Verse-by-Verse Bible Commentary
Philippians 4:7

Clarke's Commentary

Verse 7. And the peace of God — That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favour of God;

Shall keep your hearts — φρουρησει. Shall keep them as in a strong place or castle. Your hearts-the seat of all your affections and passions, and minds-your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favour, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.

Bridgeway Bible Commentary

4:1-23 ENCOURAGEMENT AND THANKS

Concerning thoughts and conduct (4:1-9)

With words of warmest friendship, Paul encourages the Philippians to stand firm and not be shaken by problems that arise, whether inside the church or outside. He appeals to two women who had quarrelled to become friends again. The women had once worked with Paul, and no doubt they would be a help to the church if they were united. He asks a close friend in the church to do all he can to help these women forget their differences (4:1-3).
Above all, the Christians must at all times rejoice and be patient with one another. They must learn not to worry but to pray with thankful and believing hearts. God’s peace will then protect them from unnecessary mental and emotional tension (4-7). By filling their minds with the things that are good and honourable, they will have conduct that is good and honourable. They must remember the example Paul has given them (8-9).

Coffman's Commentaries on the Bible

And the peace of God which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.

The peace of God … This was described by Hendriksen as "The smile of God reflected in the soul of the believer, the heart's calm after Calvary's storm, the conviction that God who spared not his own Son will surely also, along with him, freely give us all things (Romans 8:32)." Ibid., p. 196.

Passeth all understanding … Those who see it manifested in the lives of Christians cannot understand such peace exhibited despite the slings and arrows of outrageous fortune encountered by them; even those who possess it cannot fully understand it; but those who have experienced it would not exchange it for anything that the world has to offer.

Shall guard your hearts … The scholars tell us that this is translated from a military term signifying a sentinel guarding a city. As Philippi was a Roman colony, populated with many retirees from the military establishment of Rome, this must rank as another marvelous analogy drawn by Paul from things which he observed in his travels. Such metaphors as those of the athletic contests in Olympian games or the triumphal processions of generals and rulers are also included.

In Christ Jesus … Paul's favorite expression again appears here. To understand all that is meant by these words is to grasp in its fullness the whole theology of the apostle Paul, and indeed all the New Testament writers. One may only be amazed that so many commentators pay no attention at all to these most important words. Out of Christ there is nothing; in him is the life eternal; and people (let all people hear it) are "baptized into Christ," as Paul himself declared (Romans 6:3). What about faith? No unbeliever can be baptized, and no believer is in Christ until he is baptized into him.

Barnes' Notes on the Whole Bible

And the peace of God - The peace which God gives. The peace here particularly referred to is that which is felt when we have no anxious care about the supply of our needs, and when we go confidently and commit everything into the hands of God. “Thou wilt keep him in perfect peace whose mind is stayed on thee;” Isaiah 26:3; see the notes at John 14:27.

Which passeth all understanding - That is, which surpasses all that people had conceived or imagined. The expression is one that denotes that the peace imparted is of the highest possible kind. The apostle Paul frequently used terms which had somewhat of a hyperbolical cast (see the notes on Ephesians 3:19; compare John 21:25, and the language here is that which one would use who designed to speak of that which was of the highest order. The Christian, committing his way to God, and feeling that he will order all things aright, has a peace which is nowhere else known. Nothing else will furnish it but religion. No confidence that a man can have in his own powers; no reliance which he can repose on his own plans or on the promises or fidelity of his fellow-men, and no calculations which he can make on the course of events, can impart such peace to the soul as simple confidence in God.

Shall keep your hearts and minds - That is, shall keep them from anxiety and agitation. The idea is, that by thus making our requests known to God, and going to him in view of all our trials and wants, the mind would be preserved from distressing anxiety. The way to find peace, and to have the heart kept from trouble, is thus to go and spread out all before the Lord; compare Isaiah 26:3-4, Isaiah 26:20; Isaiah 37:1-7. The word rendered here “shall keep,” is a military term, and means that the mind would be guarded as a camp or castle is. It would be preserved from the intrusion of anxious fears and alarms.

Through Christ Jesus - By his agency, or intervention. It is only in him that the mind can be preserved in peace. It is not by mere confidence in God, or by mere prayer, but it is by confidence in God as he is revealed through the Redeemer, and by faith in him. Paul never lost sight of the truth that all the security and happiness of a believer were to be traced to the Saviour.

Calvin's Commentary on the Bible

7.And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. “If you do that,” says he, “the peace of God will keep your minds and hearts.” Scripture is accustomed to divide the soul of man, as to its frailties, into two parts — the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, — “The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires.”

It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, ⁽²³⁸⁾ and does not bend itself to the various shiftings of the world, ⁽²³⁹⁾ but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit.

(238) “De ces chc.ses basses;” — “Of these low things.”

(239) “N’est point en branle pour chanceler selon les changemens diuers du monde;” — “Is not in suspense so as to turn about according to the various shiftings of the world.”

Smith's Bible Commentary

Chapter 4

Therefore, my brethren dearly beloved and longed for ( Philippians 4:1 ),

What a beautiful words by Paul to the church, expressing his heart, just bearing his heart to them, "Dearly beloved, I long for you. My brothers, who I dearly love and I long for,"

[You are] my joy and [you are] my crown, so stand fast in the Lord, my dearly beloved ( Philippians 4:1 ).

The heart of the apostle. He is bearing his heart now, his love for those who he ministered to and those who ministered to him. Now, there were a couple of women in Philippi who were having an argument, a fight. That's not becoming the church, so Paul said,

I beseech Euodia ( Philippians 4:2 ),

And the s isn't there, it is just, the s would make it a masculine name, but in the Greek, unfortunately, it is a feminine name, Euodia,

and I beseech Syntyche, that they be of the same mind in the Lord ( Philippians 4:2 ).

Now, let's not argue, let's not fight, let's not create division within the body. Let's be of the same mind in the Lord.

And I entreat thee also, true yokefellow ( Philippians 4:3 ),

Now, we don't know who Paul is referring to here. There have been a lot of guesses. Probably all of them are wrong. But the yokefellow would be one who had labored together. Maybe he was writing to the Philippian jailer who had been converted. There are some, I think it was Tertullium, one of the early church fathers, said he was writing her to his wife. But that hardly seems possible.

help those women which labored with me in the gospel, with Clement also, and with other of my other fellow laborers, whose names are in the book of life ( Philippians 4:3 ).

When Paul went to Philippi, he first shared the gospel by the river where a group of ladies had gathered together for prayer. Among them, Lydia, you remember, the seller of purple. And having shared with the women, the following week they told their friends, and a big crowd of people gathered to hear Paul share the gospel of Jesus Christ. Because many of the women believed and were saved and baptized, and so the work of God really began with women, and they had a very important part in the ministry in the church in Philippi. And so, "Help those women who labored with me in the gospel, with Clement also, my fellow laborers, whose names are in the Book of Life."

In Luke's gospel, chapter 10, there is the report of the disciples who had been sent out by Jesus, two by two, the seventy of them. And they came back and they said, "Lord, it was fantastic. A lot of people were healed; people who were blind, their eyes were opened. And Lord, even the devils were subject unto us." And Jesus said to them, "Don't rejoice in these things, but rejoice rather that your name is written in heaven." Hey, that is the most important thing. There is nothing more important to me that my name is written in heaven. Not in what God is done through my life, that is not so important is that my name be written in heaven. That's what is really important to me. God has a book of life. It is exciting to realize that my name is there in His Book of Life.

We read in Revelation 20:0 of the great white throne judgment of God, "And the books were open, and the people were judged out of the things that were written in the book, and death and hell gave up their dead, and they were judged, and whosoever name was not found written in the Book of Life was cast into Gehenna and this is the second death." But there again, the mention of the Book of Life. It is interesting to me that God has this book in heaven, the Book of Life, and the names of those who are heirs of the heavenly kingdom, ordained of God to share, and He has inscribed their names in the Book of Life.

Now, when did God write my name in the Book of Life? When did He write your name in the Book of Life? You say, "Well, I was saved on October 2, 1968, so I guess God wrote my name in the Book of Life October 2, l968." No! We read in the book of Revelation that our names were written in the Book of Life before the foundation of the world. How could He do that? Because He is God, and He is smarter than you are, because He is omniscient, He knows all things. And if God ever . . . well, because He knows all things, He can't learn anything. It is impossible for God to learn anything. So, if God ever is to know who is going to be saved, He has always known who is going to be saved, and having always known those that were going to be saved, He wrote their names in the Book of Life before the foundation of the earth. Aren't you glad? He knew you and wrote your name there before He ever laid the foundations of the earth. "Whose names were written in the Book of Life," from the foundations of the earth. And so those fellow laborers, Paul said, "Whose names are written in the Book of Life." Something that Jesus mentions, something that Paul mentions, something that John mentions in the book of Revelation. Now,

Rejoice in the Lord always: and again I say, Rejoice ( Philippians 4:4 ).

Again, notice the rejoicing is in the Lord. There is always cause for rejoicing in the Lord. I can rejoice because He wrote my name in His Book of Life before the foundation of the world. Oh, thank you, Lord. I can rejoice in the Lord. Rejoice in the Lord always, and again I say rejoice. A sad, sour Christian is no real witness to the gospel of Jesus Christ.

Let your moderation be known unto all men. The Lord is at hand ( Philippians 4:5 ).

That is, live moderately, don't live extravagantly. There's no place in the Christian life for extravagant living. Live moderately. Why? Because the Lord is at hand. Don't get too involved in the things of the world, the Lord's coming.

Be careful [or anxious] for nothing [don't worry about anything]; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God ( Philippians 4:6 ).

The answer for worry is prayer. Prayer and commitment, those things that concern me, those things that are prone to cause me to worry are the very things I need to be praying about. And once I pray about them, I need to just trust God to take care of them. I need to know that once I commit them to God, they are in His hands and He will work them out for His glory. Now, it may not be for my pleasure, it may not be like I want it to be, but I thank God I'm not in control. I thank God that He is in control of the circumstances that surround me. If I were in control of my life, I could make the worst mess of my life thinking that I was just doing what was good. But, you know, if you just let a kid go, they will just eat ice cream sundaes and nothing else. And so I would order my life, you know, make it sweet, make it delectable, put hot fudge and whipped cream on top and toasted almonds, you know. I want a bed of roses, Lord. I want to take it easy. But it doesn't always work out that way. Many times there are hardships, there are difficulties. There are things that I don't understand, but my faith is being tested, and my faith is being developed because I'm learning to trust in God even when I can't see the way. And though it doesn't fall the way I would like it to fall, I still trust the Lord and I learn that He has a better plan. Yes, it was tough, yes, I did hurt, yes, there was suffering. But ohhh the lessons that I learned that I wouldn't trade for anything, because I grew immensely and my walk and relationship with God has been enhanced by the whole thing. And I count that which I gained in my relationship with Him far more than the struggle that I went through.

We used to hear down in the south that song, "Farther along we'll know all about it. Farther along we'll understand why. Cheer up, my brother, live in the sunshine. We'll understand it all by and by." It was written during the depression years, I think. Hard times down in the south. Song of encouragement.

They that live godly in Christ Jesus shall suffer persecution. It's not going to be easy, but the Lord is going to be there. And the Lord will give you strength, and the Lord will help you. So, the worries, the concerns, the anxieties, pray about them, give them over to the Lord, cast all of your cares on Him, because He cares for you.

And so, with prayer and supplication, with thanksgiving, three aspects of prayer. Prayer itself is very broad term that describes communion with God. Prayer is not a monologue; it is a dialogue. And it is important that we wait for God to speak to us, as well as to speak to God. So many people consider prayer a monologue. I want to go in and talk to God, and I do all of the talking, and when I am finished talking, I get up and leave. I never wait for God to respond or to answer. Through the years, I have come to the conclusion that it is more important that God talk to me than I talk to God. I am convinced that what God has to say to me is far more important than what I have to say to God. And I have sought to develop that listening side of prayer. The communion, prayer is communion with God. Listening for Him to speak to my heart. Laying my heart out before Him, waiting upon Him, worshipping Him, loving Him, all a part of prayer. Another part of prayer is supplication: my requests, where I present to God those needs of my life, those needs in the lives of those around me. The supplications are personal, but they can also go into intercession. So, there is request, and in the narrow sense, for my own needs, and then in the broader sense, for the needs of those around me, the intercessory prayer. And then there is that thanksgiving aspect of prayer.

Now, as we look at the Lord's prayer as a model, "Our Father, which art in heaven, and hallowed be thou name," you see it begins with the acknowledgment of God and the greatness and the glory of God. The name of God, hallowed be that name, reverend be that name. Petitions in a broad sense, "Thy kingdom come, thy will be done, in earth even as it is in heaven." Petitions in a narrow sense, "Give us this day, our daily bread, and forgive us our debts as we forgive our debtors. Lead us not into temptation, deliver us from evil." Praise, glory, thanksgiving, "For thine is the kingdom and the power and the glory forever." So it begins with worship, it ends with worship, sandwiched in between, our petitions and intercession. And so, we find prayer, supplications, thanksgiving, let your request be made known unto God.

And the peace of God [the result of this will be the peace of God], which passeth all [human] understanding, shall keep your hearts and minds through Christ Jesus ( Philippians 4:7 ).

You will experience such peace. "Hey, what are you going to do?" "Well, I have prayed about it." "Yah, but what are you going to do about it?" "Well, I have already done it, I have prayed." "Yah, but you can't just pray; you have got to do more than that." "Now God is going to take care of it. I have peace. It is in God's hands; I have turned it over to Him. I am not struggling with it anymore. I am not wrestling with the issues anymore; I have turned them over to God, and now I am going to rest in Him. I am going to have an experience." That peace that passeth human understanding, passes your own understanding. You can't understand how that you can feel such peace in the midst of such turmoil.

Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things ( Philippians 4:8 ).

That pretty well eliminates television, doesn't it? Of all of the mental pollution that is going out night after night over the major networks. Our whole nation is being polluted by the television industry and by the movie industry. I mean, it is leading the nation right down the tubes. Why? Because it is having people think on things that are impure, unholy, filthy, unrighteous, immoral, and there is other things we need to be thinking on. Sort of tragic, a lot of people watch television just before they go to sleep, because you plant that junk in your mind just before you drop off.

You know, I have found that what I plant in my mind the last thing at night before I go to sleep is something that sticks with me. I learned as a child that I can memorize any poem by reading it over three times before I went to sleep. In the morning I could get up and recite it. Poems of several pages, all I do is read them over three times before I went to sleep, and in the morning I could recite them. Because it seems like during the night, what you plant just before you go to sleep has a way of your mind continuing to work on it.

And many areas across the United States we have begun our Word for Today broadcast on many stations now Act 10:00 o'clock at night. And a lot of people have gotten in the habit of setting their clocks on the radios to, you know, from Phi 10:00 to Phi 10:30 ,then, you know, and I put them to sleep every night. What a wonderful thing. The last thing in the night to be planting in your mind: that which is pure, that which is true, that which is honest, that which is just, that which is lovely, that which is of virtue and good report, think on these things. Interesting how we like to think on other things, isn't it? The hurts, the disappointments, the nasty thing that he said to me. Here is a good model to follow, I think that somewhere around the house we ought to put up, "True, Honest, Just, Pure," that our minds, we gear them toward these things.

Those things, which ye have both learned, and received, and heard, and seen in me ( Philippians 4:9 ),

Paul the apostle, when he was talking with the elders at Ephesus, he said, "I was daily with you teaching you and showing you." It was show and tell with Paul. His life was the example of that which he was preaching, and so should it always be. It isn't just the proclaiming of the truth, it is the demonstration of the truth. And so Paul tells them, "Those things which ye have learned, and received, and heard, and you have seen in me, I set the example before you."

do [them]: and the God of peace shall be with you. But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity ( Philippians 4:9-10 ).

In other words, "You were anxious to send me some help, but you lacked opportunity. " Epaphroditus, you remember, had come to Rome, with a offering from the church in Philippi for Paul. And so, the care of him has flourished again. They sent him a very generous offering. They desired to do it before now, but, of course, he had been on his way from a Caesarea to Rome. He had been on that ship that was wrecked and spent a lot of time; they weren't able to catch up with him. But now, finally, that he is sitting there in prison in Rome, they are able to get to him again, and they send this offering. And so he thanks them that this care for him is flourished again.

Not that I speak in respect of want ( Philippians 4:11 ):

It is not that I really am, you know, desperately in need. It isn't that I have tremendous needs while I am here.

for I have learned, in whatsoever state I am, therewith to be content ( Philippians 4:11 ).

Oh, what a tremendous lesson we need to learn. Because always the state that we are in might not be the most pleasant state to be in. Paul was in prison when he wrote this, chained twenty-four hours a day to a different Roman guard, as they would make their changes. And yet, content. "For I have learned whatever state I am in to be content."

I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need ( Philippians 4:12 ).

It doesn't matter to me; I can live with it, I can live without it. I have learned to be content with it. I have learned to be content without it. Whatever state God sees to put me, I am content, because my life is in God's hands; He is in control of those things that surround me. He wrote, "Godliness with contentment is great riches." I have learned how to be content.

[For] I can do all things through Christ which strengtheneth me ( Philippians 4:13 ).

And there is the secret: I can abound, I can be poor, I can do all things through Christ which strengthens me.

