Exegetical and Hermeneutical Commentary of Philippians 4:14
Notwithstanding ye have well done, that ye did communicate with my affliction.
14. Notwithstanding ] “Again the Apostle’s nervous anxiety to clear himself interposes” (Lightfoot). We would rather call it loving care than nervous anxiety. He is tender over their feelings, as he thinks how “their deep poverty has abounded to the riches of their liberality” (2Co 8:1-2), in love to him and to the Lord; and not even his testimony to the power of Christ shall make him seem to slight their collection.
ye have well done ] Better, perhaps, ye did well; when you gave and sent your alms.
communicate with ] Better, as more intelligible to modern readers, take a share in. For the thought, cp. on Php 1:7. Their sympathy, coming out in self-denial, blent their experience with that of the imprisoned and impoverished Apostle.
Fuente: The Cambridge Bible for Schools and Colleges
Notwithstanding, ye have well done – Though he had learned the grace of contentment, and though he knew that Christ could enable him to do all things, it was well for them to show sympathy for his sufferings; for it evinced a proper regard for a benefactor and an apostle.
Ye did communicate – You took part with my affliction. That is, you sympathized with me, and assisted me in bearing it. The relief which they had sent, not only supplied his wants, but it sustained him by the certainty that he was not forgotten.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Ye have well done] Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Lest any should suspect, from what he had suggested of his contentment, that he was not much affected with their liberality, but might have done as well without as with it, and they might have spared their bounty and labour, he doth prudently commend their Christian commiseration, (as the phrase is, Act 10:33), and give them to understand how acceptable their seasonable supply was to him, who did so joyfully resent their kindness to him, in that it was well-pleasing to God, Rom 12:15; they did so effectually sympathize and take a share in the oppression he sustained for the cause of Christ, 2Co 1:7, and remember him in his bonds as if it were their own case, Heb 13:3; Rev 1:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. He here guards against theirthinking from what he has just said, that he makes light of theirbounty.
ye did communicate with myafflictionthat is, ye made yourselves sharers with mein my present affliction, namely, by sympathy; of which sympathy yourcontribution is the proof.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Notwithstanding ye have well done,…. This he says lest they should think he slighted their kindness, and lest they should be discouraged from doing any such thing of this kind another time, either to himself or others; for though he was so well contented with his state, and knew how to be abased and to suffer need, and could do all things through the strength of Christ, yet he observes they did well in communicating to him; for communicating to poor saints or ministers is a considerable branch of well doing; it is a good work when it is done in faith, and from love, and with a view to the glory, honour, and interest of Christ; it is what is agreeable to the will of God, and is an odour of a sweet smell, and acceptable to him:
that ye did communicate with my affliction; by which is meant, not any affliction of mind, for he was in as comfortable a frame, had as clear views of his interest in God, as his covenant God, and was as contented and satisfied as ever he was in his life; nor any disorder or distemper of body; but he was in prison and penury: these Philippians communicated with him in it, both by sympathizing with him in his tribulation, and by sending their minister to visit him, and with him a present for his relief and support; in doing which they did well.
Fuente: John Gill’s Exposition of the Entire Bible
That ye had fellowship (). First aorist active participle (simultaneous action with the principal verb ). “Ye did well contributing for my affliction.”
Fuente: Robertson’s Word Pictures in the New Testament
Notwithstanding. Lest, in declaring his independence of human aid, he should seem to disparage the Philippians’ gift.
Fuente: Vincent’s Word Studies in the New Testament
1) Notwithstanding ye have well done,” (plen kalos epoiesate) “Nevertheless ye did well,” absence of Paul’s need did not make the generosity of the Church at Philippi of less value; he thanked them for help while they awaited for their certain hour of “well done” from the Master, Mat 25:21; Mat 25:23; Mat 25:34-40.
2) “That ye did communicate with my affliction” (sugkoinonesantes mou te thlipsei) “having or holding a partnership or partaking in my affliction or tribulation,” share in, seek to relieve it as if it were your own. Paul taught that those taught in the Word should communicate with or “contribute to” the one teaching or preaching the Word, Gal 6:6; 1Co 9:7-15; 1Ti 5:18.
