17<\/strong>. Not<\/em> &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.<\/p>\n desire<\/em> ] Better, with R.V., seek<\/strong>. The verb occurs e.g. Mat 12:39<\/span>; Rom 11:7<\/span>. Both its form and usage suggest here the appropriate meaning of an active, restless search; a “hunting for” the object.<\/p>\n a gift<\/em> ] Lit. and much better, the gift<\/strong>; the mere money<\/em> of the collection.<\/p>\n desire<\/em> ] Again, seek<\/strong>: the same idea, with a beautiful change of reference.<\/p>\n fruit that may abound<\/em> ] Lit. and better, the fruit<\/strong> &c. St Chrysostom’s comment here, in which he uses the Greek verb akin to the noun ( tokos<\/em>) meaning interest on money<\/em>, 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<\/strong>. The imagery, by its very paradox, would be appropriate in this passage of ingenious<\/em> 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.<\/p>\n “That may”:<\/em> that does<\/strong> is certainly right, and in point. He regards it as as a present certainty that “God is well pleased” (Heb 13:16<\/span>) with their gift of love, and that the blessed “profit” of His “well done, good and faithful” (Mat 25:21<\/span>) is secure for them.<\/p>\n Not because I desire a gift – <\/B>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.<\/P> I desire fruit – <\/B>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.<\/P> To your account – <\/B>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.<\/P><\/p>\n Php 4:17<\/span><\/p>\n Not because I desire a gift, but I desire fruit that may abound to your account <\/em><\/p>\n The nature and duty of giving<\/strong><\/p>\n 1. <\/strong>Not self, but Christ.<\/p>\n 2. <\/strong>Not the world, but heaven.<\/p>\n 3. <\/strong>And the minister of the gospel especially may add, not yours, but you.<\/p>\n 1. <\/strong>To do something for Gods cause.<\/p>\n 2. <\/strong>To devote all he possibly can for this purpose.<\/p>\n 3. <\/strong>To do this as a privilege.<\/p>\n 1. <\/strong>It is personal and reciprocal–there is individual satisfaction and return of benefits given.<\/p>\n 2. <\/strong>It is fruit–continually increasing in extent and value.<\/p>\n 3. <\/strong>It is eternal–a reward with Christ, and His holy angels and spirits of just men made perfect. (I. W. Tapper.<\/em>)<\/p>\n<\/p>\n 1. <\/strong>Systematic.<\/p>\n 2. <\/strong>Proportionate.<\/p>\n 3. <\/strong>Regarded as a plain and prescribed duty.<\/p>\n 4. <\/strong>An honoured privilege.<\/p>\n 1. <\/strong>The Divine approval and promise.<\/p>\n 2. <\/strong>Soul satisfaction.<\/p>\n 3. <\/strong>Eternal results in the world to come. (G. Webber.<\/em>)<\/p>\n<\/p>\n It is more blessed to give than receive<\/strong><\/p>\n Fruit<\/strong><\/p>\n 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<\/span>). 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<\/span>; Mat 7:20<\/span>; Mat 21:19<\/span>; Mat 12:43<\/span>; Luk 13:7<\/span>; Joh 15:2<\/span>, Rom 6:22<\/span>; Jam 3:17<\/span>; Php 1:11<\/span>). 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<\/span>) 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.<\/em>)<\/p>\n<\/p>\n Giving honours the giver<\/strong><\/p>\n 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.<\/em>)<\/p>\n Verse 17. Not because I desire a gift<\/B><\/I>] 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.<\/P><\/p>\n 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<\/span>; 2Co 12:14<\/span>), 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<\/span>; 4:10<\/span>; which, in the balancing of the accounts, (by accepting as it were of Christs will, Pro 19:17<\/span>; Mat 10:42<\/span>; 25:35<\/span>,36<\/span>,40<\/span>), will turn to their best advantage. <\/P> <\/p>\n 17. a gift<\/B>Greek,<\/I> “the<\/I>gift.” Translate, “It is not that I seek after<\/I> thegift, but I do seek after the<\/I> fruit that aboundeth<\/I> 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<\/span>).<\/P><\/p>\n Not because I desire a gift<\/strong>,…. 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:<\/p>\n but I desire fruit that may abound to your account<\/strong>; he had planted them, or had been an instrument in planting of them, as trees of righteousness, Isa 61:3<\/span>; and his great desire was to see fruits of righteousness grow upon them, Php 1:11<\/span>; by which sometimes are meant acts of beneficence, as in 2Co 9:10<\/span>; 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<\/span>; 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,<\/p>\n I seek for <\/B> (<\/SPAN><\/span>). Old verb, in N.T. only here and Ro 11:7<\/span> (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? <\/P> <\/p>\n <\/strong><\/p>\n 1) “Not because I desire a gift”<\/strong> (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<\/span>; Luk 6:38<\/span>.<\/strong><\/p>\n 2) “But I desire fruit”<\/strong> (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<\/span>; 1Co 3:8<\/span>; 1Co 15:57-58<\/span>. Giving is an expression of loving which Paul desired in the brethren as also in 2Co 9:15<\/span>.<\/p>\n 3) “That may abound to your account”<\/strong> (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<\/span>.<\/p>\n 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. <\/p>\n (252) “ Pour les induire a continuer;” — “To induce them to hold on.” <\/p>\n (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.” <\/p>\n (254) Calvin evidently refers to the word λόγον, (account,) which the Apostle had made use of in Phi 4:15<\/span>, 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. <\/p>\n 17. Not that I seek for the gift; but I seek for the fruit that increaseth to your account.<\/strong><\/p>\n Translation and Paraphrase<\/strong><\/p>\n 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).<\/p>\n Notes<\/strong><\/p>\n 1.