In the fifteenth chapter of the gospel of John, as Jesus is talking about His relationship to His disciples, He said unto them, "I am the vine, ye the branches, my Father is the husbandman. Every branch in Me that bears fruit, He washes it that it might bring forth more fruit. Now you are clean through the word which I've spoken unto you. Abide in Me, and let My words abide in you, as the branch cannot bear fruit of itself, except it abide in the vine, neither more can ye except you abide in Me, for without Me you can do nothing."

Do you believe that? I didn't for a long time. The Lord had to prove that to me. I thought there was something I could do worthwhile in my flesh. And I tried too long to offer to God the sacrifices of my flesh. But one day, after years of struggle, I came to the truth of the statement of Christ and realized the truth of it, apart from Him I could do nothing. But thank God, in the same day I also learned the truth that I can do all things through Christ who strengthens me. And so, rather than being all wiped out because I can't do anything in myself, I rejoice because of what I can do in Him. I can do all things through Christ. There are two verses I count extremely important in my own experience. Vitally important. To learn those two verses is vital to Christian growth. "Apart from me you can do nothing," Jesus said. But Paul said, "I can do all things through Christ who strengthens me."

Notwithstanding, ye have done well, that ye did communicate with my affliction [to my needs]. Now ye Philippians know also that in the beginning of the gospel, when I departed from Macedonia [Philippi was in the area of Macedonia], no church communicated with me as concerning giving and receiving, but ye only ( Philippians 4:14-15 ).

When I left you, you were the only church. Now, there was a church at Thessalonica, Paul established the church of Berea. They didn't do anything for him. The only church that really sought to help Paul and support that ministry was the church of Philippi.

For even in Thessalonica [when I was there] ye sent once and again unto my necessity [to take care of my needs]. Not because I desire a gift: but I desire fruit that may abound to your account ( Philippians 4:16-17 ).

I love that. Paul was thanking them for what they sent, "not because I desire a gift. I desire that fruit might abound to your account." Now, God has a very interesting bookkeeping system. And in God's bookkeeping system, your investments that you make in the kingdom of God bring fruit to your account. Jesus said, "Don't lay up for yourself treasures on earth where moth and rust can corrupt and decay and thieves can break through and steal. But lay up for yourself treasures in heaven where these things cannot happen, for where your treasure is there will your heart be also."

God accounts to the person who supports the missionary the fruit that comes from the missionary's service. How can they hear without a preacher? How can they preach except they be sent? So, those that send share equally in the fruit of the ministry of those who go. That is why in supporting a ministry, I want to be very careful what ministry I support. I want to make sure that it is an effective ministry, doing a good work for God. Because there is a lot of charlatans out there that are padding their own pockets and not really doing a real service for God.

We were in Goroka, New Guinea, a beautiful place, sort of an ideal place to live. Weather is perfect year around. And just up in the highlands in New Guinea just beautiful, beautiful streams, beautiful forest, beautiful place to live. And as they were taking us through there, they said there is just a lot of paper missionaries here. And I said, "Paper missionaries, what do you mean?" And he said there are a lot of people who have retired here in Goroka who get their support by writing letters to people in the United States and Australia and England, sharing with them the ministry here among the New Guinea people. And what they do is, they get in their Land Rovers and they go out to the villages and they pass out candy to the children. And they will take pictures of the children reaching out for candy. And then they will send these pictures and letters back to the people and say, you know, "The children are reaching out for the New Testaments that we are passing out in the villages and all, and look at how, you know, all of the children, and all, had a tremendous response and God is doing a glorious work and all." And people are supporting them. Yet, they are just retired; they don't do anything but go out to the village once a month to take pictures of kids getting candy. Unfortunately, those people do exist. Frauds, charlatans, they'll have to answer to God.

The World Counsel of Churches uses a portion of their funds to support terrorist groups in Africa, supporting the P.L.O. their terrorism programs. A lot of missionaries were killed in Zabway by the terrorists, missionary children, by the dollars given in the churches that have a part in the National Counsel of Churches and the World Counsel of Churches.

I wouldn't give a dime to any church that's affiliated with the World Counsel of Churches, knowing that a portion of that dime would be going to support the World Counsel of Churches. I don't want to be giving money to terrorists in Africa who are murdering missionaries and their families. Nor would I want to be supporting Angelia Davis's defense, which received a generous contribution from the National Counsel of Churches. Careful where you invest. Paul said, "That fruit might abound to your account." Well, there is some kind of fruit that I really don't want to my account. And thus, I don't want to invest in that. I want to know that there is a valid and legitimate work being done, and that it is a fruit-bearing work, that fruit might abound. I want to support that kind of work.

And so Paul said, "Not that I desire a gift. I desire that fruit might abound to your account."

But [I have everything] I have all, I abound ( Philippians 4:18 ):

Got plenty. What a beautiful thing to say even though you're broke. I have all, I abound. Why? Because I have Jesus. That's enough.

I am full, having received from Epaphroditus the things which were sent from you, an odor of a sweet smell [Probably some cologne, I guess], a sacrifice acceptable, [and] well-pleasing to God. But my God shall supply all of your need according to his riches in glory by Christ Jesus ( Philippians 4:18-19 ).

Isn't that a glorious promise? Take hold of it tonight. My God shall supply all of your need according to His riches in glory in Christ Jesus. Now who can measure that kind of riches? If God spared not His own Son, but delivered Him up for us all, how much more then shall He not freely give us all things?

Now unto God and our Father be glory forever and ever. Amen. Salute [greet] every saint in Christ Jesus. The brethren which are with me greet you. All the saints salute you, chiefly they that are of Caesar's household ( Philippians 4:20-22 ).

As Paul was chained to the Roman guard, those were Caesar's guards, and so many of Caesar's household send their greetings through Paul, who had received Christ because Paul's imprisonment there.

The grace of our Lord Jesus Christ be with you all. Amen ( Philippians 4:23 ).

Beautiful, beautiful epistle to the Philippians, and now the glorious epistle to the Colossians; next week, the first two chapters. The preeminence of Jesus Christ. Aw, this one just lifts you into glory as we behold Jesus Christ our Lord, and we see the preeminence that God has given unto Him. The preeminence of Christ. The book of Colossians, one that will enrich us so completely as we study it together.

And now may God cause you to abound in love and in your walk in the Spirit. And may indeed you find the promise to be true as God supplies all of your needs: spiritual, financial, physical, according to His riches in glory by Christ Jesus our Lord. God bless and keep you and give you a beautiful week. In Jesus' name. "

Contending for the Faith

And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

If the Philippians would but heed Paul’s exhortation of the previous verses, in taking all of their requests to God, the peace of God would stand guard over their hearts and minds. This promise of God’s peace resting upon them is to be granted whether or not their requests are actually answered positively.

And the peace of God: The phrase "the peace of God" is not found elsewhere in the New Testament. A similar phrase is found in Colossians 3:15 that speaks of "the peace of Christ" (NASB, NIV, RSV, ASV). Once again, this grammatical construction could possibly refer either to the peace God Himself possesses because He is not beset by worry or to the peace God gives to Christians. Hawthorne contends this is the tranquillity God Himself possesses.

Paul is not now referring to the peace with God that the Philippians had as a result of their being justified by faith in Jesus Christ: such peace is presupposed. Nor is he exclusively referring to that "inward peace of soul which comes from God", a peace that "is grounded in God’s presence and promise," the result of believing prayer. Paul seems here to be referring to the tranquillity of God’s own eternal being, the peace which God himself has, the calm serenity that characterizes his very nature and which grateful, trusting Christians are welcome to share (Hawthorne 184).

On the other hand, this phrase may mean that through Jesus Christ the believer receives peace that comes only from God. Jesus says, "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (John 14:27). Paul writes, "Now the Lord of peace himself give you peace always by all means. The Lord be with you all" (2 Thessalonians 3:16). This peace is the result of the Christian’s casting his cares upon God rather than worrying about them. Knowing God is in control and trusting in Him gives peace to the Christian. Peace, then, is not simply the absence of problems and trials, but is:

...a total well-being associated with the state of salvation (Isaiah 52:7). It follows from the right relationship with God made possible through Jesus Christ (Romans 5:1) and the resultant friendly relationship with one’s fellow man (Ephesians 2:14). As such it is a gift from God (Loh and Nida 130).

which passeth all understanding: This phrase is literally "which surpasses all thought." This statement could mean God’s peace accomplishes more than man can understand, therefore effectively removing anxiety, or it could mean the peace of God is beyond human understanding. This phrase is reminiscent of Paul’s words to the Ephesians "beyond all that we ask or think" (3:20). The peace God possesses and shares with His children is often incomprehensible, as in the case of Paul and Silas (Acts 16). As true joy is independent of present circumstances, so, too, is real peace. Christians have often been seen to show peaceful calmness in spite of being persecuted, suffering, or facing death, completely baffling all human reason.

shall keep your hearts and minds through Christ Jesus: The verb "shall keep" is a military term denoting a sentinel’s keeping watch or guard over some place or person. "The city of Philippi in Paul’s time was guarded by a Roman garrison, so the metaphor would probably appeal to his readers" (Loh and Nida 131). There are four places in the New Testament where this word is found. In 2 Corinthians 11:32, it is used in the literal guarding of the city of Damascus. The other three uses are figurative. In Galatians 3:23, it refers to those kept under the law; in 1 Peter 1:5, it is used of the saints who are guarded by God’s power until Christ comes; and here in Philippians 4:7, it denotes God’s peace watching over the Philippians and guarding them against the worries and cares of all that assail them.

The terms "hearts and minds" are used to bring the entire scope of human thought and emotion together. "This inner part of a person, then, so vulnerable to attack by the enemy, is that which God’s peace is set, like battle-ready soldiers, to protect" (Hawthorne 185).

The final phrase, "through Christ Jesus," in essence, tells them it is within the relationship they share with Christ that God watches over them with His peace. Such peace can be had only in Christ.

Dr. Constable's Expository Notes

C. Specific duties 4:2-9

This last section (Philippians 4:2-9) of the body of the epistle (Philippians 1:27 to Philippians 4:9) deals with the same two subjects as the preceding two sections, unity and steadfastness, but in more detail. Paul gave his readers specific instructions about what they should do. Unity needed restoring, and steadfastness needed encouraging.

Dr. Constable's Expository Notes

2. Maintaining tranquillity 4:4-9

Paul gave his readers five other brief positive exhortations, all of which are vitally important for individual and corporate Christian living. They all result in the maintenance of peace in the body so the saints can work together effectively as partners in the gospel even in the midst of opposing unbelievers.

Dr. Constable's Expository Notes

Peace in the heart will follow praying about what concerns us. The phrase "the peace of God" occurs nowhere else in the New Testament. This is peace that comes from God rather than peace with God. It is a peace that comes to us when we pray because we enter into the tranquility of God’s own presence. Those doing the praying are believers. This peace, or release from tension, is something that we cannot fully comprehend. Nevertheless this peace acts as a sentry to guard the believer’s heart (affections) and mind (thoughts) under the sovereign influence of Christ Jesus.

"Together these words refer to the entire inner being of the Christian, his emotions, affections, thoughts and moral choices. This inner part of a person, then, so vulnerable to attack by the enemy, is that which God’s peace is set, like battle-ready soldiers, to protect." [Note: Hawthorne, p. 185.]

Most of us have experienced lack of complete peace from time to time when we pray. Paul was not saying that we will feel absolutely at ease and relieved after we pray as he directed here. Still a measure of peace will be ours. At least we will have the confidence that we have laid the matter before the Lord and sought His aid.

This verse does not promise peace as the indicator of God’s will when we are praying about what we should do. Paul did not say that if we need to make a decision God will make His will known to us by giving us peace about the right choice. The promise of this verse is that if we pray rather than worry (Philippians 4:6) God will give us peace. Anxiety brings no peace, but praying does.

Barclay's Daily Study Bible

Chapter 4

GREAT THINGS IN THE LORD ( Php_4:1 )

4:1 So, then, my brothers, whom I love and yearn for, my joy and crown, so stand fast in the Lord, beloved.

Through this passage breathes the warmth of Paul's affection for his Philippian friends. He loves them and yearns for them. They are his joy and his crown. Those whom he had brought to Christ are his greatest joy when the shadows are closing about him. Any teacher knows what a thrill it is to point at some person who has done well and to be able to say: "That was one of my boys."

There are vivid pictures behind the word when Paul says that the Philippians are his crown. There are two words for crown in Greek, and they have different backgrounds. There is diadema ( G1238) , which means the royal crown, the crown of kingship. And there is stephanos ( G4735) , the word used here, which itself has two backgrounds. (i) It was the crown of the victorious athlete at the Greek games. It was made of wild olive leaves, interwoven with green parsley, and bay leaves. To win that crown was the peak of the athlete's ambition. (ii) It was the crown with which guests were crowned when they sat at a banquet, at some time of great joy. It is as if Paul said that the Philippians were the crown of all his toil; it is as if he said that at the final banquet of God they were his festal crown. There is no joy in the world like bringing another soul to Jesus Christ.

Three times in Php_4:1-4 the words in the Lord occur. There are three great commands which Paul gives in the Lord.

(i) The Philippians are to stand fast in the Lord. Only with Jesus Christ can a man resist the seductions of temptation and the weakness of cowardice. The word Paul uses for stand fast (stekete, G4739) is the word which would be used for a soldier standing fast in the shock of battle, with the enemy surging down upon him. We know very well that there are some people in whose company it is easy to do the wrong thing and there are some in whose company it is easy to resist the wrong thing. Sometimes when we look back and remember some time when we took the wrong turning or fell to temptation or shamed ourselves, we say wistfully, thinking of someone whom we love: "If only he had been there, it would never have happened." Our only safety against temptation is to be in the Lord, always feeling his presence around us and about us.

In vain the surge's angry shock,

In vain the drifting sands:

Unharmed upon the eternal Rock

The eternal City stands.

The Church and the individual Christian can stand fast only when they stand in Christ.

(ii) Paul bids Euodia and Syntyche to agree in the Lord. There can be no unity unless it is in Christ. In ordinary human affairs it repeatedly happens that the most diverse people are held together because they all give allegiance to a great leader. Their loyalty to each other depends entirely on their loyalty to him. Take the leader away, and the whole group would disintegrate into isolated and often warring units. Men can never really love each other until they love Christ. The brotherhood of man is impossible without the lordship of Christ.

(iii) Paul bids the Philippians to rejoice in the Lord. The one thing all men need to learn about joy is that it has nothing to do with material things or with a man's outward circumstances. It is the simple fact of human experience that a man living in the lap of luxury can be wretched and a man in the depths of poverty can overflow with joy. A man upon whom life has apparently inflicted no blows at all can be gloomily or peevishly discontented and a man upon whom life has inflicted every possible blow can be serenely joyful.

In his rectorial address to the students of St. Andrews University, J. M. Barrie quoted the immortal letter which Captain Scott of the Antarctic wrote to him, when the chill breath of death was already on his expedition: "We are pegging out in a very comfortless spot.... We are in a desperate state--feet frozen, etc., no fuel, and a long way from food, but it would do your heart good to be in our tent, to hear our songs and our cheery conversation." The secret is this--that happiness depends not on things or on places, but always on persons. If we are with the right person, nothing else matters; and if we are not with the right person, nothing can make up for that absence. The Christian is in the Lord, the greatest of all friends; nothing can separate the Christian from his presence and so nothing can take away his joy.

HEALING THE BREACHES ( Php_4:2-3 )

4:2-3 I urge Euodia and I urge Syntyche to agree in the Lord. Yes, and I ask you too, true comrade in my work, help these women, because they toiled with me in the gospel, together with Clement, and my other fellow labourers, whose names are in the book of life.

This is a passage about which we would very much like to know more. There is obvious drama behind it, heartbreak and great deeds, but of the dramatis personae we can only guess. First of all, there are certain problems to be settled in regard to the names. The King James Version speaks of Euodias and Syntyche. Syntyche is a woman's name, and Euodias would be a man's name. There was an ancient conjecture that Euodias and Syntyche were the Philippian jailor and his wife ( Acts 16:25-34): that they had become leading figures in the Church at Philippi, and that they had quarrelled. But it is certain that the name is not Euodias but Euodia, as indeed the Revised Version, Moffatt, And the Revised Standard Version all print it; and Euodia is a woman's name. Therefore, Euodia and Syntyche were two women who had quarrelled.

It may well have been that they were women in whose homes two of the house congregations of Philippi met. It is very interesting to see women playing so leading a part in the affairs of one of the early congregations for in Greece women remained very much in the background. It was the aim of the Greeks that a respectable woman should "see as little, hear as little and ask as little as possible." A respectable woman never appeared on the street alone; she had her own apartments in the house and never joined the male members of the family even for meals. Least of all had she any part in public life. But Philippi was in Macedonia, and in Macedonia things were very different. There women had a freedom and a place which they had nowhere in the rest of Greece.

We can see this even in the narrative in Acts of Paul's work in Macedonia. In Philippi Paul's first contact was with the meeting for prayer by a riverside, and he spoke to the women who resorted there ( Acts 16:13). Lydia was obviously a leading figure in Philippi ( Acts 16:14). In Thessalonica many of the chief women were won for Christianity, and the same happened in Berea ( Acts 17:4; Acts 17:12). The evidence of inscriptions points the same way. A wife erects a tomb for herself and for her husband out of their joint earnings, so she must have been in business. We even find monuments erected to women by public bodies. We know that in many of the Pauline Churches (for example, in Corinth), women had to be content with a very subordinate place. But it is well worth remembering, when we are thinking of the place of women in the early Church and of Paul's attitude to them, that in the Macedonian Churches they clearly had a leading place.

