Translation, Interpretation, Or Interpolation? (Phil. 4:15-17.)
Recently, in one of 'our brotherhood' journals, a good brother published a lengthy treatise entitled: "Congregational Independence and Church Cooperation — The Support of Paul at Corinth By Macedonian Churches (No. 2)". An Editor's Note placed at the beginning of the article, served to remind the readers that the brother who authored the work held a "Ph. D. degree with Greek as his major."
At the outset of this criticism let it be clearly understood that we do not at all question the honesty or sincerity of the Doctor of Philosophy . . . we disagree with his attitude toward the verses under consideration, and also disagree with his conclusions.
The first possible error to be considered is the brother's assumption that he "churches robbed by Paul" (2 Cor. 11:8f) were 'robbed' at the identical time of Philippi's being the only church that communicated with Paul concerning giving and receiving. (Phil. 4:15.) The brother explains this conclusion in the following words: "Now this must have been on the second tour (Acts 18:1-21) for the only other time we know that Paul spent any time at Corinth was the three months at the end of the third tour (Acts 20:2, 3) and this was after the book of Second Corinthians was written. (Cf. 2 Cor. 2, 7.)" After making this assumption the brother proceeds as if he had completely established this assertion.
Next, the brother writes: "Many commentators have argued that the instances of Phil. 4:15, 16 and 2 Cor. 11:8f include the same arrangements and urge that the 'churches' of 2 Cor. 11:8f sent funds to the congregation at Philippi and that that church 'only' kept the expense account of this fellowship and forwarded the money to Paul. Thus, according to the argument, we would have a precedent for one church to receive funds from several congregations and forward those funds to another work."
Thus, after applying his first assumption, the writer reaches his desired conclusion and delves into the Greek in order to seek support for his previously formed conclusion. We do not claim to possess a knowledge of the Greek language . . . nor do we question our brother's learning and ability in GREEK . . . we do question his treatment of the context, and his apparent unwillingness to accept the numerous English translations in existence.
Our brother takes his next step in building up his thesis by saying: "The text of Phil. 4:15, 16 may actually contain a direct confirmation of this view" (forwarding church practice. L.W.M.) In his next paragraph he continues;
"The commentators have had endless difficulty in explaining what this account of receipts and disbursements means . . . Some think that the church at Philippi gave and Paul received, but Lenski rightly observes (Emphasis mine. L.W.M.) that the text demands that the church at Philippi did the giving and receiving because it alone (not it and Paul) is the subject of the verb. Others think that Philippi gave money and received spiritual benefits from Paul, but it is difficult to see how spiritual benefits could be entered in an account of a financial transaction.
"The answer which is most obvious (Emphasis mine. L.W.M.), in the light of 2 Cor. 11:8f, is that Philippi received money from other churches and sent it on to Paul!
Finally, after considerable explanation of the Greek tenses, etc., our brother boldly asserts: "It is certainly wrong to take the sixteenth as an explanation of verse fifteen.. ."
By copying the above excerpts from his writings, we have tried to fairly give his arguments without going into his Greek technicalities, and also to provide the primary statements and assertions with which we wish to take issue.
Summary Of His Unproved Assumptions
- That the time element of Phil 4:16-16 is identical to that of 2 Cor. 11:8.
- That the New Testament records ALL of Paul's preaching journeys without any lapses as to continuity of time.
- That the 'account' as alleged of Phil. 4:15 cannot refer to Paul's receiving material benefits while Philippi received spiritual benefits from the giving.
- That Phil. 4:15-16 contains 'DIRECT CONFIRMATION' of the sponsoring church view.
- That Lenski 'RIGHTLY OBSERVES' . . . except in the writer's-own mind.
- That the 'MOST OBVIOUS' answer in the light OF 2 Cor. 11:8f, is the collecting and forwarding church proposition.
- That the fifteenth verse of Phil. 4th Chapter is not coupled to, and further explained by, the sixteenth verse . . . which takes the 16th verse OUT OF CONTEXT!
If, the New Testament should be re-translated, and indication be made that Phil 4:16 does not connect with and further explain Phil. 4:15 . . . then why, do the following translations of the New Testament, show these two verses as being parts of the SAME SENTENCE?
Revised Standard Version
"And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving except you only; 16 for even in Thessalonica you sent me help once and again. 17 Not that I seek the gift; but I seek the fruit which increases to your credit."
American Standard Version
"And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; 16 for even in Thessalonica ye sent once and again unto my need. 17 Not that I seek for the gift; but I seek for the fruit that increaseth to your account."
English Revised Version 1881
Same as American Standard given above.
