Thomas Aquinas Commentary Philippians 4:1-9

"Wherefore, my brethren beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved. I exhort Euodia, and I exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow-workers, whose names are in the book of life. Rejoice in the Lord always: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand. In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honorable, 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 both learned and received and heard and saw in me, these things do: and the God of peace shall be with you." — Philippians 4:1-9 (ASV)

Previously, the apostle proposed examples for the Philippians to follow. Here, in a moral exhortation, he shows how they should conduct themselves. He addresses two main points:

1. First, how they should act in the future.
2. Secondly, he commends them for their past actions (Philippians 4:10).

Regarding the future, he does two things:

1. First, he urges them to persevere in what they already have.
2. Secondly, he encourages them to advance to something better (Philippians 4:4).

The first point on perseverance is divided into two parts:

1. First, he gives them a general exhortation to persevere.
2. Secondly, he lays down specific instructions for particular people (Philippians 4:2).

In the general exhortation, he first reminds them of his own affection, and then he gives the exhortation itself (Philippians 4:1b).

He demonstrates his affection in five ways:

1. First, based on their shared faith, by showing that he loves them. Thus he says, my brethren, that is, through faith: “You are all brethren” (Matthew 23:8).
2. Second, based on charity. Thus he says, whom I love: “My beloved” (1 Corinthians 10:14).
3. Third, based on his desire for them. Thus he says, and long for: “God is my witness, how I yearn for you all” (Philippians 1:8). And I say long for because I long for you, or perhaps because you long for me.
4. Fourth, based on joy. Thus he says, my joy, because you are good: “A wise son makes a glad father” (Proverbs 10:1).
5. Fifth, based on future joy. Thus he says, and crown: “For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you?” (1 Thessalonians 2:19).

Then, when he says, stand firm thus in the Lord, he urges them to persevere, saying, stand firm, that is, persevere as I do, or continue as you are: “He who endures to the end will be saved” (Matthew 10:22).

Next, when he says, I entreat Euodia, he gives individual exhortations, first regarding concord, and secondly regarding diligence in helping others (Philippians 4:3). These two women, Euodia and Syntyche, served the saints in Philippi, and perhaps there was some conflict between them. Therefore, he urges them to be at peace: “Agree with one another” (2 Corinthians 13:11).

Then, when he says, I ask you also, true yokefellow, he asks a certain person to help others. He says, yokefellow, because this person was a fellow preacher: “A brother helped is like a strong city” (Proverbs 18:19). Help these women, for they have labored side by side with me in the gospel together with Clement and the rest of my fellow workers. And he says, I ask this of all whose names are in the book of life, in order not to offend the others whom he did not name. This is as if to say: It makes no difference if I do not write everyone’s name, because they are written in a better place: “Rejoice and be glad” (Matthew 5:12).

According to a gloss, the book of life is the same as the predestination of the saints. They are the same reality, but the concepts are different. It should be noted that in ancient times it was a custom to write in a register the names of those appointed to some duty or dignity, such as soldiers and senators, who were enrolled in the palace. Now, all the predestined saints are chosen by God for something great, namely, eternal life, and this appointment is called predestination. The record of this appointment is called the book of life. This record is in the divine memory; insofar as God appoints, He predestines, and insofar as He knows it unchangeably, it is called foreknowledge. Therefore, this foreknowledge about the predestined is called the book of life.

But is anyone ever erased from this book? I answer that some are enrolled absolutely, and others conditionally. Some are absolutely predestined by God to obtain eternal life, and they are enrolled indelibly. Others are predestined to have eternal life not in itself, but in its cause, insofar as they are ordained to righteousness for the present time. Such persons are said to be erased from the book of life when they fall away from righteousness in this life.

Then, when he says, Rejoice in the Lord, he urges them to make further progress. First, he prepares their minds for this progress, and secondly, he directs their activity (Philippians 4:8). He prepares their minds in three ways: regarding spiritual joy, spiritual rest (Philippians 4:6), and peace (Philippians 4:7). Regarding the first, he first describes what our joy should be, and secondly, he reveals the cause of that joy (Philippians 4:5b).

Anyone who desires to make progress must have spiritual joy: “A cheerful heart is a good medicine” (Proverbs 17:22). The Apostle touches on four characteristics of true joy.

