Ver. 7. And the peace of God, which passeth all understanding.—If we say the peace of God is so profound that the human mind cannot comprehend it, no doubt that is an admissible interpretation of these words; but it seems better far to say, the peace of God excels all that the mere reason of man can do. The νοῦς, the highest faculty of man as such, intended to be the guide of life, oftener brings anxiety than a calm heart. Shall keep your hearts.—As a watchman keeps a city. Lightfoot says we have a verbal paradox, for “to keep” is a warrior’s duty; God’s peace shall stand sentry, shall keep guard over your hearts. And minds.—R.V. much better, “and thoughts,” for it is not the mind which thinks, but the products of thinking which the word indicates. The sentry questions all suspicious characters (cf. Prov. iv. 23, and Matt. xv. 19).
Ver. 8. Whatsoever things are true.—The apostle recognises the ability of the renewed mind to discern truth under any guise. “Ye have an unction from the Holy One and know all things” (1 John ii. 20). Honest.—A.V. margin, “venerable.” R.V. text, “honourable.” R.V. margin, “reverend.” This variety shows the difficulty of finding an exact equivalent for the word of St. Paul, in which the sense of gravity and dignity, and of these as inviting reverence, is combined. Just.—Answering to that which is normally right (Cremer). Pure.—As there is no impurity like fleshly impurity, defiling body and spirit, so the word “pure” expresses freedom from these (Trench). It denotes chastity in every part of life (Calvin). Lovely.—Christian morality as that which is ethically beautiful is pre-eminently worthy to be loved. “Nihil est amabilius virtute,” says Cicero. Of good report.—R.V. margin, “gracious.” Lightfoot says “fair-speaking” and so “winning, attractive.” Meyer says, “that which, when named, sounds significant of happiness, e.g. brave, honest, honourable.” If there be any virtue.—The New Testament is frugal of the word which is in such constant use in the heathen moralists. If they sought to make man self-confident, it seeks to shatter that confidence. The noblest manliness is godliness. Think on these things.—They are things to be reckoned with by every man sooner or later—occupy the thoughts with them now.
Ver. 9. Those things . . . do.—Here speaks the same man, with a mind conscious of its own rectitude, who could say, “I have lived in all good conscience before God unto this day.” He had not only “allured” his Philippian converts “to brighter worlds,” but had “led the way.” The God of peace shall be with you.—Note the phrase in connection with “the peace of God shall mount guard” (ver. 7).
Ver. 10. Hath flourished again.—R.V. “ye have revived your thought for me.” The active generosity of the Philippians towards St. Paul had never died, any more than a tree does when it sheds its leaves and stands bare all through the winter. The winter of their disability was past, and the return of the sun of prosperity made the kindly remembrance of the apostle sprout into a generous gift to him.
Ver. 11. Not that I speak, etc.—“Do not mistake me; I am not moved thus by the good of my own need.” The apostle does not leave it possible for one to say with the melancholy Jaques, “When a man thanks me heartily, methinks I have given him a penny and he renders me the beggarly thanks.” I have learned . . . to be content.—“Self-sufficiency,” said Socrates, “is nature’s wealth.” St. Paul is only self-sufficient so far as Christ dwells in him and assures him, “My grace is sufficient for thee” (cf. Heb. xiii. 5).
Ver. 12. I know how to be abased.—To be “in reduced circumstances.” I know how to abound.—To be in affluence. By this it does not appear that St. Paul meant, “I have chewed the bitter cud of penury, and tasted the sweets of prosperity.” Many a man has had to do that—everything lies in how it is done. It is as much beneath the Christian philosopher to make a wry face at the one, as to clap the hands in childish glee at the other. I am instructed, etc.—Lit. “I have been initiated.” The pass-word is in the apostle’s possession—no novice is he. To be full and to be hungry.—As if we said “to pasture and to pine.” It is the psalmist’s “green pastures and still waters. . . . The valley of the shadow of death” (Ps. xxiii.).
Ver. 13. I can do all things through Christ which strengtheneth me.—A fresh general statement of the self-sufficiency of ver. 11. “In the grand brevity how marked is the assurance, and at the same time humility” (Meyer).
Ver. 15. No Church communicated with me.—The lofty independence of the apostle had not unbent to any other Church as to this. There are men from whom one could never receive a gift without sacrifice of self-respect. St. Paul was not the man to be patronised.
Ver. 18. An odour of a sweet smell, a sacrifice acceptable, well pleasing to God.—The last word transfers their deed to another sphere entirely. “Ye did it unto Me,” says Christ (Matt. xxv. 40).
Ver. 19. My God shall supply all your need.—Did I say, “I am filled”? (ver. 18). I can make you no return, but my God will. He will fulfil every need of yours. According to His riches in glory.—According to the abundant power and glorious omnipotence whereby as Lord of heaven and earth He can bestow what He will.