1 Corinthians 14:17

1Co_14:17. For thou indeed (by thyself considered) utterest an excellent thanksgiving-prayer. This Paul admits, and with reason, since the speaker prayed ὑπὸ τῆς θείας ἐνεργούμενος χάριτος (Theodoret).

ὁ ἕτερος] ὁ ἀναπληρῶν τὸν τόπον τοῦ ἰδιώτου, 1Co_14:16.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 14:17 . “For thou indeed givest thanks well” admirably, finely ( καλῶς : cf. Luk 20:39 , Jas 2:19 ): words légèrement ironiques (Gd [2102] ). εὐχαριστεῖς = εὐλογεῖς (16: see note, also on 1Co 1:4 ). ὁ ἕτερος , i.e. , the ἰδιώτης of 1Co 14:16 signifies, as in 1Co 6:6 , 1Co 10:29 ; the pron [2103] a distinct or even opposite person. P. estimates the devotions of the Church by a spiritually utilitarian standard; the abstractly beautiful is subordinated to the practically edifying: the like test is applied to a diff [2104] matter in 1Co 10:23 ; 1Co 10:33 .

[2102] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[2103]ron. pronoun.

[2104] difference, different, differently.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_14:16, 1Co_14:17

Else, when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? For thou verily givest thanks well, but the other is not edified.

Else, i.e. since in that case. That is, in case you do not speak intelligibly (τῷ νοΐ́ as well as τῷ πνεύματι). If thou shalt bless with the spirit. That is, bless God, including praise and thanksgiving. The word translated to give thanks, in the last clause of the verse expresses the same idea. By the Spirit, i.e. under the influence of the Spirit, or in the exercise of your spiritual gift, as in the preceding verse. How shall he that occupieth the place of the unlearned, i.e. (ἰδιώτου) of a private person. The word is used to designate one out of office in opposition to officers; and in general, one who does not possess the distinguishing characteristic of the class to which it is opposed. It here designates the ungifted in opposition to those who had the gift of tongues; or rather, it is applicable to any one who was ignorant of the language used by the speaker. Comp. 1Co_14:23, 1Co_14:24. Act_4:13; 2Co_11:6. The context shows that Paul does not refer to laymen in opposition to church officers; for the officers were just as likely to be (ἰδιώται) unlearned as to the language used as others. To fill the place means to occupy the position; not a particular part of the place of assembly assigned to laymen, but to sustain the relation to the speaker of one unacquainted with the tongue which he uses. Say Amen at thy giving of thanks, i.e. assent or respond to it. Amen is a Hebrew adjective signifying true or faithful, often used adverbially at the end of a sentence to express assent to what is said, in the sense of so let it be. In the Jewish synagogue it was the custom for the people to respond to the prayers by audibly saying Amen, by which they signified their assent and participation in the petitions which had been offered. Buxtorfs Talm. Lexicon, Vitringa de Synag. Great importance was attached by the Jews to saying Amen. Schoettgen quotes numerous passages to show to what a superstitious extreme this was carried. He who says Amen is greater than he that blesses. Whoever says Amen, to him the gates of Paradise are opened. Whoever says Amen shortly, his days shall be shortened, whoever answers Amen distinctly and at length, his days shall be lengthened. According to Justin Martyr, Apolog. 2. 97, the custom passed over to the Christian church. This seems also intimated in this passage; the expression is, Say the Amen. i.e. utter the familiar formula of assent. The unlearned cannot thus assent, since he knows not what thou sayest. Men cannot assent to what they do not understand, because assent implies the affirmation of the truth of that to which we assent. It is impossible, therefore, to join in prayers uttered in an unknown tongue. The Romish church persists in the use of the Latin language in her public services not only in opposition to the very idea and intent of worship, but also to the express prohibition of the Scriptures. For the very thing here prohibited is praying in public in a language which the people do not understand. It is indeed said that words may touch the feelings which do not convey any distinct notions to the mind. But we cannot say Amen to such words, any more than we can to a flute. Such blind, emotional worship, if such it can be called, stands at a great remove from the intelligent service demanded by the apostle. Thou verily givest thanks well, i.e. in a way acceptable to God and profitable to yourself. This proves that the speaker must have understood what he said. For if the unintelligible is useless, it must be so to the speaker as well as to the hearer. If it was necessary that they should understand in order to be edified, it was no less necessary that he should understand what he did in order to be benefited. This verse is therefore decisive against all theories of the gift of tongues which assume that those who used them did not understand their own words. The Scriptures recognize no unintelligent worship of God, or any spiritual edification (in the case of adults) disconnected from the truth; whether that edification be sought by sounds or signs, whether by prayers or sacraments.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

givest thanks--The prayers of the synagogue were called "eulogies," because to each prayer was joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving of thanks. This illustrates Col 4:2; Th1 5:17-18. So the Kaddisch and Keduscha, the synagogue formulæ of "hallowing" the divine "name" and of prayer for the "coming of God's kingdom," answer to the Church's Lord's Prayer, repeated often and made the foundation on which the other prayers are built [TERTULLIAN, Prayer].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. Thou verily givest thanks well] Because he felt gratitude, and, from a sense of his obligation, gave praise to God; but because this was in an unknown tongue, those who heard him received no edification.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) For thou verily givest thanks well.—It is here implied that speaking in a tongue was, as regards an individual, an acceptable mode of worship, and it is the public use of it that all throughout this passage the Apostle is dealing with.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. thou verily givest thanks well] Well, either (1) as referring to the fact that thanks were given—it is well to give thanks—or, (2) to the manner and spirit in which that action was performed—καλῶς, nobly, honourably. Some would translate givest thanks by celebratest the Eucharist. See ch. 1Co_11:24.

the other] i.e. he who fills the layman’s place.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For thou verily givest thanks well,.... In very proper words, and pertinent expressions, with great affection and devotion, suitable to the service;

but the other is not edified; the rest of the people, who do not understand the language in which thanks are given; "thy friend", as the Syriac version reads it; or thy next neighbour, he that stands by thee, receives no manner of profit by it, because he does not understand what is said.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 For thou verily givest thanks well, but the other is not edified.

