8Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. 9The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.

God’s Provisions

      10But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. 11Not that I speak from want, for I have learned to be content in whatever circumstances I am. 12I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13I can do all things through Him who strengthens me. 14Nevertheless, you have done well to share with me in my affliction.

      15You yourselves also know, Philippians, that at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; 16for even in Thessalonica you sent a gift more than once for my needs. 17Not that I seek the gift itself, but I seek for the profit which increases to your account. 18But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. 19And my God will supply all your needs according to His riches in glory in Christ Jesus. 20Now to our God and Father be the glory forever and ever. Amen.

      21Greet every saint in Christ Jesus. The brethren who are with me greet you. 22All the saints greet you, especially those of Caesar’s household.

      23The grace of the Lord Jesus Christ be with your spirit.

Parallel Verses

New American Standard Bible (©1995)
Rejoice in the Lord always; again I will say, rejoice!

GOD'S WORD® Translation (©1995)
Always be joyful in the Lord! I'll say it again: Be joyful!

King James Bible
Rejoice in the Lord alway: and again I say, Rejoice.

Douay-Rheims Bible
Rejoice in the Lord always; again, I say, rejoice.

Darby Bible Translation
Rejoice in the Lord always: again I will say, Rejoice.

English Revised Version
Rejoice in the Lord alway: again I will say, Rejoice.

Webster's Bible Translation
Rejoice in the Lord always: and again I say, Rejoice.

Weymouth New Testament
Always be glad in the Lord: I will repeat it, be glad.

World English Bible
Rejoice in the Lord always! Again I will say, Rejoice!

Young's Literal Translation
Rejoice in the Lord always; again I will say, rejoice;

Cross References

Psalm 33:1 Sing for joy in the LORD, O you righteous ones; Praise is becoming to the upright.

Habakkuk 3:18 Yet I will exult in the LORD, I will rejoice in the God of my salvation.

2 Corinthians 6:10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.

Philippians 3:1 Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.

1 Thessalonians 5:16 Rejoice always;

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

Exhortations to several Christian duties, as stedfastness, unanimity, joy, etc. (v. 1-9). The apostle's grateful acknowledgments of the Philippians' kindness to him, with expressions of his own content, and desire of their good (v. 10-19). He concludes the epistle with praise, salutations, and blessing (v. 20-23).

Verses 1-9

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, etc. 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. 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 Jn. 4; 3 Jn. 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. 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 (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. 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 (Lu. 10:20), not blotting his name out of the book of life (Rev. 3:5), and of those who are written in the Lamb's book of life, Rev. 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, v. 4. All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord (Ps. 37:4), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls (Ps. 94:19), and our meditation of him is sweet, Ps. 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 (ch. 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, 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. 14. 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-meµden merimnate: the same expression with that Mt. 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, 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 Co. 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, Isa. 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 (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. 2:29.

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.

Calvin's Commentary

4. Rejoice in the Lord alway: and again I say, Rejoice.

4. Gaudete in Domino semper, iterum dico, gaudete.

5. Let your moderation be known unto all men. The Lord is at hand.

5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est.

6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum.

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

7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu.

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

8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate.

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.

9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum.

4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. [223] Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, [224] as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. [225] For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this -- that come what may, believers, having the Lord standing on their side [226] , have amply sufficient ground of joy.

The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. [227] For unquestionably it differs from the joy of the world in this respect -- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed (Luke 6:25). Hence, that only is a settled joy in God which is such as is never taken away from us.

5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. "Let all that have to deal with you have experience of your equity and humanity." In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. [228] This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit -- when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, -- "My mind is tranquil, which takes everything in good part." [229] Such equanimity -- which is as it were the mother of patience -- he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences.

The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, [230] and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. (Luke 21:19.) Hence those proverbs, -- "We must howl when among wolves." "Those who act like sheep will quickly be devoured by wolves." Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. [231] To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command?

Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, [232] and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds -- when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, [233] but are under the regulation of God's fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security.

There are, however, two ways in which the Lord is said to be at hand -- either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalm 145:18, The Lord is near to all that call upon him. The meaning therefore is, -- "Miserable were the condition of the pious, if the Lord were at a distance from them." But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help.

6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio, (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalm 55:22, and Peter also in 1 Peter 5:7, to cast all their care upon the Lord. For we are not made of iron, [234] so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. [235]

The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge -- leaning upon the Lord.

With thanksgiving As many often pray to God amiss, [236] full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude [237] will have this effect upon us -- that the will of God will be the grand sum of our desires.

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.

