Verse 11, "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."
The term child is from nepios. This Greek word is a combination of ne meaning not and
epos meaning a word or speaking. Literally it is "without the power of speech" (Vine's
Dictionary). It is used of infants in Matthew 21:16, "out of the mouth of babes and
sucklings thou has perfected praise." It is also used metaphorically of the
unsophicticated in mind (Mt 11:25). "Thou has hid these things from the wise and
prudent, and hast revealed them unto babes." That is, the religious leaders in Israel
missed these things while newly born again disciples learned them well.
It is further used as a term signifying carnality among redeemed men as in I
Corinthians 3:1. "And, I brethren, could not speak unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ."
These we have found to be "babes" by reason of atrophy, not by reason of age. Such are
they who require "milk," although old enough to be mature teachers (Heb 5:11-13). They
are "without experience" in the Word of righteousness. It sets forth the idea of
glaring immaturity.
The opposite of the above is teleios, a man, an adult or one "of full age." It is a
word taken from telos, finished or complete or perfect. As a matter of fact, this same
word is used in I Corinthians 13:10 called in this text, perfect.
The strict signification of the word is "having reached its end." When the heavenly
revelation "reaches its end," then "the man of God" will be able to "reach his desired
end." (Compare I Cor 13:10 with II Tim 3:16-17).
Visualize. When the Word has reached its end, which is a completed record, then the
"desired end" for the man of God, which is to be "throughly furnished unto all good
works," will be realized as well. At that time, wherever "newborn babes desire the
sincere milk of the word" (I Pet 2:2), all they need will have been supplied in order
to their proper and healthful "growth." Additionally, that "strong meat" which
"belongeth to them that are adults," or "full grown" (Heb 5:14), will enable them to
leave "the first principles . . . . and go on to perfection" (Heb 6:1).
Paul is here, however, using the symbol of "childish things" to illustrate their state
in Corinth while limited to "the spiritual gifts" until "a more excellent way" is
brought in to facilitate their further growth and accomplishments.
How sad it would have been for these "childish things" to have continued on into our
day. Once can see then how ridiculous, yea how sinful, it is to desire to atrophy back
to such experiences as do many who seek another Pentecost, baptism with the Spirit,
tongues experiences and signs of an apostle and etc.
Indeed the plain, unadulterated and uncontaminated truth of the word is too tame and
unexciting for modern man simply because he knows nothing of the unfathomable riches
of the Word of God. The treasures of the Bible are absolutely without limit and
immeasurably rich in terms of strength for growth and food for men of mature minds as
well.
Note then the various forms of expression Paul employs to drive this truth homeward.
"I spake as a child." A.T. Robertson's Word Pictures points out that "I spake" is
elaloun. Imperfect active, it means "I used to talk." The inference then is that
before the completion of the revelation of the mind of God, he "used to talk"
immaturely, or "in part," as in verse 9.
"I understood as a child." Understood is from phroneo meaning "to think to be minded,
or to understand." The ASV curiously renders the word by "I felt." Many now confuse
"understanding" and knowing what the will of God is with "feeling." They "feel led" to
do thus and so but, beloved, they are not the same.
"I thought as a child." From elogizomen which means to reason.
Now observe the order Paul has discussed these terms is the reverse of their actual
occurence. First, one things so as to reason out a thing. Second, he arrives at an
understanding or conclusion by that process. Third, he speaks accordingly with his
understanding. Now we know that man differs from all brute creatures in that unlike
"the horse or mule which have no understanding (Ps 32:9), "there is a spirit in man:
and the inspiration (Word revealed) of the Almighty giveth them understanding" (Job
32:8).
From whence came this "spirit?" Zachariah answers. "The Lord formed the spirit of man
within him" (Zech 12:1). But how may we be certain that it is precisely "the word of
God" that produces "an understanding?"
We learn this by seeing that "the entrance of thy words giveth light; it giveth
understanding" (Ps 119:130). Man, though having a capacity for understanding in the
form of "the spirit" that God "formed within him," nevertheless has not within himself
either the complete information or the ability to act in a manner superior to brute
beasts. Hence Asaph admited, So foolish was I, and ignorant: I was as a beast before
thee" (Ps 73:22).
Man argues, look how far I've come by my own ingenuity, not realizing that even
fleshly, human reasonings have developed only "in the wisdom of God" (I Cor 1:21).
Equipped with such, "the world by" misusing that wisdom "knew not God."
God's knowledge and wisdom is absolute. Thus is He said to be omniscient, from omni or
all, and science, knowledge or wisdom.
