Exegetical and Hermeneutical Commentary of Philippians 4:17
Not because I desire a gift: but I desire fruit that may abound to your account.
17. Not &c.] Here again see the sensitive delicacy of love. This allusion to the cherished past, begun with the wish to shew that he needed no present proof of sympathy, might after all be taken to be “thanks for future” liberality. It shall not be so.
desire ] Better, with R.V., seek. The verb occurs e.g. Mat 12:39; Rom 11:7. Both its form and usage suggest here the appropriate meaning of an active, restless search; a “hunting for” the object.
a gift ] Lit. and much better, the gift; the mere money of the collection.
desire ] Again, seek: the same idea, with a beautiful change of reference.
fruit that may abound ] Lit. and better, the fruit &c. St Chrysostom’s comment here, in which he uses the Greek verb akin to the noun ( tokos) meaning interest on money, seems to imply that he, a Greek, understood the phrase to be borrowed from the money-market. If so, we may translate, the interest that is accruing to your credit. The imagery, by its very paradox, would be appropriate in this passage of ingenious kindness. The only objection to the rendering is that the precise Greek words are not actually found in special pecuniary connexions, though they would easily fit into them.
“That may”: that does is certainly right, and in point. He regards it as as a present certainty that “God is well pleased” (Heb 13:16) with their gift of love, and that the blessed “profit” of His “well done, good and faithful” (Mat 25:21) is secure for them.
Fuente: The Cambridge Bible for Schools and Colleges
Not because I desire a gift – The reason why I rejoice in the reception of what you have sent to me, is not that I am covetous. From the interest with which he had spoken of their attention to him, some might perhaps be disposed to say, that it arose from this cause. He says, therefore, that, grateful as he was for the favor which he had received, his chief interest in it arose from the fact that it would contribute ultimately to their own good. It showed that they were governed by Christian principle, and this would not fall to be rewarded. What Paul states here is by no means impossible; though it may not be very common. In the reception of layouts from others, it is practicable to rejoice in them mainly, because their bestowment will be a means of good to the benefactor himself. All our selfish feelings and gratifications may be absorbed and lost in the superior joy which we have in seeing others actuated by a right spirit, and in the belief that they will be rewarded. This feeling is one of the fruits of Christian kindness. It is that which leads us to look away from self, and to rejoice in every evidence that others will be made happy.
I desire fruit – The word fruit is often used in the Scriptures, as elsewhere, to denote results, or that which is produced. Thus, we speak of punishment as the fruit of sin, poverty as the fruit of idleness, and happiness as the fruit of a virtuous life. The language is taken from the fact, that a man reaps or gathers the fruit or result of that which he plants.
To your account – A phrase taken from commercial dealings. The apostle wished that it might be set down to their credit. He desired that when they came to appear before God, they might reap the benefit of all the acts of kindness which they had shown him.
Fuente: Albert Barnes’ Notes on the Bible
Php 4:17
Not because I desire a gift, but I desire fruit that may abound to your account
The nature and duty of giving
I. The Christians object.
1. Not self, but Christ.
2. Not the world, but heaven.
3. And the minister of the gospel especially may add, not yours, but you.
II. The Christians practice.
1. To do something for Gods cause.
2. To devote all he possibly can for this purpose.
3. To do this as a privilege.
III. The Christians reward.
1. It is personal and reciprocal–there is individual satisfaction and return of benefits given.
2. It is fruit–continually increasing in extent and value.
3. It is eternal–a reward with Christ, and His holy angels and spirits of just men made perfect. (I. W. Tapper.)
I. The nature of Christian giving. It should be–
1. Systematic.
2. Proportionate.
3. Regarded as a plain and prescribed duty.
4. An honoured privilege.
II. Its fruit or reward.
1. The Divine approval and promise.
2. Soul satisfaction.
3. Eternal results in the world to come. (G. Webber.)
It is more blessed to give than receive
I. The recipient–is placed under obligation–if unselfish and content he has no desire for a gift–values it chiefly for the givers sake.