Fuente: Garner-Howes Baptist Commentary
14 Nevertheless ye did well How prudently and cautiously he acts, looking round carefully in both directions, that he may not lean too much to the one side or to the other. By proclaiming in magnificent terms his steadfastness, he meant to provide against the Philippians supposing that he had given way under the pressure of want. (250) He now takes care that it may not, from his speaking in high terms, appear as though he despised their kindness — a thing that would not merely shew cruelty and obstinacy, but also haughtiness. He at the same time provides for this, that if any other of the servants of Christ should stand in need of their assistance they may not be slow to give him help.
(250) “ Qu’il fust abbattu, et eust perdu courage estant en indigence;” — “That he had been overcome, and had lost heart, being in poverty.”
Fuente: Calvin’s Complete Commentary
14. Howbeit ye did well that ye had fellowship with my affliction. 15. And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; 16. for even in Thessalonica ye sent once and again unto my need.
Translation and Paraphrase
14. Yet, you (Philippians) did well (in your act of) sharing with me in my affliction, (in sending your offering to me here at Rome, which Epaphroditus delivered).
15. Now you Philippians yourselves know that in the beginning of the gospel, (that is, when you first heard the gospel and accepted it,) when I departed from (you folks in Macedonia, that) no church had a part with me in the matter of giving and receiving except you alone.
16. (How very greatly you have participated in giving is very plain) because even in Thessalonica, (the first place I preached after leaving Philippi,) you sent (assistance) for my need once, and (then) again.
Notes
1.
Php. 4:14-16 contains a commendation of the Philippians giving, both at the present (to Paul in Rome), and in the past for their giving to Paul right after he left Philippi and went to Thessalonica.
2.
The Notwithstanding or Howbeit in Php. 4:14 makes a contrast between Pauls state of self-sufficiency (described in Php. 4:11-13), and the fact that the generosity of the Philippians was truly beneficial both to Paul and to them.
3.
Communicate in KJV Php. 4:14 is a suitable translation, if it be understood in the old meaning of share, or have in common. See Rom. 12:13. The Philippians had made common cause with Pauls affliction by sending help to him, and by sending Epaphroditus to assist him. In doing these things they had done well. See Heb. 10:33.
4.
The reference to affliction in Php. 4:14 indicates that Paul was in dire need before the gifts from the Philippians came.
5.
Paul did not often address his churches by name as he does here. (Php. 4:15; Compare 2Co. 6:11). The times when he did so express special earnestness, or affectionate remembrance. Paul usually preferred to refer to provinces, rather than to individual cities. (Rom. 16:5; 1Co. 16:15; 2Co. 2:13; 2Co. 7:5; 2Co. 8:1; 2Co. 9:2).
6.
The beginning of the gospel in Php. 4:15 obviously refers to Pauls first preaching tour in Macedonia and Philippi.
7.
There are many ways that we as Christians can have fellowship with one another. See notes on Php. 1:5. The Philippians had fellowship (a participation) with Paul in the matter of giving and receiving.
8.
We should here recall the list of places visited by Paul during his second missionary trip right after leaving Philippi. (They are narrated in Act. 17:1-34; Act. 18:1-28). Philippi, Amphipolis, Appolonia, Thessalonica, Beroea (all of these were in Macedonia); Athens, Corinth (these last two were in Achaia). Thessalonica is about a hundred miles from Philippi, in a generally southwest direction.
9.
No church had fellowship with me in the matter of giving and receiving, but ye only. In that period of time right after he left Philippi for the first time, Paul did not receive nor request offerings for his personal needs from any church except that at Philippi. (Compare 2Co. 11:7-9; 2Co. 12:13very important verses.) Paul does not say that he had never previously accepted offerings from other churches, or that in later times other churches had not helped him. But at that particular time none except the Philippians did help. The church at Antioch had previously helped him. Act. 15:3; Act. 15:40.
We do not know all of Pauls reasons for refusing to take money from other churches at that time. But in the case of the Corinthians Paul felt that there was a need of cutting off any opportunity for the pretended apostles to say that Paul was just like them in preaching for money. Therefore Paul would take no money from the Corinthians for himself. He did later request money from them to help the poor saints in Jerusalem.