Think on it. God knows: 1) His inanimate creation (Ps 147:4); 2) brute creatures (Mt
10:24); 3) men and their activities and works (PS 33:13-15); 4) the very hearts and
thoughts of man (Acts 15:8; Ps 139:2); 5) all of our wants and desires (Mt 6:8); 6)
the least, most minute and infinitesimal things (Mt 10:30); 7) the past (Mal 3:16); 8)
the future (Isa 46:9-10; and 9) the ideally possible (I Sam 23:12).
Yes, His knowledge is incomprehensible (Ps 139:6) and is the very essence of all
wisdom, knowledge and truth (Ps 104:24; Eph 3:10).
What about man's knowledge? It is written, "the way of man is not in himself." That
is, he knows nothing that is included in the aforementioned catalogue of God's
knowledge apart from God's revelation. Further, "it is not in man . . . . to direct
his steps" (Jer 10:23).
However, despair not. For, "the steps of a good man are ordered by the Lord" (Ps
37:23). Then the only remaining question is, where and how may one obtain that
information that is "not in man?"
The Word answers, "order my steps in thy word" (Ps 119:133). Thus is the Holy Word
designed as "a lamp unto my feet, and a light unto my path" (Ps 119:105).
We see then it is the Word entering into man's thinking that imparts "understanding"
(Ps 119:130). Then, like Job, may we come to esteem "the words of his mouth more than
my necessary food" (Job 23:12). That is, more than "bread" that is made from the herb
of the field essential to the maintenance of health as well as the life of the flesh.
"But when I became a man, I put away childish things." This indicates the arrival of
"that which is perfect" (vs 10). Not that Paul possessed it at that very moment but
that as it had been true of his physical infancy and growth to manhood, so will it be
as related to the spiritual development within the church which is Christ's body and
which the church at Corinth comprised.
"To put away" is from katergeka, to make inoperative or reduce to inactivity. Such
will be the state of "prophecies, tongues and all supernaturally imparted knowledge"
(vs 8; 10). Simply stated, when the Word is completed, all gifts of the Spirit ,of a
supernatural character and origin, will be made inoperative and being reduced to
inactivity as far as their being divided, distributed, given or motivated by the Holy
Spirit is concerned then to continue to claim to have them is to brand one's self a
deceiver and an anti-Christ.
Then all attempts to revive them, or to in any wise obtain, have, exercise or
demonstrate their possession will without question identify them as issuing forth as
from "that spirit of anti-Christ" (I Jn 4:1-4).
Verse 12, "For now we see through a glass darkly but then face to face: now I know in
part; but then shall I know even as also I am known."
"A glass" is from esoptron, a mirror. It refers to "any surface sufficiently smooth
and regular to reflect rays of light uniformly" (Vine's Dictionary). Most Biblical
mirrors were of brass. In James 1:22-25, we have "the perfect (completed) Law of
Liberty" used as an example of the same truth taught in our text.
A mirror may be used to see or know how we appear to others, especially to "him with
whom we have to do" (Heb 4:12-13) or it may be utilized as a reflector to cast a light
or a ray. (In this latter connection, see II Cor 3:18)
This text could not possibly have to do with the second coming of Christ for that is
no where likened unto a mirror in the Word. However, the Word itself is likened unto a
mirror.
We do know however that even the completed Word of God does not tell us all things
about the future eternal state. For instance, John wrote "it doth not yet appear what
we shall be." I hasten to add that "we know" all we need to know for our walk, warfare
and worship in this world.
Contrariwise, John continued, "When he shall appear, we shall be like him" and "we
shall see him as he is" (I Jn 3:2). Before you leap to the conclusion this is the
meaning of I Corinthians 13:12, consider the following.
First, whatever Paul was discussing, they "saw," even if as "though through a glass
darkly," while John "knew not" the things he mentioned. Paul said in the day when that
of which he spake had its fulfillment, he would see "face to face" which is from
prosopon pros prosopon. Pros means towards or to and ops is the eye. That is, he would
by his own eye be able to gaze into his own eye with the result that "then shall I
know even as also I am known."
In other words, he would see himself as God sees and knows him to be, even as others
see him. John, on the other hand, wrote, not of "seeing himself" eye to eye, but of
"seeing him as he is."
John already knew Christ, knew "that he would appear," and even that he would "be like
him" but he did not talk of "knowing even as also I am (now) known." However, since
our main concern is neither to "please ourselves" (Rm 15:1) nor "please men" (Gal
1:10), we should be most concerned with the task of "pleasing him" (I Thess 4:1). What
is "well pleasing in his sight?" It is that by your "looking into the perfect law of
liberty, and continueth therein" (II Cor 3:8), you must permit "that Great Shepherd of
the sheep" (Heb 13:20) to "make you perfect (full grown or mature) in every good work
to do his will, working in you that which is well pleasing in his sight" (Heb 13:21).
