Philippians 4:5

Phi 4:23 . Verse 1 Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter. Verse 2 I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse. Verse 3 Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, ( Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note). Verse 4 Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God's will that it should be so, and that it was their duty as well as interest. Verse 5 Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation," says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions." The Lord is at hand - A phrase something similar to the Maranatha of 1Cor 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses. Verse 6 Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls. By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you. By prayer - solemn application to God from a sense of want. Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places. 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 favor 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 favor, 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. Verse 8 Finally, brethren - The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honor to God, good to their fellow creatures, and credit to themselves. Whatsoever things are true - Ὁσα - αληθη· All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation. Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians. Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves. Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body. Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation. Whatsoever things are of good report - Ὁσα ευφημα· Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead. If there be any virtue - If they be calculated to promote the general good of mankind, and are thus praiseworthy; Think on these things - Esteem them highly, recommend them heartily, and practice them fervently. Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading. Verse 9 Those things, which ye have - learned - From my preaching and writing; And received - By faith, as a revelation from God; And heard - From my preaching, and that of those who labored with me; and heard from me, in my private communications with you; and heard of me from other Churches; And seen in me - While living and labouring among you; Do - Take them for the rule of your faith and practice. And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended. Verse 10 But I rejoiced in the Lord - Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it. Hath flourished again - They had helped him before, Phi 2:25 ; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies. Verse 11 Not that I speak in respect of want - I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God. For I have learned - I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining? Verse 12 I know - how to be abased - I have passed through all these states; I know how to conduct myself in each, and how to extract good from all. And he had passed through these things, especially the hardships, so that he had learned the lesson perfectly, as the word μεμυημαι implies; he was thoroughly instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of God in the whole. See here the state to which God permitted his chief apostle to be reduced! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience. Verse 13 I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word Χριστῳ, Christ, being omitted. Verse 14 Ye have well done - Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction. Verse 15 In the beginning of the Gospel - When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me. Verse 16 For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, 1Thes 2:9 ; 2Thes 3:7-9 ; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit. Verse 17 Not because I desire a gift - I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord. Verse 18 I have all - Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life. Having received - the things - Probably a supply of clothes and such like necessaries, as well as of money. An odor of a sweet smell - Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Eph 5:2 , and the note there. Verse 19 My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me. According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you. Verse 20 Now unto God and our Father - God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever! Verse 21 Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi. The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, ( Col 4:17 (note) and to Philemon ( Plm 1:25 (note)). Verse 22 All the saints - All the Christians now at Rome. They that are of Caesar's household - Nero was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar's family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam. "Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ's persecutor into a church." Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works. See the remarks below. Verse 23 The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on Rom 1:7 (note), and Gal 6:18 (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ. Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers. There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic. 1. The MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, 2Cor 11:23 , that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Phi 1:16 : - The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar's household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome. 2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero's baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible. 3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired. 4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offenses may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armor of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen! Finished correction for the press, Dec. 16th, 1831. - A. C.

ns. ( a. d. 62.) 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, v. 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, ch. i. 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 4 ; 3 John 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, Eph. vi. 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 ( v. 2, 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 ( v. 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 Tim. ii. 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 x. 20 ), not blotting his name out of the book of life ( Rev. iii. 5 ), and of those who are written in the Lamb's book of life, Rev. xxi. 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, v. 4 . All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord ( Ps. xxxvii. 4 ), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls ( Ps. xciv. 19 ), and our meditation of him is sweet, Ps. civ. 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 ( ch. iii. 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, v. 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, Rom. xiv . Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse . 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 ( v. 6 ): Be careful for nothing — meden merimnate : the same expression with that Matt. vi. 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, v. 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 ham, 1 Cor. ii. 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, Isa. xxvi. 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 ( v. 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, Rom. ii. 29 . In these things he proposes himself to them for an example ( v. 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. Kindness Acknowledged; Christian Contentment. ( a. d.

