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( Php_4:4-7).
Php_4:5. Let your forbearance be known to all men, though without any external notation, connects itself logically with ÷áßñåôå , since joy has of itself a tendency to make us mild and gentle: gaudium in domino parit veram æquitatem erga proximum, (Bengel,). Ôὸ ἐðéåéêὲò ὑìῶí is stronger than the substantive, ἐðéåßêåéá (2Co_10:1; Act_24:4), and implies that this quality ( ôὸ ἐðéåéêÝò ) pervades the entire nature of the ὑìῶí . Comp. Php_3:8; Rom_2:4; Heb_6:17. It signifies mildness, forbearance, (used with ἄìá÷ïò , 1Ti_3:3; Tit_3:2; between åἰñçíéêÞ and åὐðåéèÞò , Jam_3:17; with ἀãáèüò , 1Pe_2:18), hence not ‘becoming conduct’ (Matthies). It is to be known to all ( ãíùóèÞôù ðᾶóéí ἀíèñþðïéò ) without exception, to strangers, and so much the more to neighbors, because they have such occasion to see it manifested towards themselves and towards others. The context leads us to think more directly of the adjustment of difficulties, the removal of dissension (Php_4:2-3) for effecting which the gentleness which spares the delinquent is a great assistance. [The ἐðéåéêὲò ὑìῶí stands in contrast to the ἀêñéâïäßêáéïò , as being satisfied with less than is one’s due. Arist. Eth. Nic., Php_4:10 (Lightfoot).—H.]—The Lord is at hand ( ὁ êýñéïò ἐããýò ) in whom they are to rejoice, hence Christ, under whose eye they are to walk and act, who will also judge them: judex vobis propitius, vindex in malos (Bengel). This is a strong motive to the exercise of forbearance. We are not to refer êýñéïò to God (Calvin), since ðñὸò ôὸí èåüí follows in Php_4:6, and the subject here is not that of the providence of God, but the ðáñïõóßá or advent of Christ. Meyer incorrectly joins it with what follows. [This nearness of Christ admits of other explanations. It may mean that He is ever near to His people as their efficient supporter and helper, so that with such an arm to defend them they have nothing to fear from the power or malice of their enemies (comp. Mat_13:11; 1Pe_4:7); or, more probably, that He is always near to them in point of time, will soon come to relieve them of their cares and trials, and receive them to their appointed rewards and rest in heaven (Joh_14:3; Rom_13:11, sq.) See note on Php_1:7. There is no necessary, certainly no exclusive, reference here to a definite expectation of the near advent of Christ, and the end of the world.—H.]
Php_4:6. Be careful for nothing, ( ìçäὲí ìåñéìíᾶôå ) enjoins freedom from anxiety since gaudium in domino legitimam securitatem in suis rebus parit (Bengel). ÌçäÝí , accusative of the object, excludes every subject of harassing care, whether fruitless labor or the events which precede the Lord’s advent (Php_4:5); hence not anxious solicitude merely is forbidden (Grotius).—But in every thing ( ἀëë ’ ἐí ðáíôß ) is the antithesis to ìçäÝí (comp. Eph_5:24).—By prayer and supplication, with thanksgiving, let your requests be known unto God, ( ôῇ ðñïóåõ÷ῃ êáὶ ôῇ äåÞóåé ìåôὰ åὐ÷áñéóôßáò ôὰ áἰôÞìáôá ὑìῶíãíùñéæÝóèù ðñὸò ôὸí èåüí ) is the antithesis of [ ìåñéìíᾶôå . He who rejoices in the Lord has not to do with ‘earthly things’ ( ôὰ ἐðßãåéá , Php_3:19). Ôὰ áἰôÞìáôá ὑìῶí , are the contents or objects of the prayers, desideria veslra (Luk_23:24; 1Jn_5:15). The verb ãíùñéæÝóèù has a threefold limitation: 1) the way ( ôῇ ðñïóåõ÷ῇ êáὶ ôῇ äåÞóåé ) which the article points out as the appointed one, and its repetition as consisting of two parts or acts (on the difference see Eph_6:18); 2) the accompaniment: ìåôὰ åὐ÷áñéóôßáò (comp. Eph_5:4; Col_2:7; Col_4:2), which should never be wanting in prayer and request; and 3) the direction ( ðñὸò ôὸí èåüí ) to whom the prayer should be directed. We are not to run to men with our complaints and lamentations. Bengel well points out the connection of Php_4:4-6 : tristitiam et curam comitatur morositas.