Beloved, God's workings are neither mysterious nor indiscriminately performed and
neither are they based on our feelings. Rather it is the "word of God which
effectually worketh in you that believe" (I Thess 2:13). I did not limit God. He has
limited His own activities for this age to His own Word as a Sovereign God.
Yes! "It is God that worketh in you both to will and to do of his good pleasure" (Phil
2:13). To suggest that this is an activity on the part of either God or His Holy Word,
in addition to the revealed Word or Mind of God, the Bible, in the doing of which He
"leads," maneuvers, reveals and etc, steps or engagings not present in the Word, is to
"go beyond that which is written" (I cor 4:6), which we are to learn by the example
and exhortation of the apostles not to do.
"Darkly" is from a Greek term meaning literally "an enigma or a riddle." God, in
speaking of Moses His servant said, "with him will I speak mouth to mouth, even
apparently, and not in dark speeches" (Num 12:8). "Dark speeches" would be in terms
difficult to understand, such as mysteries, parables, and even typical language. The
instructions which God gave to Moses were clear and concise and easily understood. The
instructions which God gave to Moses were clear and concise and easily understood. And
so, Paul now affirms, will it be when the completed Word of truth is come.
"Now I know in part, but then shall I know even as also I am known." Two separate
Greek words are now employed to set forth the "knowledge" herein referred to. First,
ginosko is defined as "to be taking in knowledge" (Vine's Dictionary). Vine also
points out that ginosko frequently means progress in knowledge in the New Testament as
in John 8:55, "ye have not known him (i.e., 'begun to know') but I know him" (from
oida, have perception of).
When it occurs in the past tense, it refers to "having come to know," or "ye have now
arrived at the knowledge," as indicating a growth or progression of knowledge. So Paul
was along with all of the church in the process of acquiring knowledge. Consequently,
at this writing, he said, "Now I know in part." Epiginosko denotes an "advanced
knowledge, to fully perceive" (Vine's Dictionary). JM
as a child: but when I became a man, I put away childish things."
The term child is from nepios. This Greek word is a combination of ne meaning not and
epos meaning a word or speaking. Literally it is "without the power of speech" (Vine's
Dictionary). It is used of infants in Matthew 21:16, "out of the mouth of babes and
sucklings thou has perfected praise." It is also used metaphorically of the
unsophicticated in mind (Mt 11:25). "Thou has hid these things from the wise and
prudent, and hast revealed them unto babes." That is, the religious leaders in Israel
missed these things while newly born again disciples learned them well.
It is further used as a term signifying carnality among redeemed men as in I
Corinthians 3:1. "And, I brethren, could not speak unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ."
These we have found to be "babes" by reason of atrophy, not by reason of age. Such are
they who require "milk," although old enough to be mature teachers (Heb 5:11-13). They
are "without experience" in the Word of righteousness. It sets forth the idea of
glaring immaturity.
The opposite of the above is teleios, a man, an adult or one "of full age." It is a
word taken from telos, finished or complete or perfect. As a matter of fact, this same
word is used in I Corinthians 13:10 called in this text, perfect.
The strict signification of the word is "having reached its end." When the heavenly
revelation "reaches its end," then "the man of God" will be able to "reach his desired
end." (Compare I Cor 13:10 with II Tim 3:16-17).
Visualize. When the Word has reached its end, which is a completed record, then the
"desired end" for the man of God, which is to be "throughly furnished unto all good
works," will be realized as well. At that time, wherever "newborn babes desire the
sincere milk of the word" (I Pet 2:2), all they need will have been supplied in order
to their proper and healthful "growth." Additionally, that "strong meat" which
"belongeth to them that are adults," or "full grown" (Heb 5:14), will enable them to
leave "the first principles . . . . and go on to perfection" (Heb 6:1).
Paul is here, however, using the symbol of "childish things" to illustrate their state
in Corinth while limited to "the spiritual gifts" until "a more excellent way" is
brought in to facilitate their further growth and accomplishments.
How sad it would have been for these "childish things" to have continued on into our
day. Once can see then how ridiculous, yea how sinful, it is to desire to atrophy back
to such experiences as do many who seek another Pentecost, baptism with the Spirit,
tongues experiences and signs of an apostle and etc.