Sermon for the Fourth Sunday in Advent; Philippians 4:4-7 1 The text, though short, is a suggestive and important lesson in Christian faith. It teaches how we should conduct ourselves toward God and our neighbor. It says: V.4. “Rejoice in the Lord always.” OUR CONDUCT TOWARD GOD--REJOICE IN HIM. 2 Joy is the natural fruit of faith. The apostle says elsewhere ( Gal 5:22-23 ): “The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self- control.” Until the heart believes in God, it is impossible for it to rejoice in him. When faith is lacking, man is filled with fear and gloom and is disposed to flee at the very mention, the mere thought, of God. Indeed, the unbelieving heart is filled with enmity and hatred against God. Conscious of its own guilt, it has no confidence in his gracious mercy; it knows God is an enemy to sin and will terribly punish the same. 3 Since there exist in the heart these two things--a consciousness of sin and a perception of God's chastisement the heart must ever be depressed, faint, even terrified. It must be continually apprehensive that God stands behind ready to chastise. Solomon says ( Prov 28:1 ), “The wicked flee when no man pursueth.” And Deuteronomy 28:65-66 reads, “Jehovah will give thee there a trembling heart.... and thy life shall hang in doubt.” One may as well try to persuade water to burn as to talk to such a heart of joy in God. All words will be without effect, for the sinner feels upon his conscience the pressure of God's hand. The prophet's injunction ( Ps 32:11 ) likewise is: “Be glad in Jehovah, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart.” It must be the just and the righteous who are to rejoice in the Lord. This text, therefore, is written, not for the sinner, but for the saint. First we must tell sinners how they can be liberated from their sins and perceive a merciful God. When they have been released from the power of an evil conscience, joy will result naturally. 4 But how shall we be liberated from an accusing conscience and receive the assurance of God's mercy? The question has been sufficiently answered in the preceding postils, and will be again frequently satisfied later on. He who would have a quiet conscience, and would be sensitive of God's mercy, must not, like the apostates, depend on works, still further doing violence to the heart and increasing its hatred of God. He must place no hope whatever in works; must apprehend God in Christ, comprehend the Gospel and believe its promises. 5 But what does the Gospel promise other than that Christ is given for us; that he bears our sins; that he is our Bishop, Mediator, and Advocate before God, and that thus only through him and his work is God reconciled, are our sins forgiven and our consciences set free and made glad? When this sort of faith in the Gospel really exists in the heart, God is recognized as favorable and pleasing. The heart confidently feels his favor and grace, and only these. It fears not God's chastisement. It is secure and in good spirit because God has conferred upon it, through Christ, superabundant goodness and grace. Essentially, the fruits of such a faith are love, peace, joy, and songs of thanksgiving and praise. It will enjoy unalloyed and sincere pleasure in God as its supremely beloved and gracious Father, a Father whose attitude toward itself has been wholly paternal, and who, without any merit on its part, has richly poured out upon that heart his goodness. 6 Such is the rejoicing, mark you, of which Paul here speaks--a rejoicing where is no sin, no fear of death or hell, but rather a glad and all-powerful confidence in God and his kindness. Hence the expression, “Rejoice in the Lord”; not rejoice in silver or gold, not in eating or drinking, not in pleasure or mechanical chanting, not in strength or health, not in skill or wisdom, not in power or honor, not in friendship or favor, nay, not in good works or holiness even. For these are deceptive joys, false joys, which never stir the depths of the heart. They are never even felt. When they are present we may well say the individual rejoices superficially, and without a heart experience. To rejoice in the Lord--to trust, confide, glory and have pride in the Lord as in a gracious Father--this is a joy which rejects all else but the Lord, including that self-righteousness whereof Jeremiah speaks ( ch. 9:23-24 ): “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich main glory in his riches; but let him that glorieth glory in this, that he hath understanding, and knoweth me.” Again, Paul enjoins ( 2 Cor 10:17 ), “He that glorieth, let him glory in the Lord.” 7 The apostle further commands in our text to rejoice “always.” Thus he rebukes those who rejoice in God--who praise and thank him--only a portion of the time. These rejoice when it is well with them; when not, rejoicing ceases. Concerning them Psalm 48 teaches, they will praise God when he favors them. David does not so. He declares ( Ps 34:1 ): “I will bless Jehovah at all times; his praise shall continually be in my mouth.” And David has good reason to do so, for who will harm or distress one favored of God? Sin harms him not; nor death nor hell. David sings ( Ps 23:4 ): “Yea, though I walk through the valley of the shadow of death, I will fear no evil.” And Paul queries ( Rom 8:35 ): “Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?” And then he goes on (verses 38-39): “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” V.4. “Again I will say, Rejoice.” 