPRO 26:41CO 8:11CO 14:202TI 2:7In this sermon, the speaker emphasizes the importance of loving God with all our minds. He lists seven or eight things that we should avoid in order to cultivate a love for God. The main focus is on engaging our minds to know God fully and treasure Him completely. The speaker encourages us to use our minds as a gift from God to deepen our affection for Him, and emphasizes the need for prayerful trust in God's gift of understanding.
New Year Message 2 of 4 :Be Like a Little Child
By Zac Poonen94051:57ISA 11:6JOL 2:25MAT 18:31CO 13:111CO 14:20EPH 3:18PHP 2:9COL 3:23JAS 4:10This sermon emphasizes the importance of becoming like little children in God's kingdom, focusing on humility, dependence on God, transparency, teachability, and freedom from critical judgment and worldly ambitions. It encourages seeking the genuine fullness of the Holy Spirit to bring heaven into our hearts, leading to a life filled with the aroma of heaven. The speaker urges listeners to let go of pride, comparison, and pretense, and to approach God with childlike trust, simplicity, and eagerness to learn, ensuring a blessed and transformed life in the new year.
The Eternal Spirit the Gifts That Ceased
By Willie Mullan54651:24Eternal SpiritDEU 31:26ISA 28:11ACT 16:101CO 14:202TI 4:112TI 4:20REV 22:18In this sermon, the speaker focuses on 2 Timothy chapter 4 and verse 11. The speaker mentions that Paul had many companions during his missionary journeys, including Silas, Timothyus, and Luke. These companions helped Paul in various ways, such as writing letters on his behalf. The speaker also references a story from Acts where Paul is bitten by a venomous snake but remains unharmed. The speaker concludes by mentioning Peter's role as a teacher and pastor, as well as his gift of discerning spirits. The sermon ends with a brief mention of starting a new topic on the analysis of man in the following week.
The Spirit of the Fear of the Lord
By Zac Poonen5131:23:49EXO 2:23PRO 9:10ISA 11:2JER 29:11MAT 11:281CO 14:202TI 3:15HEB 5:7HEB 11:6This sermon emphasizes the importance of seeking wisdom from God's Word, highlighting the need to diligently study the Bible to grow in heavenly wisdom. It stresses the significance of surrendering to God, searching for new revelations in Scripture, and developing a childlike heart while maturing in thinking. The speaker encourages deep prayer, seeking God with all one's heart, and being free from partiality to truly grow in wisdom and overcome sin.
The Truth That We Believe
By Zac Poonen0Truth in DoctrineThe Role of the ChurchMAT 11:25MAT 28:19JHN 8:32JHN 13:35ROM 8:161CO 14:20EPH 2:81TI 4:162TI 2:15HEB 12:14Zac Poonen emphasizes the necessity of balancing our life and doctrine in the Christian faith, as both are essential for stability and salvation. He warns against the dangers of overemphasizing certain doctrines at the expense of others, which can lead to heresy and misunderstanding of God's truth. Poonen highlights the importance of diligent study of Scripture, guided by the Holy Spirit, to grasp the fullness of God's revelation, including the nature of Christ and the process of salvation. He also discusses the role of the church as the body of Christ, where every member contributes to its function, and stresses the importance of love and unity among believers. Ultimately, he calls for a commitment to the truth that liberates and transforms lives.
Case of Reason Impartially Considered
By John Wesley0Reason and FaithBalance in Spiritual LifePRO 2:6ROM 12:21CO 14:20EPH 1:17JAS 1:5John Wesley addresses the balance of reason in faith, urging believers not to undervalue or overvalue reason in their spiritual lives. He emphasizes that while reason is a valuable tool for understanding and navigating the world, it cannot produce faith, hope, or love, which are essential for true happiness and virtue. Wesley warns against the extremes of dismissing reason as a hindrance to faith or elevating it to a divine status, advocating instead for a balanced approach that recognizes the limitations of human understanding. He encourages believers to seek divine gifts through prayer, highlighting that true faith and love come from God alone.
Homily 5 on the Statues
By St. John Chrysostom0GEN 2:17JER 18:7JON 3:9MAT 10:381CO 14:202CO 7:101TI 5:6JAS 2:18John Chrysostom continues his exhortation to the people, urging them to bear with fortitude the impending wrath of the Emperor. He refers to the examples of Job and the Ninevites to show that men should fear sin more than death. Chrysostom explains the importance of dying without sin and concludes with a strong dissuasive against the use of oaths, emphasizing the need for repentance and a change in moral character to avoid sin and its consequences.