Ver. 17. But the other is not edified] This we should all labour, viz. to edify others. Synesius speaks of some, who having a treasure of tongues and other abilities in them, would as soon part with their hearts as their meditations; the canker of whose great skill shall be a witness against them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For thou verily givest thanks well - That is, even if you use a foreign language. You do it with the heart; and it is accepted by God as your offering; but the other, who cannot understand it, cannot be benefited by it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Otherwise, saith the apostle, it is possible that thou mayst give thanks well; but others get no good by it, nor can make any good and spiritual improvement of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Not edified—Completely and conclusively does Paul’s language and reasoning forbid the Romish use of the Latin language in divine service all over the world. It is an unknown tongue, and, therefore, the people are not edified. It is useless for Rome to reply that it was only unknown charismatic tongues that were forbidden. For if even an inspired person might not speak Latin without a translation, much more the uninspired.

This was often done in former times by priests who did not themselves understand Latin; and Fulke, in his “Confutation of the Rhemish Testament,” gives some amusing specimens of murdered Latin current in the Romish utterance of the ritual.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Well. It is good and honourable for thee to utter the voice of Eucharist; but if this be done in the unintelligible tongue, what does the Church profit? The other. The "layman" or "ungifted person."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For thou verily givest thanks well, but the other is not edified . [The one who was so under the influence of the Spirit of God as to speak with tongues, produced words and sentences with little or no intellectual effort. His spirit, being in accord with the Spirit of God, uttered the exhortation or the prayer with his spirit rather than with his understanding. Therefore, taking the case of prayer as an example, Paul advises that the understanding be kept as active as the spirit, and that a man so control the flow of prayer as to pause from time to time that he might interpret it, thus making his understanding as fruitful as his spirit. If he does not do this, he prays with his tongue indeed, but his understanding bears no fruit in the congregation where he prays. For this reason the apostle made it his rule to pray with his spirit and interpret with his understanding, and to sing also in like manner. If the speaker did not do this, how could one who was not gifted to interpret say Amen to the petition offered, seeing that he knew not what it was? Thus, no matter how ably the gifted one might pray, the ungifted one would not be edified. Amen was then, as now, the word of ratification or assent to an expression of prayer or praise, of blessing or cursing ( Deu_27:15 ; Neh_5:13 ; Rev_5:14 ). Justin Martyr (Ap., c. 65, 67) describes the use of the Amen, after the prayer at the communion service. It is to that or some similar use that Paul refers. Doddridge justly says that this passage is decisive against the ridiculous practice of the church of Rome of praying and praising in Latin, which is not only a foreign, but a dead, tongue. Moreover, it shows that prayer is not a vicarious duty done for us by others. We must join in it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

you certainly give

Paul is speaking to the Corinthians as if they were one person, so the word "you" here is singular. (See: Forms of You)

the other person is not built up

Building people up represents helping them become mature and strong in their faith. This can be stated in active form. See how you translated "builds up" in 1 Corinthians 8:1. AT: "the other person is not strengthened" or "what you say does not strengthen any outsider who might hear you" (See: Metaphor and Active or Passive)

than ten thousand words in a tongue

Paul was not counting words, but used exaggeration to emphasize that a few understandable words are far more valuable than even a great number of words in a language that people cannot understand. AT: "10,000 words" or "a great many words" (See: Numbers and Hyperbole and Generalization)

translationWords

God

tongue

church

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. καλῶς. Worthily, in a proper spirit. Or it may mean ‘thou doest well to give thanks.’ Some would translate εὐχαριστεῖς, ‘celebratest the Eucharist.’ But see last note and ch. 1Co 11:24.

ὁ ἕτερος. The ἰδιώτης. See note on 1Co 14:16.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17.] καλῶς is not ironical, but concessive: it is not the act of thanksgiving in a tongue that the Apostle blames, for that is of itself good, being dictated by the Spirit: but the doing it not to the edification of others.

ὁ ἕτερος, the ἰδιώτης spoken of before.

18,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

17. σὺ μὲν γὰρ καλῶς εὐχαριστεῖς. The σύ is emphatic, εὐχαριστεῖς is synonymous with the preceding εὐλογῇς, and there is perhaps a touch of irony in the καλῶς : ‘Thy beautiful thanksgiving is quite lost on the poor ἰδιώτης.’ Or the καλῶς may mean, ‘Do not think that I consider Tongues to be worthless; God’s gifts, if rightly used, are always valuable to the receiver; but Tongues are no good to the ungifted hearer.’ Note ἀλλά instead of δέ after μέν, intensifying the contrast; ‘but none the less.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.