Indeed the plain, unadulterated and uncontaminated truth of the word is too tame and
unexciting for modern man simply because he knows nothing of the unfathomable riches
of the Word of God. The treasures of the Bible are absolutely without limit and
immeasurably rich in terms of strength for growth and food for men of mature minds as
well.
Note then the various forms of expression Paul employs to drive this truth homeward.
"I spake as a child." A.T. Robertson's Word Pictures points out that "I spake" is
elaloun. Imperfect active, it means "I used to talk." The inference then is that
before the completion of the revelation of the mind of God, he "used to talk"
immaturely, or "in part," as in verse 9.
"I understood as a child." Understood is from phroneo meaning "to think to be minded,
or to understand." The ASV curiously renders the word by "I felt." Many now confuse
"understanding" and knowing what the will of God is with "feeling." They "feel led" to
do thus and so but, beloved, they are not the same.
"I thought as a child." From elogizomen which means to reason.
Now observe the order Paul has discussed these terms is the reverse of their actual
occurence. First, one things so as to reason out a thing. Second, he arrives at an
understanding or conclusion by that process. Third, he speaks accordingly with his
understanding. Now we know that man differs from all brute creatures in that unlike
"the horse or mule which have no understanding (Ps 32:9), "there is a spirit in man:
and the inspiration (Word revealed) of the Almighty giveth them understanding" (Job
32:8).
From whence came this "spirit?" Zachariah answers. "The Lord formed the spirit of man
within him" (Zech 12:1). But how may we be certain that it is precisely "the word of
God" that produces "an understanding?"
We learn this by seeing that "the entrance of thy words giveth light; it giveth
understanding" (Ps 119:130). Man, though having a capacity for understanding in the
form of "the spirit" that God "formed within him," nevertheless has not within himself
either the complete information or the ability to act in a manner superior to brute
beasts. Hence Asaph admited, So foolish was I, and ignorant: I was as a beast before
thee" (Ps 73:22).
Man argues, look how far I've come by my own ingenuity, not realizing that even
fleshly, human reasonings have developed only "in the wisdom of God" (I Cor 1:21).
Equipped with such, "the world by" misusing that wisdom "knew not God."
God's knowledge and wisdom is absolute. Thus is He said to be omniscient, from omni or
all, and science, knowledge or wisdom.
Think on it. God knows: 1) His inanimate creation (Ps 147:4); 2) brute creatures (Mt
10:24); 3) men and their activities and works (PS 33:13-15); 4) the very hearts and
thoughts of man (Acts 15:8; Ps 139:2); 5) all of our wants and desires (Mt 6:8); 6)
the least, most minute and infinitesimal things (Mt 10:30); 7) the past (Mal 3:16); 8)
the future (Isa 46:9-10; and 9) the ideally possible (I Sam 23:12).
Yes, His knowledge is incomprehensible (Ps 139:6) and is the very essence of all
wisdom, knowledge and truth (Ps 104:24; Eph 3:10).
What about man's knowledge? It is written, "the way of man is not in himself." That
is, he knows nothing that is included in the aforementioned catalogue of God's
knowledge apart from God's revelation. Further, "it is not in man . . . . to direct
his steps" (Jer 10:23).
However, despair not. For, "the steps of a good man are ordered by the Lord" (Ps
37:23). Then the only remaining question is, where and how may one obtain that
information that is "not in man?"
The Word answers, "order my steps in thy word" (Ps 119:133). Thus is the Holy Word
designed as "a lamp unto my feet, and a light unto my path" (Ps 119:105).
We see then it is the Word entering into man's thinking that imparts "understanding"
(Ps 119:130). Then, like Job, may we come to esteem "the words of his mouth more than
my necessary food" (Job 23:12). That is, more than "bread" that is made from the herb
of the field essential to the maintenance of health as well as the life of the flesh.
"But when I became a man, I put away childish things." This indicates the arrival of
"that which is perfect" (vs 10). Not that Paul possessed it at that very moment but
that as it had been true of his physical infancy and growth to manhood, so will it be
as related to the spiritual development within the church which is Christ's body and
which the church at Corinth comprised.
"To put away" is from katergeka, to make inoperative or reduce to inactivity. Such
will be the state of "prophecies, tongues and all supernaturally imparted knowledge"
(vs 8; 10). Simply stated, when the Word is completed, all gifts of the Spirit ,of a
supernatural character and origin, will be made inoperative and being reduced to
inactivity as far as their being divided, distributed, given or motivated by the Holy
Spirit is concerned then to continue to claim to have them is to brand one's self a
deceiver and an anti-Christ.
Then all attempts to revive them, or to in any wise obtain, have, exercise or
demonstrate their possession will without question identify them as issuing forth as
from "that spirit of anti-Christ" (I Jn 4:1-4).
