Philippians 4:17

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4:17 I don’t say this because I want a gift from you: Paul preferred to support himself (see Acts 18:3; 1 Cor 4:12; 9:3-18; 2 Cor 11:7-11; 12:14-15). • The reward would be a blessing from God.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 4:17. Οὐχʼ ὅτι, not that) He explains why he uses many words.—ἐπιζητῶ, I seek) having welcomed your kindness.—εἰς λόγον ὑμῶν) [to your account] in respect to you.

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

Php_4:17. Just as in Php_4:11 Paul anticipated a possible misunderstanding in respect to Php_4:10, so here in reference to the praises contained in Php_4:14 ff. This, he would say, is not the language of material desire, but, etc.

οὐχ ὅτι κ.τ.λ.] as in Php_4:11 : I do not mean by this to convey that my desire is directed towards the gift (the emphasis being laid on τὸ δόμα)this, namely, taken in and by itselfin which case the article means the donation accruing to him as the case occurred, and the present ἐπιζητῶ denotes the constant and characteristic striving after (Bernhardy, p. 370): it is not my business, etc. The compound verb indicates by ἐπί the direction. Comp. on ἐπιποθῶ, Php_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 τὸ δόμα as still more gifts.

ἀλλʼ ἐπιζητῶ] The repetition of the verb after ἀλλά makes the contrast stand out independently with special emphasis; comp. Rom_8:15; 1Co_2:7; Fritzsche, ad Rom. II. p. 137.

τὸν καρπὸν κ.τ.λ.] 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 ἐπιζητεῖν devoid of any selfish aim,which, however, would not be the case, if the ἐπιζητῶ τὸ δόμα were true. This applies against Hofmanns objection, that the καρπός must be something which Paul himself desires to have; the notion of ἐπιζητῶ 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 καρπός 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 δόμα, that is, the blessing which accrues from the gift to the givers; comp. on Php_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 δόμα 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. Php_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 εἰς λόγον ὑμῶν, which here also is not to be understood, with Bengel, Storr, Flatt, Rilliet, and others, as equivalent to εἰς ὑμᾶς, is the completion of the figure in Php_4:15; although there is no need to explain καρπός as interest (Salmasius, Michaelis, who thinks in πλεονάζ. 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 (τόκος), and because the idea of interest is quite alien to that of the δόμα (a present).

τ. πλεονάζ. εἰς λόγον ὑμῶν] to be taken together (see above); εἰς states the destination of the πλεομάζ. Van Hengel and de Wette needlessly break up the passage by coupling εἰς λόγ. ὑμ. with ἐπιζητῶ, because πλεονάζειν with εἰς 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 δόμα can be meant, not the δόμα itself as fruit, which is produced in the shape of the love-gift (Hofmann).

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.

Phi 4:17 . τὸ δόμα . It is not the actual gift put into Paul’s hands which has brought him joy, but the giving ( δόσις , Phi 4:15 ) and the meaning of that giving. It is the truest index to the abiding reality of his work. καρπὸν … πλεονάζοντα … λόγον . We believe that Chr [64] . is right in regarding these terms as belonging to the money-market. ὁ καρπὸς ἐκείνοις τίκτεται (Chr [65] . ). “Interest accumulating to your credit.” This is favoured by the language of Phi 4:15-16 supr. πλεονάζειν is never used in a good sense in classical Greek, but always = “exceed,” “go beyond bounds”.

[64] Chrysostom.

[65] Chrysostom.

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

He witnesseth again, that he alloweth 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, whereof the Lord himself will not be forgetful.

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

a gift--Greek, "the gift." Translate, "It is not that I seek after the gift, but I do seek after the fruit that aboundeth to your account"; what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Heb 6:10).

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. 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.

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

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, as if they ought singly to stand in the room of all, 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 is connected with the similitude formerly employed of exchange or compensation in pecuniary matters.

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.

(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.”

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

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.

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.

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, Phi 1:11; by which sometimes are meant acts of beneficence, as in Co2 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, Mat 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,

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

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.

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.

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.

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

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 God’s 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 Christ’s will, Pro 19:17; Mat 10:42; 25:35,36,40), will turn to their best advantage.

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

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.

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

Not because I desire a gift: but I desire fruit that may abound to your account; rather, as R.V, not that I seek for the gift; but I seek for the fruit that creaseth to your account. He shrinks sensitively from the danger of being mistaken; his words are not to be understood as a hint for further gifts. It is not the gift that he desires; but there is something which he longs for, and that is, charity, the fruit of the Spirit, showing itself in the generosity of the Philippians the fruit of good works, continually increasing, and set down in heaven to their account.

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

Not that I desire - For my own sake, the very gift which I receive of you.

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

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17. Not that I seek for the gift. This is not his motive for praising him, but he seeks fruit that increaseth to their account. Their gifts will return to them in God's blessings.

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.