Php_4:7. And the peace of God, which passeth every understanding. Êáß adds now a promise. Joy in the Lord is accompanied by the peace of God, etc. The genitive marks the author (see Eph_1:2; Col_3:15; and comp. Winer’s Gram., p. 186), and the participial clause the value of the peace which as the context shows must be understood as an inward state or peace of soul, in contrast with violence (Php_4:5), anxiety (Php_4:6) and in connection with joy (Php_4:4). Hence ‘the peace’ ( åἰñÞíç ) is not harmony with one another (Meyer), which does not accord with the following predicates, nor reconciliation with God (Erasmus), which peace of soul presupposes, and on which it is founded. This peace of God is a possession defined as ἡýðåñÝ÷ïõóá ðÜíôá íïῦí , i. e., towering above (Php_2:3; Php_3:8; Eph_3:19) the reach of man’s understanding, however strong it may be ( ðÜíôá íïῦí ), (Eph_4:17). The comparison is between peace as the object of emotion and experience, and the understanding as the perceptive or rational faculty, and not between the incomprehensibility of this peace and the understanding (Erasmus, res felicior, quam ut humana mens queat percipere, and so Meyer et al.) [According to Meyer’s view (1859) the comparison lies in the efficacy of God’s peace, on the one hand, and of man’s reason or understanding on the other, to lift the soul above disquietude and the power of the world. So essentially Lightfoot: ‘Surpassing every device or counsel’ of man, i.e., which is far better, which produces a higher satisfaction, than all punctilious self-assertion, all anxious forethought. Ellicott translates: ‘which overpasseth every understanding,’ i.e., ‘which transcends every effort and attempt on the part of the understanding to grasp and realize it.’ The similarity between the language here and Eph_3:20 speaks almost decisively for the latter and more obvious interpretation: ‘Who is able to do exceedingly abundantly above all that we ask or think,’ áἰôïýìåèá ἥ íïïῦìåí .—H.] We are not to think at all here of the doubting or perplexed understanding (De Wette.)—Shall keep your hearts and your minds in Christ Jesus, characterizes the efficacy of the peace in question. The verb ( öñïõñÞóåé ) signifies to guard, while the. tense marks the continuance of this protection; it is a promise, assurance, not a wish (Vulg., custodiat, et al.) The object ôὰò êáñäßáò ὑìῶí êáὶ ôὰ íïÞìáôá ὑìῶí , is the inner personality, made emphatic and exhaustive by the repeated article and pronoun. Bengel: cor sedes cogitationum. Comp. 2Co_3:14-15. Thus the whole and its parts, the principal and derivative, in the individual’s life, are preserved adversus omnes insultus et curas (Bengel); or ὥóôå ìÝíåéí êáὶ ìὴ ἐêðåóåῖí áὐôïῦ , ôῆò ðßóôåùò (Chrysostom). Comp. 1Pe_1:5. [The íïÞìáôá reside in and issue from the êáñäßá (comp. 2Co_3:14-15 ): for in the Apostle’s language êáñäßá is the seat of thought as well as of feeling (Lightfoot)—H.] This result is accomplished ἐí ×ñéóôῷ Ἰçóïῦ , and hence apart from Him it does not spring from any inherent efficacy in the peace itself. Without His aid it is not possible to abide with Him, to obtain or to keep His gifts.