8 The apostle emphasizes his admonition by repeating it. It is essential that we rejoice. Paul, recognizing that we live in the midst of sin and evil, both which things depress, would fortify us with cheer. Thus rejoicing, even if we should sometimes fall into sin, our joy in God will exceed our sorrow in sin. The natural accompaniment of sin truly is fear and a burdened conscience, and we cannot always escape sin. Therefore we should let joy have rule, let Christ be greater than our sins. John says ( 1 Jn 2:1-2 ): “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” Again ( I Jn 3:20 ): “Because if our heart condemn us, God is greater than our heart, and knoweth all things.” OUR CONDUCT TO MAN--FORBEARANCE. V.5. “Let your forbearance [moderation] be known unto all men.” 9 Having instructed the Corinthians concerning their conduct toward God--their duty to serve him with joyful hearts--Paul proceeds briefly to teach them how to conduct themselves before men, saying, “Let your moderation be known unto all men.” In other words: Rejoice always before God, but before men be forbearing. Direct your life so as to do and suffer everything not contrary to the commandments of God, that you may make yourselves universally agreeable. Not only refrain from offending any, but put the best possible construction upon the conduct of others. Aim to be clearly recognized as men indifferent to circumstances, as content whether you be hit or missed, and holding to no privilege at all liable to bring you into conflict or produce discord. With the rich be rich; with the poor, poor. Rejoice with the joyful, weep with the mourning. Finally, be all things to all men, compelling them to confess you always agreeable, uniformly pleasant to mankind and on a level with everyone. 10 Such is the meaning of the little word here employed by the apostle--“epiikia,” equity, clemency, accommodation--and which we cannot better render than by “moderation” or “forbearance.” It is the virtue of adapting or accommodating oneself to another; of endorsing that other; of making all equal; of presenting a like attitude toward all men; not setting oneself up as a model and pattern; not desiring mankind to do homage to one, to conform to one's position. Justice may be classified as severe and mild. Too severe justice is often mitigated, and that is the equity, the moderation and clemency of the law. The Latin translator has rendered our word “modestiam,” “moderation.” This word would properly convey the thought were it not generally understood in its relation to eating, drinking and dressing. Here the intent is to indicate that moderation of life which adjusts and adapts self to the abilities and circumstances of others, yielding, commending, following, mitigating, doing, allowing, forbearing, according as one recognizes what the capacity and condition of a neighbor demands, even to the disparagement of one's own honor and life, and the detriment of his possessions. 11 For the sake of a better understanding, let us illustrate: Paul says ( 1 Cor 9:19-22 ): “For though I was free from all men, I brought myself under bondage to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law... I am become all things to all men, that I may by all means save some.” That is, Paul ate and drank with the Jews according to the law, and generally conducted himself in harmony with its requirements; though he was not obliged so to do. He also ate and drank with the gentiles regardless of the law, and conducted himself without respect to its requirements and as the custom of the gentiles. For only faith and love are requisite. All else man is free to omit or to observe. Therefore, for the sake of one, all laws may be observed; for another, omitted. Observance must be adapted to the individual case. Now, suppose some blind, capricious individual intrudes, demanding as necessary the omission of this thing and the observance of that, as did certain Jews, and insisting that all men follow him and he none--this would be to destroy equality; indeed, even to exterminate Christian liberty and faith. Like Paul, in the effort to maintain liberty and truth, everyone should refuse to yield to any such demand. 12 To illustrate further: Christ suffered his disciples to break the Sabbath--and himself frequently broke it--where necessary (Mt 12 and Mark 2); but where necessity did not require otherwise, he observed the day. He assigned as reason for his conduct, “The Son of man is lord even of the Sabbath.” Mk 2:28. That is, the law of the Sabbath permits freedom; for the sake of extending love and service to one, it may be broken; and to another, it may be observed. 13 Because of the Jews, Luke says, Paul circumcised Timothy. But he would not permit Titus to be circumcised for the very reason that false brethren insisted upon it and were unwilling to concede it a matter of choice. Paul claimed authority both to observe circumcision and not to observe it, according as would best contribute to the benefit of others. He deemed neither one course nor the other necessary. He did not believe in circumcision for the sake of the work itself--as a thing which must be performed. 14 But to make the application to ourselves: When the Pope commands us to confess, to receive the sacrament, to fast, to eat fish, or to perform any bidding of his, and insists that we must do these things because the Church requires it of us, we should calmly trample upon his injunctions, doing what is directly opposed, simply to defy him and maintain liberty. But when he does not insist upon these things, we should honor his desire by observing with observers and omitting with those who omit, presenting Christ's testimony, “The Son of man is lord even of the Sabbath,” and declaring him much more Lord of human laws. To exercise our liberty in the observance of these commands, works no harm to faith nor to the Gospel; but to observe them by a forced act of obedience, destroys faith and the Gospel. 