Philippians 4:7

The peace of God is that which ensues on reconciliation through Christ and the bestowment of the Holy Spirit, who breathes the Father's love into the heart: see Romans 5:1; Romans 5:8; Ephesians 2:13. The consciousness of this fortifies the mind against trouble: it shall guard (or garrison) your hearts and your thoughts in Christ Jesus. God's peace surpasses (AV 'passes': the same word was rendered 'better than' in Philippians 2:3, and 'excellency' in Philippians 3:8) all reason (Gk. nous) in its fortifying power. Greek philosophy sought in Reason the prophylactic against care and fear; the true remedy is found in Christ.

§ 17. Philippians 4:8; Philippians 4:9. The real Finally is now reached: see on Philippians 3:1. The list of virtues here commended is unique in St. Paul's writings, resembling the catalogues of Greek moralists; its items belong to natural ethics. These things, St. Paul says, take account of (RM); i.e. reckon and allow for (the verb of Philippians 3:13; 1 Corinthians 4:1; 1 Corinthians 13:5, etc.): he desiderates in the readers a larger appreciation of goodness, a catholic moral taste—mark the reiterated whatsoever. This Church was intensely devoted, but intellectually narrow (see on Philippians 1:9),—a defect naturally aggravated by persecution. Hence the stress laid on 'gentleness' in Philippians 4:5, and on the amenities of life in Philippians 4:8. Things true and honourable (to be revered) constitute the integrities of personal character; things pure and just represent the moralities, and things amiable and winning the graces, of social life. The further expressions, if there be any virtue and if there be any praise (aught to be praised), bring in every conceivable form and instance of moral excellence. Virtue—the ruling category of heathen ethics—figures only in this passage of St. Paul; the Apostle is seeking common ethical ground as between the Church and Gentile society. The Christian man must prize every fragment of human worth, claiming it for God.