<\/p>\n Paul denied in Php. 4:11<\/span> that he wrote about the Philippians gift because he had been in want. So here in Php. 4:17<\/span> he denies that he writes about it because of covetousness, because he sought the gift.<\/p>\n 2.<\/p>\n 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<\/span>.)<\/p>\n 3.<\/p>\n The fruit Paul refers to is the recompense which the gift would bring to the givers, Compare 2Co. 9:6<\/span>, Generous giving brings us the fruit of sufficiency (2Co. 9:8<\/span>); and the means to give more (2Co. 9:8-10<\/span>); and the fruit of thanksgiving from others (2Co. 9:12<\/span> ff); and of hearts set in the right place (Mat. 6:21<\/span>).<\/p>\n 4.<\/p>\n 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.<\/p>\n 5.<\/p>\n The generosity of a good church:<\/p>\n (1)<\/p>\n Sympathetic generosity; Php. 4:14<\/span>.<\/p>\n (2)<\/p>\n Repeated generosity; Php. 4:16<\/span>.<\/p>\n (3)<\/p>\n Fruit-bearing generosity; Php. 4:17<\/span>.<\/p>\n (17) Fruit that may abound<\/strong> (rather, abounds<\/em>) to your account.<\/strong>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<\/span>, He that hath pity on the poor lendeth unto the Lord; and behold, what he layeth out it shall be paid him again.<\/p>\n 17<\/strong>. <\/strong> I desire fruit<\/strong> 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<\/span>.<\/p>\n ‘Not that I seek for the gift, but I seek for the fruit which increases to your account.’<\/p>\n 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.<\/p>\n Phi 4:17<\/span> . Just as in Phi 4:11<\/span> Paul anticipated a possible misunderstanding in respect to Phi 4:10<\/span> , so here in reference to the praises contained in Phi 4:14<\/span> ff. This, he would say, is not the language of material desire, but, etc.<\/p>\n . . .] as in Phi 4:11<\/span> : I do not mean by this to convey that my desire is directed towards the gift<\/em> (the emphasis being laid on ) this, namely, taken in and by itself in which case the article<\/em> means the donation accruing to him as the case occurred<\/em> , and the present<\/em> denotes the constant<\/em> and characteristic<\/em> striving after (Bernhardy, p. 370): it is not my business, etc. The compound<\/em> verb indicates by the direction<\/em> . Comp. on , Phi 1:8<\/span> , and on Mat 6:33<\/span> ; Rom 11:7<\/span> . The view which regards it as strengthening<\/em> the simple verb ( studiose quaero<\/em> , so Hoelemann and others) is not implied in the context any more than the sense: insuper quaero<\/em> (Polyb. i. 5. 3); so van Hengel, who indelicately, and notwithstanding the article, explains as still more gifts<\/em> .<\/p>\n ] The repetition of the verb after makes the contrast stand out independently with special emphasis; comp. Rom 8:15<\/span> ; 1Co 2:7<\/span> ; Fritzsche, ad Rom<\/em> . II. p. 137.<\/p>\n . . .] This is what Paul desires, towards which his wishes and endeavours are directed: the fruit which abounds to your account;<\/em> 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<\/em> , 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;<\/em> the notion of is anquiro, appeto<\/em> , and this indeed applies to personal possession in the negative<\/em> half of the sentence; but then the second half expresses the real<\/em> state of the case, which does away with<\/em> the notion of selfishness.<\/p>\n The itself cannot be the fruit of the gospel<\/em> (Ewald), or of the labour of the apostle<\/em> (Weiss); but, in accordance with the context, only the fruit of the , that is, the blessing which accrues from the gift to the givers;<\/em> comp. on Phi 4:15<\/span> . By this is meant [193] the divine recompense at the judgment<\/em> (2Co 9:6<\/span> ), which they will then receive, as if it were the product of their account, for their labour of love (Mat 25:34<\/span> ff.). This produce of their is figuratively conceived as fruit<\/em> , 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<\/span> ff.). Comp. Phi 4:19<\/span> . In substance it is the treasure in heaven<\/em> that is meant (Mat 19:21<\/span> ; Mat 6:20<\/span> ), which will be received at the Parousia. Comp. on Col 1:5<\/span> . 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<\/span> ; although there is no need to explain as interest<\/em> (Salmasius, Michaelis, who thinks in . of compound interest<\/em> , Zachariae, Heinrichs), because it is difficult to see why Paul, if he used this<\/em> figure, should not have applied to it the proper term ( ), and because the idea of interest<\/em> is quite alien to that of the ( a present<\/em> ).<\/p>\n . . ] to be taken together (see above); states the destination<\/em> 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<\/span> ). The preposition is in fact not determined by the word in itself, but by its logical reference, and may therefore be any one<\/em> which the reference requires.<\/p>\n [193] Not the active manifestation of the Christian life<\/em> (Matthies, Rilliet, Hofmann; comp. Vatablus, Musculus, Piscator, Zanchius; Flatt and Rheinwald mingle together heterogeneous ideas); for only the fruit of the <\/em> <\/em> can be meant, not the itself as<\/em> fruit, which is produced in the shape of the love-gift<\/em> (Hofmann).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The Christians object.<\/p>\n
II. <\/strong>The Christians practice.<\/p>\n
III. <\/strong>The Christians reward.<\/p>\n
I. <\/strong>The nature of Christian giving. It should be–<\/p>\n
II. <\/strong>Its fruit or reward.<\/p>\n
I<\/strong>. <\/em><\/strong>The recipient–is placed under obligation–if unselfish and content he has no desire for a gift–values it chiefly for the givers sake.<\/p>\n
II. <\/strong>The giver–gratifies a noble feeling–sows precious seed–has in prospect an abundant harvest. (J. Lyth, D. D.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n