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PHILIPPIANS iv. 4-7.
"Rejoice in the Lord alway: again I will say, Rejoice. Let your
forbearance be known unto all men. The Lord is at hand. In nothing
be anxious; but in everything by prayer and supplication with
thanksgiving let your requests be made known unto God. And the peace
of God, which passeth all understanding, shall guard your hearts and
your thoughts through Christ Jesus."
"Blessed they that mourn," and "woe unto them that laugh"
(Matt. v. 4; Luke vi. 25), saith Christ. How then saith
Paul, "Rejoice in the Lord alway"? "Woe to them that laugh,"
said Christ, the laughter of this world which ariseth from the things
which are present He blessed also those that mourn, not simply for the
loss of relatives, but those who are pricked at heart, who mourn their
own faults, and take count of their own sins, or even those of
others. This joy is not contrary to that grief, but from that grief
it too is born. For he who grieveth for his own faults, and
confesseth them, rejoiceth. Moreover, it is possible to grieve for
our own sins, and yet to rejoice in Christ. Since then they were
afflicted by their sufferings, "for to you it is given not only to
believe in him, but also to stiffer for him" (Phil. i. 29),
therefore he saith, "Rejoice in the Lord." For this can but
mean, If you exhibit such a life that you may rejoice. Or when your
communion with God is not hindered, rejoice. Or else the word "in"
may stand for "with": as if he had said, with the Lord. "Alway;
again I will say, Rejoice." These are the words of one who brings
comfort; as, for example, he who is in God rejoiceth alway. Yea
though he be afflicted, yea whatever he may suffer, such a man alway
rejoiceth. Hear what Luke saith, that "they returned from the
presence of the Council, rejoicing that they were counted worthy to be
scourged for His name." (Acts v. 41.) If scourging and
bonds, which seem to be the most grievous of all things, bring forth
joy, what else will be able to produce grief in us?
"Again I will say, Rejoice." Well hath he repeated. For since
the nature of the things brought forth grief, he shows by repeating,
that they should by all means rejoice.
"Let your forbearance be known unto all men." He said above,
"Whose god is the belly, and whose glory is in their shame," and
that they "mind earthly things." (Phil. iii. 19.) It was
probable that they would be at enmity with the wicked; he therefore
exhorted them to have nothing in common with them, but to use them with
all forbearance, and that not only their brethren, but also their
enemies and opposers. "The Lord is at hand, in nothing be
anxious." For why, tell me? do they ever rise in opposition? And
if ye see them living in luxury, why are ye in affliction? Already
the judgment is nigh; shortly will they give account of their actions.
Are ye in affliction, and they in luxury? But these things shall
shortly receive their end. Do they plot against you, and threaten
you? "In nothing be anxious." The judgment is already at hand,
when these things shall be reversed. "In nothing be anxious." If
ye are kindly affected toward those who prepare evil against you, yet
it shall not at last turn out to their profit. Already the recompense
is at hand, if poverty, if death, if aught else that is terrible be
upon you. "But in everything, by prayer and supplication, with
thanksgiving, let your requests be made known unto God." There is
this for one consolation, "the Lord is at hand." And again, "I
will be with you alway, even unto the end of the world." (Matt.
xxviii. 20.) Behold another consolation, a medicine which healeth
grief, and distress, and all that is painful. And what is this?
Prayer, thanksgiving in all things. And so He wills that our
prayers should not simply be requests, but thanksgivings too for what
we have. For how should he ask for future things, who is not thankful
for the past? "But in everything by prayer and supplication."
Wherefore we ought to give thanks for all things, even for those which
seem to be grievous, for this is the part of the truly thankful man.
In the other case the nature of the things demands it; but this
springs from a grateful soul, and one earnestly affected toward God.
God acknowledgeth these prayers, but others He knoweth not. Offer
up such prayers as may be acknowledged; for He disposeth all things
for our profit, though we know it not. And this is a proof that it
greatly profiteth, namely, that we know it not. "And the peace of
God which pusseth all understanding shall guard your hearts and your
thoughts in Christ Jesus." What meaneth this? "The peace of
God" which He hath wrought toward men, surpasseth all
understanding. For who could have expected, who could have hoped,
that such good things would have come? They exceed all man's
understanding, not his speech alone. For His enemies, for those who
hated Him, for those who determined to turn themselves away, for
these, he refused not to deliver up His Only Begotten Son, that
He might make peace with us. This peace then, i.e. the
reconciliation, the love of God, shall guard your hearts and your
thoughts.