There is another matter of doubt here. In this passage someone is addressed who is called in the Revised Standard Version true yokefellow. It is just barely possible that yokefellow is a proper name--Suzugos ( G4805) . The word for true is gnesios ( G1103) , which means genuine. And there may be a pun here. Paul may be saying: "I ask you, Sunzugos--and you are rightly named--to help." If suzugos ( G4805) is not a proper name, no one knows who is being addressed. All kinds of suggestions have been made. It has been suggested that the yokefellow is Paul's wife, that he is the husband of Euodia or Syntyche called on to help his wife mend the quarrel, that it is Lydia, that it is Timothy, that it is Silas, that it is the minister of the Philippian Church. Maybe the best suggestion is that the referent, is to Epaphroditus, the bearer of the letter, and that Paul is entrusting him not only with the letter, but also with the task of making peace at Philippi. Of the Clement named we know nothing. There was later a famous Clement who was bishop of Rome and who may have known Paul, but it was a common name.

There are two things to be noted.

(i) It is significant that when there was a quarrel at Philippi, Paul mobilized the whole resources of the Church to mend it. He thought no effort too great to maintain the peace of the Church. A quarrelling Church is no Church at all, for it is one from which Christ has been shut out. No man can be at peace with God and at variance with his fellow-men.

(ii) It is a grim thought that all we know about Euodia and Syntyche is that they were two women who had quarrelled! It makes us think. Suppose our life was to be summed up in one sentence, what would that sentence be? Clement goes down to history as the peacemaker; Euodia and Syntyche go down as the breakers of the peace. Suppose we were to go down to history with one thing known about us, what would that one thing be?

THE MARKS OF THE CHRISTIAN LIFE ( Php_4:4-5 )

4:4-5 Rejoice in the Lord at all times. I will say it again--Rejoice! Let your gracious gentleness be known to all men. The Lord is near.

Paul sets before the Philippians two great qualities of the Christian life.

(i) The first is the quality of joy. "Rejoice ... I will say it again--Rejoice!" It is as if having said, "Rejoice!" there flashed into his mind a picture of all that was to come. He himself was lying in prison with almost certain death awaiting him; the Philippians were setting out on the Christian way, and dark days, dangers and persecutions inevitably lay ahead. So Paul says, "I know what I'm saying. I've thought of everything that can possibly happen. And still I say it--Rejoice!" Christian joy is independent of all things on earth because it has its source in the continual presence of Christ. Two lovers are always happy when they are together, no matter where they are. The Christian can never lose his joy because he can never lose Christ.

(ii) Paul goes on, as the King James Version has it: "Let your moderation be known to all men." The word (epieikeia, G1932) translated moderation is one of the most untranslatable of all Greek words. The difficulty can be seen by the number of translations given of it. Wycliffe translates it patience; Tyndale, softness; Crammer, softness; The Geneva Bible, the patient mind; the Rheims Bible, modesty; the English Revised Version, forbearance (in the margin gentleness); Moffatt, forbearance; Weymouth, the forbearing spirit; the New English Bible, magnanimity. C. Kingsley Williams has: "Let all the world know that you will meet a man half-way."

The Greeks themselves explained this word as "justice and something better than justice." They said that epieikeia ( G1932) ought to come in when strict justice became unjust because of its generality. There may be individual instances where a perfectly just law becomes unjust or where justice is not the same thing as equity. A man has the quality of epieikeia ( G1932) if he knows when not to apply the strict letter of the law, when to relax justice and introduce mercy.

Let us take a simple example which meets every teacher almost every day. Here are two students. We correct their examination papers. We apply justice and find that one has eighty per cent and the other fifty per cent. But we go a little further and find that the man who got eighty per cent has been able to do his work in ideal conditions with books, leisure and peace to study, while the man who got fifty per cent is from a poor home and has inadequate equipment, or has been ill, or has recently come through some time of sorrow or strain. In justice this man deserves fifty per cent and no more; but epieikeia ( G1932) will value his paper far higher than that.

Epieikeia ( G1932) is the quality of the man who knows that regulations are not the last word and knows when not to apply the letter of the law. A kirk session may sit with the book of practice and procedure on the table in front of it and take every one of its decisions in strict accordance with the law of the Church; but there are times when the Christian treatment of some situation demands that that book of practice and procedure should not be regarded as the last word.

The Christian, as Paul sees it, is the man who knows that there is something beyond justice. When the woman taken in adultery was brought before him, Jesus could have applied the letter of the Law according to which she should have been stoned to death; but he went beyond justice. As far as justice goes, there is not one of us who deserves anything other than the condemnation of God, but he goes far beyond justice. Paul lays it down that the mark of a Christian in his personal relationships with his fellow-men must be that he knows when to insist on justice and when to remember that there is something beyond justice.

Why should a man be like this? Why should he have this joy and gracious gentleness in his life? Because, says Paul, the Lord is at hand. If we remember the coming triumph of Christ, we can never lose our hope and our joy. If we remember that life is short, we will not wish to enforce the stern justice which so often divides men but will wish to deal with men in love, as we hope that God will deal with us. Justice is human, but epieikeia ( G1932) is divine.

THE PEACE OF BELIEVING PRAYER ( Php_4:6-7 )

4:6-7 Do not worry about anything; but in everything with prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all human thought, will stand sentinel over your hearts and minds in Christ Jesus.

For the Philippians life was bound to be a worrying thing. Even to be a human being and so to be vulnerable to all the chances and the changes of this mortal life is in itself a worrying thing; and in the Early Church, to the normal worry of the human situation there was added the worry of being a Christian which meant taking one's life in one's hands. Paul's solution is prayer. As M. R. Vincent puts it: "Peace is the fruit of believing prayer." In this passage there is in brief compass a whole philosophy of prayer.

(i) Paul stresses that we can take everything to God in prayer. As it has been beautifully put: "There is nothing too great for God's power; and nothing too small for his fatherly care." A child may take anything, great or small, to a parent, sure that whatever happens to him is of interest there, his little triumphs and disappointments, his passing cuts and bruises; we may in exactly the same way take anything to God, sure of his interest and concern.

(ii) We can bring our prayers, our supplications and our requests to God; we can pray for ourselves. We can pray for forgiveness for the past, for the things we need in the present, and for help and guidance for the future. We can take our own past and present and future into the presence of God. We can pray for others. We can commend to God's care those near and far who are within our memories and our hearts.

(iii) Paul lays it down that "thanksgiving must be the universal accompaniment of prayer." The Christian must feel, as it has been put, that all his life he is, "as it were, suspended between past and present blessings." Every prayer must surely include thanks for the great privilege of prayer itself. Paul insists that we must give thanks in everything, in sorrows and in joys alike. That implies two things. It implies gratitude and also perfect submission to the will of God. It is only when we are fully convinced that God is working all things together for good that we can really feel to him the perfect gratitude which believing prayer demands.

When we pray, we must always remember three things. We must remember the love of God, which ever desires only what is best for us. We must remember the wisdom of God, which alone knows what is best for us. We must remember the power of God, which alone can bring to pass that which is best for us. He who prays with a perfect trust in the love, wisdom and power of God will find God's peace.

The result of believing prayer is that the peace of God will stand like a sentinel on guard upon our hearts. The word that Paul uses (phrourein, G5432) is the military word for standing on guard. That peace of God, says Paul, as the Revised Standard Version has it, passes all understanding. That does not mean that the peace of God is such a mystery that man's mind cannot understand it, although that also is true. It means that the peace of God is so precious that man's mind, with all its skill and all its knowledge, can never produce it. It can never be of man's contriving; it is only of God's giving. The way to peace is in prayer to entrust ourselves and all whom we hold dear to the loving hands of God.

TRUE COUNTRIES OF THE MIND ( Php_4:8-9 )

4:8-9 Finally, brothers, whatever things are true, whatever things have the dignity of holiness on them, whatever things are just, whatever things are pure, whatever things are winsome, whatever things are fair-spoken, if there are any things which men count excellence, and if there are any things which bring men praise, think of the value of these things. Practise these things which you have teamed and received, and heard and seen in me, and the God of peace will be with you.

The human mind will always set itself on something and Paul wished to be quite sure that the Philippians would set their minds on the right things. This is something of the utmost importance, because it is a law of life that, if a man thinks of something often enough, he will come to the stage when he cannot stop thinking about it. His thoughts will be quite literally in a groove out of which he cannot jerk them. It is, therefore, of the first importance that a man should set his thoughts upon the fine things and here Paul makes a list of them.

There are the things which are true. Many things in this world are deceptive and illusory, promising what they can never perform, offering a specious peace and happiness which they can never supply. A man should always set his thoughts on the things which will not let him down.

There are the things which are, as the King James Version has it, honest. This is an archaic use of honest in the sense of honourable, as the Revised Standard Version translates it. The King James Version suggests in the margin venerable. The English Revised Version has honourable and suggests in the margin reverend Moffatt has worthy.

It can be seen from all this that the Greek (semnos, G4586) is difficult to translate. It is the word which is characteristically used of the gods and of the temples of the gods. When used to describe a man, it describes a person who, as it has been said, moves throughout the world as if it were the temple of God. Matthew Arnold suggested the translation nobly serious. But the word really describes that which has the dignity of holiness upon it. There are things in this world which are flippant and cheap and attractive to the light-minded; but it is on the things which are serious and dignified that the Christian will set his mind.

There are the things which are just. The word is dikaios ( G1342) , and the Greeks defined the man who is dikaios ( G1342) as he who gives to gods and men what is their due. In other words, dikaios ( G1342) is the word of duty faced and duty done. There are those who set their minds on pleasure, comfort and easy ways. The Christian's thoughts are on duty to man and duty to God.

There are the things which are pure. The word is hagnos ( G53) and describes what is morally undefiled. When it is used ceremonially, it describes that which has been so cleansed that it is fit to be brought into the presence of God and used in his service. This world is full of things which are sordid and shabby and soiled and smutty. Many a man gets his mind into such a state that it soils everything of which it thinks. The Christian's mind is set on the things which are pure; his thoughts are so clean that they can stand even the scrutiny of God.

There are the things which the King James Version and the Revised Standard call lovely. Moffatt translates attractive. Winsome is the best translation of all. The Greek is prosphiles ( G4375) , and it might be paraphrased as that which calls forth love. There are those whose minds are so set on vengeance and punishment that they call forth bitterness and fear in others. There are those whose minds are so set on criticism and rebuke that they call forth resentment in others. The mind of the Christian is set on the lovely things--kindness, sympathy, forbearance--so he is a winsome person, whom to see is to love.

There are the things which are, as the King James Version has it, of good report. In the margin the English Revised Version suggests gracious. Moffatt has high-toned. The Revised Standard Version has gracious. C. Kingsley Williams has whatever has a good name. It is not easy to get at the meaning of this word (euphema, G2163) . It literally means fair-speaking, but it was specially connected with the holy silence at the beginning of a sacrifice in the presence of the gods. It might not be going too far to say that it describes the things which are fit for God to hear. There are far too many ugly words and false words and impure words in this world. On the lips and in the mind of the Christian there should be only words which are fit for God to hear.

Paul goes on, if there be any virtue. Both Moffatt and the Revised Standard Version use excellence instead of virtue. The word is arete ( G703) . The odd fact is that, although arete ( G703) was one of the great classical words, Paul usually seems deliberately to avoid it and this is the only time it occurs in his writings. In classical thought it described every kind of excellence. It could describe the excellence of the ground in a field, the excellence of a tool for its purpose, the physical excellence of an animal, the excellence of the courage of a soldier, and the virtue of a man. Lightfoot suggests that with this word Paul calls in as an ally all that was excellent in the pagan background of his friends. It is as if he were saying, "If the old pagan idea of excellence, in which you were brought up, has any influence over you--think of that. Think of your past life at its very highest, to spur you on to the new heights of the Christian way." The world has its impurities and its degradations but it has also its nobilities and its chivalries, and it is of the high things that the Christian must think.

Finally Paul says, if there be any praise. In one sense it is true that the Christian never thinks of the praise of men, but in another sense it is true that every good man is uplifted by the praise of good men. So Paul says that the Christian will live in such a way that he will neither conceitedly desire nor foolishly despise the praise of men.

THE TRUE TEACHING AND THE TRUE GOD ( Php_4:8-9 continued)

In this passage Paul lays down the way of true teaching.

He speaks of the things which the Philippians have learned. These are the things in which he personally instructed them. This stands for the personal interpretation of the gospel which Paul brought to them. He speaks of the things which the Philippians have received. The word is paralambanein ( G3880) which characteristically means to accept a fixed tradition. This then stands for the accepted teaching of the Church which Paul had handed on to them.

From these two words we learn that teaching consists of two things. It consists of handing on to men the accepted body of truth and doctrine which the whole Church holds; and it consists of illuminating that body of doctrine by the personal interpretation and instruction of the teacher. If we would teach or preach we must know the accepted body of the Church's doctrine; and then we must pass it through our own minds and hand it on to others, both in its own simplicity and in the significances which our own experiences and our own thinking have given to it.

Paul goes further than that. He tells the Philippians to copy what they have heard and seen in himself. Tragically few teachers and preachers can speak like that; and yet it remains true that personal example is an essential part of teaching. The teacher must demonstrate in action the truth which he expresses in words.

Finally, Paul tells his Philippian friends that, if they faithfully do all this, the God of peace will be with them. It is of great interest to study Paul's titles for God.

(i) He is the God of peace. This, in fact, is his favourite title for God ( Romans 16:20; 1 Corinthians 14:33; 1 Thessalonians 5:23). To a Jew peace was never merely a negative thing, never merely the absence of trouble. It was everything which makes for a man's highest good. Only in the friendship of God can a man find life as it was meant to be. But also to a Jew this peace issued specially in right relationships. It is only by the grace of God that we can enter into a right relationship with him and with our fellow-men. The God of peace is able to make life what it was meant to be by enabling us to enter into fellowship with himself and with our fellow-men.

(ii) He is the God of hope ( Romans 15:13). Belief in God is the only thing which can keep a man from the ultimate despair. Only the sense of the grace of God can keep him from despairing about himself; and only the sense of the over-ruling providence of God can keep him from despairing about the world. The Psalmist sang: "Why are you cast down, 0 my soul?... Hope in God: for I shall again praise him, my help and my God" ( Psalms 42:11; Psalms 43:5). F. W. Faber wrote:

For right is right, since God is God,

And right the day must win;

To doubt would be disloyalty,

To falter would be sin.

The hope of the Christian is indestructible because it is founded on the eternal God.

(iii) He is the God of patience, of comfort, and of consolation ( Romans 15:5; 2 Corinthians 1:3). Here we have two great words. Patience is in Greek hupomone ( G5281) , which never means simply the ability to sit down and bear things but the ability to rise up and conquer them. God is he who gives us the power to use any experience to lend greatness and glory to life. God is, he in whom we learn to use joy and sorrow, success and failure, achievement and disappointment alike, to enrich and to ennoble life, to make us more useful to others and to bring us nearer to himself. Consolation and comfort are the same Greek word paraklesis ( G3874) . Paraklesis is far more than soothing sympathy; it is encouragement. It is the help which not only puts an arm round a man but sends him out to face the world; it not only wipes away the tears but enables him to face the world with steady eyes. Paraklesis ( G3874) is comfort and strength combined. God is he in whom any situation becomes our glory and in whom a man finds strength to go on gallantly when life has fallen in.

(iv) He is the God of love and peace ( 2 Corinthians 13:11). Here we are at the heart of the matter. Behind everything is that love of God which will never let us go, which bears with all our sinning, which will never cast us off, which never sentimentally weakens but always manfully strengthens a man for the battle of life.

Peace, hope, patience, comfort, love--these were the things which Paul found in God. Indeed "our sufficiency is from God" ( 2 Corinthians 3:5).

THE SECRET OF TRUE CONTENT ( Php_4:10-13 )

4:10-13 I rejoiced greatly in the Lord that now at length you have made your thoughtfulness for me to blossom again. That was a matter indeed about which you were always thoughtful, but you had no opportunity. Not that I speak as if I were in a state of want, for I have teamed to be content in whatever situation I am. I know both how to live in the humblest circumstances, and how to have far more than enough, In everything and in all things I have learned the secret of being well fed and of being hungry, of having more than enough and of having less than enough. I can do all things through him who infuses strength into me.

As the letter draws to an end Paul generously expresses his gratitude for the gift which the Philippians had sent to him. He knew that he had always been much in their thoughts, but circumstances had up till now given them no opportunity to show their mindfulness of him.

It was not that he was dissatisfied with his own state, for he had learned the gift of content. Paul uses one of the great words of pagan ethics (autarkes, G842) , which means entirely self-sufficient. Autarkeia ( G842) , self-sufficiency, was the highest aim of Stoic ethics; by it the Stoics meant a state of mind in which a man was absolutely independent of all things and of all people. They proposed to reach that state by a certain pathway of the mind.