II. The giver–gratifies a noble feeling–sows precious seed–has in prospect an abundant harvest. (J. Lyth, D. D.)
Fruit
The word is of large significance. What a place it occupies in nature! Where is the work of husbandry, or the process of animal or vegetable life, in which this is not the one point of importance? What fruit is there? (Jam 5:7). What if it comes not? What if after all the husbandmans waiting and toil, every blossom is cut off by frost, and every ear of corn spoiled by blight or mildew? Will he be consoled by the reflection that the trees in the earlier spring were bright with every form of promise, or that the fields were once green with the springing blade, wet with abundant rain, or warm with glorious sunshine? The one thing for which he looked was fruit. All else was valuable only as a prognostication of fruit. If the hope was not realized, it was rather a mockery than a satisfaction. And this word fruit was transferred by the gospel to other and yet more important uses. Trace it through the Scriptures of the New Testament, through the discourses of our Lord and the writings of the apostles, and how grave and anxious are the questions it suggests for self-examination (Luk 3:8-9; Mat 7:20; Mat 21:19; Mat 12:43; Luk 13:7; Joh 15:2, Rom 6:22; Jam 3:17; Php 1:11). You see what God looks for; what is the one important question as concerns each of us; What fruit is there? In the great parable (Mat 13:3-23) in which our Lord classified the hearers of His gospel in all ages, the one distinction between true and false profession is made to be this: not so much did a man listen, receive, or love the sound or entertain the demands of the gospel; but rather, Was there any fruit? The three evil hearers were alike in this–by this they were equally distinguishable from the good hearer–they brought no fruit to perfection; while he, in various degrees, but in reality, deed, and truth, was seen to produce fruit. Well, therefore, may a minister who understands the business of his high calling try himself and his ministry by this one criterion. Is there any fruit? Well may he as he stands before his people in the exercise of his important and responsible ministry address himself to them with all the earnestness of one pleading for his life, and say, I desire fruit that may abound to your account. He will not, indeed, mislead them as to the nature of the fruit for which he looks. He will never speak of it as though a few isolated acts of self-denial or charity were infallible marks of good. He will constantly remind them that only a heart right with God, a heart truly penitent and believing, can originate such acts as God will approve. (Dean Vaughan.)
Giving honours the giver
It is told of John Wesley that when he bestowed a gift or rendered anyone a service he lifted his hat as though he were receiving instead of conferring an obligation. (Christian Family.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Not because I desire a gift] I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Neither would he have any of them to think, as if his commendation of them were any oblique insinuations, with design to draw something more from them; he would have them to understand he did not seek himself, or theirs for his use, (as elsewhere, 1Co 10:33; 2Co 12:14), but his great intent was, that they themselves might of Gods grace have the fruit of their charity they had showed to him, Phi 1:11; 4:10; which, in the balancing of the accounts, (by accepting as it were of Christs will, Pro 19:17; Mat 10:42; 25:35,36,40), will turn to their best advantage.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. a giftGreek, “thegift.” Translate, “It is not that I seek after thegift, but I do seek after the fruit that aboundeth toyour account”; what I do seek is your spiritual good, in theabounding of fruits of your faith which shall be put down to youraccount, against the day of reward (Heb6:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Not because I desire a gift,…. This commendation of them he entered into, not because he desired another present to be made to him, either by them or others; he was not a man of such a disposition, he was not like one of those that could never have enough; he was fully satisfied and highly contented with what he had; he was not like the false teachers, that made merchandise of men; he sought not theirs, but them:
but I desire fruit that may abound to your account; he had planted them, or had been an instrument in planting of them, as trees of righteousness, Isa 61:3; and his great desire was to see fruits of righteousness grow upon them, Php 1:11; by which sometimes are meant acts of beneficence, as in 2Co 9:10; and that these might be abundant and turn to their profit and advantage, as such fruit does; for God does not forget to recompence acts of bounty, and labours of love, but if even a cup of cold water is given to a prophet or minister of Christ, on account of his being so, it shall have its reward in the issue of things, upon the casting up of accounts, Mt 10:42; for the apostle still has reference unto that; his view was, that the balance might be on their side, and that much might be received by them; so that it was not for himself, but for their encouragement and future good, he said this; for as for himself he adds,
Fuente: John Gill’s Exposition of the Entire Bible
I seek for (). Old verb, in N.T. only here and Ro 11:7 (linear present, I am seeking for). Lightfoot calls it “the Apostle’s nervous anxiety to clear himself” of wanting more gifts. Why not say his delicate courtesy?