As a general rule the more the leaders can be led to give, the better it will be with that church. Where your treasure is there will your heart also. Mat. 6:21. By giving, fruit increases to your account. Php. 4:17. Paul himself wrote to the Corinthians about how he had taken no money from them, and then adds, Forgive me this wrong. (2Co. 12:13). We recognize that these words might have been spoken in sarcasm, but then again they may have been at least partly serious.
10.
Fellowship in the matter of giving and receiving. Matter here (Gr. logos) means an account, a reckoning, a score. The word logos has the same meaning in Php. 4:17. Paul here by a charming figure of speech refers to the gifts of money which the Philippians gave him as being entered into their bookkeeping records as expenses, while he himself enters them in the account of receipts.
11.
The Philippians sent offerings to Paul in Thessalonica at least twice. These cared for his need, which was apparently then quite acute. We know from 2Co. 11:9 that while Paul was at Corinth (during his second missionary trip) that brethren from Macedonia (presumably Philippi) came down to Corinth and supplied the measure of his want. In these actions the Philippian church was unique at that time.
Besides the gifts to Paul personally, they also contributed beyond their power and out of their deep poverty for the poor saints in Judea. 2Co. 8:1-4.
12.
All of this giving had been done by the Philippians in the face of grinding poverty.
The district of Macedonia had suffered three civil wars, and had been reduced to such poverty that Tiberius Caesar, hearkening to their petition, had lightened their taxes. But in addition to this general poverty, the churches had been made poor by persecution.[1]
[1] J. W. McGarvey, and P. Y. Pendleton, Thessalonians, Corinthians, Galatians, and Romans, (Cincinnati: Standard Pub. Co. 1916, p. 210.)
Fuente: College Press Bible Study Textbook Series
(14) Ye have well done.Properly, Ye did well, in sending the offerings. In this, says St. Paul, they did communicate with his affliction, that is (see Php. 1:7), they made it their own, helping him to bear it, by sympathy and sacrifice for his sake. The whole is an illustration of his own words (Act. 20:35), It is blessed to receive what is lovingly given; but it is rather blessed to give. He had the lower blessedness, they the higher; and he rejoiced that it was so.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Ye have well done Ye did beautifully. There was a high moral beauty in this sympathy, in which they put themselves into fellowship with his condition.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘However that may be, you did well that you shared in common with my affliction.’
On the other hand he did not want that to hide the fact that what the Philippians had done had been something worthy of praise. Thus he now makes clear that in sharing in common with him in his affliction as a prisoner, they had done well, and that he fully appreciated it.
Fuente: Commentary Series on the Bible by Peter Pett
The generosity of the Philippians and God’s reward:
v. 14. Notwithstanding ye have well done that ye did communicate with my affliction.
v. 15. Now ye Philippians know also that in the beginning of the Gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
v. 16. For even in Thessalonica ye sent once and again unto my necessity.
v. 17. Not because I desire a gift; but I desire fruit that may abound to your account.
v. 18. But I have all and abound; I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well-pleasing to God.
v. 19. But my God shall supply all your need according to His riches in glory by Christ Jesus.
v. 20. Now unto God and our father be glory forever and ever! Amen. The apostle now turns the attention of his readers back to the Philippians and their gift, his delicacy and tenderness being unwilling to leave them under the impression as though he did not appreciate their thoughtfulness and love to the full: All the same, you have done well that you shared in my affliction. It was a truly good work to remember him thus. It is also today a good and laudable thing if all Christians take proper care of their pastors in gifts of this world. That is an evidence of their love and appreciation of the Gospel.
Paul now mentions instances of the generosity of the Philippians: But you also know, Philippians, that at the beginning of the Gospel, when I departed from Macedonia, no church communicated with me in the matter of giving and receiving but you only. For also in Thessalonica you sent once and a second time to me for my need. Paul speaks commendingly of the fact that the Philippians, whom he singles out by the use of their name, had excelled in this particular work of taking care of his bodily needs. It was in the days when he first came to Macedonia, when he had preached the Gospel in Philippi and then had continued his journey to Thessalonica, which was situated just 100 Roman miles (about 92 English) west on the Via Egnatia. During Paul’s stay at Thessalonica, the congregation at Philippi had repeatedly remembered him with gifts of their gratitude; they had taken care of him when he was in need, certainly a splendid example for all Christian congregations.
