Homilies on Philippians 14

Rejoice in the Lord always;

Let your forbearance be known to all men.

Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace of God, which surpasses all understanding, shall guard your hearts and your minds in Christ Jesus.

'Blessed are they that mourn,' and, 'Woe unto them that laugh,' says Christ.

Why then does Paul say, 'Rejoice in the Lord always'? He is not contradicting Christ;

For 'Woe unto them that laugh,' Christ said, hinting at the laughter of this world, that which arises over present things;

and He called the mourners blessed — not those who simply mourn over the loss of their kin, but those who are pierced with compunction and mourn their own evils, those who take account of their own sins, or even of others'.

But this joy is not contrary to that mourning;

rather, from that very mourning this too is born;

for he who mourns his own evils and confesses them, rejoices.

In another way too, it is possible to mourn over one's own sins, yet to rejoice in Christ.

Since therefore they were pressed hard by what they suffered (for 'unto you it is given,' he says, 'not only to believe on Him, but also to suffer for His sake'), on this account he says, 'Rejoice in the Lord.'

For this is nothing else than to say: 'Show forth such a manner of life that you may rejoice.'

Whenever, then, the things that concern God are not hindered for you, rejoice.

Either, then, he means this, or 'in' stands for 'with,' as if he said:

'Rejoice with the Lord always.'

This belongs to one who is giving courage and showing that he who is in God always rejoices;

even though he be afflicted, even though he suffer anything whatever, such a one always rejoices.

For hear what Luke says concerning the apostles, that 'they departed from the presence of the council rejoicing, that they were counted worthy to be beaten for His name's sake.'

If scourgings and bonds, which seem more grievous than all things, give birth to joy, what of other things will be able to work sorrow in us? Again I say, Rejoice.

Well did he double the word.

For since the nature of the circumstances gave birth to sorrow, by the doubling he shows that one must by all means rejoice.

Let your forbearance be known to all men.

He said above, 'Whose god is their belly, and whose glory is in their shame,' and that 'they mind earthly things.'

Since therefore it was likely that they were disposed with hostility toward the wicked, he accordingly exhorts them to have nothing in common with those men, but to treat them with much forbearance — and not only their brethren, but also their enemies and adversaries.

The Lord is at hand; be careful for nothing.

For what reason, tell me, are you distressed? Because they set themselves against you? Because you see them living in luxury? Be careful for nothing.

before long they will render an account of the things done by them.

But you are in affliction, while they are in luxuries? Yet even now these things shall come to an end.

But they plot and threaten? Yet these things will not proceed to the end for them;

already the judgment is at hand, when the opposite shall be the case.

already the things of recompense are at hand.

And if you conduct yourselves with forbearance toward those who have wrought terrible things against you, whether it be poverty, whether death, whether any other terrible thing, all will pass away.

but in everything by prayer and supplication with thanksgiving let your requests be made known unto God.

There is, then, that one consolation, namely, 'The Lord is at hand'; and that other saying, 'I am with you always, even unto the consummation of the age.'

Behold yet another consolation, a remedy that dissolves grief and adversity and all things that vex us.

And what is this? It is to pray, and in everything to give thanks.

So then he would have prayers to be not only a request, but also a thanksgiving for the things we already possess.

For how shall a man ask for things to come, who is not thankful for what he has already received? But 'in everything,' he says, that is, in every circumstance, by prayer and supplication.

So that we ought to give thanks for all things, even for those that seem to be grievous.

For this is truly the mark of a thankful soul.

For the former the very nature of things demands;

but the latter proceeds from a grateful soul, one deeply disposed toward God.

These are the prayers that God acknowledges; the others He does not recognize.

Pray, therefore, in such a manner that your prayers may be acknowledged.

For He orders all things for our benefit, even though we do not know it.

And this very thing—that we do not know—is a proof that it is greatly to our advantage.

'And the peace of God, which surpasses all understanding, shall guard your hearts and your thoughts in Christ Jesus.'

What does this mean? The peace of God, he says, which He has wrought toward men, surpasses all understanding.

For who could have expected, who could have hoped, that so great blessings would come to pass? It surpasses all human thought, and not speech alone;

for on behalf of enemies, on behalf of those who hated Him, on behalf of those who turned away, on behalf of these He did not refuse to give up His only-begotten Son, that He might make peace with us.