Fuente: Robertson’s Word Pictures in the New Testament
1) “Not because I desire a gift” (ouch hoti epizeto to toma) not that I hope for (or expect) the gift,” PauI’s motive was not to elicit gifts, but to confirm these liberal brethren in their acts of obedience to the Lord that they should share bountifully in Mission rewards, one day, Act 20:35; Luk 6:38.
2) “But I desire fruit” (alla epizeto ton karpop) “But I hope for, seek, or expect the fruit;” that they not be weary in well doing,” being assured of a reaping and rewarding day ahead, Gal 6:9; 1Co 3:8; 1Co 15:57-58. Giving is an expression of loving which Paul desired in the brethren as also in 2Co 9:15.
3) “That may abound to your account” (ton pleonazonta eis logon humon) “The increasing fruit with reference to your account,” knowing that those who sowed bountifully to meet honorable needs would reap bountifully, 2Co 9:6-8.
Fuente: Garner-Howes Baptist Commentary
17. Not that I demand a gift. Again he repels an unfavourable opinion that might be formed of immoderate cupidity, that they might not suppose that it was an indirect hint, (252) as if they ought singly to stand in the room of all, (253) and as if he abused their kindness. He accordingly declares, that he consulted not so much his own advantage as theirs. “While I receive from you,” says he, “there is proportionably much advantage that redounds to yourselves; for there are just so many articles that you may reckon to have been transferred to the table of accounts.” The meaning of this word (254) is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.
(252) “ Pour les induire a continuer;” — “To induce them to hold on.”
(253) “ Comme si eux deussent tenir la place de tous, et faire pour les autres;” — “As if they ought to hold the place of all, and to act in the room of others.”
(254) Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in Phi 4:15, in the phrase εἰς λόγον δόσεω; καὶ λήψεω;, (in the matter of giving and receiving.) It is noticed by Beza, that the Rabbins make use of a corresponding phrase אשמו ןחמ (mattan umassa) — giving and taking. — Ed.
Fuente: Calvin’s Complete Commentary
17. Not that I seek for the gift; but I seek for the fruit that increaseth to your account.
Translation and Paraphrase
17. (I do) not (write this) because I am seeking (or have ever sought) the gift; on the contrary I am seeking (for YOU) the fruit that will overflow to your account (as a result of your sacrificial giving).
Notes
1.
Paul denied in Php. 4:11 that he wrote about the Philippians gift because he had been in want. So here in Php. 4:17 he denies that he writes about it because of covetousness, because he sought the gift.
2.
Instead of seeking the Philippians gift for himself, Paul encouraged their giving because it would bring fruit to their account, (Compare note 10 under Php. 4:14-16.)
3.
The fruit Paul refers to is the recompense which the gift would bring to the givers, Compare 2Co. 9:6, Generous giving brings us the fruit of sufficiency (2Co. 9:8); and the means to give more (2Co. 9:8-10); and the fruit of thanksgiving from others (2Co. 9:12 ff); and of hearts set in the right place (Mat. 6:21).
4.
This fruit increaseth, or is abounding. This is a present tense form, indicating continuous action. Every act of Christian ministering develops and enriches him who performs it.
5.
The generosity of a good church:
(1)
Sympathetic generosity; Php. 4:14.
(2)
Repeated generosity; Php. 4:16.
(3)
Fruit-bearing generosity; Php. 4:17.
Fuente: College Press Bible Study Textbook Series
(17) Fruit that may abound (rather, abounds) to your account.The metaphor is still kept, hardly disturbed by the introduction of the word fruit, since this is so constantly used in the sense of recompense that it readily lends itself to pecuniary associations. There is, says St. Paul, the fruit of reward, which is over as a surplus, or rather a balance, placed to their account. Their gift is a token of love and gratitude to him; but, as Christian almsgiving, it is something more, and what that something more is will be seen hereafter, when all accounts shall be finally taken. The idea is not unlike that of Pro. 19:17, He that hath pity on the poor lendeth unto the Lord; and behold, what he layeth out it shall be paid him again.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. I desire fruit Here again is a sensitive guarding against misconstruction. It is not the money that he most cares for. It is rather its result to themselves in the spiritual gifts always bestowed upon those who give their money out of love to the Master, and in the further rewards of the judgment day. See Mat 25:40.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Not that I seek for the gift, but I seek for the fruit which increases to your account.’
