2 Corinthians 4:15

2Co 4:15. Γὰρ, for) The reason, why he just now said, with you.—πάντα, all things) whether adverse or prosperous.—ἡ χάρις, grace) which preserves us, and confirms you in life.—πλεονάσασα περισσεύσῃ) Πλεονάζω has the force of a positive; περισσεύω, of a comparative, Rom 5:20. Therefore we must construe διὰ with περισσεύσῃ.πλέον, the same as πλῆρες, is not a comparative.—διὰ) through [on account of] the thanksgiving of many, for that grace. Thanksgiving invites more abundant grace, Psa 18:3; Psa 50:23; 2Ch 20:19; 2Ch 20:21-22.—εὐχαριστίαν thanksgiving) ours and yours, ch. 2Co 1:3-4.—περισσεύσῃ,) may abound to [be abundantly vouchsafed] us and you, this again tending to the glory of God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_4:15. Σὺν ὑμῖν, which he has just used, is now made good in such a way as to win their hearts. With you, I say, for all of it is for your sake; there is nothing of all that we have to suffer and that we do, which is not related to your advantage. Comp. 2Ti_2:10. ἐστί simply is to be supplied; but πάντα sums up what is contained in 2Co_4:7-13 (not merely 2Co_4:12 f.). Christs death and resurrection, to which Chrysostom, Theodoret, and Grotius make reference, did not form the subject-matter of the preceding contex.

ἵνα ἡ χάρις πλεονάσασα κ.τ.λ.] in order that the grace, i.e. not only the divine grace consisting in the reception of the spirit of faith (Hofmann), but that which is at work in all our victorious suffering and labouring, increased by the increasing number, i.e. after it has grown in extent and influence through the increasing number of those who beyond ourselves have become partakers in it, may make the thanksgiving, which pertains to it, abundant (may produce it in an exceedingly high degree) to the honour of God. There is a similar thought in 2Co_1:11; but in the present passage the thanksgiving is, in accordance with 2Co_4:14, conceived as on the day of judgment. Note the correlation of χάρις and εὐχαριστίαν, as well as the climax: πλεονάσασα διά τῶν πλειόνων and περισσεύσῃ (1Th_3:12). On περισσεύειντι, comp. 2Co_9:8; Eph_1:8; 1Th_3:12.

This is the construction adopted by Chrysostom (?), the Vulgate, Ewald, and others, including Rückert and Olshausen, who, however, refer διὰ τῶν πλειόνων to the intercession of the Corinthians, which is not at all suggested by the context. Divergent constructions are: (1) in order that the grace, since it has become so exceeding rich, may contribute richly to the glory of God on account of the thanksgiving of the increasing number, Billroth, following Erasmus, Luther, Castalio, Beza, Calvin, Estius, Grotius, Bengel, Rosenmüller, Krause, Flatt, Osiander, and others. So, in the main, Hofmann also: (2) in order that the grace, since it has shown itself so richly, may, through the increasing number, make the thanksgiving abundant to the honour of God. So Emmerling, de Wette, Neander. Both are possible; but since διά with the accusative would express the conception, for the sake of, here unsuitable, the former construction would lead us to expect διά with the genitive instead of διά τ. πλ. τὴν εὐχαρ.[200] (comp. 2Co_1:11, 2Co_9:12); and with both we fail to find in ΠΛΕΟΝΆΣΑΣΑ a more precise definition of that by which the grace has become more abundant, a thing not directly involved in the connection (as in Rom_6:1). Besides, both are less in keeping with the symmetry of the discourse, which, in structure and expression, is carefully chosen and tersefeatures seen also in the collocation: increased through the increasing number. These πλείονες are those who have been converted by the apostolic ministry, and in particular those advanced in the Christian life, who were just individualized by διʼ ὑμᾶς.

