Philippians 4:10
Now I rejoice in the Lord exceedingly, that now at length your thought for me hath flourished again, as you did also think; but you were busied.
Open Philippians 4:10 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Gavisus sum autem in Domino vehementer, quoniam tandem aliquando refloruistis pro me sentire, sicut et sentiebatis : occupati autem eratis.
- Greek New Testament (SBLGNT)
- Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ.
Haydock's commentary
Hath flourished again. Literally, that you have flourished again, to think or care for me, which appears by your sending me a supply of money. (Witham)
From hence it would appear, that the Philippians had in some respect been wanting in attention to this apostle: that their former liberality, which for a time had been slack and dead, had again revived.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine Book XIII, Chapter XXVI
39. But they who are delighted with them are fed by those fruits; nor are they delighted with them “whose god is their belly.” For neither in those that yield them are the things given the fruit, but in what spirit they give them. Therefore he who serves God and not his own belly, I plainly see why he may rejoice; I see it, and I rejoice with him exceedingly. For he hath received from the Philippians those things which they had sent from Epaphroditus; but yet I see why he rejoiced. For whereat he rejoices, upon that he feeds; for speaking in truth, “I rejoiced,” saith he, “in the Lord greatly, that now at the last your care of me hath flourished again, wherein ye were also careful,” but it had become wearisome unto you. …
St Augustine Expositions on the Book of Psalms, Psalm L
11. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle saith of himself, “As an angel of God ye received me.” Of John Baptist it is said, “Behold, I send My Angel before Thy face, that shall prepare Thy way before Thee.” Therefore, coming with all Angels, together with Him He shall have the Saints also. …
St John Chrysostom The Homilies of St. John Chrysostom on Philippians, Colossians, and Thessalonians, Philippians 4:10-14
Philippians iv. 10-14 “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 abused, 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.”
St Gregory the Great The Book of Pastoral Rule, How the impudent and bashful are to be admonished
( Admonition 8). Differently to be admonished are the impudent and the bashful. For those nothing but hard rebuke restrains from the vice of impudence; while these for the most part a modest exhortation disposes to amendment. Those do not know that they are in fault, unless they be rebuked even by many; to these it usually suffices for their conversion that the teacher at least gently reminds them of their evil deeds. For those one best corrects who reprehends them by direct invective; but to these greater profit ensues, if what is rebuked in them be touched, as it were, by a side stroke. Thus the Lord , openly upbraiding the impudent people of the Jews, saying, There is come unto thee a whore’s forehead; thou wouldest not blush ( Jerem. iii. 3 ). …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).