So he stresses that they must not think from what he had said that he was one who sought for a gift. As we see from his other letters he was very concerned lest anyone thought that he was seeking to benefit materially from preaching the Gospel. He thus lets them know that his great hope in the matter was rather that their giving should be seen by God as ‘fruit which increased to their account’. In the end it was reward for them that he was seeking, not benefit for himself, something which is always the test of the true man of God.
Fuente: Commentary Series on the Bible by Peter Pett
Phi 4:17 . Just as in Phi 4:11 Paul anticipated a possible misunderstanding in respect to Phi 4:10 , so here in reference to the praises contained in Phi 4:14 ff. This, he would say, is not the language of material desire, but, etc.
. . .] as in Phi 4:11 : I do not mean by this to convey that my desire is directed towards the gift (the emphasis being laid on ) this, namely, taken in and by itself in which case the article means the donation accruing to him as the case occurred , and the present denotes the constant and characteristic striving after (Bernhardy, p. 370): it is not my business, etc. The compound verb indicates by the direction . Comp. on , Phi 1:8 , and on Mat 6:33 ; Rom 11:7 . The view which regards it as strengthening the simple verb ( studiose quaero , so Hoelemann and others) is not implied in the context any more than the sense: insuper quaero (Polyb. i. 5. 3); so van Hengel, who indelicately, and notwithstanding the article, explains as still more gifts .
] The repetition of the verb after makes the contrast stand out independently with special emphasis; comp. Rom 8:15 ; 1Co 2:7 ; Fritzsche, ad Rom . II. p. 137.
. . .] This is what Paul desires, towards which his wishes and endeavours are directed: the fruit which abounds to your account; not, therefore, a gain which he wishes to have for himself, but gain for the Philippians. So completely is his devoid of any selfish aim , which, however, would not be the case, if the were true. This applies against Hofmann’s objection, that the must be something which Paul himself desires to have; the notion of is anquiro, appeto , and this indeed applies to personal possession in the negative half of the sentence; but then the second half expresses the real state of the case, which does away with the notion of selfishness.
The itself cannot be the fruit of the gospel (Ewald), or of the labour of the apostle (Weiss); but, in accordance with the context, only the fruit of the , that is, the blessing which accrues from the gift to the givers; comp. on Phi 4:15 . By this is meant [193] the divine recompense at the judgment (2Co 9:6 ), which they will then receive, as if it were the product of their account, for their labour of love (Mat 25:34 ff.). This produce of their is figuratively conceived as fruit , which is largely placed to the credit of their account, in order to be drawn by them at the day of harvest (comp. also Gal 6:7 ff.). Comp. Phi 4:19 . In substance it is the treasure in heaven that is meant (Mat 19:21 ; Mat 6:20 ), which will be received at the Parousia. Comp. on Col 1:5 . The figurative , which here also is not to be understood, with Bengel, Storr, Flatt, Rilliet, and others, as equivalent to , is the completion of the figure in Phi 4:15 ; although there is no need to explain as interest (Salmasius, Michaelis, who thinks in . of compound interest , Zachariae, Heinrichs), because it is difficult to see why Paul, if he used this figure, should not have applied to it the proper term ( ), and because the idea of interest is quite alien to that of the ( a present ).
. . ] to be taken together (see above); states the destination of the . Van Hengel and de Wette needlessly break up the passage by coupling . . with , because with is not used elsewhere by Paul (not even 2Th 1:3 ). The preposition is in fact not determined by the word in itself, but by its logical reference, and may therefore be any one which the reference requires.