17. οὐχ ὅτι κτλ. Here again see the sensitive delicacy of love. He fears lest this allusion to the cherished past, made only to shew that he needs no present proof of sympathy, might after all read like “thanks for future favours.”

ἐπιζητῶ. Almost “am hunting for.” Cp. Mat 12:39, γενεὰ πονηρὰ … σημεῖον ἐπιζητεῖ: Rom 11:7, ὅ ἐπιζ. Ἰσραήλ, τοῦτο οὐκ ἐπέτυχε.

τὸ δὁμα. “The gift”; the mere money, for myself.

τὸν καρπὸν τὸν πλεονάζοντα κτλ. “The fruit which is abounding to your account.” Chrysostom writes here, ὁ καρπὸς ἐκείνοις τίκτεται. (Cp. æsch. S. c. T. 437, τῷδε κέρδει κέρδος ἄλλο τίκτεται.) Τόκος is regularly used in the sense of interest on money; and it is probable that Chrysostom’s τίκτεται implies that he, a Greek, took St Paul to be using here the language of the money market; so that καρπός, πλεονάζειν, λόγος, might all be metaphorical; “The interest which is accruing to your credit.” The objection is that καρπός and πλεονάζειν do not appear elsewhere as technical financial words; but such an application of them here is at least possible.

Observe τὸν πλεονάζοντα. He takes it as certain that the καρπός “is abounding,” not only “may abound.”

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.] Again he removes any chance of misunderstanding, as above in ver. 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, ver. 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 (τό—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 εἰς λόγον refers to the same expression, ver. 15—fruit, μισθόν in the day of the Lord, the result of your labour for me in the Lord. De W., after Van Hengel, doubts whether πλεονάζοντα can be constructed with εἰς, and would therefore separate them by a comma. But surely little would be thus gained, for the εἰς would belong to the whole clause, the connecting link being καρπὸν πλεονάζοντα, so that even thus the idea of πλεονάζοντα must be carried on to εἰς: and perhaps in 2Th 1:3 it is so: see note there).

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

17. οὐχ ὅτι: See on vs. 11.

ἐπιζητῶ: Used by Paul only here and Rom 11:7. The continuous present, ‘I am seeking,’ characterising his habitual attitude.

Ἐπὶ marks the direction, not the intensity of the action. See on ἐπιποθῶ, 1:8.

τὸ δόμα: ‘the gift.’ In Paul only here and Eph 4:8. Not the particular gift which they had sent, but the gift as related to his characteristic attitude, and which might be in question in any similar case.

ἀλλὰ ἐπιζητῶ: The verb is repeated in order to emphasise the contrary statement. (Comp. the repetitions in vs. 2, 12.)

τὸν καρπὸν: ‘the fruit.’ (See on 1:11.) The recompense which the gift will bring to the givers. (Comp. 2Co 9:6.)

τὸν πλεονάζοντα: ‘that increaseth’ or ‘aboundeth.’ The verb, which is often used by Paul, signifies large abundance. Paul does not use it transitively, exc. 1Th 3:12, though it is so found in LXX, as Num 26:54; Psa_50(49):19; 71(70):21; 1 Macc. 4:35. In class. mostly, ‘to superabound.’ It is associated with ὑπεραυξάνειν in 2Th 1:3 (see Lightf. ad loc.), and with περισσεύειν in 1Th 3:12. The phrase πλεον. εἰς is unique, since πλεον. habitually stands alone. In 2Th 1:3, εἰς goes with ἀγάπη. For this reason, some, as De W., connect with ἐπιζητῶ: ‘I seek, with a view to your advantage, fruit which aboundeth,’ etc. But this is against the natural order of the sentence, since τὸν πλεον. εἰς λόγ. ὑμ. forms one idea in contrast with ἐπιζ. τ. δόμ.; and, as Mey. justly remarks, the preposition is not determined by the word in itself, but by its logical reference.

λόγον: ‘account’ or ‘reckoning,’ as vs. 15. The idea of ‘interest’ (τόκος), as Kl., is, perhaps, not exactly legitimate, though it suits the metaphor in πλεον. εἰς λόγ., and καρπὸς is used in class. of profit from material things, as flocks, honey, wool, etc. Mey.’s objection that this sense is unsuited to δόμα is of little weight, since the δόμα might be figuratively regarded as an investment. It is arbitrary to limit the meaning to the future reward (Mey., Alf., Ellic.). The present participle may, indeed, signify, ‘which is rolling up a recompense to be awarded in the day of Christ’; but it may equally point to the blessing which is continually accruing to faithful ministry in the richer development of Christian character. (Comp. Rom 6:21, Rom 6:22.) Every act of Christian ministry develops and enriches him who performs it. (Comp. Act 20:35.) Aug., distinguishing between the gift as such and the gift as the offering of a Christian spirit, says that a mere gift might be brought by a raven, as to Elijah.

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