But in praising the Philippians, Paul does not want to create a false impression: Not that I seek the gift, but I seek the fruit that abounds to your account. That was not Paul’s object in reminding of their kindness in the past; he was not giving them a hint to send him some more gifts. He was not interested so much, and for his own person, in the external gift as in the evidence which it presented as being a fruit of their faith, which would be charged to their credit. The account in their favor would be largely increased by such manifestations of their faith in love. They would in due time receive their returns, the reward of grace in full value. Eternity will reveal how many gifts of love individuals and congregations have made for the cause and to the ministers of Christ.
There was no need of worrying on his account: But I have all and have abundance; I am filled, having received of Epaphroditus the things from you, an odor of sweetness, a sacrifice acceptable and well-pleasing to God. Since the messenger of the Philippian congregation, Epaphroditus, had delivered their bounty, Paul now had more than his immediate needs required; he had nothing left to wish for, he had not only outward abundance, but inward satisfaction as well. He calls their gift a savor of sweetness, like the Old Testament sacrifices that were well-pleasing to God. Their work of love was acceptable to God, it found favor in His sight; it pleases Him when congregations show their loving appreciation of the spiritual gifts which they have received by imparting to their teachers of their earthly goods.
Paul now makes such returns as he is able to make: But my God will fill all your need according to His riches in glory in Christ Jesus. To God, however, and our Father be glory forever and ever! Amen. This is a prayer that God would fulfill every need of the Philippian brethren. What they still lack in spiritual gifts, in knowledge of Christ, God will supply, and abundantly, with the infinite possibilities of His riches. If believers supply the physical wants of their pastors in a spirit of true love and faith, God will let this good work redound to their furtherance in spiritual growth. Since He has all riches, in both the physical and spiritual domain, He can supply and donate spiritual gifts in endless variety and richness. For the greatest riches are those in the glory of Jesus Christ. Whatever good gifts in spiritual riches God gives have been made possible through the mediatory work and vicarious sacrifice of Christ. All spiritual gifts and blessings are ours in Him. And God gives them to the believers for Christ’s sake. For that reason all glory shall be given to God, who is also our Father, the Father of all believers in and through Jesus. This praise and glory shall be given to Him as His rightful due forever and ever. Amen. Thus Paul, after his custom, ends with a doxology, with an expression of praise to the Lord, the Giver of all good gifts.
Fuente: The Popular Commentary on the Bible by Kretzmann
Phi 4:14 . ] Nevertheless . (1Co 11:11 ; Eph 5:33 ), apart from the fact that with such moral power I am equal to all emergencies, and therefore, as far as want is concerned, do not need aid (comp. Phi 4:11 ). “Cavet, ne fortiter loquendo contemsisse ipsorum beneficium videatur,” Calvin. Comp. Chrysostom and Theophylact.
] in the moral sense.
. .] characterizes the work according to its high ethical value ( , , Theophylact): that ye became partakers with me in my affliction . He who renders the aid enters into the relation of a participant in the position of the afflicted one, inasmuch as by his very work of love he, in common with the latter, shares and bears his . Comp. Rom 12:13 . It is a practical participation, and not merely that of feeling and emotion. Comp. Eph 5:11 ; Rev 18:4 ; Rev 1:9 . By ., Paul means his position at the time as a whole, not: want (which also in 2Co 8:13 it does not mean). The dative is governed by . (Eph 5:11 ; Rev 18:4 ; Rom 12:13 ; Rom 15:27 , et al .); and is, in accordance with the well-known usage, to be taken as if were in the text (comp on Phi 2:2 ; and Stallbaum, ad Plat. Rep . p. 518 C, Symp . p. 215 C). The aorist participle coincides as to time with (see on Eph 1:9 ); as to the participle with , see Winer, p. 323 f. [E. T. 434].