John 17:6-13
By St. John Chrysostom0DAN 4:27LUK 11:41JHN 17:6JHN 17:91CO 14:20John Chrysostom preaches on the manifestation of God's Name to humanity through Jesus Christ, emphasizing the Father's love for the Son and the unity between them. He explains how believers are entrusted to the Son by the Father, highlighting the importance of faith in Jesus. Chrysostom delves into the significance of keeping God's word by believing in Christ and the disciples' understanding of Jesus' teachings. He reflects on Jesus' prayer for believers, expressing His desire for them to comprehend the depth of God's love. Chrysostom also discusses the fulfillment of Scripture through the Son's relationship with His disciples and the importance of seeking heavenly treasures over earthly possessions.
Exposition on Psalm 47
By St. Augustine02KI 2:23PSA 46:1MAT 18:2MAT 27:33LUK 23:21ROM 11:251CO 14:20St. Augustine preaches on the Psalms of David, focusing on the significance of the sons of Korah in the titles, symbolizing a great Sacrament and urging listeners to understand themselves in the Scriptures. He draws parallels between the crucifixion of Christ at Calvary and the mocking of children towards Elisha, emphasizing the importance of not mocking the Cross of Christ. Augustine highlights the humility and wisdom found in childhood, urging believers to imitate humility and avoid foolishness. He encourages Christians to see themselves as sons of the Bridegroom, destined for crowns by Angels, and to embrace the humility of the Lord without shame.
A Pearl of Great Price
By G.W. North0The Cross of ChristWisdomMAT 7:61CO 1:181CO 2:51CO 3:31CO 13:111CO 14:20GAL 2:20PHP 3:10COL 2:3JAS 1:5G.W. North emphasizes the tragedy of the Corinthians who, in their pursuit of wisdom, became carnal and misused spiritual gifts for selfish ends, leading to a hollow expression of faith. He highlights that true wisdom, represented as a pearl of great price, is unique and should not be debased by worldly desires. North teaches that to be a true Christian, one must embrace the crucifixion of self, as a crucified person is eternally alive in Christ. He warns that any wisdom or gifts not rooted in the power of the crucified Christ are ultimately ineffective and devoid of spiritual value. The sermon calls for a return to the understanding that true wisdom and power come only through the cross of Christ.
God's Program for Maturity
By Derek Prince0ROM 16:171CO 14:20EPH 4:11EPH 4:14HEB 10:24Derek Prince emphasizes the importance of coming under the discipline of God-given ministries listed in Ephesians 4:11, such as apostles, prophets, evangelists, pastors, and teachers, for believers to attain maturity. He highlights the necessity of not remaining isolated but being part of a growing body of believers. Paul warns that without following God's program for maturity, believers will remain as infants, easily swayed by false teachings and deceitful schemes of men.
Childlikeness
By Mary Wilder Tileston0MAT 18:3MAT 19:14MRK 10:15LUK 18:171CO 14:20Mary Wilder Tileston preaches about the importance of childlikeness in receiving the Kingdom of God, emphasizing the need for perfect trust, resting in God's love, and living in His power. Childlikeness involves simplicity, joy, contentment in one's circumstances, singleness of intention, yielding of the will, and forgetfulness of self in favor of God's claims. To be childlike in the pure sense is to live in God as one's Father, Preserver, and Guide, recognizing His perpetual Presence and Providence.
A Letter From Luke Howard
By Job Scott0ISA 52:7ISA 52:10MAT 7:16JHN 1:291CO 14:202CO 3:61PE 1:181JN 3:91JN 5:4Luke Howard addresses a letter to a friend in America, critiquing a posthumous treatise by Job Scott on 'Salvation by Christ.' Howard expresses concerns about Scott's unconventional views on regeneration, suggesting that Scott's doctrines may lack proper grounding in Scripture and may lead to confusion and division within the religious community. Howard highlights the importance of humility, charity, and a deep understanding of the teachings of Christ to avoid falling into doctrinal errors and self-righteousness. He urges for a sincere and spiritually minded approach to faith, emphasizing the need for practical application of Christian principles rather than mere intellectual assent to doctrines.
The Dwelling Place of God
By Richard E. Bieber0JHN 9:1JHN 20:191CO 14:20EPH 2:13EPH 2:19Richard E. Bieber preaches on the significance of the temple as a symbol of God's presence among His people. The temple thrived when the people were submissive to God but dried up when they rebelled. Ezekiel's vision of a new temple symbolizes God's dwelling place among His restored nation, with a river of life flowing from it. Jesus fulfills Ezekiel's vision as the dwelling place of God on earth, and through His death and resurrection, believers become part of this temple as living stones. The temple is where the wall of division is broken down, the word of God is distinct, and the work of God is being accomplished through His Spirit.