This peace, then, that is, this reconciliation, this love of God, shall guard your hearts and your thoughts.

This is the mark of a teacher: not only to exhort, but also to pray, and by supplication to render aid, so that they may neither be overwhelmed by temptations nor carried about by deceit.

May He who so delivered you, in a way that not even the mind can comprehend, Himself keep you safe and secure, so that you may suffer no harm.

Either, then, it means this, or that the peace of which Christ speaks—'Peace I leave with you, My peace I give unto you'—this shall guard you.

For that peace surpasses all human understanding.

But if you say, How so? then listen.

When He bids us be at peace with our enemies, with those who wrong us, with those who are at war with us and bear us ill will, how is this not beyond human understanding? Rather, let us first consider the former point: 'The peace surpasses all understanding.'

If the peace does so, much more does God Himself, who gave the peace, surpass all understanding—not ours only, but also that of the angels and of the powers above.

And what does 'in Christ Jesus' mean? In Him He will keep you, he says, so that you may abide and not fall away from faith in Him. 'Finally, brethren, whatsoever things are venerable, whatsoever things are true, whatsoever things are just...'

What does 'Finally' mean? It is as though to say, All things have been said to us.

It is the word of one who is pressing onward, and who has nothing in common with things present.

'Finally, brethren, whatsoever things are true, whatsoever things are venerable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue and if there be any praise, think on these things;'

'the things which ye also learned, and received, and heard, and saw in me.'

What does 'whatsoever things are lovely' mean? Lovely to the faithful, lovely to God.

For these are the things truly true—virtue;

for its pleasure is a lie, and its glory is a lie, and all the things of the world are a lie.

'Whatsoever things are pure'—this is set against 'those who mind earthly things.'

'Whatsoever things are venerable'—this is set against those 'whose god is their belly.'

'Whatsoever things are just, whatsoever things are of good report'—these are the things, he says.

'If there be any virtue, and if there be any praise.'

Here he desires that they should take thought also for their dealings with men.

Do you see that he wishes to banish every evil thought from our souls? For it is from thoughts that wicked deeds arise.

'The things which ye also learned and received.'

This is the mark of the best teaching: in all his exhortations to offer himself as a pattern, even as he says elsewhere, 'As ye have us for an example;'

and again here, 'The things which ye also learned and received;'

'and heard, and saw in me,' both in respect of words, and of deeds, and of manner of life.

Do you see that he lays down these rules for every matter? For since it was not possible to give precise directions concerning all things—goings in and goings out, speech and demeanor and intercourse (for the Christian must take heed of all these)—

he spoke concisely and, as it were, summarily: 'In me ye heard and saw.'

'Both by my works and by my words I raised you up.'

Do not merely speak, but also act;

'and the God of peace shall be with you.'

That is, If you thus keep these things and are at peace with one another, you shall be in calm, in great security;

you shall suffer nothing grievous, nor any of those things...

For when we are at peace with Him—and we are at peace through virtue—much more will He be with us.

For He who so loved us as to receive us even when we were unwilling, if He sees us running to Him, will He not much more display His friendship? Nothing is so hostile to our nature as vice.

And that vice is our enemy, and virtue our friend, is evident from many considerations;

and, if you will, let us first examine this from one of the opposites, namely fornication.

Fornication renders men reproached, poor, ridiculous, contemptible in the eyes of all, bringing upon them the very things which it belongs to enemies to bring;

and often it has cast men into diseases and dangers;

and many have perished for the sake of harlots, and have received wounds.

But if fornication procures these things, adultery does so much more.

Does almsgiving, then, do likewise? By no means;

but, like a tender-loving mother, it establishes the child in great orderliness, in good discipline, in fair repute, and causes him to devote his leisure to necessary pursuits; it does not forsake us, nor lead us away from what is needful, but even renders the soul more prudent.

For nothing is more senseless than fornicators.

But what? Would you look at covetousness? This too disposes us just as an enemy would.

How so? This too makes us hated by all;

it causes all men to imprecate against us—both those who have been wronged and those who have not been wronged, the former sympathizing with the injured, and the latter fearing for themselves;

all men look upon such as common enemies, as wild beasts, as demons;

everywhere countless accusations, plots, envyings—which are the marks of enemies.

But righteousness, on the contrary, makes all men our friends, all men familiar, all men well-disposed toward us;

prayers on our behalf are offered by all.

