10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.
Revived is a word for fruits that have once flourished, then dried up, then flourished again. By this word he shows that they were at first in bloom, then withered and then flourished again, so that revived conveys both reproach and praise. It is no small thing for what is withered to revive.
The Philippians had sent him things over a long period of time, conveying them through Epaphroditus. Now, as he prepares to send Epaphroditus back carrying this letter, see how he praises them. He shows that this is happening not only for the benefit of the one who receives but also for the one who gives. He wants those who do well not to fall into thoughtlessness. He urges them to become more zealous in well-doing, since they are thereby doing good to themselves. Those who are on the receiving end of gifts must not go on receiving thoughtlessly, lest they incur judgment.
I have ofttimes said, that almsgiving has been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus. See then, how when he is about to send Epaphroditus as the bearer of this Epistle, he praises them, and shows that this action was for the need, not of the receiver, but of the givers. This he does, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For "it is more blessed," He says, "to give than to receive." [Acts 20:35] Why then does he say, "I rejoice in the Lord greatly"? Not with worldly rejoicing, says he, nor with the joy of this life, but in the Lord. Not because I had refreshment, but because ye advanced; for this is my refreshment. Wherefore he also says "greatly"; since this joy was not corporeal, nor on account of his own refreshment, but because of their advancement.
And see how, when he had gently rebuked them on account of the times that were passed, he quickly throwes a shadow over this, and teaches them constantly and always to remain in well doing. "Because at length," says he. The words, "at length," show long time to have elapsed. "You have revived," as fruits which have shot forth, dried up, and afterwards shot forth. Here he shows, that being at first blooming, then having faded, they again budded forth. So that the word "flourished again," has both rebuke and praise. For it is no small thing, that he who has withered should flourish again. He shows also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he adds, "your thought for me, wherein ye did indeed take thought." And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, "your thought for me." I apply the words, "now at length," only to this; for in other things it is not so.
Here some one may enquire, how when he had said, "It is more blessed to give than to receive" [Acts 20:25-34]; and, "These hands ministered to my necessities, and to them that were with me"; and again when writing to the Corinthians, "For it were good for me rather to die, than that any man should make my glorying void" [1 Corinthians 9:15]; he suffers his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how does he now endure so to do? What is it then? Probably, he then did not receive on account of the false Apostles, "that wherein they glory" [2 Corinthians 11:12], says he, "they may be found even as we." And he said not "are," but "glory"; for they received but secretly. Wherefore he said, "wherein they glory." Wherefore he also said, "No man shall stop me of this glorying." [2 Corinthians 11:10] And he said not simply, shall not stop me, but what? "in the regions of Achaia." And again, "I robbed other Churches, taking wages of them that I might minister unto you." [2 Corinthians 11:8] Here he showed that he did receive. But Paul indeed received rightly, having so great a work; if in truth he did receive. But they who work not, how can they receive? "Yet I pray," says one. But there is no work. For this may be done together with work. "But I fast." Neither is this work. For see this blessed one, preaching in many places, and working too. "But ye lacked opportunity." What means lacked opportunity? It came not; says he, of indolence, but of necessity. You had it not in your hands, nor were in abundance. This is the meaning of, "You lacked opportunity." Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.
"Not that I speak in respect of want." I said, says he, "now at length," and I rebuked you, not seeking my own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that you make no vain boasting? To the Corinthians he says, "For we write none other things unto you, than what ye read or even acknowledge." [2 Corinthians 1:13] And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. "For I have learned," says he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing. "In whatsoever state I am," says he, "therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret." That is, I know how to use little, to bear hunger and want. "Both to abound, and to suffer need." "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too does plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. "Both to be filled," says he, "and to be hungry, both to abound, and to be in want." Many know not how to be full, as for example, the Israelites, "ate, and kicked" [Deuteronomy 32:15], but I am equally well ordered in all. He shows that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected.
"In everything," says he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me. But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengthens me." The success is not my own, but His who has given me strength. But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he heals it again. By what he has said above, he has brought down their proud thoughts, by what follows he makes their readiness revive, by saying, "Howbeit ye did well, that you had fellowship with my affliction." Do you see, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, says he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, "You all are partakers with me of grace." [Philippians 1:7] For it is grace to suffer for Christ, as he himself says in another place, "For to you it is given from God not only to believe in Him, but also to suffer for Him." [Philippians 1:29] For since those former words by themselves might have made them regardless, for this cause he consoles them, and receives them, and praises them again. And this in measured words. For he said not, "gave," but "had fellowship," to show that they too were profited by becoming partakers of his labors. He said not, you did lighten, but you did communicate with my affliction, which was something more elevated. Do you see the humility of Paul? Do you see his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; "since you are wont to give." For he refuses neither to do, nor say anything. That is, "Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length you have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors."
Do you see how he soothes them? How are you the authors? In that you hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuses them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.
[AD 407] John Chrysostom on Philippians 4:10