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.†11 I speak not as it were for want. For I have learned, in whatsoever state I am, to be content therewith.12 I know both how to be brought low, and I know how to abound: (everywhere, and in all things I am instructed) both to be full, and to be hungry; both to abound, and to suffer need.†13 I can do all these things in him who strengtheneth me.14 Nevertheless you have done well in communicating to my tribulation.†15 And you also know, O Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but you only:†16 For unto Thessalonica also you sent once and again for my use.17 Not that I seek the gift, but I seek the fruit that may abound to your account.†18 But I have all, and abound: I am filled, having received from Epaphroditus the things you sent, an odour of sweetness, an acceptable sacrifice, pleasing to God.19 And may my God supply all your want, according to his riches in glory in Christ Jesus.†
I give you these instructions, beloved, assured that ye also hold the same opinions [as I do]. But I guard you beforehand from those beasts in the shape of men, whom you must not only not receive, but, if it be possible, not even meet with; only you must pray to God for them, if by any means they may be brought to repentance, which, however, will be very difficult. Yet Jesus Christ, who is our true life, has the power of [effecting] this. But if these things were done by our Lord only in appearance, then am I also only in appearance bound. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact, ] he who is near to the sword is near to God; he that is among the wild beasts is in company with God; provided only he be so m the name of Jesus Christ. I undergo all these things that I may suffer together with Him, He who became a perfect man inwardly strengthening me.
Blessed is the man that feareth the Lord: he shall delight exceedingly in his commandments.2 His seed shall be mighty upon earth: the generation of the righteous shall be blessed.5 Acceptable is the man that showeth mercy and lendeth: he shall order his words with judgment:6 Because he shall not be moved for ever.8 His heart is strengthened, he shall not be moved until he look over his enemies.9 He hath distributed, he hath given to the poor: his justice remaineth for ever and ever: his horn shall be exalted in glory.
However, in my opinion, he who possesses things of higher value is the one, and the only one, who is truly wealthy, without passing for such. A gem is not worth much, nor is silver, nor clothes nor beauty of body; but virtue is, because it is reason translated into deeds under the guidance of the Educator [Christ]. This is reason forbidding luxuriousness, stimulating independent service of self and singing the praises of frugality, offspring of self-control. "Receive instruction," Scripture says, "and not money, and choose knowledge rather than gold. For wisdom is better than precious stones, and all that is priceless cannot be compared with it." And, again, "My fruit is better than gold and precious stone and silver; and my blossoms than choice silver." If we must make distinctions, let the person with a fortune be considered the wealthy one, loaded down as he is with gold like a dingy purse; but the holy one is the discreet one, for discretion is the quality that maintains a properly balanced moderation between spending and giving. "Some distribute their own goods," it is written, "and become richer." Of such people, Scripture says, "He has distributed, he has given to the poor; his justice remains forever." Therefore, it is not he who possesses and retains his wealth who is wealthy but he who gives; it is giving, not receiving, that reveals the happy person. Generosity is a product of the soul; so, true wealth is in the soul.
And I say to you: Make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings.†10 He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater.11 If then you have not been faithful in the unjust mammon; who will trust you with that which is the true?12 And if you have not been faithful in that which is another’s; who will give you that which is your own?†13 No servant can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other. You cannot serve God and mammon.†14 Now the Pharisees, who were covetous, heard all these things: and they derided him.15 And he said to them: You are they who justify yourselves before men, but God knoweth your hearts; for that which is high to men, is an abomination before God.
A great struggle befals men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labour earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)