And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus.

“And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do. But look to this as the chief gain you are to make by them, that, in all due patience, ye may discharge the duties of your office religiously and piously—that is, in the love of Christ—and despise all transitory objects for the sake of His eternal promises, which in truth surpass all human comprehension and understanding, and shall conduct you into everlasting felicity.”

“"And the peace of God which passeth 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 you, 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.”

“Above he set before them examples to be followed; here, by moral admonition, he shows how they ought to conduct themselves. And first he shows how they should conduct themselves for the future; second he commends them for the past, at "but I rejoiced," etc. Concerning the first he does two things. First he admonishes them to persevere in what they already have; second, to advance to what is better, at "rejoice in the Lord always," etc. Again the first is divided into two parts. For first he leads them to persevere in general; second he sets down special ways for particular persons, at "I ask Euodia," etc. Concerning the first, he first recalls to them his affection; second he sets down the admonition, at "so stand," etc. Now he commends his affection in five ways. First according to faith, showing them beloved to him; hence he says "brothers," namely through faith. Matt. 23:8: "you are all brothers." Second, through charity; hence he says "most dear." 1 Cor. 10:14: "most dear to me," etc. Third, according to desire; hence he says "most longed-for." Above: "God is my witness how I long," etc. And he says "most longed-for," because I long for you, or because you long for me. Fourth, through joy; hence he says "my joy." And this, namely because you are good. Prov. 10:1: "a wise son makes his father glad," etc. Fifth, through the reason for joy; hence he says "my crown." 1 Thess. 2:19: "for what is our hope or joy, or crown of glory, is it not you?" etc. Then when he says "so stand," etc., he sets down the admonition concerning perseverance, saying "so stand," etc., that is, persevere as I do; or thus: as you stand. Matt. 10:22: "he who perseveres to the end, he will be saved." Then when he says "I ask Euodia," etc., he sets down the particular admonitions. And first concerning concord, second concerning the care of helping, at "I ask you also." These two holy women ministered to the saints in the city of Philippi; and perhaps there was some discord between them, therefore he calls them back to concord. 2 Cor. last, 13:11: "be of the same mind." Then when he says "I ask you also," etc., he asks a certain one to help certain persons. And he says "companion," because he was a partner in his preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city. Help them," etc. And to this he asks all, "whose names," etc. He puts this lest, if he did not name the others, they should be troubled; as if to say: it is no great matter if I do not write the names of all, because they are written in a better place. Matt. 5:12: "rejoice and exult," etc. The book of life, according to the Gloss, is the predestination of the saints, and this is true as to the reality, but it differs in aspect. Now it must be known that formerly there was a custom that those who were appointed to some office or dignity were enrolled in a register, as soldiers and senators, who were enrolled in the palace. Now all the predestined saints are chosen by God for something great, namely for eternal life. And this ordination is predestination. The enrollment of this ordination is called the book of life: this enrollment is in the divine memory, insofar as it ordains, it predestines. But insofar as it knows immovably, it is called foreknowledge. Therefore a firm knowledge concerning the predestined is called the book of life. But are any then blotted out from it? It must be known that some are written simply, others in a qualified way. For there are some predestined by God as those who are simply to have eternal life, and these are written indelibly. Others so as to have eternal life not in itself, but in its cause, insofar as they are ordered to present righteousness, and such are said to be blotted out of the book of life when they fall away from present righteousness. Then when he says "rejoice in the Lord," etc., he exhorts them to advance to what is better, and first he orders their mind to advance to what is better; second, their act, at "for the rest," etc. Now he orders the mind in three ways: first as to spiritual joy; second as to spiritual quiet, at "be anxious about nothing," etc.; third as to peace, at "and the peace," etc. Concerning the first, he first describes what our joy ought to be like; second he shows the cause of joy, at "the Lord is near," etc. For it is necessary for anyone wishing to progress that he have spiritual joy. Prov. 17:22: "a joyful mind makes a flourishing age," etc. Now the Apostle touches on four conditions of true joy. First, that it ought to be right, which is when it concerns man's own proper good, which is not something created, but God — Ps. 72:28: "it is good for me to cling to God," etc. But it is right precisely when it is in the Lord. Therefore he says "in the Lord." Neh. 8:10: "the joy of the Lord is your strength." Likewise, continuous; hence he says "always." 