And let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful.

“"And let the peace of God rule in your hearts, to the which also ye were called in one body; and be ye thankful." "The peace of God." This is that which is fixed and steadfast. If on man's account indeed thou hast peace, it quickly comes to dissolution, but if on God's account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, saith he, not this do I desire; not overdoing things, but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? "Let the peace of God rule in your hearts." If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not contentiousness, let not human peace, for human peace cometh of avenging, of suffering no dreadful ill. But not this do I intend, he saith, but that which He Himself left. He hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, "to the which ye were called," he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause; on account of this He called thee, for this He called thee, so as to receive a worthy prize. For wherefore made He us "one body"? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? and now are we one body? Because of peace we are one body, and because we are one body, we are at peace. "And be ye thankful." For this is to be thankful, and very effectively, to deal with his fellow-servants as God doth with himself, to submit himself to the Master, to obey; to express his gratitude for all things, even though one insult him, or beat him. For in truth he that confesses thanks due to God for what he suffers, will not revenge himself on him that has done him wrong, since he at least that takes revenge, acknowledges no gratitude. But let not us follow him (that exacted) the hundred pence, lest we hear, "Thou wicked servant," for nothing is worse than this ingratitude. So that they who revenge are ungrateful.”

“Above, the Apostle led the faithful to avoid evils; here he leads them to work good things, and first to the works of particular virtues; second, to the works of the principal virtues that perfect the soul, at the point "above all." And first he recalls their condition; second he adds an enumeration of the virtues, at the point "the bowels of mercy." He says therefore: if you have put on the new man, you ought to put on the parts of the new man, namely the virtues. Rom. 13:12: "Let us cast off therefore the works of darkness, and let us put on the armor of light," with which we are clothed when whatever appears outwardly is adorned with virtues. But with which virtues? Soldiers are clothed one way, priests another. Therefore put on for yourselves fitting garments, as the elect of God, holy. And what he says, "elect," pertains to removal from evil; what he says, "holy," pertains to the gift of grace. 1 Cor. 6:11: "You are washed, but you are sanctified." Lev. 11:44 and 19:2: "Be holy, because I the Lord your God am holy." What he says, "beloved," pertains to the preparation of future glory. John 13:1: "He loved them unto the end," namely of eternal life. And here he describes the garments that protect us in adversity and in prosperity, 2 Cor. 6:7: "through the armor of justice on the right hand and on the left." And first those to be had in prosperity; second those in adversity, at the point "patience." In prosperity we owe something, and, first, to our neighbor, mercy. And therefore he says "the bowels of mercy." Luke 1:78: "through the bowels of the mercy of our God," etc. Phil. 2:1: "if any bowels of commiseration," etc., that is, mercy proceeding from affection. But toward all, consequently, kindness is to be had, which is as it were a good fieriness. For fire melts and makes moist things flow out. If there is good fire in you, it melts whatever moisture you have, and dissolves it. The Holy Spirit produces this. Wis. 1:6: "the spirit of wisdom is kind." Eph. 4:32: "But be kind to one another, merciful," etc. In your heart you ought to have humility. Ecclus. 3:20: "The greater you are, humble yourself in all things," etc. In outward things you ought to have modesty, which sets a measure lest you exceed in prosperity. Phil. 3: "Rejoice in the Lord always, again I say, rejoice; let your modesty be known to all men." In adversity three weapons are to be had: namely patience, which brings it about that the mind, on account of adversities, is not moved away from the love of God and the rectitude of justice. Luke 21:19: "In your patience you shall possess your souls." But because it sometimes happens that someone does not turn away from justice as far as it depends on himself, yet the ways of others are unbearable to him, therefore he says, "bearing with one another." 2 Peter 2:8: "dwelling among them who from day to day tormented the just soul with unjust works." Rom. 15:1: "We who are stronger ought to bear the infirmities of the weak." Third, forgiveness, at the point "and forgiving," etc., that is, sparing. 2 Cor. 2:10: "For what I have forgiven, if I have forgiven anything, I have done it for your sakes in the person of Christ." Now one forgives an injury when he holds no rancor against the offender, nor procures evil against him. But when there is a necessity of punishing, then he is to be punished. And he adds the reason: "as the Lord also has forgiven you." Ecclus. 28:3: "Man keeps anger against man, and does he seek healing from God?" etc. Matt. 18:32: "I forgave you all that debt," etc.; and afterward: "shouldst not thou then also have had compassion on thy fellow servant, even as," etc. Then when he says "above all," etc., he leads on to the principal virtues that perfect the others. And charity is the more principal among the virtues, while wisdom is among the gifts. Charity indeed informs all the virtues, while wisdom directs. First, therefore, he leads to the first; second to the second, at the point "the word of Christ." First he leads to having charity, second to the effects of charity, at the point "and the peace." He says therefore: above all things put on charity, which is greater than all the aforesaid, as is said in 1 Cor. 13:13. "Above all," that is, more than all, because it is the end of all the virtues. 