(i) They proposed to eliminate all desire. The Stoics rightly believed that contentment did not consist in possessing much but in wanting little, "If you want to make a man happy," they said, "add not to his possessions, but take away from his desires." Socrates was once asked who was the wealthiest man. He answered: "He who is content with least, for autarkeia ( G842) is nature's wealth." The Stoics believed that the only way to content was to abolish all desire until a man had come to a stage when nothing and no one were essential to him.

(ii) They proposed to eliminate all emotion until a man had come to a stage when he did not care what happened either to himself or to anyone else. Epictetus says. "Begin with a cup or a household utensil; if it breaks, say, 'I don't care.' Go on to a horse or pet dog; if anything happens to it, say, 'I don't care.' Go on to yourself, and if you are hurt or injured in any way, say, 'I don't care.' If you go on long enough, and if you try hard enough, you will come to a stage when you can watch your nearest and dearest suffer and die, and say, 'I don't care."' The Stoic aim was to abolish every feeling of the human heart.

(iii) This was to be done by a deliberate act of will which saw in everything the will of God. The Stoic believed that literally nothing could happen which was not the will of God. However painful it might be, however disastrous it might seem, it was God's will. It was, therefore, useless to struggle against it; a man must steel himself into accepting everything.

In order to achieve content, the Stoics abolished all desires and eliminated all emotions. Love was rooted out of life and caring was forbidden. As T. R. Glover said, "The Stoics made of the heart a desert, and called it a peace."

We see at once the difference between the Stoics and Paul. The Stoic said, "I will learn content by a deliberate act of my own will." Paul said, "I can do all things through Christ who infuses his strength into me." For the Stoic contentment was a human achievement; for Paul it was a divine gift. The Stoic was self-sufficient; but Paul was God-sufficient. Stoicism failed because it was inhuman; Christianity succeeded because it was rooted in the divine. Paul could face anything, because in every situation he had Christ; the man who walks with Christ can cope with anything.

THE VALUE OF THE GIFT ( Php_4:14-20 )

4:14-20 All the same, I am most grateful to you for your readiness to share the burden of my troubles. You too, know, Philippians, that in the beginning of the. gospel, when I left Macedonia, no Church entered into partnership with me in the matter of giving and receiving except you alone, for in Thessalonica not merely once but twice you sent to help my need. It is not that I am looking for the gift; but I am looking for the fruit which increases to your credit. I have enough and more than enough of everything. I am fully supplied, now that I have received from Epaphroditus the gifts which came from you, the odour of a sweet savour, an acceptable sacrifice, well-pleasing to God. And my God will gloriously supply every need of yours according to his wealth in Jesus Christ. Glory be to our God and Father for ever and ever. Amen.

The generosity of the Philippian Church to Paul went back a long way. In Acts 16:1-40; Acts 17:1-34 we read how he preached the gospel in Philippi and then moved on to Thessalonica and Berea. As far back as that, the Philippian Church had given practical proof of its love for him. He was in a unique position in regard to the Philippians; from no other Church had he ever accepted any gift or help. It was in fact that very circumstance which annoyed the Corinthians ( 2 Corinthians 11:7-12).

Paul says a fine thing. He says, "It is not that I desire a present from you for my own sake, although your gift touches my heart and makes me very glad. I don't need anything, for I have more than enough. But I am glad that you gave me a gift for your own sake, for your kindness will stand greatly to your credit in the sight of God." Their generosity made him glad, not for his own sake but for theirs. Then he uses words which turn the gift of the Philippians into a sacrifice to God. "The odour of a sweet savour," he calls it. That was a regular Old Testament phrase for a sacrifice which was acceptable to God. It is as if the smell of the sacrifice was sweet in the nostrils of God ( Genesis 8:21; Leviticus 1:9; Leviticus 1:13; Leviticus 1:17). Paul's joy in the gift is not in what it did for him, but in what it did for them. It was not that he did not value the gift for its own sake; but his greatest joy was that it and the love which prompted it were dear to God.

In a last sentence, Paul lays it down that no gift ever made any man the poorer. The wealth of God is open to those who love him and love their fellow-men. He who gives makes himself richer, for his own gift opens to him the gifts of God.

GREETINGS ( Php_4:21-23 )

4:21-23 Greet in Christ Jesus every one of God's dedicated people. The brothers who are with me send you their greetings, especially those of Caesar's household. The grace of the Lord Jesus Christ be with your spirit.

The letter comes to the end with greetings. In this final section there is one intensely interesting phrase. Paul sends special greetings from the Christian brothers who are of Caesar's household. It is important to understand this phrase rightly. It does not mean those who are of Caesar's kith and kin. Caesar's household was the regular phrase for what we would call the Imperial Civil Service; it had members all over the world. The palace officials, the secretaries, the people who had charge of the imperial revenues, those who were responsible for the day-to-day administration of the empire, all these were Caesar's household. It is of the greatest interest to note that even as early as this Christianity had penetrated into the very centre of the Roman government. There is hardly any sentence which shows more how Christianity had infiltrated even into the highest positions in the empire. It was to be another three hundred years before Christianity became the religion of the empire, but already the first signs of the ultimate triumph of Christ were to be seen. The crucified Galilaean carpenter had already begun to rule those who ruled the greatest empire in the world.

And so the letter ends: "The grace of the Lord Jesus Christ be with your spirit." The Philippians had sent their gifts to Paul. He had only one gift to send to them--his blessing. But what greater gift can we give to any man than to remember him in our prayers?

-Barclay's Daily Study Bible (NT)

FURTHER READINGS

Philippians

J. B. Lightfoot, Saint Paul's Epistle to the Philippians (MmC; G)

R. P. Martin, The Epistle of Paul to the Philippians (TC; E)

J. H. Michael, The Epistle of Paul to the Philippians (MC; E)

M. R. Vincent, Philippians and Philemon (ICC; G)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Philippians 4:7

Peace of God --

Keep -- = garrison, guard like a soldier.

    v. 7 - With the peace of God guarding you Philippians 4:7

    v. 9 - And the God of peace guiding you, Philippians 4:9 ... so why worry!

Hearts and minds --

Through -- "in" describes condition under which such a pace will keep is, "in Christ."

1) Right Praying - v.6-7

    Prayer - (adoration)

    Supplication -

    Thanksgiving - (appreciation)

2) Right Thinking - v. 8

    Involves heart and mind

3) Right Living - Philippians 4:9

    "do" to have God’s peace.

Gill's Exposition of the Whole Bible

And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Colossians 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which

shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.

Henry's Complete Commentary on the Bible

      1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.   2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.   3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.   4 Rejoice in the Lord alway: and again I say, Rejoice.   5 Let your moderation be known unto all men. The Lord is at hand.   6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.   7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.   8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.   9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

      The apostle begins the chapter with exhortations to divers Christian duties.

      I. To stedfastness in our Christian profession, Philippians 4:1; Philippians 4:1. It is inferred from the close of the foregoing chapter: Therefore stand fast, c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here,

      1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ,Philippians 1:8; Philippians 1:8. (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth,2 John 1:4; 3 John 1:4. (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard.

      2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might,Ephesians 6:10. "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned."

      II. He exhorts them to unanimity and mutual assistance (Philippians 4:2; Philippians 4:3): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account--it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance (Philippians 4:3; Philippians 4:3), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Timothy 2:12, I suffer not a woman to teach), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. "Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."--With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven (Luke 10:20), not blotting his name out of the book of life (Revelation 3:5), and of those who are written in the Lamb's book of life,Revelation 21:27. Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life.

      III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice,Philippians 4:4; Philippians 4:4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Psalms 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Psalms 94:19), and our meditation of him is sweet,Psalms 104:34. Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before (Philippians 3:1; Philippians 3:1): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault.

      IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: "Let your moderation be known to all men,Philippians 4:5; Philippians 4:5. In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Romans 14:1-23. Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the Philippians 4:6. The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience."

      V. Here is a caution against disquieting perplexing care (Philippians 4:6; Philippians 4:6): Be careful for nothing--meden merimnate: the same expression with that Matthew 6:25, Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. "Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service."

      VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts,Philippians 4:7; Philippians 4:7. The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of man, 1 Corinthians 2:9. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee,Isaiah 26:3.

      VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest (Philippians 4:8; Philippians 4:8), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure,--agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise--any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: "If there be any virtue, think of these things--imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Romans 2:29.

      In these things he proposes himself to them for an example (Philippians 4:9; Philippians 4:9): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us--to keep close to our duty to him. The Lord is with us while we are with him.

Spurgeon's Verse Expositions of the Bible

How To Keep the Heart

A Sermon

(No. 180)

Delivered on Sabbath Evening, February 21, 1858, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"The peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus." Philippians 4:7 .

IT IS REMARKABLE, that when we find an exhortation given to God's people in one part of the Holy Scripture, we almost invariably find the very thing which they are exhorted to do guaranteed to them, and provided for them, in some other part of the same blessed volume. This morning, my text was, "Keep the heart with all diligence, for out of it are the issues of life." Now, this evening we have the promise upon which we must rest, if we desire to fulfill the precept: "The peace of God, which passeth all understanding, shall keep your hearts and minds, through Christ Jesus."

This evening we shall use another figure, distinct from the one used in the morning, of the reservoir. We shall use the figure of a fortress, which is to be kept. And the promise saith that it shall be kept kept by "the peace of God, which passeth all understanding, through Christ Jesus."

Inasmuch as the heart is the most important part of man for out of it are the issues of life it would be natural to expect that Satan, when he intended to do mischief to manhood, would be sure to make his strongest and most perpetual attacks upon the heart. What we might have guessed in wisdom, is certainly true in experience; for although Satan will tempt and try us in every way, though every gate of the town of Mansoul may be battered, though, against every part of the walls thereof he will be sure to bring out his great guns, yet the place against which he levels his deadliest malice, and his most furious strength, is the heart. Into the heart, already of itself evil enough, he thrusts the seeds of every evil thing, and doth his utmost to make it a den of unclean birds, a garden of poisonous trees, a river flowing with destructive water. Hence, again, arises the second necessity that we should be doubly cautious in keeping the heart with all diligence; for if, on the one hand, it be the most important, and, on the other hand, Satan, knowing this, makes his most furious and determined attacks against it, then, with double force the exhortation comes, "Keep thy heart with all diligence." And the promise also becomes doubly sweet, from the very fact of the double danger the promise which says, "The peace of God shall keep your hearts and minds through Christ Jesus our Lord."

We shall notice, first of all, that which keeps the heart and mind. Secondly, we shall note how to obtain it for we are to understand this promise as connected with certain precepts which come before it. And then, when we have had this, we shall try to show how it is true that the peace of God does keep the mind free from the attacks of Satan, or delivers it from those attacks when they are made.

I. First, then, beloved, the preservation which God in this promise confers upon the saints, is "THE PEACE OF GOD WHICH PASSETH ALL UNDERSTANDING," to keep us through Jesus Christ. It is called PEACE; and we are to understand this in a double sense. There is a peace of God which exists between the child of God, and God his Judge, a peace which may be truly said to pass all understanding. Jesus Christ has offered so all-sufficient a satisfaction for all the claims of injured justice, that now God hath no fault to find with his children. "He seeth no sin in Jacob, nor iniquity in Israel;" nor is he angry with them on account of their sins a peace unbroken, and unspeakable being established by the atonement which Christ hath made on their behalf.

Hence flows a peace experienced in the conscience, which is the second part of this peace of God: for, when the conscience sees that God is satisfied, and is no longer at war with it, then it also becomes satisfied with man; and conscience, which was wont to be a great disturber of the peace of the heart, now gives its verdict of acquittal, and the heart sleeps in the arms of conscience, finds a quiet resting-place there. Against the child of God conscience brings no accusation, or if it brings the accusation, it is but a gentle one a gentle chiding of a loving friend, who hints that we have done amiss; and that we had better change, but doth not afterward thunder in our ears the threat of a penalty. Conscience knows full well that peace is made betwixt the soul and God, and, therefore, it does not hint that there is anything else but joy and peace to be looked forward to by the believer. Do we understand anything of this double peace? Let us pause here, and ask ourselves a question upon this doctrinal part of the matter Let us make it an experimental question with our own hearts: "Come, my soul, art thou at peace with God? Hast thou seen thy pardon signed and sealed with the Redeemer's blood? Come, answer this, my heart; hast thou cast thy sins upon the head of Christ, and hast thou seen them all washed away in the crimson streams of blood? Canst thou feel that now there is a lasting peace between thyself and God, so that, come what may, God shall not be angry with thee shall not condemn thee shall not consume thee in his wrath, nor crush thee in his hot displeasure? If it be so, then, my heart, thou canst scarcely need to stop and ask the second question Is my conscience at peace? For, if my heart condemn me not, God is greater than my heart, and doth know all things; if my conscience bears witness with me, that I am a partaker of the precious grace of salvation, then happy am I! I am one of those to whom God hath given the peace which passeth all understanding. Now, why is this called "the peace of God?" We suppose it is because it comes from God because it was planned by God because God gave his Son to make the peace because God gives his Spirit to give the peace in the conscience because, indeed, it is God himself in the soul, reconciled to man, whose is the peace. And while it is true that this man shall have the peace even the Man-Christ, yet we know it is because he was the God-Christ that he was our peace. And hence we may clearly perceive how Godhead is mixed up with the peace which we enjoy with our Maker, and with our conscience.

Then we are told that it is "the peace of God which passeth all understanding." What does he mean by this? He means such a peace, that the understanding can never understand it, can never attain to it. The understanding of mere carnal man can never comprehend this peace. He who tries with a philosophic look to discover the secret of the Christian's peace, finds himself in a maze. "I know not how it is, nor why it is," saith he; "I see these men hunted through the earth; I turn the pages of history, and I find them hunted to their graves. They wandered about in sheepskins and goat skins, destitute, afflicted, and tormented; yet, I also see upon the Christian's brow a calm serenity. I can not understand this; I do not know what it is. I know that I myself, even in my merriest moments, am disturbed; that when my enjoyments run the highest, still there are waves of doubt and fear across my mind. Then why is this? How is it that the Christian can attain a rest so calm, so peaceful, and so quiet?" Understanding can never get to that peace which the Christian hath attained. The philosopher may teach us much; he can never give us rules whereby to reach the peace that Christians have in their conscience. Diogenes may tell us to do without everything, and may live in his tub, and then think himself happier than Alexander, and that he enjoys peace; but we look upon the poor creature after all, and though we may be astonished at his courage, yet we are obliged to despise his folly. We do not believe that even when he had dispensed with everything, he possessed a quiet of mind, a total and entire peace, such as the true believer can enjoy. We find the greatest philosophers of old laying down maxims for life, which they thought would certainly promote happiness. We find that they were not always able to practise them themselves, and many of their disciples, when they labored hard to put them in execution, found themselves encumbered with impossible rules to accomplish impossible objects. But the Christian man does with faith what a man can never do himself. While the poor understanding is climbing up the craigs, faith stands on the summit; while the poor understanding is getting into a calm atmosphere, faith flies aloft and mounts higher than the storm, and then looks down on the valley, and smiles while the tempest blows beneath its feet. Faith goes further than understanding, and the peace which the Christian enjoys is one which the worldling can not comprehend, and can not himself attain. "The peace of God, which passeth all understanding."

And this peace is said to "keep the mind through Christ Jesus." Without Christ Jesus this peace would not exist; without Christ Jesus this peace, even where it has existed, can not be maintained. Daily visits from the Saviour, continual lookings by the eye of faith to him who bled upon the cross, continual drawings from his ever-flowing fountain, make this peace broad, and long, and enduring. But take Jesus Christ, the channel of our peace away, and it fades and dies, and droops, and comes to naught. A Christian hath no peace with God except through the atonement of his Lord Jesus Christ.

