1 Corinthians 14:20
Brethren, be not children in mind; howbeit in malice be ye babes, but in mind be men.
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 was the lowest of all, thought they had the whole; therefore he says, 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 does simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, Be 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, you are not without knowledge of the thing; you 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.
1 Corinthians 14:21
In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, says the Lord.
Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books. And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, not even thus, has force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.
- Having shown then even from the prophecy, that the sign in question is not of great use, he adds,
1 Corinthians 14:22
Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign not to the unbelieving, but to them that believe.
1 Corinthians 14:23
If therefore the whole Church be assembled together, and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that you are mad?
1 Corinthians 14:24
But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all:
1 Corinthians 14:25
And thus the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed.
Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how says he, if they that believe not should see you speaking with tongues, they will say that you are mad? And if prophecy be not for the unbelieving, but for them that believe, how shall also the unbelievers gain thereby?