[200] The position of the genitive, inverted for the sake of emphasis, would have occasioned no difficulty according to classical usage. Thus, e.g. Plato, Rep. p. 523 D, and Stallbaum in loc., also, generally, Kühner, II. p. 624. But Paul would hardly have forsaken the usual order, διὰ τὴν τῶν πλειόνων εὐχαρ., which would at any rate have likewise made the τῶν πλ. emphatic. He would have had no reason for resorting to that assumed hyperbaton.

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.

2Co 4:15 . τὰ γὰρ πάντα διʼ ὑμᾶς κ . τ . λ .: (With you, I say) for all things ( cf. 1Co 3:22 ) are for your sakes ( cf. 2Co 1:6 ), that the grace, being multiplied, sc. , to me, through the (prayers of the) greater number of you, may cause the thanksgiving to abound unto the glory of God. Cf. 2Co 1:11 , a closely parallel passage, and Phi 1:19 . Except that we have deemed it necessary to translate τῶν πλειόνων literally (see on 2Co 2:6 ), the above is the rendering of the R.V. The A.V. “that the abundant grace might through the thanksgiving of many redound to the glory of God” can hardly be possible, and the position of πλεονάσασα in the sentence seems to require that the words be connected as in R.V. For the transitive significance of περισσεύω see reff.

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

When it shall please God to deliver me, and restore me to you, that exceeding benefit which shall be poured upon me, shall in like sort redound to the glory of God, by the thanksgiving of many.

He showeth how this constancy is preserved in them, to wit, because they respect God’s glory, and the salvation of the Churches committed unto them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--Confirming his assertion "with you" (Co2 4:14), and "life . . . worketh in you" (Co2 4:12).

all things--whether the afflictions and labors of us ministers (Co2 4:8-11), or your prosperity (Co2 4:12; Co1 3:21-22; Co1 4:8-13).

for your sakes-- (Ti2 2:10).

abundant grace, &c.--rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [CHRYSOSTOM] (Co2 1:11; Co2 9:11-12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (Ch2 20:19-22; Psa 18:3; Psa 50:23).

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 15. For all things are for your sakes] We proclaim all these truths and bear all these sufferings for your sakes, thinking all our sufferings nothing if we can gain converts to Christ, and build believers up on their most holy faith.

That the abundant grace] Ἡ χαρις πλεονασασα· The abounding benefit-the copious outpouring of the gifts and graces of the Holy Spirit, by which you have been favoured and enriched, may, through the thanksgiving of many, redound to the glory of God: i.e. that the gratitude of the multitudes which have been converted may keep pace with the blessings which they have received, and περισσευση, abound, as these blessings have abounded.

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

15. For all things are for your sakes He now associates himself with the Corinthians, not merely in the hope of future blessedness, but also in these very afflictions, in which they might seem to differ from him most widely, for he lets them know, that, if he is afflicted, it is for their benefit. Hence it follows, that there was good reason why they should transfer part of them to themselves. What Paul states, depends first of all on that secret fellowship, which the members of Christ have with one another, but chiefly on that mutual connection and relationship, which required more especially to be manifested among them. Now this admonition was fraught with great utility to the Corinthians, and brought with it choice consolation. For what consolation there is in this — that while God, sparing our weakness, deals with us more gently, those that are endowed with more distinguished excellence, are afflicted for the common advantage of all! They were also admonished, that, since they could not aid Paul otherwise, they should, at least, help him by their prayers and sympathy.

That the grace which hath abounded. That agreement between the members of Christ he now commends on the ground of the fruit that springs from it — its tendency to advance the glory of God. By a metonymy, according to his usual manner, he means, by the term grace, that blessing of deliverance, of which he had made mention previously — that,

while he was weighed down, he was, nevertheless, not in anxiety: while oppressed with poverty, he was not left destitute, etc., (2 Corinthians 4:8, 9,)

and in fine, that he had a deliverance continually afforded him from every kind of evil This grace, he says, overflows. By this he means, that it was not confined to himself personally, so that he alone enjoys it, but it extends itself farther — namely, to the Corinthians, to whom it was of great advantage. When he makes the overflowing of God’s gift consist in gratitude, tending to the glory of its Author, he admonishes us, that every blessing that God confers upon us perishes through our carelessness, if we are not prompt and active in rendering thanks.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) For all things are for your sakes.—We can scarcely doubt that he thinks in his own mind, and intends to remind them, of the glorious words of 1Co_3:22-23.