I have thus gone over what some will call the dry doctrinal part of the subject "The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." I can not show you what that peace is, if you have never felt it; but yet I think I could tell you where to look for it, for I have sometimes seen it. I have seen the Christian man in the depths of poverty, when he lived from hand to mouth, and scarcely knew where he should find the next meal, still with his mind unruffled, calm, and quiet. If he had been as rich as an Indian prince, yet could he not have had less care; if he had been told that his bread should always come to his door, and the stream which ran hard by should never dry if he had been quite sure that ravens would bring him bread and meat in the morning, and again in the evening, he would not have been one whit more calm. There is his neighbor on the other side of the street not half so poor, but wearied from morning to night, working his fingers to the bone, bringing himself to the grave with anxiety; but this poor good man, after having industriously labored, though he found he had gained little with all his toil, yet hath sanctified his little by prayer, and hath thanked his Father for what he had; and though he doth not know whether he will have more, still he trusted in God, and declared that his faith should not fail him, though providence should run to a lower ebb than he had ever seen. There is "the peace of God which passeth all understanding." I have seen that peace, too, in the case of those who have lost their friends. There is a widow her much-loved husband lies in the coffin; she is soon to part with him. Parted with him she has before: but now, of his poor clay-cold corpse even of that she has to be bereaved. She looks upon it for the last time, and her heart is heavy. For herself and her children, she thinks how they shall be provided for. That broad tree that once sheltered them from the sunbeam has been cut down. Now, she thinks there is a broad heaven above her head, and her Maker is her husband; the fatherless children are left with God for their father, and the widow is trusting in him. With tears in her eyes she still looks up, and she says, "Lord, thou hast given and thou hast taken away, blessed be thy name." Her husband is carried to the tomb; she doth not smile, but though she weeps, there is a calm composure on her brow, and she tells you she would not have it otherwise, even if she could, for Jehovah's will is right. There, again, is "the peace of God that passeth all understanding." Picture another man. There is Martin Luther standing up in the midst of the Diet of Worms; there are the kings and the princes, and there are the bloodhounds of Rome with their tongues thirsting for his blood there is Martin rising in the morning as comfortable as possible, and he goes to the Diet, and delivers himself of the truth, solemnly declares that the things which he has spoken are the things which he believes, and God helping him he will stand by them till the last. There is his life in his hands; they have him entirely in their power. The smell of John Huss's corpse has not yet passed away, and he recollects that princes before this have violated their words; but there he stands, calm and quiet; he fears no man, for he has naught to fear; "the peace of God which passeth all understanding" keeps his heart and mind through Jesus Christ. There is an other scene: there is John Bradford in Newgate. He is to be burned the next morning in Smithfield, and he swings himself on the bedpost in very glee, and delights, for to-morrow is his wedding-day; and he says to another, "Fine shining we shall make to-morrow, when the flame is kindled." And he smiles and laughs, and enjoys the very thought that he is about to wear the blood-red crown of martyrdom. Is Bradford mad? Ah, no; but he has got the peace of God that passeth all understanding. But perhaps the most beautiful, as well as the most common illustration of this sweet peace, is the dying bed of the believer. Oh, brethren, you have seen this sometimes that calm, quiet serenity; you have said, Lord, let us die with him. It has been so good to be in that solitary chamber where all was quiet and so still, all the world shut out, and heaven shut in, and the poor heart nearing its God, and far away from all its past burdens and griefs now nearing the portals of eternal bliss. And ye have said, "How is this? Is not death a black and grim thing? Are not the terrors of the grave things which make the strong man tremble?" Oh yes, they are; but, then, this one has the "peace of God which passeth all understanding." However, if you want to know about this, you must be a child of God, and possess it yourselves; and when you have once felt it, when you can stand calm amid the bewildering cry, confident of victory, when you can sing in the midst of the storm, when you can smile when surrounded by adversity, and can trust your God, be your way never so rough, ne'er so stormy; when you can always repose confidence in the wisdom and goodness of Jehovah, then it is you will have "the peace of God which passeth all understanding."

II. Thus we have discussed the first point, what is this peace? Now the second thing was, HOW IS THIS PEACE TO BE OBTAINED? You will note that although this is a promise, it hath precepts preceding, and it is only by the practice of the precepts that we can get the promise. Turn now to the fourth verse, and you will see the first rule and regulation for getting peace. Christian, would you enjoy "the peace of God which passeth all understanding?"

The first thing you have to do is to "rejoice evermore." The man who never rejoices, but who is always sorrowing, and groaning, and crying, who forgets his God, who forgets the fullness of Jehovah, and is always murmuring concerning the trials of the road and the infirmities of the flesh, that man will lose the prospect of enjoying a peace that passeth all understanding. Cultivate, my friends, a cheerful disposition; endeavor, as much as lieth in you, always to bear a smile about with you; recollect that this is as much a command of God as that one which says, "Thou shalt love the Lord with all thy heart." "Rejoice evermore," is one of Godly commands; and it is your duty, as well as your privilege, to try and practice it. Not to rejoice, remember, is a sin. To rejoice is a duty, and such a duty that the richest fruits and the best rewards are appended to it. Rejoice always, and then the peace of God shall keep your hearts and minds. Many of us, by giving way to disastrous doubts, spoil our peace. It is as I once remember to have heard a woman say, when I was passing down a lane; a child stood crying at the door, and I heard her calling out, "Ah, you are crying for nothing; I will give you something to cry for." Brethren, it is often so with God's children. They get crying for nothing. They have a miserable disposition, or a turn of mind always making miseries for themselves, and thus they have something to cry for. Their peace is disturbed, some sad trouble comes, God hides his face, and then they lose their peace. But keep on singing even when the sun does not keep on shining; keep a song for all weathers; get a joy that will stand clouds and storms; and then, when you know how always to rejoice, you shall have this peace.

The next precept is, "Let your moderation be known unto all men." If you would have peace of mind, be moderate. Merchant, you can not push that speculation too far, and then have peace of mind. Young man, you can not be so fast in trying to rise in the world, and yet have the peace of God which passeth all understanding. You must be moderate, and when you have got a moderation in your desires, then you shall have peace. Sir, you with the red cheek, you must be moderate in your anger. You must not be quite so fast in flying into a passion with your fellows, and not quite so long in getting cool again; because the angry man can not have peace in his conscience. Be moderate in that; let your vengeance stay itself; for if you give way to wrath, if you are angry, "be ye angry and sin not." Be moderate in this; be moderate in all things which thou undertakes, Christian; moderate in your expectations. Blessed is he who expects little, for he shall have but little disappointment. Remember never to set thy desires very high. He that has aspirations to the moon, will be disappointed if he only reaches half as high; whereas, if he had aspired lower, he would be agreeably disappointed when he found himself mounting higher than he first expected. Keep moderation, whatsoever you do, in all things, but in your desires after God; and so shall you obey the second precept, and get the glimpse of this promise, "The peace of God shall keep your hearts and minds through Jesus Christ."

The last precept that you have to obey is, "be careful for nothing, but in every thing by prayer and supplication make known your requests unto God." You can not have peace unless you turn your troubles up. You have no place in which to pour your troubles except the ear of God. If you tell them to your friends, you but put your troubles out a moment, and they will return again. If you tell them to God, you put your troubles into the grave; they will never rise again when you have committed them to him. If you roll your burden anywhere else it will roll back again, just like the stone of Sysiphus; but just roll your burden unto God, and you have rolled it into a great deep, out of which it will never by any possibility rise. Cast your troubles where you have cast your sins; you have cast your sins into the depth of the sea, there cast your troubles also. Never keep a trouble half an hour on your own mind before you tell it to God. As soon as the trouble comes, quick, the first thing, tell it to your father. Remember, that the longer you take telling your trouble to God, the more your peace will be impaired. The longer the frost lasts, the more likely the ponds will be frozen. Your frost will last till you go to the sun; and when you go to God - the sun, then your frost will soon become a thaw, and your troubles will melt away. But do not be long, because the longer you are in waiting, the longer will your trouble be in thawing afterwards. Wait a long time till your troubles gets frozen thick and firm, and it will take many a day of prayer to get your trouble thawed again. Away to the throne as quick as ever you can. Do as the child did, when he ran and told his mother as soon as his little trouble happened to him; run and tell your Father the first moment you are in affliction. Do this in every thing, in every little thing "in every thing by prayer and supplication make known your wants unto God." Take your husband's head-ache, take your children's sicknesses, take all things, little family troubles as well as great commercial trials take them all to God; pour them all out at once. And so by an obedient practice of this command in every thing making known your wants unto God, you shall preserve that peace "which shall keep your heart and mind through Jesus Christ."

These, then, are the precepts. May God the Holy Spirit enable us to obey them, and we shall then have the continual peace of God.

III. Now, the third thing, was to show HOW THE PEACE, which I attempted to describe in the first place, KEEPS THE HEART. You will clearly see how this peace will keep the heart full. That man who has continued peace with God, will not have an empty heart. He feels that God has done so much for him that he must love his God. The eternal basis of his peace lays in divine election the solid pillars of his peace, the incarnation of Christ, his righteousness, his death the climax of his peace, the heaven hereafter where his joy and his peace shall be consummated; all these are subjects for grateful reflection, and will, when meditated upon, cause more love. Now, where much love is, there is a large heart and a full one. Keep, then, this peace with God, and thou wilt keep thy heart full to the brim. And, remember, that in proportion to the fullness of thine heart will be the fullness of thy life. Be empty-hearted and thy life will be a meager, skeleton existence. Be full-hearted, and thy life will be full, fleshy, gigantic, strong, a thing that will tell upon the world. Keep, then, thy peace with God firm within thee. Keep thou close to this, that Jesus Christ hath made peace between thee and God. And keep thy conscience still; then shall thy heart be full and thy soul strong to do thy Master's work. Keep thy peace with God. This will keep thy heart pure. Thou wilt say if temptation comes, "What dost thou offer me? Thou offerest me pleasure; lo! I have got it. Thou offerest me gold; lo! I have got it; all things are mine, the gift of God; I have a city that hands have not made, 'a house not made with hands, eternal in the heavens.' I will not barter this for your poor gold." "I will give you honor," saith Satan. "I have honor enough," says the peaceful heart; "God will honor me in the last great day of his account." "I will give thee everything that thou canst desire," saith Satan. "I have everything that I can desire," says the Christian.

"I nothing want on earth;

Happy in my Saviour's love,

I am at peace with God."

Avaunt, then, Satan! While I am at peace with God, I am a match for all thy temptations. Thou offerest me silver; I have gold. Thou bringest before me the riches of the earth; I have something more substantial than these. Avaunt, tempter of human kind! Avaunt, thou fiend! Your temptations and blandishments are lost on one who has peace with God. This peace, too, will keep the heart undivided. He who has peace with God will set his whole heart on God. "Oh!" says he, "why should I go to seek anything else on earth, now that I have found my rest in God? As the bird by wandering, so should I be if I went elsewhere. I have found a fountain; why should I go and drink at the broken cistern that will hold no water? I lean on the arm of my beloved; why should I rest on the arm of another? I know that religion is a thing worth my following; why should I leave the pure snows of Lebanon to follow something else? I know and feel that religion is rich when it brings forth to me a hundredfold the fruits of peace; why should I go and sow elsewhere? I will be like the maiden Ruth, I will stop in the fields of Boaz. Here will I ever stay and never wander."

Again, this peace keeps the heart rich. My hearers will notice that I am passing over the heads of the mornings discourse, and showing how this peace fulfills the requisites that we thought necessary in the morning. Peace with God keeps the heart rich. The man who doubts and is distressed has got a poor heart; it is a heart that has nothing in it. But when a man has peace with God, his heart is rich. If I am at peace with God I am enabled to go where I can get riches. The throne is the place where God gives riches. If I am at peace with him, then I can have access with boldness. Meditation is a great and another field of enrichment. When my heart is at peace with God, then I can enjoy meditation; but if I have not peace with God, then I can not meditate profitably; for "the birds come down on the sacrifice," and I can not drive them away, except my soul is at peace with God. Hearing the word is another way of getting rich. If my mind is disturbed I can not hear the word with profit. If I have to bring my family into the chapel; if I have to bring my business, my ships, or my horses, I can not hear. When I have cows, and dogs, and horses in the pew, I can not hear the Gospel preached. When I have got a whole week's business, and a ledger on my heart, I can not hear then; but when I have peace, peace concerning all things, and rest in my Fathers will, then I can hear with pleasure, and every word of the gospel is profitable to me; for my mouth is empty, and I can fill it with the heavenly treasures of his Word. So you see the peace of God is a soul-enriching thing. And because it keeps the heart rich, thus it is it keeps the heart and mind through Jesus Christ our Lord. I need hardly say that the peace of God fulfills the only other requisite which I did not mention, because it was unnecessary to do so. It keeps the heart always peaceable. Of course, peace makes it full of peace peace like a river, and righteousness like the waves of the sea.

Now, then, brother and sister, it is of the first importance that you keep your heart aright. You can not keep your heart right but by one way. That one way is by getting, maintaining, and enjoying peace of God to your own conscience. I beseech you then, you that are professors of religion, do not let this night pass over your heads till you have a confident assurance that you are now the possessor of the peace of God. For let me tell you, if you go out to the world next Monday morning without first having peace with God in your own conscience, you will not be able to keep your heart during the week. If this night, ere you rest, you could say that with God as well as all the world you are at peace, you may go out to-morrow, and whatever your business, I am not afraid for you. You are more than a match for all the temptations to false doctrine, to false living, or to false speech that may meet you. For he that has peace with God is armed cap-a-pie; he is covered from head to foot in a panoply. The arrow may fly against it, but it can not pierce it, for peace with God is a mail so strong that the broad sword of Satan itself may be broken in twain ere it can pierce the flesh. O! take care that you are at peace with God; for if you are not, you ride forth to to-morrow's fight unarmed, naked; and God help the man that is unarmed when he has to fight with hell and earth. O, be not foolish, but "put on the whole armor of God," and then be confident for you need not fear.

As for the rest of you, you can not have peace with God, because "there is no peace, saith my God, to the wicked." How shall I address you. As I said this morning, I can not exhort you to keep your hearts. My best advice to you is, to get rid of your hearts, and as soon as you can, to get new ones. Your prayer should be, "Lord, take away my stony heart, and give me a heart of flesh." But though I can not address you from this text, I may address you from another. Though your heart is bad, there is another heart that is good; and the goodness of that heart is a ground of exhortation to you. You remember Christ said, "Come unto me all ye that are weary and heavy laden;" and then his argument would come to this, "for I am meek and lowly of heart, and ye shall find rest to your souls." Your heart is proud, and high, and black, and lustful; but look at Christ's heart, it is meek and lowly. There is your encouragement. Do you feel to-night your sin? Christ is meek; if you come to him he will not spurn you. Do you feel your insignificance and worthlessness? Christ is lowly; he will not despise you. If Christ's heart were like your heart, you would be damned to a certainty. But Christ's heart is not as your heart, nor his ways like your ways. I can see no hope for you when I look into your hearts, but I can see plenty of hope when I look into Christ's heart.

O, think of his blessed heart; and if you go home to-night sad and sorrowful, under a sense of sin, when you go to your chamber, shut to your door you need not be afraid and talk to that heart so meek and lowly; and though your words be ungrammatical, and your sentences incoherent, he will hear and answer you from heaven, his dwelling place; and when he hears, he will forgive and accept, for his own name's sake.

Kelly Commentary on Books of the Bible

There is no epistle in the New Testament which gives so little space to the development of. doctrine as this to the Philippians. Need it be said that it has not the less its own proper office on that account? And what is this but the unfolding of the truth in the heart and in the ways of the Christian? Hence it is that, although doctrine is sparse, if not almost excluded, nevertheless what little appears comes in as ancillary to the main purpose. It is interwoven with practical appeal, and indeed the chief development of doctrine (namely, in the second chapter) forms a ground of exhortation.

Accordingly, from the very starting-point, we are prepared for a difference of tone and character. The apostle drops entirely his official status in addressing the saints at Philippi. He associates Timothy with himself, not merely, as elsewhere, himself apostle and Timothy in some other relation, but here conjointly "Paul and Timotheus, the servants of Jesus Christ." He thus takes a common place with his beloved son in the gospel. This place throughout is one of promoting, enlarging, deepening, and purifying the experience of the saints themselves in that which filled his own heart with joy in the Lord. We shall see the importance of this elsewhere. It is what enabled him to look at the saints, as he called them to look at one another, esteeming others, as he says, better than themselves. Had it been a question of his apostolic dignity, this could not have been; but an apostle even could, and did, and loved to, take the place of one that served others whom he viewed directly in their relationship to Christ. His own place toward them was but to serve them in love. Such did, such was, Christ. There is nothing so high as that which we all have been made in our blessed Lord.

So here at the beginning he simply takes the place of servant with Timothy, owning all the saints as well as the officials in their place: "To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons." This last is but a confirmation of the same truth. It is not at all a question of ecclesiastical order, in which naturally the chief guides would have front rank. The apostle is here contributing to that which shall never pass away, and hence begins with the "saints in Christ Jesus" as such. These Philippians will not be less saints in heaven, where there can be no such charges as "bishops or deacons." I do not say that the fruits of the loving service of any one of them will be forgotten there; nor that even glory will not bear the impress of that which has been really of the Holy Ghost here. Nevertheless there is that which is suited only to the conditions of time; there is that which, given here, survives all change. The apostle loved to give God's place and value to everything; and here it is the mingling of Christ with the circumstances of every day. It is the forming of the heart with the affections and the judgments of the Lord. It is the imbuing of the Christian with that which is life everlasting, but the life that he is now living by "the faith of the Son of God, who loved him and gave himself for him." Hence he at once begins, not with a doctrinal preparation after the introduction, but the introduction brings us as usual into the general spirit if not special object of the epistle. "I thank my God for my whole remembrance of you," says he, after his usual salutation and wish, "always in every prayer of mine making request for you all with joy."

There is no epistle that so abounds in joy. This is the more remarkable because it is so intensely practical. For we can all understand joy in believing; we can readily feel how natural is joy to the Christian who dwells on his eternal portion. The trial is to keep that joy undimmed in the midst of the difficulties and sorrows that every day may bring. This epistle treats of daily sorrows and difficulties, yet does it manifestly overflow with joy, which all the dangers, sufferings, and trials only made the more triumphant and conspicuous.

So he brings before them another remarkable feature of it their fellowship; and this fellowship too with the gospel. Their happy and bright state in Christ did not dim their fellowship with the gospel. But whatever might be their own proper joy, whatever might be their delight in that which God works in the church, they had full and simple-hearted fellowship with His good news. It had always been so, as the apostle gives us to learn. It was not some sudden fit, if one may so say, nor was it the influence of passing circumstances. It was a calm, fixed, cordial habit of their souls, which indeed had distinguished them from the first. This was now among the last outpourings of the apostle's heart, as he himself had almost arrived at the end of his active labours, if indeed it was not absolutely their end. He was in prison, long shut out from that which had been his joyful service, though in constant toil and suffering for so many years. But his spirit was as bright as ever, his joy perfectly fresh, deep, and flowing. And now he would have them looking to Christ, that no damp should gather round their hearts from anything that might befall him, that nothing which happened, whether to themselves, to other saints, or even to the apostle, should interfere for a moment with their unclouded and abounding confidence in the Lord. So he tells them that he always thus remembered them for their "fellowship with the gospel from the first day until now, being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ."