Verse 12, "For now we see through a glass darkly but then face to face: now I know in
part; but then shall I know even as also I am known."
"A glass" is from esoptron, a mirror. It refers to "any surface sufficiently smooth
and regular to reflect rays of light uniformly" (Vine's Dictionary). Most Biblical
mirrors were of brass. In James 1:22-25, we have "the perfect (completed) Law of
Liberty" used as an example of the same truth taught in our text.
A mirror may be used to see or know how we appear to others, especially to "him with
whom we have to do" (Heb 4:12-13) or it may be utilized as a reflector to cast a light
or a ray. (In this latter connection, see II Cor 3:18)
This text could not possibly have to do with the second coming of Christ for that is
no where likened unto a mirror in the Word. However, the Word itself is likened unto a
mirror.
We do know however that even the completed Word of God does not tell us all things
about the future eternal state. For instance, John wrote "it doth not yet appear what
we shall be." I hasten to add that "we know" all we need to know for our walk, warfare
and worship in this world.
Contrariwise, John continued, "When he shall appear, we shall be like him" and "we
shall see him as he is" (I Jn 3:2). Before you leap to the conclusion this is the
meaning of I Corinthians 13:12, consider the following.
First, whatever Paul was discussing, they "saw," even if as "though through a glass
darkly," while John "knew not" the things he mentioned. Paul said in the day when that
of which he spake had its fulfillment, he would see "face to face" which is from
prosopon pros prosopon. Pros means towards or to and ops is the eye. That is, he would
by his own eye be able to gaze into his own eye with the result that "then shall I
know even as also I am known."
In other words, he would see himself as God sees and knows him to be, even as others
see him. John, on the other hand, wrote, not of "seeing himself" eye to eye, but of
"seeing him as he is."
John already knew Christ, knew "that he would appear," and even that he would "be like
him" but he did not talk of "knowing even as also I am (now) known." However, since
our main concern is neither to "please ourselves" (Rm 15:1) nor "please men" (Gal
1:10), we should be most concerned with the task of "pleasing him" (I Thess 4:1). What
is "well pleasing in his sight?" It is that by your "looking into the perfect law of
liberty, and continueth therein" (II Cor 3:8), you must permit "that Great Shepherd of
the sheep" (Heb 13:20) to "make you perfect (full grown or mature) in every good work
to do his will, working in you that which is well pleasing in his sight" (Heb 13:21).
Beloved, God's workings are neither mysterious nor indiscriminately performed and
neither are they based on our feelings. Rather it is the "word of God which
effectually worketh in you that believe" (I Thess 2:13). I did not limit God. He has
limited His own activities for this age to His own Word as a Sovereign God.
Yes! "It is God that worketh in you both to will and to do of his good pleasure" (Phil
2:13). To suggest that this is an activity on the part of either God or His Holy Word,
in addition to the revealed Word or Mind of God, the Bible, in the doing of which He
"leads," maneuvers, reveals and etc, steps or engagings not present in the Word, is to
"go beyond that which is written" (I cor 4:6), which we are to learn by the example
and exhortation of the apostles not to do.
"Darkly" is from a Greek term meaning literally "an enigma or a riddle." God, in
speaking of Moses His servant said, "with him will I speak mouth to mouth, even
apparently, and not in dark speeches" (Num 12:8). "Dark speeches" would be in terms
difficult to understand, such as mysteries, parables, and even typical language. The
instructions which God gave to Moses were clear and concise and easily understood. The
instructions which God gave to Moses were clear and concise and easily understood. And
so, Paul now affirms, will it be when the completed Word of truth is come.
"Now I know in part, but then shall I know even as also I am known." Two separate
Greek words are now employed to set forth the "knowledge" herein referred to. First,
ginosko is defined as "to be taking in knowledge" (Vine's Dictionary). Vine also
points out that ginosko frequently means progress in knowledge in the New Testament as
in John 8:55, "ye have not known him (i.e., 'begun to know') but I know him" (from
oida, have perception of).
When it occurs in the past tense, it refers to "having come to know," or "ye have now
arrived at the knowledge," as indicating a growth or progression of knowledge. So Paul
was along with all of the church in the process of acquiring knowledge. Consequently,
at this writing, he said, "Now I know in part." Epiginosko denotes an "advanced
knowledge, to fully perceive" (Vine's Dictionary). JM
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| The Permanence of Love as Contrasted with the Temporary Existence of Tongues, Prophecies or Knowledge Part II - I Corinthians 13:11-12 CHAPTER 27 By John C. Morgan |