1 Corinthians 14:20

φρεσίν. Here only in N.T. Originally signifying the diaphragm, this word came to mean the seat, first of the affections and then of the understanding. Arist., De Part. Anim. III. 10, reverses the process: ὅταν γὰρ διὰ τὴν γειτνίασιν ἑλκύσωσιν ὑγρότητα θερμὴν καὶ περιττωματικήν, εὐθὺς ἐπιδήλως ταράττει τὴν διάνοιαν καὶ τὴν αἴσθησιν, διὸ καὶ καλοῦνται φρένες ὡς μετέχουσαί τι τοῦ φρονεῖν. See note on φρόνιμοι, ch. 1 Corinthians 4:10, those who used their φρένες or intellects.

τῇ κακίᾳ νηπιάζετε. This is subjoined lest the Apostle should be charged with contradicting his Master. There is a sense in which all Christians must be children. What it is the Apostle tells us. They were to be children, or rather babes (νηπίοι), in malice, or perhaps vice. Compare on the one hand Matthew 11:25; Matthew 18:3; Matthew 19:14; 1 Peter 2:2; on the other, ch. 1 Corinthians 3:1; Ephesians 4:14; and Hebrews 5:12-13. See also Matthew 10:16. The difference arises from the point of view. Those whom the world calls childish the Gospel calls τέλειοι, and those whom the world calls experienced the Gospel stigmatizes as babes. Note especially the distinction drawn in Romans 16:19.

τέλειοι. Perfect, i.e. of ripe age. Cf. 1 Corinthians 2:6; Philippians 3:15; Hebrews 5:14, and note on ch. 1 Corinthians 13:11. The A. and R.V. paraphrase by men.