There is not even the allowance of the possibility of their turning aside from the bright career both of possessing a Saviour they knew, and of enjoying Him increasingly. He had no theory that first love must necessarily wane and cool down, but the very reverse. Himself the striking witness to the contrary, he looked for nothing less in the saints he so dearly loved. Indeed that which had drawn out the epistle was the proof that the trying circumstances of the apostle had but called out their affections. His being out of sight rather made the remembrance of his words and ways the more distinct, and imparted a chastened earnestness to their desires of pleasing the Lord. "Being confident," he therefore says, "of this very thing, that he which hath begun a good work will perform it unto the day of Jesus Christ, even as it is meet for me to think this of you all." It is not one who cherished a trust in the Lord's fidelity spite of what was visible. This counting on the Lord the apostle might have even where things were wrong. It was so as to the Corinthians; nay, it was not wholly wanting for the Galatians, though that which they allowed imperilled the foundations of grace and faith. But the practical ways and spirit of the Philippians were the living evidence not only of life, but, so to speak, of vigorous health in Christ. So it was right for him to anticipate good and not evil, not as in the authorized version and other translations, because "I have you in my heart," which would be no ground of assurance for them, but because "ye have me in your heart," which showed their spiritual feelings to be true and sound. This seems to me the real meaning, which the margin gives rightly.

It is a thing more important in practice than many suppose. There is no more common device of Satan than to seek the destruction of the power of testimony by the allowance of evil insinuations against him who renders it. Of course, the enemy would have desired above all and at any cost to lower such an one as the apostle Paul in the loving esteem of God's saints, more particularly where all had been sweet and happy; but, notwithstanding every effort, grace hitherto had prevailed, and these saints at Philippi felt the more for the apostle when he was a prisoner. When God does not interpose, men are apt to allow reflections and reasonings. Not seldom do they begin to question whether it can be possible that such a one is really of value to the church of God. Would God in this case let His servant be so long kept away from the gospel or the church? Surely there must have been something seriously wrong to judge in him!

It was not thus that the true-hearted Philippians felt; and spiritual feeling is worth more than all reasoning. Their affections were right. Reasonings on such matters are in general miserably wrong. Their sympathies, drawn out by the afflictions of the apostle in his work, were the workings of the Holy Spirit in their souls at least the instincts of a life that was of Christ, and that judged in view of Him, and not according to appearances. They had him in their heart, as he says, "Inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers with me of grace," or "of my grace." "For God is my record, how greatly I long after you all in the bowels of Jesus Christ." For his was a heart deeply sensible of love, and consequently he was not one that had sought either to make the saints dependent upon him, and still less did the apostle depend on the saints for anything that was the fruit of grace in them. He desired not anything for himself, but only what should abound to their account in the day of Jesus Christ. This he must wish for them, if he wished them well. Accordingly he prays for them, that as they had shown this true and unabated love for himself as Christ's servant, so their love might abound yet more and more, and this too in knowledge and in all judgment.

This is the great value of Christian experience. It is not love growing less but more, and this abounding in intelligence and knowledge, which could not be looked for in saints just beginning their career. There is no necessity and where is the epistle that more thoroughly disproves the thought of any necessity? that a saint should decline. To abound in love is far from declension. To "abound yet more and more," to have that love tempered by divinely given wisdom and divinely exercised judgment, is the very reverse of going back. Their true and constant progress was what the apostle had before his own soul in prayer for them, instead of coolly giving up the saints, as if the new nature must grow feebler day by day as if the things of the world must overcome faith, and the things which are seen outweigh those which are unseen and eternal. Is this your measure of the love of Christ? Is He really so far from any of those that call upon Him?

Thus, then, he prays for them, and to this end, not that they might become more intelligent merely not that they might grow more able to discourse of divine things, though I doubt not that there would be growth in these respects also; but all here has an eminently practical form, "that ye may approve things that are more excellent; that ye may be pure and without offence till the day of Christ." Such is the thought that the apostle had before his soul of that which became the Christian. He would have one who begins with Christ to (so on with Christ, have nothing but Christ before his eyes, and pursue this path without a stumble till the day of Christ. It is a blessed and refreshing picture even in thought. Oh that the Lord might make it true of His own! This is certainly what the apostle here puts before these saints. "Filled," says he, "with the fruit of righteousness, which is by Jesus Christ;" for it is all supposed to be fruit, not isolated fruits here and there, but as a whole, which adds greatly to the strength of it. It should be "the fruit of righteousness, which is by Jesus Christ, unto the glory and praise of God."

Then he turns, not to doctrine after this opening, but to circumstances, to circumstances, however, illumined with Christ The most ordinary details are taken out of their own pettiness (though it is really a little mind which counts them petty), and are made simple and genuine, and this through Christ Jesus intermingled with them. Oh, it is a blessed thing, that in the midst of the sorrows of this world, the Holy Spirit knows how thus to blend the name of Christ, as the sweetest balm, with the sorrow, however bitter, and to make the very memory of the grief pleasant because of Christ, who deigns to let Himself into it all. It was this that so cheered the apostle's heart in his loneliness often, in his desertion sometimes, when the sight of a brother would have given fresh courage to his heart. Looking to the Lord, as it is the life-breath of love, so it adds to the value of brotherly kindness in its season. Thus we know how on approaching Rome Paul was lifted up and comforted, as he saw those who came to greet him. But there he was soon to experience the faltering of brethren; there he was to see not one standing by him in the hour of his shame and need. He must be conformed to his Master in all things; and this was one of them. But out of the midst of bitter experience he had learned Christ, as even he had never known Him before. He had proved long the power and the joy of Christ for every day, and for every circumstance of it.

It was such an one, truly the servant of Jesus Christ, and so much the more their servant because His, even their servant for Jesus' sake it was such an one that wrote from Rome to the tried saints at Philippi. Nor was he in that which he was about to write without deep feeling; but he had learned Christ for all; and this is the key-note of the epistle from the first, though only uttered distinctly at the last. He had learned practically what Christ is, and what He does, and what He can enable even the least to do, (as he says himself, "less than the least of all saints,") and so much the more, because the least in his own eyes.

Thus then he writes, telling them, "I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." He knew well how much they might be tried by the report of his own imprisonment, and no deliverance coming as yet. But he had himself gone through the trial; he had weighed it all; he had brought it into the presence of God. He had put all, as it were, into the hands of Christ, who had Himself given him His own comfort about it. "I would, then, that ye should understand, that the things which happened unto me have fallen out rather unto the furtherance of the gospel." Once you are right about Christ, you are right about everything while He is before you. There is nothing assuredly right, on the other hand, where Christ is not the object of the soul. With Him you will be right about the gospel, right about the church, right about doctrine, walk, and service. There is not one of these things but may in itself become the veriest snare; and so much the more dangerous because each looks fair. What looks and sounds better than the saints of God? what than the ministry of Christ? what than the testimony for God? Yet there is not one of these things that has not become the ruin of souls; and there are none that ought to know this better than those I am addressing this night. Who have had more mournful proofs of the danger of putting saints practically in the place of Christ? Who have had more palpable witness that service may become the object rather than Christ? Has it not been the rock on which many a gallant bark has made shipwreck?

But now the apostle was shut out from every labour apparently. Surely he, most of all, must have felt the change the heart that took in the Gentiles, that swept the circle of lands from Jerusalem to Illyricum, that yearned over Spain, ever going out farther and farther, boundless in his desires for the salvation of souls. He was for a considerable time a prisoner. He is at Rome, where he desired to be, no doubt, but which he had never expected to visit as one in bonds. And that he ever was anything but a prisoner there, man at least cannot say. A prisoner he was; and such is all that Scripture tells about him there. We may see the moral harmony of that lot with his testimony, and how suitable it seems that he, who was above all men identified with the gospel of the glory of Christ, should be a prisoner, and nothing but a prisoner in Rome. At any rate, such is the picture that the Holy Spirit gives of him there. And now as he had Christ before his soul, in this way the gospel itself, he can feel, is only promoted so much the more. Far from him was the vanity of being the man first to preach Christ in the great metropolis. He forgot himself in the gospel. His desire above all was that Christ's name might go forth. This was very dear to him, let God use whom he would. The things that happened to him he could therefore judge calmly and clearly. What seemed to some the death of the gospel was in point of fact distinctly for the furtherance of it.

The manner, too, in which these things happened seemed to make all as remote as possible from furthering the gospel; but here again he brings in Christ. This disperses all clouds from the soul. This filled Paul with sunshine; and he would have others to enjoy the same bright light which the name of Christ cast on every object. And mark, it is not the anticipation of light with Christ in heaven, but His light now while He is in heaven shining on the heart, and on the circumstances of the pathway here below. He says that they had happened rather for the furtherance of the gospel, "so that my bonds in Christ are manifest;" for this is the way in which he looks at it "my bonds in Christ." Oh, how honourable, how sweet and precious, to have bonds in Christ! Other people would have merely thought of or seen bonds under the Roman emperor, the bonds of that great city that ruled over the kings of the earth. Not so Paul. They were bonds in Christ; how then could he be impatient under them? How could any murmur who believed they were really bonds in Christ? "My bonds in Christ," he says, "are manifest in all the palace." Strange way of God! but so it was that thus the gospel, the glad tidings of His grace, should reach the highest quarters. They were "manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by, my bonds, are much more bold to speak the word without fear."

Blessed is this confidence in Christ, and wondrous are His ways! Who would have expected that the timid man Nicodemus, and the honourable councillor Joseph of Arimathea, would have been brought out at the very time when even the apostles themselves had fled trembling with fear? Yet they were the witnesses of Christ whom God had put forth at the close; for it was manifestly of Him. God never can fail; and the very trials that would seem to crush all hope for the glory of Christ on the earth are the precise occasions in which God proves that after all it is He alone who triumphs, while man always fails even if he be an apostle. But the weakest of saints (how much more this greatest of the apostles!) cannot but be conqueror, more than conqueror, where the heart is filled with Christ. There was victory to his faith by the grace of God. And so, too, he could now read and interpret all things in that bright light around him. Had he occupied himself with the persons that were so preaching the gospel, how disconsolate he must have been! What might you and I have thought of such? Is it too much to say that many a groan would have gone forth from us that are here? Instead of this a song of joy and thanks comes from the blessed man of God at Rome; for, as he says here, "Some indeed preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely," nor was this all, but "supposing to add affliction to my bonds."

Not only was an utterly wrong spirit indulged in the work itself, and toward others engaged actually in it; but even as to the apostle, shut out from such service, a desire to pain and wound was not wanting. "The one preach Christ of contention supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached." Christ is the sovereign balm for every wound; and it was the apostle's joy, whatever men's spirit might be, not only to enjoy Christ himself, but that His name was being proclaimed far and wide by many lips, that souls might hear and live. Whatever the motives, whatever the manner, the Lord would surely deal with these in His own day; but, at any rate, Christ was now preached, and God would use this both for His own glory and for the salvation of souls.

Hence, says he, "I therein do rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Christ Jesus." We must carefully remember throughout all this epistle that "salvation" never means acceptance. If this be borne in mind a large part of the difficulty that some have found completely disappears. Impossible that anything done by other saints should turn to one's acceptance any more than what is done by himself The apostle uses salvation throughout his letter to the Philippians (nor is it confined to this scripture only) in the sense of the complete and final triumph over all the power of Satan. Hence it may be remarked that in the epistle to the Philippians it is not a question of lusts of the flesh; the flesh is not so much as named here, except in a religious way; not in its gross sins, as man would judge, but in its pretensions to religion. See for instance Philippians 3:1-21. Hence the conflict is never with internal evil, but rather with Satan. For such conflict we need the power of the Lord and the whole armour of God. But that power displays itself not in our strength, or wisdom, or any conferred resources. The supply of the Spirit of Christ Jesus shows itself in dependence, and this expresses itself therefore in prayer to God. And observe, too, that the apostle felt the value of others' prayers. They contributed to his. victory over the foe. How lovely that even such a man should speak, not merely of his own prayers, but of theirs, turning all to such account. "This shall turn," says he, "to my salvation through your prayers, and the supply of the Spirit of Jesus Christ." There is nothing so unaffectedly humble as real faith, and, above all, that character of faith which lives on Christ, and which consequently lives Christ. Such was the apostle's faith. To him to live was Christ.

"According to my earnest expectation and my hope, that in nothing I shall be ashamed." If he desired for them that they should be without one stumble till the day of Christ, it was the purpose to which grace had girded up his own loins. But "that in nothing I shall be ashamed." What a word, and how calculated to make us ashamed! It is not a question of acceptance in Christ. No; it is practical. It is his state and experience every day, as to which his hope was that in nothing he should be ashamed; "but that with all boldness, as always, so now also Christ. shall be magnified in my body, whether it be by life, or by death."

And what is it that gave such a hope to one that owns himself the chief of sinners and less than the least of all saints? There was but one spring of power even Christ. And, let me observe, it is not merely that Christ is my life. Sweet and wondrous word to say that Christ is our life; but the question is, how are we living? Are we living out that life which we have? Is this the life that is practically exercised? or are there mingled ways and mixed motives? Is there the struggle of the old with the appearance sometimes of the new? Does this content our hearts? Or is it, on the settled judgment of the old as altogether and only self and sin, that we are habitually manifesting Christ? Have we that one blessed person as the hope, motive, beginning, end, way, and power of all that occupies us from day to day? It was so with the apostle. May it be so with us! " To me," may each say truly, "to live is Christ."

Habitually, indeed throughout this epistle, we find the word " me," and a very different "me" from the "me" of Romans 7:1-25. There it was an unhappy "me," though distinct from the flesh: "O wretched man that I am" Here it would be, O happy man that I am! He is one who has his joy exclusively from and in Christ. When first he tasted it, he found it so sweet that he cared for none other. And thus it was the power of the Spirit of God that gave him to look out in the midst of all that he passed through day by day, that all, whatever it might be, should be done to Christ, and so too all by Christ, the Holy Ghost working it, so to speak, in his soul to give him simply and settledly in everything that occurred an opportunity of having Christ Himself as the substance of his living and serving, no matter what might come in the course of duty. "To me to live is Christ, and to die is gain." In any case, indeed, to the Christian, death is gain; but he could best say it who could say, "To me to live is Christ," who could say it not merely as the faith of Him, but as a matter of simple, unconstrained, spontaneous enjoyment of Christ in practical ways.

Now he proceeds to give his reason. It is his own personal experience; and this is the reason why we have "I" so often here. It is not legal experience, for which you must turn to the chapter spoken of inRomans 7:1-25; Romans 7:1-25, the only bit of a saint's experience under law, as far as I know, that the New Testament affords (certainly in the epistles). But here is the proper experience of a Christian. It is the apostle giving us what his heart was occupied with when he could not go forth in the activities of work, and when it seemed as if he had nothing to do. Now we all know that when a man is carried on the top of the wave, when the winds fill the sails and all goes prosperously, when hearts are gladdened in sorrow, when one witnesses the joy of fresh deliverance from day to day, it is a comparatively easy thing. But to one cut off from such work it was, in appearance at least, a heavy burden and an immense trial; but Christ changes all for us. His yoke is easy, and His burden light. It is Christ, and Christ only, that thus disposes of grief and pressure. And so accordingly His servant says here, "If I live in the flesh, this is the fruit of my labour."

It is needless to recount the comments on these words. They really mean, this is worth my while, a well-known phrase in Latin too. He puts it as a matter left for him to judge of and decide by Christ. "if I live in the flesh, it is worth my while." But if not, what then? Why, it was gain. As far as he was concerned, therefore, why could he choose? In a certain sense too he could not, and in another he would not choose. Christ was so truly before his heart, that in fact there was no self left unjudged to warp the choice. This is what brings him, if one may so say, into the dilemma of love. If he left this world, he would be with Christ; if he lived longer in this, world, Christ was with him. In short, he was so living Christ, that it was only a question of Christ here, and of Christ there. After all it was better for Christ to choose, not for him. But the moment he has Christ before him thus, he judges according to the affections of Christ, and he looks at the need of saints here below.

The question is at once settled as a matter of faith. Though he wist not to choose what between the two before, when the need of souls rises before him, he says that he shall live, and is not yet going to die. Through the wonderful sight of the love of Christ, this answered the question to his faith, leaving all circumstances entirely aside. Witnesses, prosecutors, judges, emperor, everybody, became, in point of fact, nothing to him. "I can do all things," as he says elsewhere, "through him that strengtheneth me." So he could settle now about his life and death. "Therefore," says he, though I am in a strait betwixt two," as he had said before, "having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again."