15 The same rule applies to all external institutions and ordinances, as monastic vows and rules. They are in themselves but a matter of choice and are not opposed to faith or love. We should maintain the privilege of observing them in love and liberty, for the sake of our associates--to preserve harmony with them. But when it is insisted that certain ordinances must be honored, that their observance is an act of obedience essential to salvation, we should forsake cloisters, tonsures, caps, vows and rules, and even take the opposite course, by way of testifying that only faith and love are the Christian essentials and it is our privilege to observe or omit all other things, being controlled by love and our associations. To conform to laws in a spirit of love and liberty works no harm, but to conform through necessity and forced obedience is to be condemned. Let this rule apply to ceremonials, hymns, prayers and all other Cathedral ordinances, so long as they are observed as a matter of love and liberty alone. Only for the service and for the enjoyment of the assembled company are they to be observed, and that when they are works not in themselves evil. When urged as inherently essential, we are to refrain; we must oppose them in order to maintain the liberty of faith. 16 Herein you see the diabolical character of the papal institutions, cloisters, in fact all popedom. For they simply make a matter of liberty and love one of necessity and forced obedience, whereby the Gospel, faith included, is exterminated, not to mention the consequent wretchedness of the common people who submit to obey for the sake of their appetites. For how many now attend the choral ceremonies and pray specified hours for God's sake? A general destruction of cloisters and other institutions would be the best reformation in this respect. They are of no benefit to Christianity and might easily be dispensed with. Before liberty could be established in one such institution, a hundred thousand souls might be lost in the others. When a thing is not beneficial and serves no purpose, but does unspeakable injury, and is beyond remedy, it is much better to utterly exterminate it. 17 But again, when civil government enjoins laws and demands tribute, we should freely serve, even though we are constrained. In this case our liberty and faith are not endangered. For civil government does not claim that observance of its laws is essential to salvation, but essential to civil dominion and protection. In submitting to it, then, conscience maintains its liberty, and faith is not impaired. To whatever does not do violence to our faith, and benefits others, we should fully conform. But when it is insisted that observation of any material laws is essential to salvation, our course of action should be the same as that already suggested relative to the laws of the Pope and the cloisters. 18 Now, the illustrations given serve as examples to follow in every instance. As Paul here teaches, let one put himself on an equality with all men, being not content to consider simply his own claims and rights, but the wishes and well-being of others. Paul has here in a single word set aside all rights. If your neighbor's condition really demands that you yield a certain personal right or privilege, and you insist upon that privilege, you act at variance with the principle of love and equality and are indeed blameworthy. For in yielding you sustain no injury to your faith, and your neighbor is profited. You would desire him to do thus unto you-a principle of natural law Indeed, we further add, in the event of one working you harm or injury, you are to put the best construction upon his act, excusing it in the spirit of that holy martyr who, when all his possessions were taken from him, said, “Truly, they can never take Christ from me.” Say you likewise: “His act injures not my faith; why not excuse him? why not submit, and accommodate myself to him?” 19 I cannot better illustrate than by citing the conduct of two good friends, whose manner toward each other may serve as an example for us in our conduct toward all men. How did they act? Each did what pleased his fellow. Each yielded, submitted, suffered, wrought and accepted, just in accordance with his conception of what might profit or please the other, and all voluntarily, without constraint. Each adapted and accommodated himself to his friend, never from any selfish motive offering restraint. If one infringed upon the other's property rights, he was kindly excused. In short, in their case was neither law, demand, restraint nor fear; naught but perfect freedom and good will. Yet all things moved in a harmony the hundredth part of which could not be secured by any laws or restraints. 20 The headstrong and the unyielding, they who excuse none but are determined to control all things by their own wisdom, lead the whole world into error. They are the cause of all the wars and calamities known on earth. Yet they claim justice as their sole motive. Well has it been said by a certain heathen: “Summum jus, summa injustitia”--the most extreme justice is the greatest injustice. Ecclesiastes 7:16 also warns: “Be not righteous overmuch; neither make thyself overwise.” As the most extreme justice is the greatest injustice, so the most extreme wisdom is the greatest folly. The old adage is, “When the wise act the fool, they are grossly foolish.” Were God always to execute extreme justice, we could not live a moment. Paul commends gentleness in Christ ( 2 Cor 10:1 ), saying, “I... entreat you by the meekness and gentleness of Christ.” So we are to moderate our attitude, our demands, our wisdom and wit, adapting ourselves to the circumstances of others in all respects. 