1 Thess. last: "rejoice always." Which happens when it is not interrupted by sin: for then it is continuous. But sometimes it is interrupted by temporal sadness, which signifies an imperfection of joy. For when someone rejoices perfectly, his joy is not interrupted, because he cares little for a thing that lasts but little. And therefore he says "always." Likewise it ought to be multiplied; for if you rejoice concerning God, it is incumbent on you to rejoice concerning his incarnation. Lk. 2:10: "I proclaim to you great joy, because there is born," etc. Likewise, that you should rejoice concerning action. Prov. 21:15: "it is a joy to the just to do judgment," etc. There is also incumbent on you joy concerning contemplation. Wis. 8:16: "her company has no bitterness." Likewise, if you rejoice concerning your own good, it is incumbent on you to rejoice likewise concerning the good of others. Likewise, if concerning the present, it is incumbent also concerning the future; and therefore he says "again," etc. Likewise it ought to be moderate, lest it flow out through pleasures, as the joy of the world does. And therefore he says "your modesty," etc.; as if to say: let your joy be so moderated that it not turn into dissoluteness. Judith last: "the people were joyful according to the face of the saints," etc. Prov. 12:11: "he who is agreeable lives in moderations." And he says "let it be known to all men"; as if to say: let your life be so moderated in external things that it offend no one's regard, for it would impede your manner of life. Then when he says "for the Lord is near," the cause of joy is touched upon. For a man rejoices at the nearness of a friend. The Lord indeed is near by the presence of his majesty. Acts 17:27: "he is not far from each one." Likewise he is near on account of the nearness of the flesh. Eph. 2:13: "you who were far off have been made near." Likewise he is near through indwelling grace. Jas. 4:8: "draw near to God, and he will draw near to you." Likewise through the clemency of hearing prayer. Ps. 144:18: "the Lord is near to those who call upon him." Is. 14:1: "it is near, that his time should come, and his days shall not be prolonged," etc. Then when he says "be anxious about nothing," etc., he shows that our mind ought to be quiet; and first he points out superfluous anxiety; second he shows what should take its place in the mind, at "but in every prayer," etc. And quite fittingly he adds "be anxious about nothing," etc., to what he had said, "the Lord is near"; as if to say: he himself will grant all things, hence it is not necessary that you be anxious. Matt. 6:25: "be not anxious for your soul what you shall eat, nor for your body, what you shall put on," etc. But on the contrary, it is said in Rom. 12:8: "he who is over others, in solicitude." I respond. It must be said that solicitude sometimes implies diligence in seeking what is lacking, and this is commendable, and is opposed to negligence; sometimes it implies anxiety of mind together with a lack of hope and fear about obtaining that about which one is solicitous, and this the Lord forbids in Matthew 6, and the Apostle here, because one ought not to despair that the Lord will give what is necessary. But in place of solicitude we ought to have recourse to God. 1 Pet. last: "casting all your solicitude upon him, because he has care for you." And this is done by praying. And therefore he says "but in every," etc. And fittingly, after he said "the Lord is near," he adds concerning petition. For to a new lord who is coming, petitions are extended. And he sets down four things that are necessary in any prayer. For prayer implies the ascent of the intellect into God. And therefore he says "in every prayer." Sir. 35:21: "the prayer of him who humbles himself will penetrate the clouds," etc. Likewise it ought to be with confidence of obtaining, and this from God's mercy. Dan. 9:18: "for we do not lay down our prayers before your face on account of our own justifications, but on account of your many mercies," etc. And therefore he says "supplication," which is an appeal made through God's grace and his holiness, and therefore belongs to one who humbles himself. Prov. 18:23: "the poor man speaks with supplication." And this is done when we say: "through your passion and cross," etc. But since one ungrateful for benefits received is unworthy to receive others, therefore he adds "with thanksgiving." 1 Thess. last: "in all things give thanks." And then he sets forth the petition. And therefore he says "your petitions." Matt. 7:7: "ask, and you shall receive." And these four, if we consider well, all the prayers of the Church have: for first God is invoked; second the divine benefit is commemorated; third the benefit is petitioned; fourth the supplication is placed: "through our Lord," etc. But it must be noted that he says "let your petitions become known before God." Does the Lord not know this? Therefore this is explained in three ways in the Gloss. First, "let them become known," that is, let them be approved before God, and appear as worthy and holy. Ps. 140:2: "let my prayer be directed, Lord, as incense in your sight," etc. Or, let them become known to ourselves, that they are always before God; as if to say: do not pray for the favor of the people. Matt. 6:6: "but you, when you pray, enter into your chamber, and having shut the door, pray to your Father in secret," etc. Or, let them become known to those who are with God, that is, to the Angels, through whose ministry they are carried to God — not as to one ignorant, but because they intercede for us. Rev. 8:4: "the smoke of the incenses from the prayers of the saints went up from the hand of the Angel before God," etc. Then when he says "and the peace," etc., he orders