1 Tim. 1:5: "Now the end of the commandment is charity," etc. Or, we ought to have charity above all things, because it is above all other things. 1 Cor. 11: "I show you yet a more excellent way," etc. And this because without it the others avail nothing. And this charity is figured by the seamless tunic, John 19:23. And the reason why it is to be had is added, namely because it is "the bond." According to the Gloss, man is perfected through all the virtues, but charity binds them together to one another, and makes them persevering, and therefore it is called the bond. Or, from its own nature it is a bond, because it is love, which unites the beloved to the lover. Hos. 11:4: "I will draw them with the cords of Adam, with the bonds of charity," etc. But he adds "of perfection," because each thing is perfect when it adheres to its ultimate end, namely God, which charity brings about. Then when he says "and the peace," etc., he admonishes to the acts of charity. And he sets down two acts, namely peace and gratitude, and hints at a third, namely joy. He says therefore: "and the peace of Christ," etc. From charity there straightway arises peace, which is, according to Augustine, the tranquility of order — an order instituted for it by God — which charity brings about. For whoever loves someone agrees with him in will. Ps. 118:165: "Much peace have they that love thy law." Let it exult, because the effect of charity is joy, which follows from peace. Prov. 12:20: "Joy follows those who take counsels of peace." But he does not simply say "peace," because there is a peace of the world, which God did not come to make, but "of Christ," which he made between God and man. Mark 9:49: "Have peace among yourselves"; which he announced, Luke, last chapter: "Jesus stood in the midst of them, and said to them: Peace be to you." And you ought to have it, because you have been called unto this. 1 Cor. 8: "God has called us in peace." And this is what he adds, "in one body," that is, that you may be in one body. Another effect is that you may be grateful; therefore there follows, "and be grateful." Wis. 16:29: "The hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water." Then when he says "the word of Christ," he admonishes to wisdom, and first he teaches the origin of wisdom; second, the use of wisdom, at the point "teaching." For this too, that one may have true wisdom, it is necessary to consider whence it arises. Therefore he says, "the word of Christ." Ecclus. 1:5: "The word of God on high is the fountain of wisdom." Therefore you should draw it from the word of Christ. Deut. 4:6: "This is your wisdom and understanding in the sight of the nations," etc. 1 Cor. 1:30: "who is made unto us wisdom from God," etc. But some do not have the word, and therefore neither wisdom. And therefore he says, "let it dwell." Prov. 3:3: "Bind them about thy neck, and write them upon the tables of thy heart," etc. For some a little of the word of Christ suffices, but the Apostle wants us to have much. And therefore he says, "abundantly." 2 Cor. 9:8: "God is able to make all grace abound in you, that ye, always having all sufficiency in all things, may abound unto every good work." Prov. 2:4: "as if thou didst dig for her as for treasures," etc. And he adds, "in all wisdom," that is, in all things pertaining to the wisdom of Christ you ought to study to know. Acts 20:27: "I have not shunned to declare unto you all the counsel of God." Ecclus. 21:17: "The heart of a fool is like a broken vessel, and it shall hold no wisdom," etc. Now there is a threefold use of this wisdom, namely of instruction, of devotion, and of direction. Instruction is twofold: namely, to know true things. Hence he says, "teaching," as if to say: let it dwell so abundantly in you, that you may be instructed in all things through it. 2 Tim. 3:16: "All Scripture, divinely inspired, is useful for teaching, for reproving," etc. Likewise, to know good things; therefore he says, "and admonishing yourselves," that is, exhorting yourselves to good works. 2 Peter 1:13: "to stir you up by way of admonition," etc. Second, he sets down the use of devotion. Hence he says, "in psalms and hymns." In psalms, which designate the delightfulness of good work. Ps. 148: "Praise him with the voice of exultation," etc. A hymn is praise with a song. Ps. 148:14: "a hymn to all his saints," etc. And "spiritual canticles," etc., because whatever we do, we ought to refer it to spiritual goods, to the eternal promises, and to the reverence of God. And therefore he says, "in your hearts," and not in the lips only. 1 Cor. 14:15: "I will sing with the spirit, I will sing also with the understanding." Isa. 23:13: "This people honors me with the lips, but their heart is far from me." And he adds, "in grace," namely acknowledging the grace of Christ and the benefits of God. Now the canticles of the Church are principally of the heart; but they are also of the mouth, so that the song of the heart may be stirred up, and for the sake of the simple and unlearned. Third, he sets down the use of direction in work, saying, "whatsoever you do," etc., because speech too is a kind of work. 1 Cor. 10:31: "Whether you eat, or drink, or whatever else you do, do all to the glory of God," etc. But against this: either this is a precept, or a counsel: if a precept, then whoever does not do this sins; but one sins venially when he does not do this; therefore whoever sins venially, sins mortally. I respond. Some say that this is a counsel, but this is not true. But it must be said that it is not necessary that all things be referred to God in act, but in habit; for whoever acts against the glory of God and his precepts acts against this precept. But one who sins venially does not act against this precept simply, because although not actually, yet habitually he refers all things to God.”