21 Observe the beautiful aptness of the words, “Let your forbearance be known unto all men.” You may ask: “How can one become known to all men? And must we boast of our forbearance, proclaiming it to everyone?” God forbid the latter. Paul does not say, boast of and proclaim your forbearance. He says, let it be experimentally known by all men. That is, exercise forbearance in your deeds before men; not think or speak of it, but show it in your conduct. Thus men generally must see and grasp it--must have experience of it. Then no one can do otherwise than admit you are forbearing. Actual experience will defeat every desire to speak of you in any other way. The mouth of the fault-finder will be stopped by the fact that all men know your forbearance. Christ says ( Mt 5:16 ): “Even so let your light so shine before men; that they may see your good works, and glorify your Father who is in heaven.” And Peter ( I Pet 2:12 ): “Having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.” It lies not in our power to make our moderation acceptable to all men, but it is enough for us to give everyone opportunity to perceive it in our lives. 22 By the phrase “all men” we are not to understand all individuals on earth, but every sort of person--friends and foes, great and humble, lords and servants, rich and poor, native and alien, relatives and strangers. Some there are whose manner toward strangers is most cordial and acquiescent, but toward their own household, their domestics, with whom they are familiar, they manifest only rigor and austerity. How many there are who excuse the harshness of the great and the rich, who wrest to the most favorable construction what they do and say, but with servants, with the poor and the inferior, are severe and unfeeling, placing, the most unfavorable construction upon their every word and act. Again, men are affectionate toward children, parents, friends and relatives, always judging them with the utmost lenience. Indeed, how often friend flatters friend, until the practice becomes a public vice as one imitates and regards admirable all acts of the other. But with foes and adversaries men adopt the opposite course. In them they can find no good, no reason for toleration or favorable construction; rather, they censure according to appearances. 23 In denunciation of such unequal and partial forbearance, Paul here speaks. He would have a Christian's forbearance perfect and complete, manifested toward one as toward another, whether friend or foe. He would that the Christian bear with and excuse everyone, regardless of person or merit. Forbearance is essentially good, inherently kind; just as gold remains gold whether possessed by a godly or an ungodly individual. The silver did not become ashes when Judas the traitor received it. Similarly, all gifts of God are real and remain the same in everyone's possession. That forbearance which is a fruit of the Spirit retains its characteristic kindness whether directed toward friend or enemy, toward rich or poor. 24 But frail, deceptive human nature assumes that gold, though remaining gold in St. Peter's hand, becomes ashes in the hand of Judas. The forbearance of human nature, of natural reason, is kind, not to all men, but to the rich and the great, to strangers and friends. Hence it is false, empty, deceptive; mere dissimulation and treachery before God. Note how impossible it is for human nature to exercise complete spiritual forbearance, and how few individuals are conscious of the imperfections of that supposedly beautiful, transcendent forbearance they manifest toward some persons while they show the reverse to other individuals, presuming they thus act rightly. But such is the teaching of our mean, filthy human nature with that same beautiful reason, which ever decides and proceeds contrary to the Spirit and the things of the Spirit. As Paul says in Romans 8:5, “They that are after the flesh mind the things of the flesh.” 25 In these few words Paul comprehends the Christian's entire conduct toward his neighbor. The forbearing individual treats everyone rightly, in word and act; treats him as he ought, physically and spiritually, bearing with his evils and imperfections. Such conduct may be defined as simply love, peace, patience, longsuffering, gentleness, goodness, meekness, in fact, everything included in the fruits of the Spirit. Gal 5:22. OBJECTIONS ANSWERED. 26 But you will say: “Yes, but in that case who would be left in the enjoyment of a morsel of bread because of the wicked people ready to abuse equality and take our all, not permitting us to live on the earth even?” Note Paul's beautiful answer to your question, in the conclusion of this epistle lesson. He says, first, V.5. “The Lord is at hand.” 27 Were there no God, you might well thus fear the wicked. But not only is there a God; he “is at hand.” He will neither forget nor forsake you. Only be forbearing to all men, and let him care for you; leave it to him how he is to support and protect you. Has he given you Christ the eternal treasure? how then shall he not give you the necessities of this life? With him is much more than anyone can take from you. Then, too, you possess in Christ more than is represented in all this world's goods. On this subject the psalmist says ( Ps 55:22 ): “Cast thy burden upon Jehovah, and he will sustain thee”; and Peter ( 1 Pet 5:7 ), “Casting all your anxiety upon him, because he careth for you.” And Christ in the sixth chapter of Matthew points us to the lilies of the field and the fowls of the air. The thought of these passages is the same as that of “The Lord is at hand.” Now follows, V.6. “In nothing be anxious.” 