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Here remark, 1. The modesty and great ingenuity of the apostle, in assuring them, that his praising their liberality so much was not upon design to get more: Not because I desire a gift; that is, any further gift for my own private advantage; I am far from the thought of spunging upon you: but I aim at your advantage in this that your liberality may afford you the fruits of a plentiful reward in the day of Christ, who will not forget your work and labour of love in ministering to the saints. Having thus guarded against all suspicion of greediness in himself, and evidenced that his commending of their liberality was not upon design, he proceeds again to praise their liberality yet farther, and extols it in such words as may cause admiration.
Note, 1. How abundantly satisfied the apostle was with what he had received, I have all, and abound, I am full; as if he had had the treasures of the Indies in his coffers. Grace is content with a little, and thinks that little an abundance; the contented man only is rich.
2. How St. Paul gives an acknowledgment, under his hand, that Epaphroditus had faithfully delivered to him the whole of their charity sent by him; I have received of Epaphroditus all the things which were sent from you. Epaphroditus was their chief minister, or bishop, a person of great reputation, whose fidelity none could suspect; yet St. Paul gives it under his hand, that he had executed his trust faithfully. Though a man be never so trust-worthy in himself, and be never so much entrusted by others, yet he ought, in wisdom, to guard against any suspicion which may be taken up against his honesty and faithfulness.
Note, 3. The high expressions which St. Paul makes use of, in setting forth the Philippians' charity towards him: he calls it an odour of sweet smell, a sacrifice acceptable and well-pleasing to God; the very same words here which he makes use of, Eph_5:2, where he calls the death of Christ, a sacrifice and sweet- smelling savour. The expression is borrowed from the Levitical sacrifices, which were of God's appointing and approving; and it imports, that our charity expressed towards the members, but especially the ministers, of Jesus Christ, now under the gospel, is as acceptable and well-pleasing unto God as the sweetest incense and the fattest sacrifices were under the law.
Here observe, That the Socinians, to lessen the meritoriousness of Christ's sacrifice, do parallel this text with that other, Eph_5:2, "Is the death of Christ (say they) called a sacrifice, and sweet-smelling savour? So is the Philippians' charity here called a sacrifice, but both in a figurative and metaphorical sense only."
But mark the difference, St. Paul, Eph_5:2 says, Christ gave himself a sacrifice, which, being once offered, was sufficient to take away sin, Heb_10:10 but the Philippians are not said to give themselves a sacrifice, but their alms were as grateful to God as incense.
If it be said from Rom_12:1 that believers are required to present themselves living sacrifices unto God, and acceptable: I answer, So they are, and so they do present themselves gratulatory, but not expiatory, sacrifices unto God, Ye are a royal priesthood, to offer up spiritual sacrifices, acceptable unto God through Jesus Christ. 2Pe_2:5 Christ's oblation and sacrifice was acceptable for itself; believers, and their eucharistical sacrifices, are acceptable to God only in, by, and through, our Lord Jesus Christ, By him set us offer the sacrifice of praise continually. Heb_13:15
Note lastly, The assurance which St. Paul gives the Philippians, that God would abundantly recompense their charity into their own bosoms, Php_4:19.My God will supply all your need, &c. As if he had said, "Do not think you shall want, because you have liberally supplied my wants; no, my God will supply you, for your supplying me: According to his riches in glory, that is, according to his rich mercy and glorious grace." There is no need to be supplied in the glory of the next life, but there is a glory in rich grace, which readily and plentifully supplies all the needs in this life.
Note, 1. That such as administer now to the wants of others, may fall into want, and be driven to straits themselves.
2. That the more forward they have been to supply the wants and administer to the necessities of others in the time of their abundance, the more may they expect from the bountiful hand of God, in the day of their necessity and distress: My God shall supply all your need, &c.