That the abundant grace might through the thanksgiving of many . . .—More accurately, that grace, having abounded by means of the greater part of you, may cause thanksgiving to overflow to the glory of God. The passage is nearly parallel to 2Co_1:11. He takes for granted that the grace which he has received has been given in answer to the prayers, if not of all the Corinthians, yet at least of the majority (comp. the same distinction drawn in 2Co_2:6), and he is sure that it will, in its turn, cause their thanksgiving to be as copious as their prayers. The passage is, however, obscure in its construction, and two other renderings of the Greek are grammatically possible, which is more than can be said of the English version: (1) “that grace having abounded, may, for the sake of the thanksgiving of the greater part of you, redound . . .”; and (2) “that grace having abounded, may, by means of the greater part of you, cause thanksgiving to redound . . .” What has been given above is, it is believed, the closest to St. Paul’s meaning.

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

15. For all things are for your sakes] Cf. 1Co_3:22, as well as the numerous passages in that Epistle where the well-being of mankind is represented as St Paul’s (and indeed God’s) only object, e.g. 1Co_6:12, 1Co_10:23.

that the abundant grace] Literally, that grace having abounded. There is a very similar passage in ch. 2Co_1:11. And this passage, like that, is capable of being construed in various ways. We may either take it (1) that grace, having abounded, might multiply on account of the thanksgiving of the greater number; or (2) that grace, having abounded, may by means of the greater number, multiply the thanksgiving to the glory of God, or (3) that grace, having abounded through the greater number, may multiply the thanksgiving to the glory of God. The last would seem the preferable rendering. For (1) God’s grace or favour abounds the more, the greater the number who are turned to Him, (2) the larger the number of converts, the greater the thanksgiving to God (for this use of ‘the greater number, see 1Co_9:19); and (3) the word translated ‘redound’ in the A. V. has also the transitive sense of ‘make to abound,’ as in Eph_1:8; 1Th_3:12, and ch. 2Co_9:8. The Greek here, as in 2Co_4:11, indicates God’s purpose, which having its origin in His love, issues in beneficence. In the happiness and gratitude of the beings He has created, He has thought fit to find His own.

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 which cause we faint not,.... Since our afflictions are overruled for the good of others, and the glory of God, we are not discouraged by them; our spirits do not sink under the weight of them; we do not give out from the work of the ministry because of them, but go on cheerfully therein: and the more so, since

though our outward man perish; our outward circumstances of life are very mean and despicable; we are oftentimes in a very distressed condition through hunger, thirst, nakedness, and want of the common necessaries of life; our bodies are almost worn out with fatigue, labour, and sorrow; our earthly tabernacles are tottering, and just ready to fall in pieces:

yet the inward man is renewed day by day; that is, continually; it answers to , an Hebraism; see Est 2:11 the internal hidden man of the heart, the new man is in a prosperous condition; our souls are in good health; the work of God is comfortably carried on in us; we have sweet and repeated experiences of the love of God; we are growing in grace, and in the knowledge of Christ; and, like the palm tree, the more weight is hung upon it, the more it thrives; and, like the children of Israel in Egypt, the more they were afflicted the more they grew.

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

15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.

Ver. 15. That the abundant grace] This is one end wherefore God suffers his ministers to be subject to so many miseries, that the people might be put upon prayer and praise for their deliverance.

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 all things are for your sakes - All these things; these glorious hopes, and truths, and prospects; these self-denials of the apostles, and these provisions of the plan of mercy.

For your sakes - On your account. They are designed to promote your salvation. They are not primarily for the welfare of those who engage in these toils and self-denials; but the whole arrangement and execution of the plan of salvation, and all the self-denial evinced by those who are engaged in making that plan known, are in order that you might be benefitted. One object of Paul in this statement, doubtless, is, to conciliate their favor, and remove the objections which had been made to him by a faction in the church at Corinth.