1. First, it must be righteous. This happens when it concerns the proper good of humanity, which is not something created, but God: “But for me it is good to be near God; I have made the Lord God my refuge” (Psalms 73:28). Therefore, joy is righteous when it is in the Lord; thus he says, in the Lord: “The joy of the Lord is your strength” (Nehemiah 8:10).
2. Secondly, it must be continuous. Thus he says, always: “Rejoice always” (1 Thessalonians 5:16). This occurs when it is not interrupted by sin, for then it is truly continuous. However, it is sometimes interrupted by temporary sorrow, which signifies the imperfection of that joy. For when a person rejoices perfectly, his joy is not interrupted, because he cares little for temporary things; that is why he says always.
3. Thirdly, it should be multifaceted. If you rejoice in God, you will rejoice in His incarnation: “I bring you good news of a great joy, which will come to all the people; for to you is born this day in the city of David a Savior” (Luke 2:10); and in your own activity: “When justice is done, it is a joy to the righteous” (Proverbs 21:15); and in your contemplation: “Companionship with her has no bitterness” . Again, if you rejoice in your own good, you will be prepared to rejoice in the good of others; if you rejoice in the present, you are prepared to rejoice in the future. Thus he says, again I will say, rejoice.
4. Fourthly, it should be moderate and not overwhelmed by pleasures, as happens in worldly joy. Thus he says, let all men know your forbearance. This is as if to say: Your joy should be so moderated that it will not degenerate into unrestrained behavior: “The people continued feasting in Jerusalem before the sanctuary” . He says, let all men know, as if to say: Your life should be so moderate in external matters that it offends no one’s sight, as that would be a hindrance to your way of life.

Then, when he says, the Lord is at hand, he addresses the cause of joy. A person rejoices when his friend is near. But the Lord is near by the presence of His majesty: “He is not far from each one of us” (Acts 17:27). He is also near in His incarnation: “But now in Christ Jesus you who once were far off have been brought near in the blood of Christ” (Ephesians 2:13). Again, He is near through indwelling grace: “Draw near to God and he will draw near to you” (James 4:8); by His mercy in hearing: “The Lord is near to all who call upon him” (Psalms 145:18); and by His coming reward: “Its time is close at hand and its days will not be prolonged” (Isaiah 13:22).

Next, when he says, have no anxiety, he shows that our minds should be at rest. He explains first that anxiety is unnecessary, and secondly, what should take its place in our minds (Philippians 4:6b).

It was fitting to add have no anxiety after saying that the Lord is at hand. This is as if to say: He will provide everything, so there is no need to be anxious: “Do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on” (Matthew 6:25).

But this seems to contradict what is stated in Romans 12:8: “He that rules, with solicitude.” I answer that anxiety, or diligence, sometimes suggests attentiveness in seeking what is needed; this is commendable and is the opposite of negligence. At other times, it suggests an anxiety of spirit accompanied by a lack of hope and the fear of not obtaining what one is anxious about. This is the kind of anxiety the Lord forbids in Matthew 6:25, because no one should despair, as though the Lord will not grant what is necessary. Instead of anxiety, we should turn to God: “Cast all your anxieties on him, for he cares about you” (1 Peter 5:7). This is done by praying; thus he says, but in everything let your requests be made known to God.

It is fitting, after he says the Lord is at hand, to speak of petition, for it is customary to present petitions to a new lord upon his arrival. He mentions four things required in every prayer.

1. First, prayer implies the ascent of the mind to God. Therefore he says, by prayer: “The prayer of the humble pierces the clouds, and he will not be consoled until it reaches the Lord; he will not desist until the Most High visits him” .
2. Second, it should be accompanied by the confidence of receiving what is asked, and this confidence comes from God’s mercy: “We do not present our supplications before thee on the ground of our righteousness, but on the grounds of thy great mercy” (Daniel 9:18). Therefore, he says, and supplication, which is an appeal to God’s grace and holiness. It is therefore the prayer of a person who is humbling himself: “The poor use entreaties” (Proverbs 18:23). We do this when we say, “Through your passion and cross...”
3. Third, because a person who is ungrateful for past benefits does not deserve to receive new ones, he adds, with thanksgiving: “Give thanks in all circumstances” (1 Thessalonians 5:18).
4. Fourth, prayer is a petition, so he says, let your requests be made known to God: “Ask, and it will be given you” (Matthew 7:7).

If we reflect, we will notice that all the prayers of the Church contain these four marks: first, God is invoked; secondly, the divine benefits are thankfully acknowledged; thirdly, a benefit is requested; and finally, the supplication is made through our Lord.