28 Take no thought for yourselves. Let God care for you. He whom you now acknowledge is able to provide for you. It is the heathen, unknowing he has a God, who takes thought for himself. Christ says ( Mt 6:31-32 ): “Be not therefore anxious, saying, What shall we eat? or, What shall we drink; or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things.” Then, let the whole world grasp, and deal unrighteously, you shall have enough. You shall not die of hunger or cold unless someone shall have deprived you of the God who cares for you. But who shall take him from you? How can you lose him except you yourself let him go? We have no reason to take thought for ourselves when we have a Father and Protector who holds in his hand all things, even them who, with all their possessions, would rob or injure us. Our duty is to rejoice ever in God and be forbearing toward all men, as becomes those assured of ample provision for body and soul; especially in that we have a gracious God. They without him may well be concerned about themselves. It should be our anxiety not to be anxious, to rejoice in God alone and to be kind to men. On this topic the psalmist says ( Ps 37:25 ): “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” And again ( Ps 40:17 ), “The Lord thinketh upon me.” PRAYER. V.6. “But in everything by prayer and supplication with thanksgiving let your requests be made known unto God.” 29 Here Paul teaches us to cast our care upon God. The meaning is: Take no thought for yourselves. Should anything transpire to give you care or anxiety--and such will be the case, for many trials will befall you on earth--make no effort to escape it, be it what it may. Have no care or anxiety. Turn to God with prayer, with supplication, entreating him to accomplish for you all you would seek to effect by care. And do so in thankfulness that you have a God solicitous for you and to whom you may freely come with all your anxieties. Who does not so when misfortune befalls, but endeavors to measure it by his reason and to overrule it by his counsel, and falls into anxiety--this man plunges himself into deep wretchedness, loses his joy and peace in God, and all to accomplish nothing. He but digs in the sand, sinking himself ever deeper, and effects no good. Of this fact we daily have testimony in our own experience and in that of others. 30 It may be necessary to add this, however: Let no one conclude he will be utterly careless and rest upon God, making no effort, no exertion, not even resorting to prayer. Whoso adopts this course must soon fail and fall into anxiety. We must ever strive. Many care-engendering things befall us for the very purpose of driving us to prayer. Not undesignedly does the apostle contrast the two injunctions, “In nothing be anxious,” and, In all things flee to God. “Nothing” and “all” are contrasting terms. Paul thus makes plain that many things transpire which tend to create in us anxiety, but we must not let them make us overanxious; we must commit ourselves to God and implore his aid for our needs. 31 Now, let us examine Paul's words and learn how to frame our prayers and what attitude to assume. He makes a fourfold division of prayer: prayer, supplication, thanksgiving and petition. By “prayer” we understand simply formal words or expressions--as, for instance, the Lord's Prayer and the psalms--which sometimes express more than our request. In “supplication” we strengthen prayer and make it effective by a certain form of persuasion; for instance, we may entreat one to grant a request for the sake of a father, or of something dearly loved or highly prized. We entreat God by his Son, his saints, his promises, his name. Thus Solomon says ( Ps 132:1 ), “Jehovah, remember for David all his affliction.” And Paul urges ( Rom 12:1 ), “I beseech you therefore, brethren, by the mercies of God”; and again ( 2 Cor 10:1 ), “I... entreat you by the meekness and gentleness of Christ.” “Petitioning” is stating what we have at heart, naming the desire we express in prayer and supplication. In the Lord's Prayer are seven petitions, beside prayer proper. Christ says ( Mt 7:7-8 ): “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” In “thanksgiving” we recount blessings received and thus strengthen our confidence and enable ourselves to wait trustingly for what we pray. 32 Prayer is made vigorous by petitioning; urgent by supplication; by thanksgiving, pleasing and acceptable. Strength and acceptability combine to prevail and secure the petition. This, we see, is the manner of prayer practiced by the Church; and the holy fathers in the Old Testament always offered supplication and thanks in their prayers. The Lord's Prayer opens with praise and thanksgiving and the acknowledgment of God as a Father; it earnestly presses toward him through filial love and a recognition of fatherly tenderness. For supplication, this prayer is unequaled. Hence it is the sublimest and the noblest prayer ever uttered. 33 These words of Paul beautifully spiritualize and explain the mystery of the golden censer whereof Moses has written much in the Old Testament, detailing how the priests should burn incense in the temple. We are all priests, and our prayers are the censer. The first is the golden vessel, which signifies the precious words of prayer; such as the language of the Lord's Prayer, the psalms, and like written prayers. Always in the Scriptures the words are represented by the vessel; for words are a medium for containing and conveying thought, just as the vessel serves to contain wine, water, coals or anything else. Similarly, the golden cup of Babylon mentioned in Revelation 17:4 typifies human doctrine; and the sacramental cup, containing Christ's blood, is the Gospel. 