[193] Not the active manifestation of the Christian life (Matthies, Rilliet, Hofmann; comp. Vatablus, Musculus, Piscator, Zanchius; Flatt and Rheinwald mingle together heterogeneous ideas); for only the fruit of the can be meant, not the itself as fruit, which is produced in the shape of the love-gift (Hofmann).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 Not because I desire a gift: but I desire fruit that may abound to your account.
Ver. 17. Not because I desire a gift ] As those cormorants that “with shame do love, Give ye,” Hos 4:18 , as if they could speak no other but the Doric dialect, the horse leech’s language. St Paul was none of these.
That may abound to your account ] For God keeps an exact account of every penny laid out upon him and his, that he may require it; and his retributions are more than bountiful.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] Again he removes any chance of misunderstanding, as above in Phi 4:11 . It was not for his own sake but for theirs that he rejoiced at their liberality, because it multiplied the fruits of their faith. Not that (see above, Php 4:11 ) I seek (present, ‘it is my character to seek.’ The preposition in composition denotes, as so often, the direction; not studiose , nor insuper ) the gift ( in the case in question), but I do seek (the repetition of the verb is solemn and emphatic) the fruit which (thereby, in the case before us) abounds to your account (this refers to the same expression, Php 4:15 fruit, in the day of the Lord, the result of your labour for me in the Lord. De W., after Van Hengel, doubts whether can be constructed with , and would therefore separate them by a comma. But surely little would be thus gained, for the would belong to the whole clause, the connecting link being , so that even thus the idea of must be carried on to : and perhaps in 2Th 1:3 it is so: see note there).
Fuente: Henry Alford’s Greek Testament
Phi 4:17 . . It is not the actual gift put into Paul’s hands which has brought him joy, but the giving ( , Phi 4:15 ) and the meaning of that giving. It is the truest index to the abiding reality of his work. . We believe that Chr [64] . is right in regarding these terms as belonging to the money-market. (Chr [65] . ). “Interest accumulating to your credit.” This is favoured by the language of Phi 4:15-16 supr. is never used in a good sense in classical Greek, but always = “exceed,” “go beyond bounds”.
[64] Chrysostom.
[65] Chrysostom.
Fuente: The Expositors Greek Testament by Robertson
because = that.
desire = seek. Greek. epizeteoi. First occ, Mat 6:32
a = the.
fruit = the fruit.
that may abound = increasing.
to. App-101.
account. Greek. logos App-121.,
Fuente: Companion Bible Notes, Appendices and Graphics
17.] Again he removes any chance of misunderstanding, as above in Php 4:11. It was not for his own sake but for theirs that he rejoiced at their liberality, because it multiplied the fruits of their faith. Not that (see above, Php 4:11) I seek (present, it is my character to seek. The preposition in composition denotes, as so often, the direction; not studiose, nor insuper) the gift (-in the case in question), but I do seek (the repetition of the verb is solemn and emphatic) the fruit which (thereby, in the case before us) abounds to your account (this refers to the same expression, Php 4:15-fruit, in the day of the Lord, the result of your labour for me in the Lord. De W., after Van Hengel, doubts whether can be constructed with , and would therefore separate them by a comma. But surely little would be thus gained, for the would belong to the whole clause, the connecting link being , so that even thus the idea of must be carried on to : and perhaps in 2Th 1:3 it is so: see note there).
Fuente: The Greek Testament
Php 4:17. , not that) He explains why he uses many words.-, I seek) having welcomed your kindness.- ) [to your account] in respect to you.
Fuente: Gnomon of the New Testament
Php 4:17
Php 4:17
Not that I seek for the gift; but I seek for the fruit that increaseth to your account.-He desired them to do these things, not that his wants might be supplied, but for their own good. To get his teaching here, it is necessary to sum up what he said to them in this epistle concerning their duty and their discharge of the same. The Philippian church enjoyed the honor of being the first to send to Paul, and I doubt not was the most faithful in the work. He addresses the epistle to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons. These constituted the church in its organized state. He further says: I thank my God upon all my remembrance of you, always in every supplication of mine on behalf of you all making my supplication with joy, for your fellowship in furtherance of the gospel from the first day until now; . . . even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds and in the defense and confirmation of the gospel, ye all are partakers with me of grace. (Php 1:3-7). They had so helped him in his imprisonment; and when proclaiming and confirming the gospel, that they all-the whole church-became partakers of whatever grace he enjoyed. They had fellowshipped him; all the saints, with the bishops and deacons, had done this, so that whatever grace he enjoyed from his work they were with him partakers of it. He informs them what he means by administering to him: I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need. (Php 2:25).
