Homilies on Philippians

“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.” 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.” 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.

Ver. 15. “You yourselves also know, you Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but you only.”

Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, while the Philippians did it without any other Church having made a beginning. For “in the beginning of the Gospel,” says he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he says, “When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but you only.” What means “receiving,” and what “had fellowship”? Wherefore said he not, “no Church gave to me,” but “had fellowship with me, in the matter of giving and receiving”? Because it is a case of communication. He says, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things.” And again, “That your abundance may be a supply to their want.” How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, while they lay down an earthly price.

But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who gives the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if you have this, you will be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if you who hast much throwest in but a small portion, you gave an alms indeed, but not so great as the widow did; for thou did not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water has God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? That is giving one man; but one man is not of worth enough.

Ver. 16. “For even in Thessalonica, you sent once and again unto my need.”

Here again is great praise, that he, when dwelling in the metropolis, should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying “needs.” And he said not “my,” but absolutely,— having a care of dignity. And not this only, but what follows too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction,

Ver. 17. “Not that I seek for the gift.”

As he said above, “Not that I speak in respect of want”; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. “Not that I seek for the gift,” he says, “but I seek for the fruit, that increases to your account.” Not my own. Do you see, that the fruit is produced for them? This say I for your sake, says he, not for my own, for your salvation. For I gain nothing when I receive, but the grace belongs to the givers, for the recompense is yonder in store for givers, but the gifts are here consumed by them who receive. Again even his desire is combined with praise and sympathy.

When he had said, I do not seek, lest he should again render them remiss, he adds,