For this is the part of a teacher, not only to exhort, but also to
pray, and to assist by supplication, that they may neither be
overwhelmed by temptations, nor carried about by deceit. As if he had
said, May He who hath delivered you in such sort as mind cannot
comprehend, may He Himself guard yon, and secure you, so that you
suffer no ill. Either he means this, or that that peace of which
Christ saith, "Peace I leave with you, My peace I give unto
you" (John xiv. 27): this shall guard you, for this peace
exceedeth all man's understanding. How? When he tells us to be at
peace with our enemies, with those who treat us unjustly, with those
who are at war and enmity toward us; is it not beyond man's
understanding? But rather let us look to the former. If the peace
surpasseth all understanding, much more doth God Himself, who giveth
peace, pass all understanding, not ours only, but also that of
Angels, and the Powers above. What meaneth "in Christ Jesus"?
Shall guard us in Him, so that ye may remain firm, and not fall from
His faith.
Ver. 8. "Finally, brethren, whatsoever things are honorable,
whatsoever things are true, whatsoever things are just." What is
"Finally "? It stands for, "I have said all." It is the word
of one that is in haste, and has nothing to do with present things.
"Finally, brethren, whatsoever things are honorable, whatsoever
things are true, 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."
Ver. 9. "The things which ye both learned and received, and heard
and saw in me."
What meaneth, "whatsoever things are lovely "? Lovely to the
faithful, lovely to God. "Whatsoever things are true." Virtue is
really true, vice is falsehood. For the pleasure of it is a
falsehood, and its glory is falsehood, and all things of the world are
falsehood. "Whatsoever things are pure." This is opposed to the
words "who mind earthly things." "Whatsoever things are
honorable." This is opposed to the words "whose god is their
belly." "Whatsoever things are just," i.e. saith he,
"whatsoever things are of good report." "If there be any virtue,
if there be any praise." Here he willeth them to take thought of
those things too which regard men. "Think on these things," saith
he. Seest thou, that he desires to banish every evil thought from our
souls; for evil actions spring from thoughts. "The things which ye
both learned and received." This is teaching, in all his
exhortations to propose himself for a model: as he saith in another
place, "even as ye have us for an ensample." (Phil. iii.
17.) And again here, "What things ye learned and received,"
i.e. have been taught by word of mouth, "and heard and saw in me":
both in respect of my words and actions and conduct. Seest thou, how
about everything he lays these commands on us? For since it was not
possible to make an accurate enumeration of all things, of our coming
in, and going out, and speech, and carriage, and intercourse (for
of all these things it is needful that a Christian should have
thought), he said shortly, and as it were in a summary, "ye heard
and saw in me." I have led yon forward both by deeds and by words.
"These things do," not only in words, but do them also. "And the
God of peace shall be with you," i.e. ye shall be in a calm, in
great safety, ye shall suffer nothing painful, nor contrary to your
will. For when we are at peace with Him, and we are so through
virtue, much more will He be at peace with us. For He who so loved
us, as to show favor to us even against our will, will He not, if
He sees us hastening toward Him, Himself yet much more exhibit His
love toward us?
Nothing is such an enemy of our nature as vice. And from many things
it is evident, how vice is at enmity with us, and virtue friendly
toward us. What will ye? That I should speak of fornication? It
makes men subject to reproach, poor, objects of ridicule, despicable
to all, just as enemies treat them.
Ofttimes it hath involved men in disease and danger; many men have
perished or been wounded in behalf of their mistresses. And if
fornication produces these things, much rather doth adultery. But
doth almsgiving so? By no means. But as a loving mother setteth her
son in great propriety, in good order, in good report, and gives him
leisure to engage in necessary work, thus alms-giving doth not release
us nor lead us away from our necessary work, but even renders the soul
more wise. For nothing is more foolish than a mistress.
But what willest thou? To look upon covetousness? It too treats us
like an enemy. And how? It makes us hated by all. It prepareth all
men to vaunt themselves against us; both those who have been treated
unjustly by us, and those who have not, who share the grief of the
former, and are in fear for themselves. All men look upon us as their
common foes, as wild beasts, as demons. Everywhere are there
innumerable accusations, plots against us, envyings, all which are
the acts of enemies. But justice, on the contrary, makes all men
friends, all men sociable, all men well disposed towards us, by all
men prayers are made in our behalf; our affairs are in perfect safety,
there is no danger, there is no suspicion. But sleep also fearlessly
comes over us with perfect safety, no care is there, no lamenting.