Only he desires that their conversation should be as it became the gospel of Christ. It was not merely their calling in Christ, their being Christians, that was before him, but a walk as it became the gospel of Christ. It is not at all as the objects of the gospel, but as having fellowship with it, their hearts bound up and identified with all the trials and difficulties that the gospel was sustaining in its course throughout the world. "Only let your conversation be as it becometh the gospel of Christ." Thus fervour of desire for others is the happy index of this whenever coupled with adequate knowledge of ourselves. But how can this be unless the heart is perfectly at ease as to itself? "Only let your conversation be as it becometh the gospel of Christ." Let me press this, because alas! there is no small tendency whenever people know the gospel well, if this be all, to settle down, thinking they have nothing more to do with the matter. It was not so with the Philippians. They had so much the more to do because Christ had done all for their souls. They were coupled with the gospel in all its conflict and progress. It was not because of their own personal interest, though this was great and fresh, but they loved that it should go forth. They identified themselves, therefore, with all who were declaring it throughout the world. Hence he desired that their conversation should be as became such zeal; "that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel; and in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God."

This is the more important, because such fear is the main weapon of Satan. It is always the power of Satan that is in view here. He is regarded as the true adversary, working, of course, by human means; but none the less is it his power. It may be remarked here, that from an expression often misunderstood in Philippians 2:1-30 it might seem as if the apostle wished somehow to weaken their confidence. So unbelief interprets, but most assuredly it is wrong. The apostle does call for "fear and trembling" on the part of the saints in that chapter; but there is not an atom of dread or doubt in it. He would have them realize the solemnity of the strife that is going on. He desires for them, not anxiety about the issue of it, but true gravity of spirit, because of feeling that it is a question between God and the devil, and that we have to do with that struggle in the most direct way. We need to draw from God, the spring and the only supplier of power that can resist the devil; but, at the same time, that we have the devil to resist in His power is a conviction that may well demand "fear and trembling;" and this, lest in such a conflict we should let in anything of self, which would at once give a handle to the devil. In Him, we, know, who was the perfect model in the same warfare, which He fought single-handed, conquering for God's glory and for us, the prince of this world came, and had nothing in Him, absolutely nothing. With us it is far otherwise; and only as we live on Christ do we remove, as it were, from the enemy's hand that which would furnish him abundant occasion.

In rich measure did the apostle live thus himself it was the one thing he did; and he would have the saints to be living in it too. "In nothing," says he, "terrified by your adversaries [this is the other side]: which is to them an evident token of perdition, but to you of salvation, and that of God. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Thus the very suffering which unbelief might interpret wrongly, and regard as a severe chastening, and so cause the heart to be cast down, instead of taking comfort before God, the suffering for Christ's sake is a gift of His love, as much a gift as the believing in Christ for the salvation of the soul. For, in point of fact, through this epistle salvation is seen as going on from first to last, and not yet complete, being never viewed as such till the conflict with Satan is altogether closed. Such is the sense of it here. Hence he speaks of the conflict which they once saw to be in him, and now heard to be in him.

Next, not only did he exhort them not to be terrified by the power of Satan, which is itself an evident and solemn sign of perdition to those that oppose the saints of God; but he calls on them to cast out the sources of disunion among themselves; and this he does in the most touching way. They had been manifesting their mindful love for the apostle, who on his part was certainly not forgetful of its least token. If, then, they really loved him, "If there be therefore any consolation in Christ, if there be any comfort of love, any fellowship of the Spirit, if any bowels and mercies," he would venture to seek another proof of it. That there was all this abundantly in these saints he did not doubt; they had just shown him the fruit of love personally. Did he want more for himself? Far from it. There was another way which would best prove it to his heart; it was not something future secured to Paul in his need, which would be the way of nature, not of love or faith. Not so: Christ is always better; and so says he, "Fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain-glory." There is always danger of these, and the more so where there is activity among souls. There was evidently energy among these Philippians. This commonly is apt to give occasion for strife as well as vain-glory. No saints are outside the danger.

Nothing, then, would the apostle have done in strife or vain-glory; "' but in lowliness of mind each esteeming other better than themselves." Let me look at another as he is in Christ. Let me think of myself as one that is serving Him (oh, how feebly and failingly!) in this relationship, and it is an easy thing to esteem others better than myself. It is not sentiment, but a genuine feeling, thus "looking not each at his own things, but each also at the things of others." Now the saint that has Christ Himself before him looks abroad with desires according to the activity of divine love.

"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself." There are two chief stages of His humiliation flowing out of His perfect love. First of all He emptied Himself, becoming a slave and a man; and having thus come down, so as to take His place in the likeness of men, He, found in figure as a man, humbled Himself, becoming obedient even to the lowest point of degradation here below. He "became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

It will be observed that there is no such thing in the first instance as "to the glory of God," when we hear of all bowing in the name of Jesus. To the confession of His Lordship is added "to the glory of God the Father." The reason is, in my judgment, perfectly beautiful. "Jesus" is His own name, His personal name. Jesus is Jehovah, although a man; consequently the bowing in that name to the glory of God the Father does not occur to the apostle. Why, then, is it so in the next instance? Because he looks at Jesus, not in His own personal right and glory, where necessarily all must bow, but rather at Him in His official place as Lord the place He has righteously acquired as man. This is wholly distinct from His own intrinsic eternal glory. He was made Lord and Christ. The moment you look at what He is made, then it is to the glory of Him who thus exalted Him. It was God the Father that made Him Lord and Christ, but God the Father never made Him Jehovah. He was Jehovah, equal with God the Father. Impossible that He could be made Jehovah. Reason and sense are out of the question, though reason must reject a creature's becoming God. Such a notion is unknown to scripture, and revolting to the spiritual mind. Hence we see the great importance of this truth. All error is founded on a misuse of a truth against the truth. The only safeguard of the saints, of those that love the truth and Himself, is simple subjection to the word of God to the whole truth He has revealed in scripture.

Evidently, therefore, two glories of Jesus are referred to here. There is His own personal glory; and this first. The other is what suits it, but a conferred position. If Jehovah so served, it was but natural that He should be made Lord of all, and so He is. It was due to His humiliation and obedience; and so it is here treated.

Thus, in both parts of the history of Christ, presented to us in no obscure contrast with the first Adam, we have first of all His own glory, who humbled Himself to become a servant. The very fact, or way of putting it, supposes Him to be a divine person. Had He not been God in His own being and title, it would have been no humiliation to be a servant, nor could it be indeed a question of taking such a place. The archangel is at best but a servant; the highest creature, far from having to stoop in order to become a servant, can never rise above that condition. Jesus had to empty Himself to become a servant. He is God equally with the Father. But having deigned to become a servant, He goes down lower still. He must retrieve the glory of God in that very death which confessedly had brought the greatest shame on God outwardly. For God had made the world full of life; He "saw every thing that He had made, and, behold, it was very good," and Satan apparently won the victory over Him in it. All here below was plunged under the sentence of death through Adam's sin; and God's word could but seal it till redemption.

The Lord Jesus not only comes down into the place of servant in love among men, but goes down into the last fortress of the enemy's power. He breaks it completely, becomes conqueror for ever, wins the title for God's grace to deliver righteously every creature, save only those who, far from receiving Christ, dare to reject Him because of that very nature which He took on Him, and that infinite work on the cross which had caused Him suffering to the utmost in working all out for the glory of God. Oh, is it not awful to think, that the best proof of the love of Christ and of His glory is the very ground which the base heart of man turns into a reason for denying both His love and His glory? But so it is; and thus the food of faith becomes the poison of unbelief. But the day is coming when every knee shall bow, of things in heaven, and things in earth, and things under the earth." Not that all shall be delivered and centred in Him, but that all must bow. All who believe shall surely shine in His glory; and the universal creation, which, belonging to Him as His inheritance, He will share with His own, shall be reconciled and delivered in due time. But there are the things, or if you will, the persons under the earth which can never be delivered. Yet these shall bow, no less than those in heaven, or on earth. In His name all must bow. Thus the difference between reconciliation and subjection is manifest. The lost must bow; the devils must bow; the lake of fire must own the glory of Him who has power to cast them there, as it is said, "unto the glory of God the Father." But all in heaven and on earth shall be in reconciliation with God and headed up in Christ, with whom the Church shall share the unbounded inheritance. (Compare Ephesians 1:1-23 and Colossians 1:1-29) But all, even these in hell, must confess that Jesus Christ is Lord, to the glory of God the Father.

But now the apostle turns to the use that he makes of so blessed a pattern, "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence." It was the exact reverse in good of what the Galatians were in evil, for they had been cordial and bright when the apostle was with them; but directly his back was turned, their hearts were alienated. Even he who knew them well marvelled that they were so soon shifting, not only from him, but from the gospel, after he left them. But with the Philippians there was increased jealousy for Christ. They were more obedient in his absence than in his presence. Hence he calls upon them, as one that could not be with them to help them in the conflict, to work out their own salvation. Such is the force of the exhortation. This epistle is therefore eminently instructive to those who could not have an apostle with them. God was pleased, even whilst the apostle was alive, to set him aside and to prove the power of faith where he was not.

Hence he says, "Work out your own salvation with fear and trembling." It is not the dread of losing the Saviour of their souls, but because they felt for His name; "for it is God which worketh in you both to will and to do of His good pleasure." Therefore he intreated them to "do all things without murmurings and reasonings, that they might be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom they shone as lights in the world; holding forth the word of life." It is a description that might almost do for Christ himself, so high is the standard for those that belong to Christ. Christ was surely blameless in the highest sense, as His ways were harmless, "holy, harmless, undefiled," as it is said elsewhere. Christ was Son of God in a sole and supreme sense. Christ was "without rebuke, in the midst of a crooked and perverse nation." Christ shone as the true light in the world the light of life. Christ held it forth; nay, more, He was it. For what believer would deny that, however close the conformity, there is always that dignity and perfection which is proper to Christ, and exclusively His? Let us uphold the glory of His person, but, nevertheless, let us not forget how the apostle's picture of the saint resembles the Master! Like, another apostle (2 John 1:8) he does not hesitate to blend with all this an appeal to their hearts for his own service in their well-being.

"That" (says he, after he had exhorted the Philippians thus to stand,) "I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain. Yea, and if I be offered upon the sacrifice and service of your faith." How truly he accounted himself less than the least of them! How gladly would he be a libation upon the sacrifice of their faith! He esteemed men better than himself. He too in love still keeps up the servant-character, and gives them as it were the Christ-character. This is the unfailing secret of it all the true source of humility in service. "For the same cause also do ye joy and rejoice with me. But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state."

And now there is the most lovely picture of Christ again; for it is always Christ here, and this again practically. Timothy was very dear to him, and was then with him; but he is going to part with the one that was so much the more valued by him in his solitariness and sorrow because of his circumstances at Rome. Indeed he esteemed others better than himself. He is just about to send Timothy from himself that he might know about them. "For I have no man like-minded, who will naturally care for your state." Timothy shared the unselfishness of the apostle's heart. "For they all seek their own." It might have been thought that so much the more would Paul need his love and services. Whatever he needed, love is never itself but in unselfish action and suffering. I speak of Christian love, of course. "For all seek their own, not the things which are Jesus Christ's. But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly. Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants."

He loves, we see, to couple with the relationship to himself what was related to them. Epaphroditus was his fellow-servant, and indeed more than that "my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants. For he longed after you all, and was full of heaviness." Why? because he. himself had been sick? No; but "because that ye had heard that he had been sick." How lovely that this it was that pained him unselfish love! the love of Christ everywhere! "For indeed he was sick nigh unto death: but God had mercy on him." Was this all the apostle had to say? Not so. "And not on him only, but on me also," (what a difference is made when love interprets!) "lest I should have sorrow upon sorrow. I sent him therefore the more carefully, that, when ye see him again, ye may rejoice, and that I may be [not rejoicing here, but] the less sorrowful." He did feel it. Love feels acutely nothing so much; but it triumphs. "Receive him therefore in the Lord with all gladness; and hold such in reputation" (he would turn it again to practical profit as to others): "because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."

This chapter then looks for the working of the gracious feelings of Christ Himself in the Christian individually, showing us, first, the fulness of them all in Christ in contrast with the first Adam. But it gives us also the effect of Christ in the saints eventually of Paul himself, of Timothy, of Epaphroditus, and indeed of the Philippian saints. It shows us grace practically in different measures and forms. But the (trace of Christ wrought in them all; and that was the great joy and delight of the apostle's heart.

In Philippians 3:1-21 it is not the display of intrinsic affection in Christ, or the gracious dispositions of Christ in the saints. Not the passive side of the Christian as being in the world, but the active comes before us. Accordingly, this being not so directly the subject of the epistle though a Very important part of it, it comes in parenthetically in a large measure, not now in any wise as a question of truth or development of the mystery of Christ, as we saw in Ephesians 3:1-21, but, nevertheless, as a parenthesis; for he resumes afterwards the internal side again, as we shall see inPhilippians 4:1-23; Philippians 4:1-23. Energy is not the best or highest aspect of Christianity. There is real power, there is strength from God that works in the saint; but the feelings of Christ, the mind of Christ morally, is better than all energy. Nevertheless, energy there is, and this assuredly judges what is contrary to Christ.

Here, accordingly, it is not the outgoings of love, but the zeal that burns indignantly as to what dishonours the Lord. This is one of the main features of our chapter. "Finally," says he, "my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe. Beware of doers." InMatthew 23:1-39; Matthew 23:1-39 we have woe upon woe pronounced upon scribes and Pharisees, and so it is here. As it was a true though distressing part for Christ to judge religious evil, something akin could not be absent here; but at the same time it was by no means a prominent characteristic of Christ's task here below far from it. It was a necessary duty sometimes as things are on the earth, but nothing more; and so it is still. "Beware of evil workers; beware of the concision."

"For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." This is the only allusion, as far as I know, to flesh in this epistle, but it is flesh in its religious form, and not as a source of evil lusts and passions. It is all judged, and its religious form not least, by Christ "Though," says he, "I might also have confidence in the flesh. If any other" carrying on the same thought of the flesh "if any other man thinketh that he hath matter of trust in the flesh, I more. Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless." And what did the apostle do with all this roll of fleshly advantages? It was seen laid in the grave of Christ. "What things were gain to me, those I counted loss for Christ." Will it be said that this is what the apostle felt, and did, and suffered in the freshness of his first acquaintance with Christ? It was also what he carried up to the moment of writing to the Philippians as ardently as ever. "Yea," said he, "and I count all things but loss." It is not only his reckoning in the first fervour of love for the Saviour. "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."

Such experience is both a real and a precious boon. Let us not mistake in this; let us not be driven from it by a too common misuse. That which men call by this name is really the trial of what flesh is under law much more than experience of Christ. But let us not be turned aside, and think that it is merely a question of believing and of knowing our place secure; but let us live of that very Christ who is our life. This is what he did, and accordingly this is the source, not merely of a firm faith and confidence as to the issue, but of present joy and all-overcoming power. This is what gives force to our affections, and rivets them on Christ. This is, accordingly, what flows forth in praise from himself, and in calling out praise from other hearts. So he says here, "For the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung." Thus the two things are repeated the past judgment and the present power: "and do count them but dung, that I may, win Christ." This will be, no doubt, at the end of the journey: the faithful win Christ where He is. For it is not meant looking to Him now, or having Him as one's life: to win Christ means having Him at the other side. He always looks there in Philippians.

It is not at all a question of what one has here. This has its most weighty place elsewhere; but when it is a question of experience, the end cannot be here. There is the present joy of Christ; but this does not content the soul. The more one enjoys Christ here, the more one wants to be with Him there. "That I may win Christ," therefore he says; "and be found in him, not having mine own righteousness, which is of the law." This was precisely what he desired when a Jew. Now, having seen Christ, if he could even bring his own righteousness into heaven, he would not. It would be mere independence of Christ if he could have stood without a single flaw, as blameless, in fact, as in a certain sense outwardly he was under the law, until the Spirit of God gave him to see what he was in God's mind. Then he found himself a dead man condemned and powerless. But supposing it possible to be clothed with the righteousness of the law, he would not have it now. He had got a better righteousness, and he desired nothing so much as to be found in Christ, having that which is through faith of Christ, the righteousness which is of God by faith. Nothing but the righteousness that was of God as its source satisfied him. It is the only place in Scripture where the phrase means, not simply the righteousness of God in point of character, but the righteousness of God in point of source. Such is the meaning here. Elsewhere it is God's or divine righteousness. Here the object seems to be to make its difference from legal obedience more felt the contrast with the law more complete.

"That I may know him." Now here we have what is present; so that the passage presents some difficulty to souls because of intermingling the present with the future. Thus easily do we fall into error, because the human mind likes to have either one thing or another, and thus avoid all difficulty in Scripture, having each squared according to our notions. But it is not so that God has written His word. Nevertheless, God will surely teach His own, and knows how to clear up what is hidden from them. He has written His word not to perplex, but to enlighten. Thus the true bearing of the passage is, that from the first the eye of faith is fixed steadily on the end of the journey. "That I may win Christ, and be found in him" where not a vestige of self remains, but all will be Christ, and nothing but Christ. This is the righteousness whose source is in God; it is also by faith of Christ, and not through the law, which, of course, would have man's righteousness if it could.

But now he adds, "That I may know him" (speaking of entrance by faith into communion with Christ)" that I may know him, and the power of his resurrection." This is open to the heart now. "And the fellowship of his sufferings" again and certainly a present thing, not relating to heaven. "Being made conformable to his death:" this too is clearly in the world now. "If by any means I might attain unto the resurrection from the dead."* Clearly we here look out of the world and into a state to come, when we have the consummation of our hopes and the end of the journey. This is what he calls "salvation." It cannot be till the Christ is risen according to the pattern of Christ Himself.