Break Up Your Fallow Ground
By Richard E. Bieber0HOS 10:12ROM 8:121CO 14:20PHP 3:12REV 3:1Richard E. Bieber preaches on the importance of breaking up the fallow ground in our lives, which represents areas of stagnation and unproductivity. He emphasizes that often, it takes a crisis or disruption to awaken us to the need for change and growth. Using examples from relationships, marriages, and fellowships, he illustrates how breaking up the fallow ground leads to new life and vitality. Bieber challenges believers to take responsibility for their spiritual growth, urging them to wake up, remember God's goodness, repent, and conquer by pursuing righteousness and overcoming the flesh through the Spirit.
The Case of Reason Impartially Considered
By John Wesley0Reason and FaithBalance in Spiritual LifeISA 1:18ROM 12:11CO 14:20JAS 1:5John Wesley addresses the balance of reason in faith, urging believers not to undervalue or overvalue reason in their spiritual lives. He emphasizes that while reason is a valuable tool for understanding and navigating the world, it cannot produce faith, hope, or love, which are essential for true happiness and virtue. Wesley warns against the extremes of dismissing reason as a hindrance to faith or elevating it to a divine status, advocating instead for a balanced approach that recognizes the limitations of human understanding. He encourages believers to seek divine gifts from God, which are necessary for a fulfilling spiritual life.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 Co1 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. men--full-grown. Be childlike, not childish.
John Gill Bible Commentary
In the law it is written,.... In Isa 28:11 for the word law is not be confined to the five books of Moses, but includes all the writings of the Old Testament; and this entirely agrees with the sense of the Jews. Says R. Azarias (q). "is it not to be found with our wise men, of blessed memory, in many places, that the word "law", comprehends the prophets, and the holy writings?'' And he gives an instance out of the Talmud, and which indeed is very pertinent to the purpose, and is rightly produced, and will support the apostle in calling the prophecy of Isaiah the law, since it is so called in the following passage (r). R. Chijah bar Aba says, that "R. Jochanan said, from whence is the resurrection of the dead to be proved, , "out of the law?" from what is said in Isa 52:8 "thy watchmen shall lift up the voice, with the voice together shall they sing". It is not said "they sing", but "they shall sing": from hence the resurrection of the dead is to be proved out of the law.'' And out of the same book the apostle cites the following words; with men of other tongues, and other lips, will I speak unto this people, and yet for all that will they not hear me, saith the Lord: the words, "men of", are a supplement of our translators, and which does not seem very necessary: nor is any made in other versions. The words, as they are in our translation of the prophet, are read thus, "with stammering lips, and another tongue, will he speak to this people". Some difference there is between the two passages, which are of no great moment; the words "lips" and "tongue" are inverted by the apostle; nor was it at all material to observe the strict order of them in the citation: and he has also rendered "stammering lips" by "other tongues", and that very rightly; for the word used by Isaiah, does not signify stammering, but derision or mocking; so persons that are spoken to in a language they understand not, look upon themselves to be mocked and derided: and the apostle is to be justified by the Chaldee paraphrase, which renders the words, , "with change of speech": that is, with another and different language. Moreover, it is to be observed, that the prophet delivers the passage in the third person, and the apostle cites it in the first: the reason of this is, because he adds these words to it, "saith the Lord": partly for the sake of the authority of the words, and partly to engage the attention of the Corinthians to them; and certain it is, that Isaiah's meaning is, that the Lord would speak in such a manner to the Jews: the other phrase, "for all that will they not hear me", are taken out of Isa 28:12. Some think that this prophecy refers to God's speaking, by the apostles on the day of Pentecost, with divers tongues, to the Jews; when, though there were three thousand converted at that time, yet these were but comparatively few; the body of the people remained incredulous, and hearkened not to the apostles, though their ministry was attended with such signs and wonders: but rather the sense seems to be this, that whereas the Lord had spoken in the plainest manner to the people of the Jews, by the prophets, as he would afterwards by the apostles, and had repeated his words so often, that even a child might be thought to be capable of receiving them; yet such was their stupidity and obstinacy, that they slighted and disregarded them; wherefore he threatens them he would take another method with them, and speak to them in his providences, by people of different and strange languages, as by the Chaldeans, Medes, and Persians, in the seventy years' captivity, and by the Romans, and other nations since, among whom they now are; and yet all this has had no effect upon them to listen to the doctrine of the prophets and apostles. Hence the Corinthians had no reason to be so desirous of speaking with divers tongues, since these have been threatened and used by God in a way of punishment to a people, and not a blessing. (q) Meor. Enayim, c. 7. fol. 47. I. (r) T. Bab. Sanhedrin, fol. 91. 2.
Tyndale Open Study Notes
14:20 To be mature in understanding such matters, one must consider the purpose of spiritual gifts and not treat them as ends in themselves for one’s own enjoyment.