That the abundant grace - Grace abounding, or overflowing. The rich mercy of God that should be manifested by these means. It is implied here, that grace would abound by means of these labors and self-denials of the apostles. The grace referred to here is that which would be conferred on them in consequence of these labors.

Through the thanksgiving of many - That many may have occasion of gratitude to God; that by these labors more persons may be led to praise him. It was an object with Paul so to labor that as many as possible might be led to praise God, and have occasion to thank him to all eternity.

Redound to the glory of God - That God may have augmented praise; that his glory in the salvation of people may abound. The sentiment of the passage is, that it would be for the glory of God that as many as possible should be brought to give praise and thanksgivings to him; and that, therefore, Paul endeavored to make as many converts as possible. He denied himself; he welcomed toil; he encountered enemies; he subjected himself to dangers; and he sought by all means possible to bring as many as could be brought to praise God. The word “redound” (περισσεύῃ perisseuē) here means abound, or be abundant; and the sense is, that the overflowing grace thus evinced in the salvation of many would so abound as to promote the glory of God.

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

For all things, that we suffer, are for your sakes, that many may be brought to give thanks, and to praise God for eternity. This encourages us not to fail, nor faint in the cause of God, under these momentary and light tribulations, which mark in us above measure, an exceeding and eternal weight of glory. See the Greek text. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

All things that Christ hath done and suffered, his death, and his resurrection from the dead, and all things that I have done or suffered, all

are for your sakes; that the greater benefit it be which you receive from God, the greater praise, honour, and glory might redound to him by

the thanksgiving of many; for God can be no otherwise glorified by us, than by the predicating of his mercy and goodness, and the praising of hint for the mercies which we receive from him. The more God doth good unto, the more honour, praise, and glory redoundeth to his name.

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

15. With you, I say, (see last verse,) for all things in the glorious provisions made through Christ’s death, and insured by his resurrection, are not only for us apostles, but also for your sakes. A divine reason is now given why these provisions are not limited to apostles, but flow over to embrace the whole Church: namely, in order that (literally) the abounding grace may, through the thanksgiving of a greater number, redound to God’s glory. The greater the number saved the more immense the gratitude, and, in climax, the more superabounding the glory thence accruing.

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

All things are for your sakes. St. Paul has already implied that his life is not his own setup, (2Co_1:6; 1Co_3:22, 1Co_3:23) and he recurs to the same thought in Col_1:24, and repeats once again towards the close of his life: "I endure all things for the elect"s sakes". (2Ti_2:10) Might ... redound. The verb perisseuo may mean either "I abound" or "I make to abound" as in 2Co_9:8 and Eph_1:8. Here there is a similar thought to that expressed in 2Co_1:11, and the best rendering is, In order that the Divine favour, being multiplied through the greater number (of those who share in it) may make the thanksgiving (which it excites) abound to the honour of God.

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

For all things - Whether adverse or prosperous. Are for your sakes - For the profit of all that believe, as well as all that preach. That the overflowing grace - Which continues you alive both in soul and body. Might abound yet more through the thanksgiving of many - For thanksgiving invites more: abundant grace.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

abundant grace

Grace (imparted). 2Co 6:1-3; Rom 6:1; 2Pe 3:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God . [The whole gospel ministry is for the sake of the believer, for the believer is the recipient of the grace of God, and the returner of thanks to God. God is glorified in him both by the grace which he bestows upon him and the thanksgiving which he receives from him. It therefore follows that the more believers there are, the more grace there is bestowed and the more thanksgiving there is received, and hence the more God is glorified.]

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.

15. For all things are for your sakes. Our suffering, our dying daily, and the glorious hope, and the result of these things is that the thanksgiving of multitudes of the saved should redound to the glory of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. τὰ γὰρ πάντα διʼ ὑμᾶς. Once more (see on 2Co 3:2) we see the Apostle’s affection for his converts forcing its way to the front. The γάρ refers specially to σὺν ὑμῖν, but may cover the whole of 2Co 4:7-14. His ceaseless afflictions, perplexities, persecutions, overthrows, and approaches to death (8–10), with his equally ceaseless deliverances, and his consequent work for the Gospel, have all been for their sakes, that life may work in them (2Co 4:12).