But it should be noted that he says, let your requests be made known to God. Does the Lord not already know them? A gloss explains this in three ways:

1. First, let them be “made known” in the sense of being approved in God’s presence and counted as worthy and holy: “Let my prayer be counted as incense before thee” (Psalms 141:2).
2. Second, let them be “made known” to ourselves, meaning that we should recognize that our prayers always reach God. This is as if to say: “But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:6).
3. Third, let them be “made known” to those who are with God, namely, the angels, through whose ministry they are brought to God—not because He does not know them, but because they intercede for us: “The smoke of the incense rose with the prayers of the saints from the hand of the angel before God” (Revelation 8:4).

Then, when he says, and the peace of God... will keep your hearts, he asks that peace might descend on the soul that has now been instructed by what was said above. He asks this as though he were entreating.

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 from three aspects. First, it exists in the principle of order, namely, in God: “For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed” (Romans 13:1). From that profound source in which peace exists, it flows first into the blessed in heaven, in whom there is no disturbance of either guilt or punishment. Then it flows into saintly people; the holier a person is, the less their mind is disturbed: “Great peace have those who love thy law” (Psalms 119:165). But it is more perfect in the blessed: “Behold, I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream” (Isaiah 66:12).

Because God alone can deliver the heart from all disturbance, peace must come from Him; thus he says, of God. Insofar as peace is considered in that source, it surpasses all created understanding, as it is stated in 1 Timothy 6:16: “Who alone dwells in unapproachable light.” And also: “Behold, God is great, and we know him not; the number of his years is unsearchable” (Job 36:26). As it exists in heaven, it surpasses all angelic knowledge; but as it exists in the saints on earth, it surpasses all the knowledge of those who lack grace: “To him who conquers I will give some of the hidden manna, and I will give him a white stone” (Revelation 2:17).

And this peace, therefore, will keep your hearts, that is, your affections, so that you will never depart from the good in anything: “Keep your heart with all vigilance; for from it flow the springs of life” (Proverbs 4:23); and your minds, so that they do not deviate from the truth in any way. And this is in Christ Jesus, by whose love your affections are kept from evil and by whose faith your mind continues in the truth.

Then, when he says, finally brethren, he brings order to their activity by urging them to do good. He mentions the object of the action, the mover to the action, the act itself, and the fruit of the act.

The object of a good act relates either to the intellect or to the affections. The object of the intellect is the true; the object of the affections is the good. Thus he says, finally brethren, that is, since you are of this mind, think of whatever is true through faith: “Love truth and peace” (Zechariah 8:19).

Regarding an object of the affections, some characteristics are essential for a good act, while others are supplementary. The three essential things are:

1. First, that the act be good in itself; thus he says, whatever is honorable: “But the wisdom from above is first pure” (James 3:17).
2. Secondly, that it be directed to one’s neighbor; thus he says, whatever is just: “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:6).
3. Thirdly, that it be ordered to God; thus he says, whatever is pure: “That we might serve him without fear, in holiness and righteousness before him all the days of our life” (Luke 1:74).

The characteristics that are supplementary are twofold: first, that the act leads to friendship, and secondly, that it preserves one’s good reputation. As to the first, he says, whatever is lovely, that is, leading to mutual friendship: “Do not shrink from visiting a sick man, because for such deeds you will be loved” ; “There is a friend who sticks closer than a brother” (Proverbs 18:24). As to the second, he says, whatever is gracious. For many things can be done with a good conscience but must be avoided for the sake of one's reputation: “Have regard for your name, since it will remain for you longer than a thousand great stores of gold” .

The mover to action is twofold: first, the impulse from a habit existing within oneself, and secondly, instruction learned from another. As to the first, he says, if there is any excellence, that is, any habit of virtue in you, let it incline you to this: “Rich men furnished with resources, living peaceably in their habitations” . As to the second, he says, if there is anything worthy of praise, that is, praiseworthy knowledge, in you, do good: “Teach me good judgment and knowledge” (Psalms 119:66). He explains what that knowledge is when he says to think about these things—namely, what you have learned from my teaching: “Learn from me; for I am gentle and lowly in heart” (Matthew 11:29); “When you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers” (1 Thessalonians 2:13); and what you have seen from my example. Thus the mover to action and its object are clear.

Because instruction is obtained through teaching, one must first acquire it; thus he says, think about these things. Then one must assent to it; thus he says, what you have learned and received. Furthermore, it is acquired by hearing and by sight; thus he says, what you have heard and seen. There are two kinds of good acts: one is internal, which he mentions when he says, think about these things (1 Timothy 4:15); the other is external: do: “Learn to do good; cease to do evil” (Isaiah 1:16).

The fruit is God. Therefore, he says that the God of peace will be with you. This is as if to say: If you do all these things, God will be with you: “Live in peace, and the God of love and peace will be with you” (2 Corinthians 13:11).