Philippians 4:12Meaning & Commentary from the Church Fathers

“I know how to live in want, and I know how to live in abundance; in everything and in all things I have learned.” That is, I know how to use little and how to endure hunger and poverty. “To live in want and to live in abundance.” Yes, someone will say, but to live in abundance is not a skill, nor is it a virtue. It is indeed a virtue, just as “to live in want” is. How so? As want disposes one to do many evils, so also does abundance. Many, having become rich, often grew more negligent and did not know how to be happy. For many, wealth became an occasion for idleness. But Paul acted differently. When he received, he used it for others and spent it on others. In this lies the skill of using possessions well.

“I know how to live in want, and I know how to live in abundance.” That is, I know how to use little. I know how to endure hunger and thirst, and likewise how to live in abundance. But what sort of virtue is it to know how to live in abundance? Truly, this is a great virtue. For it is not want, but abundance, that destroys many, since it arouses very many absurd desires. How did Paul know how to abound? He spent his abundance on others. He did not rejoice when he had abundance, but was the same in abundance and in need. He was not puffed up by the former, nor constrained by the latter. “In everything and in all things I have learned.” I have acquired experience in everything through so long a course of time, in every affair and in every circumstance that occurs.

All people, of course, can endure poverty, but knowing how to live in want is a great thing. And who cannot live in abundance? Yet knowing how to live in abundance belongs only to one whom abundance does not corrupt.

I know how to be modest and live in want. I know also how to abound, though we have nothing. That is, I know how to be modest, even if I should have abundance.

In everything I am experienced: both in enduring hunger without murmuring, and in being filled, so that this habit does not enslave me.

With full right one speaks of true courage when a man conquers himself. He restrains anger, is not weakened under the influence of temptations, does not despair in misfortune, and is not exalted by success.

When circumstances change, he is not bent as though by the wind. What is loftier and more beautiful than to govern the soul, tame the flesh, and turn it into servitude?

Then it obeys, listens to counsels, and, when it meets difficulties, zealously fulfills the purpose and will of the spirit.

I say this after a sufficient number of experiences of both conditions, of fullness and hunger, of want and abundance. But lest, by writing this, he grieve them, as though what they had done were unnecessary, the Apostle adds: "Nevertheless you did well to share in my affliction" (v. 14).

The Apostle says that he “rejoiced greatly” when he saw new proofs of the Philippians’ care for him. Although he needs nothing, for he “knows how to live in want and in abundance, and can do all things in Jesus Christ Who strengthens him,” the kindness of the Philippians is pleasing to him. They distinguished themselves from all the churches, and even before this had more than once sent to him for his need. The present gift, sent with Epaphroditus, the Apostle received “as a fragrant incense, a sacrifice acceptable and well-pleasing to God.” “My God shall supply every need of yours.” Thus the Apostle concludes his thanks, ascribing eternal glory to God and the Father for the Philippians.

Expressing gratitude to the Philippians for their gifts and their readiness for new ones, the Apostle says that he receives all this with joy and consolation. He receives it as good fruit, beneficial for the donors themselves and pleasing to God, like fragrant incense. As for the satisfying of the Apostle’s needs, he scarcely knew them. He knew how to live both in abundance and in want. From this he concludes that, whatever should happen to him, he can bear it calmly with the cooperation of Jesus Christ. According to John Chrysostom, the Apostle “does this, that is, speaks this way, so that benefactors may not become puffed up and may be zealous for beneficence. Through it they bring more benefit to themselves.

Then the Apostle expresses his joy that the Philippians sent him assistance. This circumstance, like every act of almsgiving, undoubtedly brought them great benefit by strengthening in them a feeling of love for the Apostle.

He said “to be humbled” instead of “to be deprived,” for need humbles. “I know,” he says, “how to use little, and how to bear hunger and poverty, and how to abound. He did not become cheerful or rejoice over his abundance, but was the same in want and in abundance. He was not constrained by the former, nor puffed up by the latter. ‘I know how to be full and to be hungry.’ Many do not know how to be full, like the Israelites, because they ate and rejected God (cf. Deut 32:15). But I, says the Apostle, am always in the same disposition of spirit. By this he shows that he did not rejoice now and did not grieve before. ‘In everything,’ he says, ‘and in all things I have learned.’ That is, through so long a time I have experienced everything and have been perfected in everything” (St.