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 Notwithstanding ye have well done, that ye did communicate with my affliction.
Ver. 14. Ye have well done ] For hereby as you have sealed up your love to me, and engaged me to pray for you (as for Onesiphorus, 2Ti 1:16 ), so you have gotten a good testimony to yourselves that ye are members of Christ’s mystical body. The tongue is far enough from the toe, the heel from the head, yet when the toe or heel is hurt, the rest of the members sympathize and seek help for it. So here.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] ‘Cavet, ne fortiter loquendo contempsisse ipsorum beneficium videatur.’ Calv. , , , . Chrys.
] , , Thl.: in that ye made yourselves partakers with my present tribulation (not poverty : by their sympathy for him they suffered with him; and their gift was a proof of this sympathy).
Fuente: Henry Alford’s Greek Testament
Phi 4:14 . . See on chap. Phi 3:16 . “All the same, I rejoice in your kindness.” . Hort (on 1Pe 2:12 ) points out that “denotes that kind of goodness which is at once seen to be good”. . (the preferable spelling). In classical usage (almost confined to Demosth.) this verb has the genitive of the thing in which a share is given. They had made common cause with his affliction (probably referring to his imprisonment). The bringing forward of emphasises their personal relation to the Apostle, which was apt to be obscured by the form of expression used.
Fuente: The Expositors Greek Testament by Robertson
that ye did communicate with = having led fellowship with. Greek. sunkoinoneo. See Eph.
Php 5:11.
affliction. See Php 1:16.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] Cavet, ne fortiter loquendo contempsisse ipsorum beneficium videatur. Calv. , , , . Chrys.
] , , Thl.: in that ye made yourselves partakers with my present tribulation (not poverty: by their sympathy for him they suffered with him; and their gift was a proof of this sympathy).
Fuente: The Greek Testament
Php 4:14. ) since you have communicated (imparted) to me in my affliction of your resources. It is indicated by the compound verb, that different persons also had communicated () in a different way.[57]
[57] implying they joined together in doing so.-ED.
Fuente: Gnomon of the New Testament
Php 4:14
Php 4:14
Howbeit ye did well that ye had fellowship with my affliction.-Notwithstanding the fact that he could bear all things, he rejoiced that they had sent to his necessities [for by their practical sympathy with him they had become sharers in his imprisonment and sufferings and had taken something of his burden upon themselves. So as it had been his own aim to know the fellowship of his sufferings (Php 3:10); to be so intimately united with Christ that his sufferings and death became their own. The union of the Christian with Christ produces a similar fellowship of Christians with Christians.]
Fuente: Old and New Testaments Restoration Commentary
ye have: 1Ki 8:18, 2Ch 6:8, Mat 25:21, 3Jo 1:5-8
ye did: Phi 4:18, Phi 1:7, Rom 15:27, 1Co 9:10, 1Co 9:11, Gal 6:6, 1Ti 6:18, Heb 10:34, Heb 13:16
Reciprocal: Rom 16:2 – for 2Co 11:8 – General Phi 1:5 – General Heb 10:33 – whilst Heb 13:3 – them that Jam 2:8 – ye do 3Jo 1:6 – do well Rev 1:9 – companion
Fuente: The Treasury of Scripture Knowledge
(Php 4:14.) , -Howbeit ye did well in that ye had fellowship with my affliction. By checking himself and writing , the apostle guards against a misinterpretation of what he had just uttered. See under Php 1:18, Php 3:16. Though he had learned contentment in every situation, and his mind could accommodate itself to every change of circumstances; though he had fresh and inexhaustible sources of consolation within himself, and had been so disciplined as to acquire the mastery over his external condition and to achieve anything in Christ, yet he felt thankful for the sympathy of the Philippian church, and praised them for it. His humanity was not absorbed in his apostleship, and his heart, though self-sufficed, was deeply moved by such tokens of affection. Notwithstanding what I feel and have said, and though I am not dependent for happiness on such gifts-ye did well. For this common use of see Mar 7:9; Act 10:33. The phrase is connected with the participle, and the action in the participle, while it is of the same time as the verb , points out that in which their well-doing was exhibited. They did well, when or in that they did this. Winer, 45, 6, b. The same form of construction is found in Act 10:33. Elsner, in loc.; Raphelius, in loc. The participle presents the ethical view in which the apostle regarded their pecuniary gift, and means to be a partaker with. Eph 5:11. They had become, through their substantial sympathy, partakers of his affliction, and in so far they had