ἵνα ἡ χάρις πλεονάσασα διὰ τῶν πλειόνων. In order that the grace being made more by means of the more may cause the thanksgiving to abound to the glory of God. Note the alliteration, which indicates that διὰ τῶν πλειόνων belongs to πλεονάσασα rather than to περισσεύῃ. The meaning is not clear, but the sequence of thought may be as follows: ‘We endure all for your sake, in order that the Divine help which enables me to bear all, granted to me in answer to your prayers, may call out your thanksgiving, and so may redound to the glory of God.’ Comp. 2Co 1:11. With περισσεύω transitive comp. 2Co 9:8; Eph 1:8; 1Th 3:12. It is commonly intransitive (2Co 1:5, 2Co 3:9, 2Co 8:2, 2Co 9:12), and may be taken so here: in order that grace, being made more, may abound to the glory of God, on account of the thanksgiving of the more. As in 2Co 2:6 (see note), the A.V. here renders τῶν πλειόνων ‘many,’ instead of ‘the majority.’ He does not say ‘all,’ because there were some Corinthians of whom this was not true.

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.

15.] Explanation of σὺν ὑμῖν as a ground of his trust: with reference also to ἡ δὲ ζωὴ ἐν ὑμῖν, ver. 12; viz. that all, both the sufferings and victory of the ministers, are for the church: see the parallel expression, ch. 1:6, 7. For all things (of which we have been speaking; or perhaps hyperbolically, all things, the whole working and arrangements of God, as in 1Co 3:22, εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν) are on your behalf, that Grace, having abounded by means of the greater number (who have received it), may multiply the thanksgiving (which shall accrue), to the glory of God. Such (1) is the rendering of Meyer, and, in the main, of Chrys., Erasm., al., and recently, Rückert and Olshausen. Three other ways are possible; (2) ‘that Grace, having abounded, may, on account of the thanksgiving of the greater number, be multiplied (‘πλεονάζω habet vim positivi: περισσεύω, comparativi,’ Bengel) to the glory of God.’ So Luther, Beza, Estius, Grot., Bengel, al.:—(3) ‘that Grace, having abounded, may, by means of the greater number, multiply the thanksgiving to the glory of God.’ So Emmerling and De Wette:—(4) ‘that Grace having multiplied (see 1Th 3:12, for the transitive sense) by means of the greater number the thanksgiving, may abound to the glory of God.’ This last has not been suggested by any Commentator that I am aware of, but is admissible.

I prefer (1), as best agreeing with the position of the words, and with the emphases. If (2) had been intended, I should have expected ἵνα πλεονάσασα ἡ χάρις,—πλεονάσασα in its present position standing awkwardly alone. The same remark applies to (3), and this besides, that in that case I should expect πλειόνων, and not τῶν πλ., in which the art. rather regards the matter of fact, the many who have received the grace, or who give thanks, than the intention, to multiply the thanksgiving by the (possible) greater number of persons. If (4) had been intended, I should have looked for ἵνα ἡ χάρις τὴν εὐχαριστίαν πλεον. διὰ τῶν πλει., περισς. κ.τ.λ. By adopting (1), we keep the words and emphases just where they stand: ἵνα ἡ χάρις, πλεονάσασα διὰ τῶν πλειόνων (not διὰ τ. πλ. πλεον., which would give an undue prominence to διὰ τῶν πλειόν., whereas those words only particularize πλεονάσασα), τὴν εὐχ. περισσεύσῃ, εἰς τὴν δόξαν τ. θεοῦ. As to the sense, (see the very similar sentiment, ch. 1:11,) thanksgiving is the highest and noblest offering of the Church to God’s glory (θυσία αἰνέσεως δοξάσει με, Ps. 49:23, LXX): that this may be rendered, in the best sense, as the result of the working of grace which has become abundant by means of the many recipients, is the great end of the Christian ministry.

