Thomas Aquinas Commentary Philippians 4:10-23

"But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, 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 both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. Howbeit ye did well that ye had fellowship with my affliction. 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; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things [that came] from you, and odor of a sweet smell, a sacrifice acceptable, well-pleasing to God. And my God shall supply every need of yours according to his riches in glory in Christ Jesus. Now unto our God and Father [be] the glory for ever and ever. Amen. Salute every saint in Christ Jesus. The brethren that are with me salute you. All the saints salute you, especially they that are of Caesar`s household. The grace of the Lord Jesus Christ be with your spirit." — Philippians 4:10-23 (ASV)

In his commentary, the Apostle first shows how the faithful should conduct themselves regarding the future. Here, he commends them for the past benefits they have conferred. He begins with the commendation and then ends the epistle with a prayer and a greeting (Philippians 4:19). The commendation itself has two parts:

1. He commends them for their past support.
2. He explains this support more fully (Philippians 4:11).

The first part is divided into three sections:

1. He expresses the joy he experienced from their gift.
2. He commends their gift (Philippians 4:10).
3. He excuses their delay in sending it (Philippians 4:10).

He says, therefore: I urged you to rejoice, but now I myself rejoice. I do not rejoice because of what you have done or 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 (Habakkuk 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 [your concern has flourished]. Good works are acts of mercy, and they are called flowers because just as 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 . Therefore, when a good work is interrupted and then resumed, it is said to flower again.

Since they had provided for the Apostle once before and now provided for him again, he says, you have revived your concern for me [it has flourished again]. He explains this when he says, you were indeed concerned for me, meaning you sympathized with me: It is right for me to feel thus about you all (Philippians 1:7); You are to be called the king’s friend and you are to take our side and keep friendship with us . Alternatively, you were indeed concerned for me means that you provided for me. And you have done this now at length, meaning, although it is late, you have done something.

Then, when he says, but you had no opportunity, he excuses their delay. It is as if he is saying: I do not attribute this to negligence but to necessity, because you were busy with the tribulations you suffered: Much labor was created for every man .

When he says, not that I complain of want, he begins to comment on the gift they gave. He addresses three points:

1. Why it is a reason for joy.
2. He mentions a past favor.
3. He commends it (Philippians 4:18).

Regarding the first point, he does three things:

1. He excludes a supposed reason for his joy.
2. He mentions his own constancy of mind (Philippians 4:11b).
3. He approves of their kindness (Philippians 4:14).

He says, therefore: I do not rejoice in the fact that you relieved my need, although it was serious—I have tried you in the furnace of affliction [poverty] (Isaiah 48:10). Yet poverty only depresses the spirit of those who are delighted with riches or who glory in their substance. Therefore, the Apostle is not saddened by poverty.

The reason for this is his constancy of mind, which he mentions first, followed by its cause. First, he mentions his constancy in a particular case, and secondly, universally in all things (Philippians 4:12).

He says, therefore: I do not fear poverty, because I have learned in whatever state I am, to be content. Nothing so well demonstrates the mind of a perfect and wise person as knowing how to make use of every state in which they find themselves. Just as a good army leader is one who acts as circumstances require, and a good tanner is one who makes the best leather from each hide, so a person is perfect who knows how to make the best of their state. If they are in a high position, they are not lifted up; if in the lowest state, they are not dejected.

Therefore he says, I have learned in whatever state I am, to be content: The Lord God has opened my ear and I was not rebellious, I turned not backward (Isaiah 50:5). If I have a little, it is enough; if I have much, I know how to be moderate.

He explains himself, saying: I know how to be abased. Now, "abasement" sometimes denotes a virtue—He who humbles himself will be exalted (Luke 18:14)—and sometimes a low condition: His feet were hurt with fetters, his neck was put in a collar of iron (Psalms 105:18). This is what he means when he says, I know how to be abased, that is, how to endure a lowly condition with equanimity, as is proper.