How much better this sort of life is! And what? Is it best to
envy, or to rejoice with one another? Let us search out all these
things, and we shall find that virtue, like a truly kind mother,
places us in safety, while vice is a treacherous thing, and full of
danger. For hear the prophet, who saith, "The Lord is a
stronghold of them that fear Him, and His covenant is to show
them." (Ps. xxv. 14, Sept.) He feareth no one, who is not
conscious to himself of any wickedness; on the contrary, he who liveth
in crime is never confident, but trembles at his domestics, and looks
at them with suspicion. Why say, his domestics? He cannot bear the
tribunal of his own conscience. Not only those who are without, but
his inward thoughts affect him likewise, and suffer him not to be in
quiet. What then, saith Paul? Ought we to live dependent on
praise? He said not, look to praise, but do praiseworthy actions,
yet not for the sake of praise.
"Whatsoever things are true," for the things we have been speaking
of are false. "Whatsoever things are honorable." That which is
"honorable" belongs to external virtue, that which is "pure" to the
soul. Give no cause of stumbling, saith he, nor handle of
accusation. Because he had said, "Whatsoever things are of good
report," lest you should think that he means only those things which
are so in the sight of men, he proceeds, "if there be any virtue,
and if there be any praise, think on these things"--do these
things. He wills us ever to be in these things, to care for these
things, to think on these things. For if we will be at peace with
each other, God too will be with us, but if we raise up war, the
God of peace will not be with us. For nothing is so hostile to the
soul as vice. That is, peace and virtue place it in safety.
Wherefore we must make a beginning on our part, and then we shall draw
God toward us.
God is not a God of war and fighting. Make war and fighting to
cease, both that which is against Him, and that which is against thy
neighbor. Be at peace with all men, consider with what character God
saveth thee. "Blessed are the peacemakers, for they shall be called
sons of God." (Matt. v. 9.) Such always imitate the Son of
God: do thou imitate Him too. Be at peace. The more thy brother
warreth against thee, by so much the greater will be thy reward. For
hear the prophet who saith, "With the haters of peace I was
peaceful." (Ps. cxx. 7, Sept.) This is virtue, this is
above man's understanding, this maketh us near God; nothing so much
delighteth God as to remember no evil. This sets thee free from thy
sins, this looseth the charges against thee: but if we are fighting
and buffeting, we become far off from God: for enmities are produced
by conflict, and from enmity springs remembrance of evil.
Cut out the root, and there will be no fruit. Thus shall we learn to
despise the things of this life, for there is no conflict, none, in
spiritual things, but whatever thou seest, either conflicts or envy,
or whatever a man can mention, all these spring from the things of this
life. Every conflict hath its beginning either in covetousness, or
envy, or vainglory. If therefore we are at peace, we shall learn to
despise the things of the earth. Hath a man stolen our money? He
hath not injured us, only let him not steal our treasure which is
above. Hath he hindered thy glory? Yet not that which is from God,
but that which is of no account. For this is no glory, but a mere
name of glory, or rather a shame. Hath he stolen thy honor? Rather
not thine but his own. For as he who committeth injustice doth not so
much inflict as receive injustice, thus too he who plots against his
neighbor, first destroyeth himself.
For "he who diggeth a pit for his neighbor, falleth into it."
(Prov. xxvi. 27.) Let us then not plot against others, lest we
injure ourselves. When we supplant the reputation of others, let us
consider that we injure ourselves, it is against ourselves we plot.
For perchance with men we do him harm, if we have power, but we
injure ourselves in the sight of God, by provoking Him against us.
Let us not then harm ourselves. For as we injure ourselves when we
injure our neighbors, so by benefiting them we benefit ourselves. If
then thy enemy harm thee, he hath benefited thee if thou art wise, and
so requite him not with the same things, but even do him good. But
the blow, you say, remains severe. Consider then that thou dost not
benefit, but punishest him, and benefitest thyself, and quickly you
will come to do him good. What then? Shall we act from this motive?
We ought not to act on this motive, but if thy heart will not hear
other reason, induce it, saith he, even by this, and thou wilt
quickly persuade it to dismiss its enmity, and wilt for the future do
good to thine enemy as to a friend, and wilt obtain the good things
which are to come, to which God grant that we may all attain in
Christ Jesus. Amen.
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