34 The live coals in the censer stand for thanksgiving, for enumerated benefits in prayer. That coals signify benefits Paul implies where, quoting Solomon's injunction in Proverbs 25:21-22, which the apostle cites ( Rom 12:20 ): “If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head.” Burning coals of fire, the benefits are, and powerful to take captive and enkindle the heart. The Law forbad to take coals from any place but the altar; accordingly, we must not in prayer urge our own works and merits, as did the pharisee in the Gospel ( Lk 18:11-12 ), but acknowledge the benefits in Christ. He is the altar upon whom we are offered. By this benefit we render thanks and pray. Paul says ( Col 3:17 ), “Do all in the name of the Lord Jesus, giving thanks to God the Father through him.” God cannot permit us to regard anything but our altar Christ. Thus he teaches, where it is recorded (Lev 10) that Nadab and Abihu, sons of Aaron, were devoured by fire before the altar because they took coals for the censer from elsewhere than that place of sacred offering. 35 The petition whereby prayer is made complete is typified by the smoke ascending at the laying of the thyme--the incense-upon the coals. Paul's exhortation, “Let your requests be made known unto God,” recognizes and explains the symbol of the smoke rising from the censer. His meaning is: “If you would offer a sweet savor of incense to God, express your petition in supplication and thanksgiving. This is the precious, sweet incense recognized by God, ascending as straight before him as a taper and a rod.” Such prayer penetrates heaven. Grateful recognition of God's benefits induces us to pray voluntarily and fervently, naturally and with delight; just as the coals of fire make strong the volume of smoke. If there be not first the coals to generate heat, if there be not gratitude for benefits to enkindle fervor, prayer will be sluggish; it will be cold and dull. 36 But what is meant by “making known” our prayers to God when he knows them even before we begin, in fact, comes to us first and induces us to pray? I answer, Paul uses this expression by way of teaching us how to really and truly pray--not to pray vainly or at a venture as do they who are indifferent whether God hears them or not, who are ever uncertain of being heard, yes, are inclined to think they will not be heard. That is not praying; it is not petitioning. It is tempting and mocking God. Should one entreat me for a penny and I knew he did not believe, did not have a thought, that I would give it him, I would not be disposed to hear him. I would conclude he was either mocking me or was not in earnest. How much less will God hear mere noise! True prayer is the “making known” of our desires to God. In other words, we must not doubt that God hears us; that our prayer reaches him; that our requests assuredly shall be granted. If we do not believe we are heard, that our prayer reaches God, undoubtedly it will not reach him. As we believe, so will it be. The ascending smoke is but our faith when we believe our appeal reaches God and is heard. Paul's words hint at the frequent claims of the psalms: “My cry before him came into his ears.” Ps 18:6. “Let my prayer be set forth... before thee.” Ps 141-2. Relative to this topic, Christ says, “All things, whatsoever ye shall ask in prayer, believing, ye shall receive.” Mt 21:22. See also Mk 11:24. And James counsels ( ch 1:6-7 ): “But let him ask in faith, nothing doubting; for he that doubteth... let not that man think that he shall receive anything of the Lord.” 37 Easily, then, we recognize the bawling in the cloisters and cathedrals all over the world as mere mockery, a tempting of God. Prayer of that sort is well enough made known to men, considering the constant loud outcry and bellowing of them who offer it. But to God it is unknown. It fails to reach him because the offerers do not believe, or at least are uncertain, that it will. As they believe, so is it. Time indeed it is for such mockery and tempting of God to be rejected and the mock-houses, as Amos calls them in the seventh chapter, to be exterminated. Oh, if we would but pray aright, what could we not accomplish! As it is, we pray much and obtain nothing; for our prayers never reach God. Woe to unbelief and distrust! THE PEACE OF GOD. V.7. “And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.” 38 Note the beautiful logic and order of Paul's teaching. The Christian is first to rejoice in God through faith and then show forbearance or kindness, to men. Should he ask, “How can I?” Paul answers, “The Lord is at hand.” “But how if I be persecuted and robbed?.” Paul's reply is, “In nothing be anxious. Pray to God. Let him care.” “But meanwhile I shall become weary and desolate.” “Not so; the peace of God shall keep you.” Let us now consider the last thought. 39 By the phrase, “the peace of God,” we must understand, not that calm and satisfied peace wherein God himself dwells, but the peace and contentment he produces in our hearts. It is called the “peace of God” in the same sense that the message of God which we hear and believe and speak is styled “the Word of God.” This peace is the gift of God, and is called the “peace of God” because, having it, we are at peace with him even if we are displeased with men. 40 This peace of God is beyond the power of mind and reason to comprehend. Understand, however, it is not beyond man's power to experience--to be sensible of. Peace with God must be felt in the heart and conscience. How else could our “hearts and minds” be preserved “through Christ Jesus”? To illustrate the difference between the peace of God and the peace comprehensible by reason: They who know nothing of fleeing to God in prayer, when overtaken by tribulation and adversity and when filled with care and anxiety proceed to seek that peace alone which reason apprehends and which reason can secure. But reason apprehends no peace apart from a removal of the evil. Such a peace does not transcend the comprehension of reason; it is compatible with reason. They who pray not, rage and strive under the guidance of reason until they obtain a certain peace by fraudulent or forcible removal of the evil. just as the wounded seeks to be healed. But they who rejoice in God, finding their peace in him, are contented. They calmly endure tribulation, not desiring what reason dictates as peace--removal of the evil. Standing firm, they await the inner strength wrought by faith. It is not theirs to inquire whether the evil will be short or long in duration, whether temporal or eternal; they give themselves no concern on this point, but ever leave it to God's regulation. They are not anxious to know when, how, where or by whom termination of the evil is to come. In return, God affords them grace and removes their evils, bestowing blessings beyond their expectations, or even desires. 