Those themselves not preaching may have fruit in new converts made, or in the word of God multiplied, by sustaining and aiding those who are preaching, with their money and their prayers. Their prayers are an abomination unless accompanied by the free, cheerful, and glad use of their money to aid in the work. Each Christian is to give personal help and sympathy to the poor, the sick, the naked, in shame and imprisonment. Those having goods must distribute them with free and cheerful hands, in a word, they are to use their money freely and cheerfully, to honor God, uphold and extend his cause, and to help those who have given their lives to the extension of Gods kingdom, now old and in need. We are to embrace every opportunity to do good. The measure of our labor and sacrifice is the necessity of Gods cause and mans sufferings. My deliberate conviction from the study of Gods instructions on this subject is that God will call it robbery of him for his professed servants to neglect those who have worn out their lives in the service of God and man, now old, sick, and in dire need.
Fuente: Old and New Testaments Restoration Commentary
because: Phi 4:11, Mal 1:10, Act 20:33, Act 20:34, 1Co 9:12-15, 2Co 11:16, 1Th 2:5, 1Ti 3:3, 1Ti 6:10, Tit 1:7, 1Pe 5:2, 2Pe 2:3, 2Pe 2:15, Jud 1:11
fruit: Phi 1:11, Mic 7:1, Joh 15:8, Joh 15:16, Rom 15:28, 2Co 9:9-13, Tit 3:14
to: Pro 19:17, Mat 10:40-42, Mat 25:34-40, Luk 14:12-14, Heb 6:10
Reciprocal: Exo 36:5 – General Pro 3:9 – General Pro 11:17 – merciful Pro 31:31 – of the Isa 23:18 – for them Mat 13:23 – beareth Luk 6:38 – and it Luk 10:7 – for Luk 13:6 – and he came Joh 15:5 – same Act 16:34 – when Act 20:35 – It is Rom 1:13 – that I Rom 6:22 – ye have Rom 7:4 – that we 1Co 15:58 – abounding 2Co 8:10 – expedient 2Co 9:10 – multiply 2Co 12:14 – for I Col 1:6 – bringeth
Fuente: The Treasury of Scripture Knowledge
(Php 4:17.) -Not that I seek for the gift-that is, not precisely the gift he had got, but such a gift as that on which he had been commenting, and for which he had so earnestly thanked them. The compound verb denotes desire towards- marking direction. See p. 17. It is useless, on the part of Rosenmller and Am Ende, to say that stands for . The gift in itself excited no desire. The apostle uses the present tense, as Meyer says, to denote the usual and characteristic tendency of his mind, but perhaps also to show that, even at the present moment, and when a prisoner in need, and debarred also from the slight remuneration of a manual employment, he does not set his heart upon the gift for itself. In receiving the gift, and eulogizing them for it, there is something he intimates as higher than it-something he desires of nobler interest. is the same as in Php 4:11. See also Php 3:12. The unselfish soul of the apostle looked not to its own things; it could willingly endure all things for the elect’s sake; not yours, but you, was its motto-
– but I seek for the fruit that does abound to your account. The repetition of the verb adds a certain emphasis-my heart is not set upon that, but my heart is set upon this. Similar repetition may be found, Eph 2:17; Eph 2:19; Rom 8:15; Heb 12:18; Heb 12:22. The substantive is not fruit generally, as many understand, or as Rilliet phrases it-fruits de vie religieuse. It is plainly, fruit as future recompense connected with the . It is not the gift he covets, but that rich spiritual blessing which the gift secures to its donor. The words may be connected either with , or the participle . In behalf of the former, it is urged by van Hengel that is never in Paul’s writing followed by . The statement is scarcely correct. We cannot indeed say, with Meyer, that 2Th 1:3 is an exception to van Hengel’s remark, for there we think is evidently connected with -the intensive phrase, each one of you all, demands the filling up . Similar is 1Th 3:12. In other instances it is used intransitively, and without any complement, so that the non-occurrence of with will not invalidate the proposed connection here-a connection which is at once natural and logical. The very phrase- -seems to necessitate such a complement as -an idiom which evidently bases itself on the previous . This suggests that the first phrase has special reference to the apostle’s giving and receiving, reckoned or put down by him to his own account; but he wishes the fruit that abounds to their account. The is their fruit springing from the and put down to the donor’s credit. The apostle wished them to reap the growing spiritual interest of their generous expenditure. Not for his own sake but theirs, does he desire the gift. He knew that the state of