8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for to semnon [240] denotes both -- an excellence which consists in this, that we walk in a manner worthy of our vocation, (Ephesians 4:1,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind -- that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words --

If any praise, [241] that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men's judgments that praise is often bestowed [242] upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. (1 Corinthians 1:31.) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment.

The word, prosphilo kai euphema however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. [243] Now meditation comes first, afterwards follows action.

9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. "This was my doctrine -- my instruction -- my discourse among you." Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, [244] which they had wholly imbibed, and with which they had been thorouglly imbued.

You have seen in me Now, the main thing in a public speaker [245] should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues.

And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions.

Footnotes:

[223] "Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;" -- "It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart."

[224] "Non obstant les troubles et les fascheries qu'ils voyoyent deuant leurs yeux;" -- "Notwithstanding the troubles and annoyances that they saw before their eyes."

[225] "Qui plus que tous les autres pouuoit auoir matiere de se contrister;" -- "Who might more than all others have had occasion to indulge sorrow.""

[226] "Ont le Seigneur pour eux;" -- "Have the Lord for them."

[227] "Que vostre ioye se continue en iceluy iusques a la fin;" -- "That your joy may maintain itself in him until the end."

[228] "En douceur et patience;" -- "With sweetness and patience."

[229] "TranquilIus animus meus, qui aequi boni facit omnia." Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: "Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;" -- "My mind, however, is most tranquil, which takes all that in good part." See Cic. Art.7,7. -- Ed.

[230] "D'autant plus que nous-nous monstrons gracieux et debonnaires;" -- "The more that we show ourselves agreeable and gentle."

[231] "Afin qu'ils ne s'esleuent point a l'encontre de nous a leur plaisir et sans resistance;" -- "That they may not rise up against us at their pleasure, and without resistance."

[232] "Que nous sommes tout incontinent et pour vn rien troublez et esmeus;" -- "That we are all at once and for nothing troubled and moved."

[233] "Ni au plaisir desborde des meschans;" -- "Nor to the unbridled inclination of the wicked."

[234] "Car nous ne sommes de fer ni d'acier (comme on dit) ne si insensibles;" -- "For we are not of iron nor steel, as they say, nor so insensible."

[235] "Comme a vne franchise;" -- "As to a privilege."

[236] "Autrement qu'ils ne doyuent;" -- "Otherwise than they ought."

[237] "La recognoissance des benefices de Dieu;" -- "Gratitude for God's benefits."

[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."

[240] The word semnon means that which has dignity connected with it. Hence semnos and megaloprepe; are joined together by Aristotle, as quoted by Wetstein, and in 2 Macc. 8:15." -- Storr. See Biblical Cabinet, vol. 40, p. 178, note; -- Ed.

[241] "The Clermont copy reads here, ei tis epainos, If there be any praise of knowledge. Instead of epistemes, the Valesian readings have paideies, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, (disciplinae,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills." -- Pierce. -- Ed.

[242] "Bien souuent on loue;" -- "Very frequently they praise."

[243] Like the Latin terms cogitare, meditari, the Greek meletan signifies to contemplate a thing, with the view of, finding means for effecting it. ... According to this view, tauta logizesthe, in the passage before us, will be equivalent to tauta poiein logizesthe, think to do these things,' -- give diligence to do them.'" -- Storr. See Biblical Cabinet, vol. 40, p. 180 Note. -- Ed.

[244] "C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;" -- "It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction."

[245] "En vn prescheur;" -- "In a preacher."

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Alphabetical: again always I in it Lord Rejoice say the will

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March 24. "And Again I Say, Rejoice" (Phil. Iv. 4).
"And again I say, rejoice" (Phil. iv. 4). It is a good thing to rejoice in the Lord. Perhaps you found the first dose ineffectual. Keep on with your medicine, and when you cannot feel any joy, when there is no spring, and no seeming comfort and encouragement, still rejoice, and count it all joy. Even when you fall into divers temptations, reckon it joy, and delight, and God will make your reckoning good. Do you suppose your Father will let you carry the banner of His victory and His gladness on to …
Rev. A. B. Simpson—Days of Heaven Upon Earth