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

15. τὰ γὰρ πάντα δἰ ὑμᾶς. ‘I say, he will present us with you, for all things are for our sakes.’ All things that the Apostles and others do and suffer, as recounted in vv. 7-13, are done and suffered, not for their won benefit, but for that of their converts, and, through their converts, not to their own glory, but to the glory of God. Chrys. explains τὰ πάντα of the Death and Resurrection of Christ, which is alien to the context, however true in itself.

ἵνα ἡ χάρις πλεονάσασα κ.τ.λ. An obscure clause, which, like 1:11, may be construed in several ways, and the meaning of which, when construed, is not clear. Does διὰ τῶν πλειόνων belong to πλεονάσασα or to περισσεύσῃ, and is περισσεύσῃ transitive (9:8; Eph 1:8; 1Th 3:12) or intransitive (1:5, 8:2, 9:12)? We note the play on words between χάρις and εὐχαριστία, and the alliteration, πλεονάσασα … πλειόνων, which is slightly in favour of taking διὰ τῶν πλειόνων with πλεονάσασα, and the climax from πλεονάσασα to περισσεύσῃ, which is slightly in favour of the intransitive use of the latter. With this guidance we may translate with Chrys., ‘In order that the grace, being made more by means of the more, may cause the thanksgiving to abound to the glory of God.’ So RV., Alford, Bachmann, J. H. Bernard, Bousset, Heinrici, Lias, Meyer, etc. The grace given to him by God and augmented by the increasing number of converts, makes both him and them thankful, and their thanksgiving glorifies God. The increase of converts encourages him, and their prayers help him, and thus χάρις and εὐχαριστία are increased. This makes good sense, but other translations are possible. (1) ‘In order that the grace, having abounded, may, through the greater number of converts, make thanksgiving to abound.’ So Emmerling, De Wette, Waite. (2) ‘In order that grace, having abounded, may, through the thanksgiving of the greater number, superabound.’ So Luther, Beza, Bengel, Grotius. (3) ‘That grace, having increased the thanksgiving by means of the greater number, may abound, etc.’ This last makes πλεονάζειν transitive, a use found once or twice in LXX and once in N.T., 1Th 3:12. It is not likely to be right here. The order of the Greek is against it, and it does not yield as good sense as the other methods.

4:16-5:5. The sufferings and supports of an Apostle are now considered in reference to the hope, or rather the certainty (εἰδότες, v. 14) of resurrection and reward. This life of daily deliverance from death may end at any moment in death. But what of that? Death has been conquered once for all. The passage has been called “The Hymn of the Home Eternal” (Way).

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

The abundant grace [η χαρις πλεονασασα] . Lit., the grace having abounded. Rev., the grace being multiplied. Grace is the divine gift of spiritual energy which is shown in the labor, suffering, and triumph of the apostles.

Might through the thanksgiving of many redound [δια των πλειονων την ευχαριστιαν περισσευση] . Numerous arrangements of these words are proposed. Through [δια] should govern the many, not thanksgiving; and redound should be transitive, cause to abound, and governing thanksgiving. So Rev., the grace, being multiplied through the many, may cause the thanksgiving to abound. The thought is on the line of ver. 12, that the sufferings and risks of the apostles promote spiritual life in the Church. The grace of God, thus manifest in the apostles, shall be multiplied through the increasing number of those who share it, and shall thus make thanksgiving more abundant for the fruits of this grace as exhibited in the apostles and in the Church.

Redound (A. V.) is from the Latin redundare to surge back. Therefore, primarily, of a fullness or overflow from the setting back of a tide. So Milton :

"The evil, soon Driven back, redounded as a flood on those From whom it sprang."

Generally, to abound. From this arises the secondary sense, to conduce, contribute to; that is, to make the causes mount up, or abound, so as to produce the effect. So Addison : "The care of our national commerce redounds more to the riches and prosperity of the public," etc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.