mind which devised and contributed such a gift, was blessed in itself; that it must attract divine blessing, for it indicated the depth and amount of spiritual good which the apostle had done to them, and for which they thus expressed their gratitude; and it showed their sympathy with the cause of Christ, when they had sought to enable their spiritual Founder in former days to give his whole time, without distraction or physical exhaustion, to the work of his apostleship. This was a spiritual condition which could not but meet with the divine approbation, and secure the divine reward. Having, in the words following , not only guarded himself against misconstruction, but also given a positive revelation of his feelings, he proceeds again to the course of thought found in Php 4:14-16. He thanks them for their gift, assures them that he has not forgotten their previous kindness, in doing which they stood alone among the churches at the time, and which they commenced at an early period. And now, as the result of their last benefaction, he says-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 4:17. Not that I seek for the gift. He has been praising, and with good reason, the unique liberality of the Philippians, but he will not leave them in doubt about the main reason why he is delighted therewith. Had it only represented material aid, it would have found scant praise from him, but he knows that it is the indication of spiritual life and faith.
but I seek for the fruit that increaseth to your account. Once more he goes back to the accountants phrase. He cannot repay them what they have given. He can only keep in the records of his heart the memory of their much love. But the account is kept elsewhere for them, and to their benefit goes on increasing. In the word fruit there is implied the interest on that which is laid out, and which God reckons on to their credit. So St. Paul, in the great Householders eye, is to the Philippians as an exchanger, with whom, when they bestow their talent, it shall gain its usury, and they shall in no wise lose their reward. This, the treasure laid up in heaven for the faithful servants, is that which the apostle seeks for. Not theirs does he desire, unless as a sign that he has gained them for Christ.
Fuente: A Popular Commentary on the New Testament
Here remark, 1. The modesty and great ingenuity of the apostle, in assuring them, that his praising their liberality so much was not upon design to get more: Not because I desire a gift; that is, any further gift for my own private advantage; I am far from the thought of spunging upon you: but I aim at your advantage in this that your liberality may afford you the fruits of a plentiful reward in the day of Christ, who will not forget your work and labour of love in ministering to the saints. Having thus guarded against all suspicion of greediness in himself, and evidenced that his commending of their liberality was not upon design, he proceeds again to praise their liberality yet farther, and extols it in such words as may cause admiration.
Note, 1. How abundantly satisfied the apostle was with what he had received, I have all, and abound, I am full; as if he had had the treasures of the Indies in his coffers. Grace is content with a little, and thinks that little an abundance; the contented man only is rich.
2. How St. Paul gives an acknowledgment, under his hand, that Epaphroditus had faithfully delivered to him the whole of their charity sent by him; I have received of Epaphroditus all the things which were sent from you. Epaphroditus was their chief minister, or bishop, a person of great reputation, whose fidelity none could suspect; yet St. Paul gives it under his hand, that he had executed his trust faithfully. Though a man be never so trust-worthy in himself, and be never so much entrusted by others, yet he ought, in wisdom, to guard against any suspicion which may be taken up against his honesty and faithfulness.
Note, 3. The high expressions which St. Paul makes use of, in setting forth the Philippians’ charity towards him: he calls it an odour of sweet smell, a sacrifice acceptable and well-pleasing to God; the very same words here which he makes use of, Eph 5:2, where he calls the death of Christ, a sacrifice and sweet- smelling savour. The expression is borrowed from the Levitical sacrifices, which were of God’s appointing and approving; and it imports, that our charity expressed towards the members, but especially the ministers, of Jesus Christ, now under the gospel, is as acceptable and well-pleasing unto God as the sweetest incense and the fattest sacrifices were under the law.