August 24. "Let Your Moderation be Known unto all Men" (Phil. Iv. 5).
"Let your moderation be known unto all men" (Phil. iv. 5). The very test of consecration is our willingness not only to surrender the things that are wrong, but to surrender our rights, to be willing to be subject. When God begins to subdue a soul, He often requires us to yield the things that are of little importance in themselves, and thus break our neck and subdue our spirit. No Christian worker can ever be used of God until the proud self-will is broken, and the heart is ready to yield to God's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 26. "Be Careful for Nothing; but in Everything by Prayer and Supplication with Thanksgiving Let Your Requests be Made Known unto God" (Phil. Iv. 6).
"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God" (Phil. iv. 6). Commit means to hand over, to trust wholly to another. So, if we give our trials to Him, He will carry them. If we walk in righteousness He will carry us through. "Humble yourselves, therefore, under the mighty hand of God that He may exalt you in due time." There are two hands there--God's hand pressing us down, humbling us, and then God's hand lifting …
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 17. "Be Careful for Nothing" (Phil. Iv. 6).
"Be careful for nothing" (Phil. iv. 6). What is the way to lay your burden down? "Take My yoke upon you, and learn of Me; for I am meek and and lowly of heart, and ye shall find rest unto your souls." "For My yoke is easy and My burden is light." That is the way to take His burden up. You will find that His burden is always light. Yours is a very heavy one. Happy day if you have exchanged burdens and laid down your loads at His blessed feet to take up His own instead. God wants to rest His workers, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

March 10. "The Peace of God which Passeth all Understanding Shall Keep Your Hearts and Minds" (Phil. Iv. 7).
"The peace of God which passeth all understanding shall keep your hearts and minds" (Phil. iv. 7). It is not peace with God, but the peace of God. "The peace that passes all understanding" is the very breath of God in the soul. He alone is able to keep it, and He can so keep it that "nothing shall offend us." Beloved, are you there? God's rest did not come till after His work was over, and ours will not. We begin our Christian life by working, trying and struggling in the energy of the flesh to save …
Rev. A. B. Simpson—Days of Heaven Upon Earth

A Tender Exhortation
'Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.'--PHIL. iv. 1. The words I have chosen set forth very simply and beautifully the bond which knit Paul and these Philippian Christians together, and the chief desire which his Apostolic love had for them. I venture to apply them to ourselves, and I speak now especially to the members of my own church and congregation. I. Let us note, then, first, the personal bond which gives force …
Alexander Maclaren—Expositions of Holy Scripture

Names in the Book of Life
'Other my fellow-labourers whose names are in the book of life.'--PHIL. iv. 3. Paul was as gentle as he was strong. Winsome courtesy and delicate considerateness lay in his character, in beautiful union with fiery impetuosity and undaunted tenacity of conviction. We have here a remarkable instance of his quick apprehension of the possible effects of his words, and of his nervous anxiety not to wound even unreasonable susceptibilities. He had had occasion to mention three of his fellow-workers, and …
Alexander Maclaren—Expositions of Holy Scripture

Rejoice Evermore
'Rejoice in the Lord alway; and again I say, rejoice!'--PHIL. iv. 4. It has been well said that this whole epistle may be summed up in two short sentences: 'I rejoice'; 'Rejoice ye!' The word and the thing crop up in every chapter, like some hidden brook, ever and anon sparkling out into the sunshine from beneath the shadows. This continual refrain of gladness is all the more remarkable if we remember the Apostle's circumstances. The letter shows him to us as a prisoner, dependent on Christian charity …
Alexander Maclaren—Expositions of Holy Scripture

The Warrior Peace
'The peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.'--PHIL. iv. 7. The great Mosque of Constantinople was once a Christian church, dedicated to the Holy Wisdom. Over its western portal may still be read, graven on a brazen plate, the words, 'Come unto Me, all ye that labour and are heavy-laden, and I will give you rest.' For four hundred years noisy crowds have fought, and sorrowed, and fretted, beneath the dim inscription in an unknown tongue; …
Alexander Maclaren—Expositions of Holy Scripture

Think on These Things
' . . . 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.'--PHIL. iv. 8. I am half afraid that some of you may think, as I have at times thought, that I am too old to preach to the young. You would probably listen with more attention to one less remote from you in years, and may be disposed to …
Alexander Maclaren—Expositions of Holy Scripture

How to Obey an Impossible Injunction
'Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.'--PHIL. iv. 6. It is easy for prosperous people, who have nothing to trouble them, to give good advices to suffering hearts; and these are generally as futile as they are easy. But who was he who here said to the Church at Philippi, 'Be careful for nothing?' A prisoner in a Roman prison; and when Rome fixed its claws it did not usually let go without drawing blood. …
Alexander Maclaren—Expositions of Holy Scripture

Farewell Words
'Now unto our God and Father be the glory for ever and ever, Amen. Salute every saint in Christ Jesus. The brethren which are with me salute you. All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit.'--PHIL. iv. 20-23 (R.V.). These closing words fall into three unconnected parts, a doxology, greetings, and a benediction. As in all his letters, the Apostle follows the natural instinct of making his last words loving words. …
Alexander Maclaren—Expositions of Holy Scripture