the mind, disposed by the aforesaid things, as to peace. And this he asks for in the manner of one praying. Peace, according to Augustine, is the tranquility of order, for the disturbance of order is the destruction of peace. This tranquility of order is considered in three ways. First as it is in the principle of order, namely in God. Rom. 13:2: "the things that are of God are ordered," etc. From this depth, in which peace is, it is derived first and most perfectly into the blessed, in whom there is no disturbance, neither of fault nor of punishment, and consequently it is derived to holy men. And the more one is holy, the less he suffers disturbance of mind. Ps. 118:165: "much peace to those who love your law, and there is no stumbling-block for them," but it is perfect in the blessed. Is. last: "behold, I will turn upon her as it were a river of peace," etc. But because our heart cannot be free of all disturbance except through God, it is necessary that it come about through him. Hence he says "of God." And this, according as it is considered in the very principle, surpasses every created sense, because, as it is said in 1 Tim. last: "he dwells in unapproachable light." Job 36:26: "behold, God is great, surpassing our knowledge," etc. And according as it is in the homeland, it surpasses every sense of the Angels; but according as it is in the saints on the way, it surpasses every human sense of those not having grace. Rev. 2:17: "to him who conquers I will give hidden manna, and I will give him a stone," etc. This peace, therefore, "let it guard your hearts," that is, your affections, so that you turn aside from the good in nothing. Prov. 4:23: "with all watchfulness keep your heart, because from it life proceeds." Likewise "your understandings," namely so that you deviate from the true in nothing. And this "in Christ Jesus." Through whose charity, namely, the affection is preserved from evil, and through whose faith the intellect perseveres in the true. Then when he says "for the rest," etc., he orders the act, and first he leads them to acting well, where he sets down the object of the action, namely the good which is done; second the motive of the act; third the act; fourth the fruit of the act. These four are here. Now the object of a good act is either the object of knowledge, or of affection. As regards the intellect it is the true, as regards the affection it is the good. And therefore he says "for the rest," that is, since you are thus made firm, "think on the things that are true" through faith. Zech. 8:19: "love peace and truth," etc. But as regards the affection, it must be known that some things belong to the necessity of virtue, some are added over and above. Of the necessity of virtue there are three. First, that it be whole in itself; and as to this he says "whatsoever things are modest," that is, chaste. Jas. 3:17: "the wisdom that is from above is first indeed modest," etc. Likewise, that it be directed toward one's neighbor; hence he says "whatsoever things are just," etc. Matt. 5:6: "blessed are they who hunger and thirst for justice," etc. Likewise, ordered toward God; hence he says "holy." Lk. 1:75: "let us serve him in holiness and justice before him, all our days," etc. Now the objects added over and above necessity are two: first, that it be inductive to friendship; second, that it be conservative of good reputation. As to the first he says "whatsoever things are lovely," that is, which lead to mutual friendship. Eccle. 7:39: "let it not weary you to visit the sick. For from these things you will be strengthened in love." Prov. 18:24: "a man friendly to fellowship will be more a friend than a brother." As to the second he says "whatsoever things are of good repute." For many things could be done with a good conscience which nevertheless must be left off on account of reputation. Sir. 41:15: "take care for a good name. For this will remain more than a thousand great and precious treasures." The motive for acting is twofold. First, the inclination of an interior habit; second, exterior discipline or instruction. As to the first he says "if there be any virtue," that is, if a habit of virtue is in you, namely let it lead you to this. Sir. 44:6: "rich in virtue, having zeal for beauty, at peace in their houses." As to the second he says "if there be any praise," that is, praiseworthy discipline, namely is in you, do good things. Ps. 118:66: "teach me goodness and discipline and knowledge," etc. And he explains what this discipline is, saying "think on these things," namely which you learned while I was teaching. Matt. 11:29: "learn from me, for I am meek and humble of heart," etc.; and 1 Thess. 2:13: "when you had received from us the word of the hearing of God, you received it not as the word of men, but as it truly is, the word of God," etc. And "and have seen," through examples. For thus the motive of the act and the object are evident, because discipline is had through doctrine. And it is necessary that it first be grasped; hence he says "think on these things." Likewise, that one assent to it; hence he says "and you have learned and received." Likewise it is had through hearing and sight; hence he says "which you have heard and seen." A good act is twofold: one interior, which is set down at "think on these things" — 1 Tim. 4:15: "meditate on these things"; the other exterior, at "do" — Is. 1:16: "cease to act perversely, learn to do good," etc. The fruit is God, at "and the God of peace," etc.; as if to say: if you do this, God will be with you. 2 Cor. last: "have peace, and the God of peace and love will be with you."”