Here observe, That the Socinians, to lessen the meritoriousness of Christ’s sacrifice, do parallel this text with that other, Eph 5:2, “Is the death of Christ (say they) called a sacrifice, and sweet-smelling savour? So is the Philippians’ charity here called a sacrifice, but both in a figurative and metaphorical sense only.”
But mark the difference, St. Paul, Eph 5:2 says, Christ gave himself a sacrifice, which, being once offered, was sufficient to take away sin, Heb 10:10 but the Philippians are not said to give themselves a sacrifice, but their alms were as grateful to God as incense.
If it be said from Rom 12:1 that believers are required to present themselves living sacrifices unto God, and acceptable: I answer, So they are, and so they do present themselves gratulatory, but not expiatory, sacrifices unto God, Ye are a royal priesthood, to offer up spiritual sacrifices, acceptable unto God through Jesus Christ. 2Pe 2:5 Christ’s oblation and sacrifice was acceptable for itself; believers, and their eucharistical sacrifices, are acceptable to God only in, by, and through, our Lord Jesus Christ, By him set us offer the sacrifice of praise continually. Heb 13:15
Note lastly, The assurance which St. Paul gives the Philippians, that God would abundantly recompense their charity into their own bosoms, Php 4:19.My God will supply all your need, &c. As if he had said, “Do not think you shall want, because you have liberally supplied my wants; no, my God will supply you, for your supplying me: According to his riches in glory, that is, according to his rich mercy and glorious grace.” There is no need to be supplied in the glory of the next life, but there is a glory in rich grace, which readily and plentifully supplies all the needs in this life.
Note, 1. That such as administer now to the wants of others, may fall into want, and be driven to straits themselves.
2. That the more forward they have been to supply the wants and administer to the necessities of others in the time of their abundance, the more may they expect from the bountiful hand of God, in the day of their necessity and distress: My God shall supply all your need, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
Blessings Are Found In Giving Paul was not concerned about material provision for himself, but was glad because they would be blessed for it ( Php 4:17 ). The apostle told the Ephesian elders “I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, ‘It is more blessed to give than to receive'” ( Act 20:35 ).
Their gift had completely taken care of his needs and went up before God as a pleasing sacrifice ( Php 4:18 ). The wording here reminds us of God’s response to Noah’s sacrifice when he got off the ark, as well as God’s instructions in the law of Moses and his words to Israel through Ezekiel ( Gen 8:20-22 ; Exo 29:18 ; Eze 20:40-41 ).
As a result of their providing for Paul’s needs, Paul told them God would provide for their needs ( 2Co 9:6-10 ). Notice, it is needs, not wants, for which God will make provision ( Mat 6:24-34 ; 2Co 12:7-9 .) He will pour out to us from his riches. Once again, Paul reminded them the provision would be through Christ ( Php 4:19 ).
Fuente: Gary Hampton Commentary on Selected Books
Verse 17
Not because, &c.; that is, he mentions these things not because, &c.
Fuente: Abbott’s Illustrated New Testament
4:17 {10} Not because I desire a gift: but I desire fruit that may abound to your account.
(10) He witnesses again that he admits well of their benefit, not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, of which the Lord himself will not be forgetful.
Fuente: Geneva Bible Notes
However the most important thing to Paul was not the gifts themselves. It was the spiritual reward that would come to the Philippians because of their financial investments in his ministry.
"They themselves will be Paul’s eschatological ’reward’ (Php 2:16; Php 4:1); their gift to him has the effect of accumulating ’interest’ toward their eschatological ’reward.’" [Note: ibid., p. 447.]
Throughout this section dealing with gifts Paul used common business terminology (i.e., "the matter of giving and receiving," Php 4:15; "profit" [NASB] or "credited to your account" [NIV], Php 4:17; "received . . . in full" [NASB], Php 4:18). Paul was very aware of business matters. Perhaps this reflects his Jewish heritage. His writings reveal a consistent concern over good investments that he regarded mainly as investments yielding eternal rewards.