Hence our affairs are in great security: no danger, no suspicion, but even sleep comes upon us without fear, in safety; no anxiety, no lamentation.

Do you see that this is the better course? And tell me: which is better, to envy, or to rejoice together with others? Let us examine all these things, and we shall find that virtue, like a truly tender-loving mother, establishes us in security;

But vice dwells amid dangers, being a thing precarious and full of peril.

For hear the prophet saying, 'The Lord is the strength of them that fear Him, and His covenant is to manifest it unto them.'

He that is conscious of no evil in himself fears no one;

but he that lives in vice trusts no one, but even trembles at his own servants, and looks upon them with suspicion.

Yet why do I speak of servants? He cannot bear the tribunal of his own conscience;

not only those outside, but also the thoughts within smite him, not suffering him to be at rest.

'What then?' one says; 'must a man live with an eye to praises?' He did not say, 'Look to praise,' but, 'Do the things that are praiseworthy'—yet not for the sake of praise.

Gravity belongs to the outward power, but purity belongs to the soul.

'Give,' he says, 'no occasion of stumbling, nor any handle.'

Since he had said, 'Whatsoever things are of good report,' lest you should think he means merely the things that are so among men, he added, 'If there be any virtue, and if there be any praise, think on these things, do these things.'

He wishes us to be perpetually in these things, to be careful for these, to be mindful of these.

For if we are to be at peace among ourselves, then God also will be with us.

But if we stir up war, the God of peace will not be with us.

For nothing is so hostile to the soul as vice;

and nothing, again, establishes it in safety, as do peace and virtue.

So then it is necessary that the beginning be made from ourselves, and then we shall draw God unto us.

God is not a God of war and of strife.

Do away, then, both with war and with strife—both that against Him, and that against your neighbor;

be peaceable toward all men;

consider whom it is that God saves.

'Blessed are the peacemakers,' He says, 'for they shall be called the sons of God.'

Such men are perpetually imitating the Son of God, and

by how much your brother wars against you, by so much the greater is your reward.

For hear the prophet saying, 'With them that hated peace I was peaceable.'

This is virtue, this is greater than human reasoning, this is what makes a man to be near to God.

Nothing so gladdens God as not to be resentful of wrongs;

this releases you from your sins, this looses your charges against you.

But if we fight and box, we become far from God.

For from fighting are born enmities, and from enmity remembrance of wrongs.

Cut off the root, and there will be no fruit;

thus shall we learn to despise the things of this life.

For there is not—there is not—any strife in things spiritual; but whatever you may see happening, whether fights, or envy, or whatever one might name, it comes about for the sake of the things of this life;

for every strife has its beginning either in covetousness, or in envy, or in vainglory.

If, then, we are at peace, we shall learn also to despise the things upon the earth.

Has someone seized your goods? Yet he has done you no wrong—only let him not seize the wealth that is above, he says.

Has he hindered your glory? Yet not your glory toward God, but that worthless glory;

for this is not even glory, but the name of glory—or rather, it is even inglory.

Has he seized your honor? Yet not yours, but his own.

For just as he that does wrong does not do wrong, but is wronged;

so also he that plots against his neighbor destroys himself first.

For he that digs a pit for his neighbor falls into it himself.

Let us not, then, plot against others, lest we harm ourselves.

When we would trip up the glory of others, let us consider that we harm ourselves, that we rather plot against ourselves.

For as for that man, we perhaps, even if we prevail, injure him only in the eyes of men;

but ourselves we wrong before God, provoking Him.

For just as, if we wrong our neighbors, we wrong ourselves;

so, by doing them good, we do good to ourselves.

When, therefore, your enemy has injured you, considering that he has done you a benefit—if you are watchful—you should not only requite him with the like, but should even do him good.

'But the blow remains severe,' one says.

Consider, then, this: that you are not doing that man a kindness, but rather you are punishing him, while you are benefiting yourself; and you will quickly come to do him good.

'What then?' he says; 'must one act with such an aim?' One ought not to act with this aim;

but when the heart cannot bear it, then, he says, lead it on even by this means, and you will quickly persuade it to let go of its enmity, and thereafter you will benefit your enemy as a friend, and thus you will attain the good things to come;

which may it be granted us all to attain, in Christ Jesus, and so forth.