“And let the peace of God rule in your hearts,.... By "the peace of God" is meant, either the peace believers have with God, which is his gift, and passes all understanding, and flows from a comfortable apprehension of interest in the blood, righteousness, and atonement of Christ; or rather that peace which does, or should subsist among the saints themselves, which God is the author of, calls for, and requires, and encourages in them. The Vulgate Latin, Syriac, and, Ethiopic versions, read, "the peace of Christ"; and so the Alexandrian copy, and some others. This may be said to "reign" in their hearts, when it is the governing principle there; when it restrains the turbulent passions of anger, wrath, and revenge, allays undue heats, moderates the spirits, and composes differences. The metaphor is taken from the judge in the Olympic games, who was the umpire, the moderator, and who determined whose the victory was, and to whom the crown belonged; the apostle would have no other umpire among the saints than the peace of God: and the arguments he uses follow, to the which also you are called in one body; the saints in their effectual calling are called to peace by God, who is the God of peace; by Christ, who is the Prince of peace; and by the Spirit, whose fruit is peace; and through the Gospel, which is the Gospel of peace, and into a Gospel state, which lies in peace, righteousness, and joy in the Holy Ghost: and they are not only called to this, but they are called "in one body"; though they are many members, yet they are but one body; and therefore ought to be in peace, and that should bear the sway in them, seeing it is unnatural for members of the same body to quarrel with each other. And be ye thankful; which intends either gratitude to men, to fellow creatures, for any service or kindness done by them, especially to the saints, the members of the same body, who are placed in a subservience, and in order to be useful to each other; or else to God, for all spiritual blessings in Christ, and particularly the peace he gives, for the effectual calling, and a place in the body, the church; and "to Christ", as the Syriac version reads, for all those graces which come from him, and strength to exercise them, and for himself, and an interest in him, who is all in all; and a grateful spirit, both for spiritual and temporal mercies, is a very becoming and beautiful one, and is another part of the ornament of a Christian: this last is added to make way for what follows.”

“And let the peace of God - Instead of Θεου, God, Χριστου, Christ, is the reading of ABC*D*FG, several others, both the Syriac, the Arabic of Erpen, Coptic, Ethopic, Armenian, Vulgate, and Itala, with several of the fathers; on this evidence Griesbach has inserted it in the text. Rule in your hearts - Βραβευετω· Let the peace of Christ judge, decide, and govern in your hearts, as the brabeus, or judge, does in the Olympic contests. No heart is right with God where the peace of Christ does not rule; and the continual prevalence of the peace of Christ is the decisive proof that the heart is right with God. When a man loses his peace, it is an awful proof that he has lost something else; that he has given way to evil, and grieved the Spirit of God. While peace rules, all is safe. In one body - Ye cannot have peace with God, in yourselves, nor among each other, unless ye continue in unity; and, as one body, continue in connection and dependence on him who is your only head: to this ye are called; it is a glorious state of salvation, and ye should be for ever thankful that ye are thus privileged.”

“peace of God--The oldest manuscripts and versions read, "The peace of CHRIST" (compare Phi 4:7). "The peace of GOD." Therefore Christ is God. Peace was His legacy to His disciples before He left them (Joh 14:27), "MY peace I give unto you." Peace is peculiarly His to give. Peace follows love (Col 3:14; Eph 4:2-3). rule--literally, "sit as umpire"; the same Greek verb simple, as appears compounded (Col 2:18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Christ be your umpire ruling in your hearts, your reward is sure. "Let the peace of Christ act as umpire when anger, envy, and such passions arise; and restrain them." Let not those passions give the award, so that you should be swayed by them, but let Christ's peace be the decider of everything. in your hearts--Many wear a peaceful countenance and speak peace with the mouth, while war is in their hearts (Psa 28:3; Psa 55:21). to the which--that is, with a view to which state of Christian peace (Isa 26:3); Co1 7:15, "God hath called us to peace." ye are called--Greek, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called. in one body-- (Eph 4:4). The unity of the body is a strong argument for "peace" among the members. be ye thankful--for your "calling." Not to have "peace ruling in your hearts" would be inconsistent with the "calling in one body," and would be practical unthankfulness to God who called us (Eph 5:4, Eph 5:19-20).”