2. Our consciousness of the nearness of the Lord, is strengthened by our very joy in the Lord, which is only perfected in the other world, so that we feel His coming to be a blessing, and desire it (Php_4:5).
3. The prayer for what is lacking should never be separated from thanksgiving for what has been granted (Php_4:6).
4. All that moves, disquiets thee, may and should become a subject of prayer, but the sort of prayer, manifold as may be the reason for it, is definite, and not every prayer avails.
Rieger:—Everything in the Lord’s life, character, and experience is indeed a cause of joy to you. His condescension in His incarnation and birth, His walk in the world, His sufferings, cross, and death, His life and glory, His present concealment in God, His revelation from heaven ever near and nearer to us.—One may have the inward ground of joy in the Lord, though he has not the same susceptibility at one time as at another.—Yet joy in the Lord does not lead one to violent outbursts, or on the other hand to sit indolently, but to work, and it is this exercise which keeps it pure. A joyful follower of our Lord Jesus Christ, has to deal with different men, who in many ways have need of his forbearance.—Sometimes, indeed, even our reason performs good service against care, and promotes contentment of mind. But too often our reason is itself the fountain of many cares, or at least meets with cases where it is entirely helpless.—Out of the heart the life flows; if it is not protected it evaporates, and the senses bring in many a thing from the world, which has power to disturb our contentment.
Gerlach:—Let the Lord who in grace and judgment is ever near His people, care for all things. Address no prayer to Him, even out of the deepest distress, without thanksgiving; for even in the greatest misery you have more reason for thanksgiving and joy than for sorrow and complaint. Thus you can maintain joy in the Lord and gentleness towards men, at the same time.
[Robert Hall:—Seek repose by prayer. If your mind be overcharged or overwhelmed with trouble and anxiety, go into the presence of God. Spread your case before Him. Though He knows the desires of your hearts, yet He has declared He “will be sought after;” He will be “inquired of to do it for you.” Go, therefore, into the presence of that God who will at once tranquillize your spirit, give you what you wish, or make you more happy without it, and who will be your everlasting consolation, if you trust in Him. He will breathe peace into your soul, and command tranquillity in the midst of the greatest storms. How much are they to be pitied who never pray. The world is to them all gloom and disappointment; for there they see none of the kindness and protection of our heavenly Father. We do not wonder that the sorrow of the world worketh death, with the distresses, afflictions, and disappointments to which human nature is exposed (Php_4:6).—H.]
Schleiermacher:—What then are the chief things in the holy joy of Christmas? 1) Joy in the entire Lord and Redeemer. 2) A common feeling of love and joy (a) in the consciousness of the kindness and favor of God, our heavenly Father, which have been manifested in Christ Jesus; (b) in the purity and serenity of Christian joy. 3) Joy not over this or that aspect of heart and life, but over universal inward development.
Passavant:—This gentleness manifests itself at one time as equanimity and patience under all circumstances, among all men, and in manifold experiences; at another as integrity in business relations; as justice, forbearance, and goodness, in exercising power; as impartiality and mercy in judging; as noble yielding, joyful giving, and patient enduring and forgiving.—As the epistle for the fourth Sunday in Advent.
Heubner:—The true joy of the Christian in Advent. 1. Its nature. It springs from the past, the present, and the future coming of the Lord. 2. Its effects: gentleness, freedom from care, disposition to pray, peace. It is the best preparation for Christmas.
Löhe:—The approach of the festival as typical of the second coming of Christ greets us with a four-fold trumpet-blast: 1) Joy in Christ; 2) gentleness and goodness; 3) prayer and thanksgiving; 4) a prolonged sweet tone of peace, which is higher than all reason.
Ahlfeld:—Supplication and thanksgiving are better than care: 1. Care gnaws the marrow and pith out of God’s gifts. 2. Rise above it and leave it to your Lord. 3. Live in prayer and thanksgiving. He will gladly help you.