lightened his burden, for depicts not simply his penury, but his entire state. See under Php 1:7; Php 1:17. Though he was contented, he yet felt that there was affliction -loss of liberty-jealous surveillance-inability to fulfil the great end of his apostolic vocation. This sympathy on the part of the Philippians with the suffering representative of Christ and His cause, is the very trait of character which the Judge selects for eulogy at last. Mat 25:35, etc. The apostle proceeds to remind them that such intercourse was no novelty on their part. They had distinguished themselves above other churches for it and similar manifestations, and he has already given thanks to God . See Php 1:5. How the church at a later period did communicate in temporal and spiritual things with the affliction of sufferers, may be seen in Tertullian’s address ad Martyras.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 4:14. Paul’s life and even his comfort did not depend upon the contributions of the Philippians. For their own sakes, however, it was the right thing for them to come to his aid, for in so doing they communicated (had fellowship) with him in his affliction, and it entitles them to the favor of Christ as in Mat 25:40.
Fuente: Combined Bible Commentary
Php 4:14. Howbeit ye did well, that ye had fellowship with my affliction. The apostle through the sustaining power of Christ would surely, he feels, have been supported to do the work for which the Lord was pleased to use him; yet it was good that the Philippians sent him aid, for it was a proof of their own stedfastness in the faith, and was a service rendered not to the apostle only, but to the whole cause of Christ through their example, and so was acceptable unto God. Thus a far higher end was served than the support of Paul the prisoner at Rome. And their action showed still more, that the Philippians suffered in the apostles suffering, took their part not only in supplying his bodily needs, but so far as sympathy could do it, in sharing his persecution.
Fuente: A Popular Commentary on the New Testament
Although our apostle had declared in the foregoing verses, that he had fully learnt the lesson of contentment in all conditions, and could bear poverty and want without complaining, yet withal he assures them here, that they did well in sending such supplies to him in prison by Epaphroditus, as they had done; and thereby testifying, by their Christian commisseration, that they shared with him in his afflictions and sufferings for Christ.
Where note, 1. The apostle’s thankful acknowledgment of the Philippians’ present liberality towards him, now in bonds for preaching the gospel to them; and how he takes occasion from thence to make an honourable mention of their former bounty towards him, even from his first preaching of the gospel to them; nay, when he was gone from them at Philippi, and preached to those at Thessalonica, yet did the Philippians send their bounty after him more than once, which no other church had then done besides themselves.
Learn hence, 1. That there is a rule of equity to be observed, as between other relations, so between ministers and people, that as they bestow labour and pains, so they should receive encouragement and maintenance, and this not barely as a gratuity, but as a due debt.
2. That the faithful ministers of Christ, though they may challenge a supply of temporal things from their people, for their spiritual things, as a due debt; yet do they fully receive it, and gratefully acknowledge it, to the honour and commendation of their people, with fervent prayer to God, that it may be a fruit redounding to their account in the great day of account. O ye Philippians, know, that when no church communicated with me, ye sent once and again to my necessities.
Fuente: Expository Notes with Practical Observations on the New Testament
In view of Paul’s attitude the Philippians might have wondered if they should have bothered to send him the gift. Paul hastened to add that it was good of them to send it. He appreciated it more because it showed a proper spirit in the givers than because it eased his discomfort (Php 4:18).
"We know that God loves a cheerful giver, but I believe we also need to stress that God loves a cheerful receiver. Cheerful receivers make giving and receiving a joy. It is especially important that the called workers of the church learn to be gracious, cheerful receivers. This is not necessarily an easy task. The art of being a gracious, cheerful, thankful receiver may be even more difficult than being a cheerful giver. If we learn to accept the compliments and the special personal gifts which we receive in a gracious, cheerful manner, we will help make giving and receiving a joy for ourselves and for our people." [Note: Brug, p. 221.]