Do you see that it is no easy thing to rejoice in abundance; for this requires practice and effort. "I have learned," he says.
Phil. 4:12. I know how to live in poverty, and I know how to live in abundance;
That is, I know how to use little, I know how to endure both hunger and thirst, and I also know how to live in abundance. But what kind of virtue is it to know how to live in abundance? Truly this is a great virtue. Because it is not need, but abundance that ruins many, since it arouses very many and absurd desires. How then did Paul know how to abound? He spent his surplus on others, and did not rejoice in abundance, but was the same both in abundance and in need, neither puffed up by the former nor embarrassed by the latter.
Phil. 4:12. I have been initiated into all things and in all things,
I have acquired experience in all so long a course of time, in every matter and in all accidental circumstances.
Phil. 4:12. to be full and to be hungry, to abound and to suffer need.
The Israelites did not know how to "endure hunger," for they grumbled against God and said, "Can God prepare a table?" (Ps. 78:19). But neither did they know how to be satisfied, for "Jacob ate, and Israel grew fat, and became stubborn, and forsook God" (Deut. 32:15). But Paul and Christians do not act this way. By this he shows that neither before, when they did not give to him, did he grieve, nor now, when they give to him, does he rejoice out of human calculation, but he rejoiced for them, since they themselves received benefit through this.
Phil. 4:13. I can do all things through Jesus Christ who strengthens me.
Since he felt that he had said much about himself, he says: this perfection is not mine, but of Christ who gave me strength.
Phil. 4:14. Nevertheless you did well that you shared in my affliction.
He said: I know how to be content. Now, lest the Philippians be offended by him, as though he did not gladly accept what they offered and even considered it useless for himself (because givers are usually offended when receivers say they have no need), he removes this, saying: "nevertheless, you did well," that is, although I have no need, I nonetheless accepted your gift. Pay attention to his wisdom, how he elevates this matter. By saying "having shared in my affliction," he thereby placed them on equal footing with himself. I, he says, truly endure this, and since you cared for me, God also recognizes you as my fellow workers. Thus, with the preceding words the apostle destroyed their illusion, and with these he arouses their zeal.
Phil. 4:15. And you know, Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church shared with me in the matter of giving and receiving, except you alone;
Since it might have seemed that he reproached them above by saying, "you have now once again begun to care," he now wisely justifies himself, saying that the very thing by which I seemed to have reproached you, I did not do because I wished to receive something from you, but because I was fully confident regarding you, and you yourselves were the cause of it, for you were the first of all to begin caring for my needs. It was by virtue of this very confidence in you that I, as it were, reproached you, as having abandoned a practice that was formerly customary for you. And here is your great praise: that you not only helped me at the beginning of the gospel, not only when I was among you, but also when I departed from Macedonia, that is, from your region. He did not say that no church gave to me, but "no church shared with me in the matter of giving and receiving"; because the essence of the matter lies in fellowship. You give what is carnal and receive what is spiritual, as it is said elsewhere: "If we have sown spiritual things among you, is it a great thing if we reap your material things?" (1 Cor. 9:11). Thus, the other churches did not share in the sense of giving what is carnal and receiving what is spiritual.
Phil. 4:16. You sent once and again to my needs even in Thessalonica.
An important praise of theirs is also in the fact that, while he was in the metropolis, he was sustained at the expense of a small city. For by "need" he means necessary expenses, not pleasures and luxury.
Phil. 4:17. I say this not because I seek the gift; but I seek the fruit that abounds to your account.
Since he said something humiliating by saying "for my need," then, lest they become proud on this account, he continues: I say this not because I seek a gift from you, but for your benefit, so that you may have fruit that should serve to your benefit. Do you see, they themselves received benefit from giving.
Phil. 4:18. I have received all things, and abound;
Since he said "I do not seek," then lest he cool their zeal and make them more careless (for the more philosophical the benefactors are, the more gratitude they seek from those receiving the benefaction), he says: "I have received everything, and I abound," that is, by your giving you have not only made up for what was previously omitted, but you have done even more. And having said "I have received," as if speaking of something owed on their part, lest they become proud, he again for their consolation shows that they did even beyond what was owed, having sent him more than enough.
Phil. 4:18. I am content, having received from Epaphroditus what was sent by you, as a fragrant offering, an acceptable sacrifice, well-pleasing to God.
Oh, to what a height he elevated their gift! It is not I, he says, who received it, but God through me. Therefore, even though I have no need, do not be troubled about this: for God too had no need of anything, yet He accepted it, as Scripture also says: "the Lord smelled a sweet savor" (Gen. 8:21), lest we, hearing that God has no need of this, should become negligent in doing good.
Phil. 4:19. My God shall supply all your need according to His riches in glory by Christ Jesus.
Since above he said: "circumstances were not favorable for you," that is, you yourselves were in a difficult situation, he now wishes them to be in abundance. If they had been as wise as Paul, he would not have asked bodily things for them. But since they were people occupied with worldly affairs and having some attachment to present things, he, condescending to their weakness, asks God for them not excess and luxury, but sufficiency in necessities. "May He supply," he says, "every need of yours," so that we may not be in destitution. Then, lest they think he is limiting them too much, he added: "according to His riches," that is, He is able to give you what is needed in excess and abundance. Therefore, make use of wealth to His glory. The expression "in Christ Jesus" can be understood both in this way—that the Father will accomplish this in Christ Jesus, that is, through Christ—and also in this way: "in glory," which refers to Christ Jesus. Therefore he adds the following.
Phil. 4:20. Now to our God and Father be glory forever and ever! Amen.
Since he said: to the glory of the Son, he added that the glory of Christ is at the same time also the glory of the Father.