Philippians 4:10

I Have ofttimes said, that almsgiving hath 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 doth, 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 saith, "to give than to receive." Why then does he say, "I rejoice in the Lord greatly"? Not with worldly rejoicing, saith 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 saith "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 throweth a shadow over this, and teacheth them constantly and always to remain in well doing. "Because at length," saith he. The words, "at length," show long time to have elapsed. "Ye have revived," as fruits which have shot forth, dried up, and afterwards shot forth. Here he showeth, 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 hath withered should flourish again. He showeth 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 addeth, "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"; 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"; he suffereth his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how doth 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," saith 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." 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." 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," saith 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 meaneth lacked opportunity? It came not; saith he, of indolence, but of necessity. Ye had it not in your hands, nor were in abundance. This is the meaning of, "Ye lacked opportunity." Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement. After having subtly reproached them for the time past, urging them to do good unceasingly and always, he again covered over this reproach; because the words "now at last" (ήδη ποτέ) indicate a prolonged period of time. By the word "revived" (άνεθάλετε — bloomed again, put forth a shoot or sprout again) he speaks as if of plants that had grown, then withered, and afterwards blossomed again. So you too, he says, having been in bloom, withered, and then blossomed again. Thus there is here both a certain reproach and a commendation; for it is no small thing for what has withered to bloom again. Lest anyone think that they had withered in other matters as well, he added: "to care for me," that is, in one thing only — caring for what I needed. But one should ask how the one who said, "It is more blessed to give than to receive" (Acts 20:35), and again in the epistle to the Corinthians: "It were better for me to die than that anyone should make my boasting void" (1 Cor. 9:15), now appears as one accepting assistance? There he had quite good reason not to accept, namely, on account of the false apostles, who made a show of not accepting, "that wherein they glory," he says, "they may be found even as we" (2 Cor. 11:12). For he did not simply say: "This boasting shall not be taken from me," but: "in the regions of Achaia" (2 Cor. 11:10); because he says: "I robbed other churches" (2 Cor. 11:8). Thus, there he did not accept for a well-founded reason. But here the givers are "beloved and longed for," whom he would have grieved if he had not accepted. Moreover, receiving is sometimes better for the sake of the givers, because they receive greater benefit than the recipients. As for the saying "It is more blessed to give than to receive," it does not at all mean a prohibition of receiving, but is a simple comparison indicating what is better. On the grounds that gold is better, would anyone forbid possessing silver? Besides, the apostle says this about labor and almsgiving from labor; and indeed one should do so. But if there is no time for labor, for example, when one is in chains, or in the case of illness, then what is to be done? Should one not accept? I think so.

You carried in your heart a concern for me and worried about me; for it is in your character to care for me.

Not from your negligence, he says, did this depend, but from necessity, that is, you did not have the means, you yourselves were not wealthy; this is borrowed from common usage, for we usually say: difficult circumstances have come, bad times have arrived now.

Above, the Apostle showed how the faithful should conduct themselves in regard to the future; here he commends them for past benefits conferred by them. First, he gives the commendation; secondly, he ends the epistle with a prayer and a greeting (4:19). In regard to the first he does two things: first, he commends them for past favors; secondly, he explains the favor more fully (4:11). The first is divided into three parts: first, he expresses the joy he experienced from their favor; secondly, he commends their favor (4:10); thirdly, he excuses their slowness (4:10).

He says therefore: I urged you to rejoice; but now I rejoice, because of what you have done and for the things themselves, but I do so in the Lord: "I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:18). I rejoice, I say, greatly, because of my children.

Then he states the reason for his joy when he says, that now at length you have revived your concern for me. Good works are acts of mercy and they are called flowers, because just as the fruit is produced after the flower, so from acts of mercy the fruit of eternal life is received: "My blossoms became glorious and abundant fruit" (Si. 24:17). Therefore, when a good work is interrupted and then resumed, it is said to flower again. But they once provided for the Apostle, and now they provided again; therefore he says, you have revived your concern for me. He explains this when he says, you were indeed concerned for me, i.e., sympathized with me: "It is right for me to feel thus about you all" (1:7); "You are to be called the king's friend and you are to take our side and keep friendship with us" (1 Macc. 10:20); or you were indeed concerned for me, namely, when you provided for me. And you have done this now at length, i.e., although it is late, you have done something.

Then when he says, but you had no opportunity, he excuses their slowness. As if to say: I do not lay it to negligence but to necessity, because you were busy with the tribulations you suffered: "Much labor was created for every man" (Si. 40:1).