Because people are exalted by riches and humbled by poverty, there is danger in each of these conditions. Abundance may raise the mind against God, and poverty may withdraw it from Him. Hence it is stated in Proverbs: Give me neither poverty nor riches (Proverbs 30:8). But the Apostle knows how to employ virtue in both; therefore, in any and all circumstances, that is, in all places, affairs, states, and conditions, I have learned the secret: In all things let us conduct ourselves as God’s ministers (2 Corinthians 6:4).

Then, when he says, I can do all things, he reveals the cause of his constancy, saying, I can do all things in him who strengthens me. It is as if to say: I would not be able to endure want unless the hand of God supported me: The hand of the Lord was strong upon me (Ezekiel 3:14); They who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Isaiah 40:31).

But were the things we sent unnecessary, since you know how to endure want? No, because although I know how to suffer need, you ought not to withdraw your help: Contribute to the needs of the saints (Romans 12:13); You had compassion on the prisoners (Hebrews 10:34).

Secondly, he recalls a past favor: and you Philippians yourselves know. He had received nothing from certain others, such as the Corinthians and Thessalonians. The Corinthians were greedy and became annoyed when they supported him; and because the Thessalonians were given to idleness, he labored, giving them an example of work.

Yet the Philippians were good, whether he was present or absent. Hence he says in 2 Corinthians: I robbed other churches by accepting support from them in order to serve you (2 Corinthians 11:8). No church entered into partnership with me in giving temporal things and receiving spiritual things except you only. If we have sown spiritual good among you, is it too much if we reap your material benefits? (1 Corinthians 9:11). For even in Thessalonica you sent me help once and again.

This is the reason why the Pope can take from one church to help another, but not without cause.

Not that I seek the gift. Here it should be noted that when a person gives something to someone else, two things should be considered: the substance of the gift and the merit of the donor. One who takes joy in temporal things rejoices in the substance of the gift and looks only for donors; this is a hireling.

But one who looks at the merit of the donor looks for the fruit of virtue and justice; such a one is a shepherd. But I seek the fruit which increases to your credit. He says, increases, because they gave more than they were required, for some gave while he was among them, but others even gave while he was in Rome.

I am filled, having received the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. A pleasing odor to the Lord (Leviticus 4:31). For the devotion of the offerer is a sweet odor to God, and of all offerings, an alms is very beneficial: Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Hebrews 13:16).

Then, when he says, [may] my God will supply every need of yours, he brings the epistle to a close with a prayer. He says, [may] my God. There is one God of all people by creation and power, but He is mine because I serve Him in a special way: For God is my witness whom I serve (Romans 1:9). May He supply all your needs, because you have supplied mine. The Lord can do this because He abounds in riches: The same Lord is Lord of all and bestows his riches upon all who call upon him (Romans 10:12); hence he says, according to his riches.

And this, in glory, because in glory all desires will be satisfied: As for me, I shall behold thy face in righteousness (Psalms 17:15). [“I shall be satisfied when your glory shall appear”] (Psalms 102:5). And this, in Christ Jesus, that is, through Christ: By which he has granted to us his precious and very great promises (2 Peter 1:4). For all these things, to our God—to the Trinity—and to our Father be glory: To the only God, be honor and glory for ever and ever (1 Timothy 1:17).

Then he gives the greeting when he says, greet every saint in Christ Jesus, meaning those who believe in Christ, because they were sanctified by Christ: So Jesus also suffered outside the gate in order to sanctify the people through his own blood (Hebrews 13:12). He adds, especially those of Caesar’s household. This shows that he converted many from Caesar’s household: It has become known throughout the whole court and to all the rest (Philippians 1:13).

Although it is stated in Matthew that those in soft garments are in the houses of kings (Matthew 11:8), it seems to be lawful for holy people to dwell in the courts of kings to help the good and hinder the wicked, but not for the sake of sensual pleasures and desires. Therefore, he says, those of Caesar’s household, in order to arouse their joy and faith.

Then he writes a greeting in his own hand: The grace of the Lord Jesus Christ be with your spirit.