41 This, mark you, is the peace of the cross, the peace of God, peace of conscience, Christian peace, which gives us even external calm, which makes us satisfied with all men and unwilling to disturb any. Reason cannot understand how there can be pleasure in crosses, and peace in disquietude; it cannot find these. Such peace is the work of God, and none can understand it until it has been experienced. Relative to this topic, it is said in the epistle for the second Sunday in Advent: “The God of hope fill you with all joy and peace in believing.” What the apostle there terms “peace in believing” he here calls “peace of God.” 42 In this verse Paul implies that for him who rejoices in God and exercises forbearance in his life, the devil will raise up a cross calculated forcibly to turn his heart from that way. The Christian should therefore be well fortified, placing his peace beyond the devil's reach--in God. Let him not be anxious to rid himself of what the devil has forced upon him. Let him suffer Satan's wantonness until God's coming shall exterminate it. Thus will the Christian's heart, mind and affection be guarded and preserved in peace. His patience could not long endure did not his heart exist above its conditions, in a higher peace--were it not satisfied it has peace with God. 43 “Heart” and “mind” here must not be supposed to mean human will and understanding. We are to take Paul's explanation--heart and mind in Christ Jesus; in other words, the will and understanding resultant in Christ, from Christ and under Christ. Faith and love are meant-- faith and love in all their operations, in all their inclinations toward God and men. The reference is simply to a disposition to trust and love God sincerely, and a willingness of heart and mind to serve God and man to the utmost. The devil seeks to prevent this state by terror, by revealing death and by every sort of misfortune; and by setting up human devices to induce the heart to seek comfort and help in its own counsels and in man. Thus led astray, the heart falls from trust in God to a dependence upon itself. 44 Briefly, this text is a lesson in Christian living, in the attitude of the Christian toward God and man. It teaches us to let God be everything to us, and to treat all men alike, to conduct ourselves toward men as does God toward us, receiving from him and giving to them. It may be summed up in the words “faith” and “love.”

nown unto all men. That is, let it be such that others may see it. This does not mean that they were to make an ostentatious display of it, but that it should be such a characteristic of their lives that it would be constantly visible to others. The word moderation επιεικες--refers to restraint on the passions, general soberness of living, being free from all excesses. The word properly means that which is fit or suitable, and then propriety, gentleness, mildness.--They were to indulge in no excess of passion, or dress, or eating, or drinking. They were to govern their appetites, restrain their temper, and to be examples of what was proper for men in view of the expectation that the Lord would soon appear. The Lord is at hand. Is near. Php 3:20; 1Cor 16:22. This has the appearance of being a phrase in common use among the early Christians, and as being designed to keep before their minds a lively impression of an event which ought, by its anticipation, to produce an important effect. Whether, by this phrase, they commonly understood the coming of the Lord to destroy Jerusalem, or to remove them by death, or to judge the world, or to reign personally on the earth, it is impossible now to determine, and is not very material to a proper understanding of its use here. The idea is, that the expectation that the Lord Jesus will "come" ought to be allowed to produce moderation of our passions, in our manner of living, in our expectations of what this world can furnish, and in our desires of earthly good. On him who feels that he is soon to die, and to stand at the bar of God-- on him who expects soon to see the Lord Jesus coming in the clouds of heaven, it cannot fail to have this effect. Men indulge their passions--are extravagant in their plans of life, and in their expectations of earthly good for themselves and for their families, because they have no realizing sense of the truth that there is before them a vast eternity. He that has a lively expectation that heaven will soon be his, will form very moderate expectations of what this world can furnish. (b) "moderation be known" 1Cor 9:25 (c) "Lord is at hand" Rev 22:7,20 Verse 6. Be careful for nothing. That

Let your gentleness - Yieldingness, sweetness of temper, the result of joy in the Lord. Be known - By your whole behaviour. To all men - Good and bad, gentle and froward. Those of the roughest tempers are good natured to some, from natural sympathy and various motives; a Christian, to all. The Lord - The judge, the rewarder, the avenger. Is at hand - Standeth at the door.