“And the peace of God which passeth all understanding,.... Not that peace which God calls his people to among themselves in their effectual calling; and which he requires of them to cultivate and maintain; and which he encourages in them by the promise of his gracious presence among them; and which indeed he is the author of, and therefore is so called, Col 3:15; and which may be said to surpass or exceed all speculative knowledge, and understanding; for the one puffs up and profits nothing, but the other edifies; and much less that peace which God has in himself, who is all peace and love, and which passes all understanding, human and angelic; but either that peace which is made with God by the blood of Christ, and is published in the Gospel of peace, which passes and surprises all understanding of men and angels, that it should be; that the thoughts of God should be concerning it from everlasting; that a council of peace should be called and held between the eternal Three, and a covenant of peace entered into; that Christ should be appointed the peace maker, and the chastisement of it laid on him; that he should make it by the blood of his cross, and for men, while enemies to God and to himself: or else that peace of conscience, which arises from a view of peace made by Christ; of justification by his righteousness, and atonement by his sacrifice; and which may be called "the peace of Christ", as the Alexandrian copy reads; both because it is founded upon, and springs from him, and is what he is the donor of: and this is what passes the understanding of every natural man; he knows nothing of this peace, what this tranquillity of mind means; he intermeddles not with this joy; it is unaccountable to him how it should be, that such then should have peace, who have so much trouble, are so much reproached, afflicted, and persecuted, and yet have peace in Christ, while they have tribulation in the world; which shall keep your hearts and minds through Jesus Christ, or "in Christ Jesus": some read these words prayer wise, or as a wish, "let it", or "may it keep", so the Vulgate Latin; but they are rather a promise, encouraging the saints to the discharge of the above duties; as rejoicing always in the Lord, showing their moderation to all men, avoiding anxious care, and betaking themselves at all times, on all occasions, to prayer to God; in which way they may expect peace, and such as will be of that see vice to them, as here expressed; that is, be a means of their final perseverance; for the peace of God, in either sense, is a preservation of the saints: peace made with God secures them in Christ from all condemnation by the law, sin, Satan, the world, or their own hearts; and peace in their own souls, on so good a foundation as it is, keeps them through Christ as in a garrison, from being overset with the troubles of the world, or the temptations of Satan; and is a means of preserving them from being carried away with the errors and heresies of the wicked, having a witness to truth within themselves; and from every evil way and work, from profaneness and immorality; the grace of God teaching them, and the love of Christ constraining them, which is shed abroad in their hearts, to live and act otherwise.”

“And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God; Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost.”

“And--The inseparable consequence of thus laying everything before God in "prayer with thanksgiving." peace--the dispeller of "anxious care" (Phi 4:6). of God--coming from God, and resting in God (Joh 14:27; Joh 16:33; Col 3:15). passeth--surpasseth, or exceedeth, all man's notional powers of understanding its full blessedness (Co1 2:9-10; Eph 3:20; compare Pro 3:17). shall keep--rather, "shall guard"; shall keep as a well-garrisoned stronghold (Isa 26:1, Isa 26:3). The same Greek verb is used in Pe1 1:5. There shall be peace secure within, whatever outward troubles may besiege. hearts and minds--rather, "hearts (the seat of the thoughts) and thoughts" or purposes. through--rather as Greek, "in Christ Jesus." It is in Christ that we are "kept" or "guarded" secure.”