20Th Century Revised Translation
"And you at Philippi know, as well as I, that in the early days of the Good News — at the time when I had just left Macedonia — no church, with the one exception of yourselves, had anything to do with me as far as giving and receiving are concerned. Indeed, even while I was still in Thessalonica, you sent more than once to relieve my wants. It is not that I am anxious for your gifts, but I am anxious to see the abundant return that will be placed to your account."
Confraternity Edition
"But, Philippians, you yourselves also know that in the first days of the gospel, when I left Macedonia, no church went into partnership with me in the matter of giving and receiving but you only. 16 For even in Thessalonica, you sent once and twice something for my need. Not that I am eager for the gift, but I am eager for the profit accumulating to your account." A footnote reads: "4:15: Went into partnership: St. Paul here uses a business term, the figure running through to verse 18."
Weymouth's Translation
"And you men and women of Philippi also know that at the first preaching of the Good News, when I had left Macedonia, no other Church except yourselves held communication with me about giving and receiving; because even in Thessalonica you sent several times to minister to my needs. Not that I crave for gifts from you, but I do want to see abundant fruit bring you honour."
Goodspeed's Translation
"And you at Philippi know as well as I do, that in the early days of the good news, after I left Macedonia, no church but yours went into partnership and opened an account with me. Even when I was at Thessalonica you sent money more that once for my needs. Not that I want you gifts, but I want you to have the profits that will accumulate to your credit." (Comment by L.W.M.: In this rendering, if the brother's contention is correct that 'spiritual things' would not fit into this accounting, then Goodspeed's Translation has Philippi making a financial profit from serving as the 'sponsoring church'.)
Moffatt's Translation
"You Philippians are well aware that in the early days of the gospel, when I had left Macedonia, no church but yourselves had any financial dealings with me; even when I was in Thessalonica, you sent money more than once for my needs. It is not the money I am anxious for; what I am anxious for is the interest that accumulates in this way to your divine credit." (Comment by L.W.M.; Here again, the translator indicates that the material gift from Philippi was for Paul's need, and in turn, Philippi received 'divine credit' or spiritual reward in return.)
Berkeley Version
"And you Philippians know, too, how in the early preaching of the Gospel, when we took our departure from Macedonia, not a single church except yourselves went into partnership with me as to expenses and receipts; for even when I was in Thessalonica you more than once sent me something to meet my needs. Not that I am after the gift, but I am after the fruition that is multiplying to your credit." (A foot note reads: "Both here (v. 17) and in verse 15, Paul employs mercantile terms; their giving opens a credit sheet for them and a debit sheet for him." Please note again, nothing is said about any third parties to the transaction, such as other contributing churches. L.W.M.)
Montgomery's Translation
"And you very well know, Philippians, that in the beginning of the gospel, when I had left Macedonia, no church but yourselves had fellowship with me in the matter of giving and receiving. For even while I was still in Thessalonica, you sent once and again for my needs. It is not your gifts I am eager for, but I am eager for the abundant profit that accrues to your divine account." (Comment by L.W.M.: Yet again, another translator indicates the 'profit' of the Philippian church is a divine profit ... something our Ph. D. degree possessing friend says isn't correct.)
Williams' Translation
"And you Philippians yourselves know that immediately after the good news was first preached to you, when I left Macedonia, no church but yours went into partnership with me to open an account of credits and debits. Even while I was at Thessalonica you sent money more than once for my needs. It is not your gift that I want, but I do want the profits to pile up to your credit." (A foot note concerning the expression, credits and debits, reads: "Accounting terms so used in papyri." Here once again, the translator indicates 'profits' piling up for the Philippian church. Without question, these were 'spiritual rewards', NOT financial gain for serving as an alleged 'sponsoring congregation'. L.W.M.)
Although other translations could be cited, we believe that the above are sufficient for our purposes, i. e., to show that nearly all the well-known translators indicate that both the church at Philippi AND Paul are the subjects of the verbs translated 'giving and receiving'.
Concerning the possibility of accounting in such a manner, we refer you to the following readings:
"If we sowed unto you spiritual things, is it a great matter is we shall reap your carnal things?" (1 Cor. 9:11.)
"For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things." (Rom. 15:27.)
Conclusion
As a parting gesture, our learned brother says: "If this (referring to his conclusions on the subject) be a fanciful interpretation, as some infer, then some of our brethren know a lot more than some very able commentators."
In reply . . . I certainly hope 'some of our brethren' know a lot more than some very able commentators! For example, Adam Clarke was a very able commentator, but I'd be ashamed to think that any of my brethren know less about some subjects in the plan of salvation, for example, than Mr. Clarke did.
What our brother with the Ph. D. degree needs to remember, that the wisdom of men does not usually serve the purposes of God. So what if my brethren DISAGREE with some commentators ... after all, commentators are still mere men ... they are not infallible. Nor do I mean to infer that any of my brethren are infallible. God's word is infallible, but we cannot afford to distort it, pervert it, or lift it out of context.