*There is no reasonable doubt that the received text is wrong, followed by the Authorised Version ("of," instead of "from" the dead). The Alexandrian, Vatican, Sinai, Clermont, and St. Germain Uncials, supported by some ten cursives, very many versions, and the chief Greek and Latin ecclesiastical writers read τὴν ἐξανάσταιν τὴν ἐκ νεκρῶν . Codd. F and G, by manifest error, read τῶν ἐκ , and this seems to have been corrected (or rather corrupted) in order to make sense into τῶν (omitting ἐκ ) in K and L and the mass of cursives. But in my opinion the sense, and even the Greek, seems bad; for on the one hand both ἐξανάστασιν and the drift of the argument point to a resurrection of favour and blessedness, not to that in which the unjust must rise to judgment; while on the other hand τῶν νεκρῶν would imply the dead, i.e. all the dead, as a class. Hence I cannot but consider it a surprising error in Griesbach that he edited the received text in this place. Alter and Matthaei followed according to their plan the manuscripts before them; but the latter was too good a scholar not to feel the difference, though he appears to impute it to a corrector for the sake of elegance in his second edition. Long before them, Mill had given his judgment in favour of the more ancient reading; and Wetstein repeated it apparently with approval. Bengel hesitated; but Dr. Wells in this, as in many other instances, showed his sound judgment and quiet courage in rejecting the common text, and adopting that which has by far the best authorities.

Dr. S. T. Bloomfield indeed (Addit. Annotations in loc.) admits that the external testimony is quite in its favour, though it is hard to see what he means by the internal evidence being in this case denied; for he suggests himself that τὴν ἐκ may have been a correction proceeding from those who thought that the sense which the context requires, "the resurrection from the dead," could not be extracted from ἐξαν . τῶν νεκρῶν . The critical reading he owns has force and propriety; but he does "not see why ἐξανάστ . τῶν νεκρῶν should not of itself have the same sense as that conveyed, with more propriety of expression (and for that reason likely to be adopted in the early Uncial MSS.), ἐξαν . τὴν ἐκ νεκρῶν . Little probable is it that the reading, ἐξανάστ . τὴν ἐκ τῶν νεκρῶν should have been altered to ἐξ τῶν νεκρ . There is great reason to think that the ἐξ arose from those who thought it necessary to the sense, and did not see that it could be fetched from the ἐξ in ἐξανάστ . Hence I am inclined to retain ἐξαν . τῶν νεκρ . as a popular and familiar mode of expression (suitable to the persons addressed), according to which the expressions ἐξαν . τῶν advert as at Romans 4:16, and elsewhere to the state of the persons in question, that state or kind of resurrection unto life of those who have died in the Lord, and whose resurrection will be a resurrection unto life and glory, their bodies being raised incorruptible, and both body and soul united for ever with the Lord. See 1 Thessalonians 4:6-18."

I have transcribed this note at length, because it is a fair sample of Dr. B.'s critical, scholastic, and exegetic manner. Enough has been already said above, before I even knew of his reasoning, to prove how unfounded it is in every point of view. The internal evidence ( i.e. the scope of the context) is as decidedly for τὴν ἐκ as the weightiest external witnesses. How the text got gradually changed from the most correct form (not correction) in the early Uncials has been explained. When the distinction of the resurrection of the just from that of the unjust got lost in Christendom, and all were merged in the error of one general indiscriminate resurrection, one can understand that people would not feel the impropriety of substituting τῶν for τὴν ἐκ (for as to τὴν ἐκ τῶν , of which Dr. B. speaks, it exists in no document whatever). There is therefore not the slightest ground to countenance the rather dangerous idea, that the apostle did not employ a phrase analogous to the correct one which is found elsewhere in the New Testament, and adopted "a popular and familiar mode of expression," i.e. a really inaccurate mode. And why should our Lord adopt a correct form to the Sadducees (Luke 20:1-47 repeated inActs 4:1-37; Acts 4:1-37), and Paul an incorrect one to the Philippians? Who can understand why it should be "suitable to the persons addressed," on Dr. B's showing? Of the two, the converse would be more intelligible; but my conviction is that both the Lord and His apostle used similar and correct phraseology, as did the Holy Spirit elsewhere. And as to Romans 4:17 (which was probably meant rather than 16), it has no bearing on the matter, as it is there merely a question of God's power displayed in quickening the dead, and calling things that are not in being as in being, and in no way distinguishing the resurrection of life from that of judgment. When the state or kind of resurrection is meant to be expressed, the anarthrous form is requisite, as we see in verse 24 of this very chapter, and regularly so. (See Romans 1:4.) I believe, therefore, that ἐξανάστασιν , especially if ἐκ be supposed to be fetched (as Dr. B. says) from ἐξανάστ , is incompatible with τῶν νεκρῶν , the one conveying the notion of a selected company, and the other of the dead universally. Modern editors of value, however differing in their system of recension agree in the ancient as against the received reading; so Scholz, Lachmann, Tischendorf, Ellicott, Alford, Tregelles, Wordsworth, etc.

Thus we see here the power of a risen and a heavenly Christ, not now treated doctrinally as in 1 Corinthians 15:1-58 or 2 Corinthians 5:1-21 and elsewhere, but as that which bears on the Christian for the constant experience of every day. Hence that which judged and put aside religion after the flesh, righteousness after the law, all that was now left completely and for ever behind, and the saint is set on the road that nothing can satisfy him but being in the same glorious condition with Christ Himself. Hence he says, "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind." This, carefully remember, does not mean forgetting sins. Far from losing sight of our past ways, it is a very wholesome thing indeed to remember them: we are never safe in forgetting what we are and have been. What he means by forgetting the things that are behind is, that we should not think of any progress we may have made in following Christ, that we should lose sight of everything calculated to give us self-satisfaction. This were to spoil all, because it would please the flesh.

It is our progress then that we are to forget. Let us be humbled on account of our sins. Self-judgment, where grace is known, is a most wholesome exercise of soul; and we shall have it in perfection even in heaven itself before the judgment-seat of Christ. One of the elements of heavenly happiness will be the calm and settled knowledge of all that we have been here below. This will not detract for an instant from the perfect enjoyment of Christ, but rather promote it so much the more, making it more evidently and always pure grace even in glory. Thus "forgetting those things which are behind" refers to the progress that we may make. True experience is still the great theme which the apostle has in hand here as well as in his own personal history. He was too much bent on what was before to be occupied with calling to mind what was behind him; it must have impeded him in the race. "Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise [ i.e. differently] minded, this also will God reveal to you." Differences there may be among the saints, and especially when we come to the question of experience. But in truth it may betray itself in doctrine and practice in various shapes.

And what is the true divine rule? Is it agreeing to differ? This is but a poor human resource, as unworthy of the saints as of the truth of God, who would not have us to wink at any mistake. It is no rule, but an evasion. There is, however, a sure and only divine standard: as far as we have attained, our call is to walk in the same path. And this is true from the first moment of our career as God's children. For, let me ask, what is our title to communion? What is it that brings us into the blessed fellowship that we enjoy? There is but one title, there can be no sufficient ground but the name of Christ Christ known and confessed in the Holy Ghost; and where He is simply before us, the progress is most real, if not always easy and sensible. It is not meant that there are no difficulties, but that Christ makes the burden light and all happy to the praise of God's grace; whereas any other means or measure detracts from His glory and draws attention to self.

Supposing, for instance, we mingle with Christ knowledge or intelligence about this truth or that practice, does it not give a necessary prominence to certain distinctive points, which so far must make Christ of less account? Even, therefore, if you could have (what is impossible) ever so much real spiritual knowledge along with Christ, who would so much as notice these acquisitions in comparison with Christ? Let us merely take up a single point of the primary ground of fitness for fellowship, which is often a difficulty with the saints. Yet the truth as to this abides, not only at the starting-point, but all the way through. What is there that you can rightly plead but Christ's own name? And this ground is one which always brings in the strength of the Holy Ghost, as it is based on God's mighty work of redemption. If right here, we are at one, so to speak, with His present purposes. What is the Spirit now doing? He is exalting Christ. It is not merely exalting His work, or His cross; it is not so much His blood, as Christ Himself. The name of Christ Himself is the true centre of the saints; unto this the Spirit gathers. As he had said elsewhere before, so he says here, "Be followers together of me, and mark them which walk so as ye have us for an ensample. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Thus, as at the beginning of the chapter, there was the energy that went out against the evil workers, with a religious mind after the flesh, so now there is the energy that bursts forth against those that were misusing Christianity, making it an earthly system, setting their mind on things here below, under the name of the Lord Jesus; and between the two, is set forth the positiveness, if one may so speak, of Christ Himself.

It is plain, then, that inPhilippians 2:1-30; Philippians 2:1-30 the great spring of power is the love and the glory of Him who came down; who, even when He did so come, went down still lower, where none could accompany Him. Yet we may follow, and seek conformity unto His death; but there was that in His death on the cross which could be His alone.

In Philippians 3:1-21 there is no coming down from glory in the power of divine love, resulting in His exaltation by and for the glory of God the Father after a new sort. Here we see One who is in glory, and on whom the eye of the believer is set; and accordingly the judgment of evil is from the side of heaven. The one thing that suits is to pursue the glory before him, till he is in the same glory along with Christ. This is the object set before us inPhilippians 3:1-21; Philippians 3:1-21. The one therefore, I say, is the passive side of the Christian; the other is his activity. The passive shines in Christ coming down; the active is realized by the eye that is fixed on Christ, who is actually in glory. This separates from all, and judges the best of man to be dung, as the former conforms the heart after His love.

Philippians 4:1-23 is founded on both. The apostle takes up, no doubt, the sweet affections of chapter 2, but then they are strengthened by the energy that Christ seen in glory imparts, as in chapter 3. Hence he thus opens, "Therefore, my brethren dearly beloved and longed for, my joy and crown." One cannot overlook the amazing strength with which he speaks even of his affections. "My joy and crown," "my dearly beloved." Not that there were not difficulties; there were many. "I beseech Evodia" (we may just notice the true form in passing; Euodias sounds like a man's name, whereas here it is really a woman). "I beseech Evodia, and beseech Syntyche, that they be of the same mind in the Lord. Yea [not and], I entreat thee also, true yokefellow, help those women which labour with me." According to the true meaning it is not others, but those very sisters that he commends to Epaphroditus in desire for their blessing, "which labour with me in the gospel [or seeing that they shared the conflict of the gospel with me]." "Laboured" gives a wrong sense. Many hence have wrongly gathered that they were preachers. There is really no reason to suppose that they preached at all. What they did seems a much more proper thing, in my judgment, for a woman. They shared the conflict of the gospel; they partook of the reproach that covered those who preached it. This is lost in the idea of labouring in it. We must think rather of the conflict of the gospel: there was often for all concerned disgrace, and pain, and scorn.

Let nobody suppose me to insinuate that a woman is not in place when exercising, according to the Scripture, any gift God has given her. Women may have gifts as well as men. We are not to suppose that, because we are men, we monopolise all the gifts of Christ. Let us see to it that we walk according to the place which God has given us. At the same time, God's word is to me plain as to the manner in which the gifts are to be exercised. And is there not evidently a path of unobtrusiveness (for the veil or sign of power on the woman's head is no vain figure) which most befits a woman? I believe that a woman shines most where she does not appear. Hers is a more delicate place than that which becomes the man, and one which a man attempting it would awkwardly fill. But while a man is quite unfit to do a woman's work, can it be doubted that a woman brings no honour to herself, or to the Lord, by attempting to do a man's task? The Lord has laid down their places respectively with distinctness. It is ignorance and absurdity to answer such scriptures by the text, that in Christ there is neither male nor female. We do not speak of standing in Christ now, but of their allotted services. In this we hear of difference; and scripture does not obliterate but contrariwise asserts it, and treats the practical denial of it as a scandal brought in by Corinthian headiness. No doubt the new creation is essentially neither male nor female; it is not a race perpetuated in a fleshly way; but all things are of God and in Christ. Notwithstanding, it has been already explained that the man has a relative place as the image and glory of God, being set in a remarkable position between God and the woman in matters of outward decorum.

Returning, however, to the women Evodia and Syntyche, they had devoted themselves to an exceedingly happy and prized service. They joined with those who preached the truth and partook of their obloquy. They helped them, and in that sense "laboured" if you will. At any rate they endured the conflicts of the gospel in its earlier days at Philippi. Why should women expose, themselves? Why go in the way of crowds of soldiers or civil officers? Why should such as they face the unmannerly officials that took advantage of the imperial government to treat with injury those identified with the gospel? Love does not calculate these costs and dangers, but goes calmly forward, come what will, trouble, scorn, or death. No wonder the apostle was grieved to think of differences among such women as these. "Help them" (says he) "with Clement also, and with my other fellow-labourers, whose names are in the book of life."

Finally, he calls them again to rejoice, and now with more emphasis than ever. "Rejoice in the Lord alway." in sorrow? Yes. In affliction, in prison, everywhere. "Rejoice in the Lord alway: and again I say, Rejoice." He did not make a mistake. He did not forget, but meant what he said. "Again I say, Rejoice." Let your moderation go along with it, because along with this joy there might be a certain enthusiastic spirit that would hinder calm judgment. But this is not the character of Christian joy. "Let your moderation be known unto all men;" that is, the meekness and gentleness which bends to the blow, instead of resisting it in the spirit that ever asserts its rights and fights for them. Have rather that spirit which counts nothing as a right to be claimed, but all one has as gifts of grace to be freely used in this world, because one has Christ in view. "Let your moderation be known unto all men," strengthened by this consolatory truth, "the Lord is at hand."

And this nearness of Christ I take simply to be the blessed hope here made a practical power. It is not the Lord at hand to succour one now and here from time to time. No one denies this, which is, or ought to be, no new thing for a Christian. He means the Lord, really, personally, at hand; as he had said in the end of the last chapter, that this was what we look for. "Our conversation is in heaven; from whence we wait for the Lord Jesus Christ as Saviour" for this is the true meaning of it. And this puts the doctrine, as far as there is doctrine in the epistle, in a very clear light. There is no looking at Him as Saviour on the cross merely; but when He comes for us, there will be in the filial sense (as ever in our epistle) "salvation." Thus he anticipates the removal of the last trace of the first Adam; he looks for our being brought fully, even as to the body, into the likeness of the Second Man, the last Adam. This is salvation in truth. Hence he says, "We look for the Lord Jesus Christ as Saviour: who shall change our vile. body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself." It does not matter how unlike they may be, or how opposed; it does not matter what vessels of shame and misery they may have been now; "He is able to subdue all things unto himself."

Then, as to our practical every-day expectation, "the Lord is at hand." And, accordingly, why should one be a prey to care, if this be really so? "Be anxious [or be careful] for nothing; but in everything" this is the resource "in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God." Better not make them known to men; it is a dangerous snare. By all means let them be made known unto God. There is something which ought to be made known unto men, namely, the not fighting for your rights. "Let your moderation be made known unto men." "Let your requests be made known unto God." It is not that you have failed, perhaps, or broken down in some particular. Certainly this is painful and humbling. But it is better for you to lose your character, than for Christ through you to lose His; for you are responsible to display the character of Christ. "Let your moderation be known unto all men. The Lord is at hand." "Let your requests," whatever they may be, "be made known unto God;" and not only so, but "with thanksgiving." You may be perfectly sure of an answer when you make known your requests: therefore let it be with thanksgiving. And what is the result? "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus," feeling, judgment, everything, guarded and governed by this precious peace of God. The peace which God has in everything He will communicate to keep you in everything; and not only so, but the heart, being free from care, will enter into what pleases Him. And therefore, "whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." Instead of occupying oneself with all one hears that would cast down, now that we have committed all. that is miserable to God, we can go on delighting in the goodness of God, as well as in its fruits. In God there is ample supply. All we want is, that the eye of faith be a little open; but it is only Christ before the eye that keeps it open.

Then he turns to what had drawn out the epistle. "I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity." So tender, so delicate is his sense, that he would not spare what was needful if there had been any want of thought, but at the same time he hastens to make whatever apology love could suggest. "Not," says he, "that I speak in respect of want: for I have learned, in whatsoever state I am," this is the great design of the epistle; it was not truth that was made known simply, but experience that was grown into "I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through him who strengtheneth me." At the same time he intimates his value for their love, and takes care that his was independence founded on dependence, an independence of circumstances which finds its strength in simple and absolute dependence upon God.

So the apostle lets them know that he owned their hearty love; "not," he says, "because I desire a gift." For no personal end did he mention their grace; "but I desire fruit that may abound to your account." It was not that he wanted more. We know well that as men have sarcastically said, gratitude is a kind of fishing for fresh favours. There was the very reverse in Paul's case. As he tells them, fruit that might abound to their account was all that his heart really yearned after. Their gift to him was "an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God." What a God is ours, so to treat that which, connected with the world, Christ Himself calls "unrighteous mammon!" His goodness can even take this up and thus make it fragrant even to Himself. "But my God shall supply all your need." How rich and full he was of the goodness of the God he had proved so long and could recommend so well! And there is not now merely His riches of grace, but he looks forward into the glory where he was going, and can say, "My God shall supply all your need according to his riches in glory by Christ Jesus."

Thus with salutations of love he closes this most characteristic and cheering even of Paul's epistles.