How to Say 'thank You'
'But I rejoice in the Lord greatly, that now at length ye have revived your thought for me; wherein ye did indeed take thought, but ye lacked opportunity. Not that I speak in respect of want: for I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in Him that strengtheneth me. Howbeit …
Alexander Maclaren—Expositions of Holy Scripture

Gifts Given, Seed Sown
'And ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving, but ye only; for even in Thessalonica ye sent once and again unto my need. Not that I seek for the gift; but I seek for the fruit that increaseth to your account. But I have all things, and abound: I am filled, having received from Epaphroditus the things that came from you, an odour of a sweet smell, a sacrifice …
Alexander Maclaren—Expositions of Holy Scripture

Prayer Perfumed with Praise
The point to which I would draw your attention is this: that whether it be the general prayer or the specific supplication we are to offer either or both "with thanksgiving." We are to pray about everything, and with every prayer we must blend our thanksgivings. Hence it follows that we ought always to be in a thankful condition of heart: since we are to pray without ceasing, and are not to pray without thanksgiving, it is clear that we ought to be always ready to give thanks unto the Lord. We must …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

How to Keep the Heart
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 …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Contentment
We, my brethren, might well be willing to endure Paul's infirmities, and share the cold dungeon with him, if we too might by any means attain unto such a degree of contentment. Do not indulge, any of you, the silly notion that you can be contented without learning, or learn without discipline. It is not a power that may be exercised naturally, but a science to be acquired gradually. The very words of the next text might suggest this, even if we did not know it from experience. We need not be taught …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

The Bible the Great Civilizer
(Fourth Sunday in Lent.) PHILIPPIANS iv. 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. It may not be easy to see what this text has to do with the story of Joseph, which we have just been reading, or with the meaning of the Bible of which I have been speaking to you …
Charles Kingsley—The Gospel of the Pentateuch

Preface. And as to Christ Thy Lord
Preface. and as to Christ thy Lord, most comely "as the lily among thorns," being his "love among the daughters," Cant. ii. 2. so also, thou, in a special way, art the dearly beloved and longed for, the joy and crown, of every sincere servant of Christ in the gospel, Phil. iv. 1. Thou art, if not the only, yet the chief object of their labours, their work being either to confirm and strengthen thee in thy way, that thou mayest so stand fast in the Lord, or remove impediments, make crooked things …
Hugh Binning—The Works of the Rev. Hugh Binning

Christmas Peace
(Sunday before Christmas.) Phil. iv. 4. Rejoice in the Lord alway: and again I say, Rejoice. This is a glorious text, and one fit to be the key-note of Christmas-day. If we will take it to heart, it will tell us how to keep Christmas-day. St. Paul has been speaking of two good women, who seem to have had some difference; and he beseeches them to make up their difference, and be of the same mind in the Lord. And then he goes on to tell them, and all Christian people, why they should make up their …
Charles Kingsley—Town and Country Sermons

Table of Contents
Chapter 1 The Fellowship of Prayer (Philippians 4:6.) Chapter 2 Our Requests Made Known unto God (Philippians 4:6.) Chapter 3 God's Peace Obtained in Answer to Prayer (Philippians 4:6, 7.) Chapter 4 The Praying that Glorifies God (John 14:13.) Chapter 5 Praying without Doubting (Mark 11:23.) Chapter 6 Praying with Desire (Mark 11:24.) Chapter 7 A Manifestation of God in Answer to Prayer (Acts 4:31.) Chapter 8 The Intercessory Prayers of Christians (Luke 11:5, 6.) Chapter 9 The Three Essentials of …
T. M. Anderson—Prayer Availeth Much

Worry Versus Peace
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.' (Philippians iv. 6, 7.) Before the full bearing and value of these verses can be realized, I think they require to be read several times over. Even if the sentences are read through slowly, just as they stand, a deep sense of blessing and rest steals into …
T. H. Howard—Standards of Life and Service

Jehovah
"That men may know that thou, whose name alone is Jehovah, art the most High over all the earth." Among all the names of God perhaps the most comprehensive is the name Jehovah. Cruden describes this name as the incommunicable name of God. The word Jehovah means the self-existing One, the "I am"; and it is generally used as a direct revelation of what God is. In several places an explanatory word is added, revealing some one of His special characteristics; and it is to these that I want particularly …
Hannah Whitall Smith—The God of All Comfort