Law and Testimony. It is necessary to call solemnly to mind the much forgotten second coming of the Lord. 1) It brings holy joy in every way; 2) it is a rampart and wall against all hate and harm; 3) it inspires care-conquering prayer; 4) it enfolds us in God’s peace.
Pröhle:—The Christian disposition of mind in the holy time of Advent. 1) Holy joy; 2) tender love of men; 3) firm trust in God; 4) divine peace.—Difference between the holy mind of Christians and the wanton mind of the world. 1) The sources: the former springs from believing, sanctified hearts; the latter from a fortunate gift of nature, or it is the fruit of the sinful flesh. 2) Expressions: the former in religious joys, in lawful earthly pleasures used with moderation, a gentle, loving spirit, with God before the eye and in the heart; the latter, in sensual joys and violent passions. 3) Duration: the former always, the latter now and then. 4) Effects: the former liberates from care and melancholy, and renders one inclined to and qualified for the good; the latter leads away from God into sin.—The Lord is near! The thought (1) sanctifies our joys; (2) dissipates our cares; (3) consecrates our prayers; (4) fills us with love and forbearance towards our neighbor.
[J. S. Howson:—The Apostle Paul illustrated his precepts by example. He was remarkable for his habit of combining thanksgiving with his prayers (see Php_4:6).—I know of no more instructive study than to go over all the ground from Romans to Philemon, taking the structure of the Epistles as we find it, and noticing these streams of prayer and praise, sometimes as they appear separately, very frequently together. We have grand doxologies after the commencement of some great truth, or at the prospect of some glorious future, as in the letter to the Romans, (Rom_11:33); “O the depth of the riches; both of the wisdom and the knowledge of God!” or in the First to the Corinthians (1Co_15:57): “Thanks be to God which giveth us the victory, through our Lord Jesus Christ!” The habit strikes us more forcibly when the reference is to something personal. Thus, at the mention of the long-delayed, but at last accomplished meeting with Titus (2Co_2:14): “Now thanks be to God, which always causeth us to triumph in Christ!” Even in his statement of a fact, Paul uses a eucharistic form (Rom_8:25): “Who shall deliver me? I thank God through Jesus Christ our Lord.” “Thanks be to God which put this into the heart of Titus.” 2Co_8:16. “I thank God that I baptized none save Crispus and Gaius.” 1Co_1:14. “I thank my God, I speak with tongues more than you all.” 1Co_14:18. Even when he speaks of food, the name which he employs is: “That for which I give thanks.” And what is said of thanksgiving may similarly be said of prayer. Thus, with the same kind of exuberant impulse, after a doctrinal statement: “For this cause I bow my knees unto the Father of our Lord Jesus Christ, that He would grant you to be strengthened with might by His Spirit in the inner man.” Eph_3:14-16. So when he has been describing his projected journey: “Now the God of peace be with you.” Rom_15:33. So when he has been giving advice to an individual: “Consider what I say; and the Lord give thee understanding in all things.” 2Ti_2:7. Evidently with St. Paul the law of Prayer is the law of Praise. Supplication and gratitude are almost always inter-linked together; or at least when one is present, the other is seldom far absent. “I will pray with the Spirit, and I will sing with the Spirit: I will pray with the understanding, and I will sing with the understanding.” 1Co_14:15. In the Christian life he clearly assumes that Thanksgiving will follow easily in the footsteps of Prayer, and that Prayer will be mindful to fill the place which has just been occupied by Thanksgiving. Two parallel sentences from the Ephesians may conclude this imperfect list of illustrations: “Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.” Eph_5:20. “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.” Eph_6:18. Different as St. Paul’s Epistles are in most respects from the Psalms of David, they resemble them in this combination. The lesson derived from both, and in both cases alike enforced by the writer’s example, is this: “Offer unto God thanksgiving; and call upon Him in the time of trouble; so will He hear thee, and thou shalt praise Him,” (Psa_50:14-15). See Lectures on the Character of St. Paul, p. 150 (London, 1864).—H.]