Philippians 4:6,7

CRITICAL AND EXPLANATORY NOTES

Philippians 4:6. Be careful for nothing.—R.V. “in nothing be anxious.” The word suggests the idea of a poor distraught mind on which concerns have fastened themselves, which drag, one in one direction, another in the opposite. Well says Bengel, “Care and prayer are more opposed than water and fire.” In all things, prayer—in nothing, care. By prayer.—The general idea of an expression of dependence. Supplication.—The specific request—the word hinting too at the attitude of the petitioner, e.g. clasping the feet of the person from whom the favour is asked. With thanksgiving.—The preservative against any possible defiance which might otherwise find its way into the tone of the prayer, or on the other hand against a despair which creeps over those who think God “bears long” and forgets to answer.

Philippians 4:7. 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. Proverbs 4:23, and Matthew 15:19).

MAIN HOMILETICS OF THE PARAGRAPH.— Philippians 4:6

The Cure of Care.

I. That all anxious care is needless.—“Be careful for nothing” (Philippians 4:6). It is not forethought that is here condemned, but anxious, distracting care. Care is a kill-joy, and is the great enemy of Christian peace. The future is not ours; why be anxious about it? The past is done with, and regrets about it are unavailing. The future is provided for, for God, the great Provider, is ahead of every step we take towards that future. The ancient custom of distracting a criminal by tying him to the wheels of two chariots which were then driven in opposite directions well illustrates how cares may be allowed to distract the mind. We put ourselves on the rack when we ought to cast our care on God, not in part, nor occasionally, but in all things and at all times. Care depreciates the value of all our past blessings, and dims our vision of the blessings we now actually possess. After the great military victories of Marlborough in 1704, he one day said: “I have for these last ten days been so troubled by the many disappointments I have had, that I think if it were possible to vex me so for a fortnight longer, it would make an end of me. In short, I am weary of my life.”

II. That all anxious care should be taken to God in thankful prayer.—“But in everything by prayer and supplication with thanksgiving let your requests be made known unto God” (Philippians 4:6). The best system of heathen philosophy regarded equability of mind, undisturbed alike by the troubles and allurements of the world, as the most perfect state of the soul; but it did not provide any adequate motive for attaining this desirable equipoise. It could only state the theory and insist on its importance; but refractory human nature had its own way, in spite of philosophy. The apostle supplies in these words a nobler and more workable philosophy. He not only exhorts us to tranquillity of mind, but shows us how it may be attained and kept. In all kinds of anxieties, and especially in the struggles of religious doubt, prayer is the truest philosophy. Our difficulties vanish when we take them to God.

“By caring and by fretting,

By agony and fear,

There is of God no getting;

But prayer He will hear.”

We should cast our care on God because He is our Father. A father’s office is to provide for his family. It is out of place for a child to be anxiously making provision for emergencies—asking where to-morrow’s food and clothing are to come from, and how the bills are to be paid. We should rebuke such precocity, and send the child to school or to play, and leave all such matters to the ordained caretaker. The birds of the air are taken care of; so shall we be, even though our faith is small. “Our prayers run along one road, and God’s answers by another, and by-and-by they meet. God answers all true prayer, either in kind or in kindness” (Judson).

III. That the peace of God in the heart will effectually banish all care.—“And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus” (Philippians 4:7). The enemies of peace are: melancholy, to which the apostle opposed joy in the Lord (Philippians 4:4); want of self-restraint or intemperance of feeling or conduct, to which he opposes moderation (Philippians 4:5); care and anxiety, or unthankfulness and unbelief, to which he opposes grateful and earnest prayer (Philippians 4:6); the final result is peace (Philippians 4:7). The peace that God gives “passeth understanding”; it is deep, precious, immeasurable. God alone fully understands the grandeur of His own gift. It is an impenetrable shield to the believing soul; it guards the fortress in peace though the shafts of care are constantly hurled against it.

Lessons.—

1. Our sins breed our cares.

2. God is ever willing to take up the burden of our cares.

3. Only as we commit our cares to God have we peace.

GERM NOTES ON THE VERSES

Philippians 4:6. The Remedy for Worldly Care.

I. A caution or warning.—“Be careful for nothing.”

1. This does not respect duty.—We must have a care for our Lord’s interests.

2. But having performed duty, we are not to be careful as to consequences.—

(1) Because unnecessary. Christ cares.
(2) Because useless. It cannot ward off the evil. The evil only in imagination. The evil often a good. Itself the greatest evil.
3. Because positively sinful.—

(1) It breaks a commandment.
(2) It sets aside promises.
(3) It undervalues experience.
(4) It distrusts God’s wisdom and goodness.
(5) It is rebellion against God’s arrangements.
(6) It is an intrusion into God’s province.
4. Because hurtful and injurious.—

(1) It often deters from duty.
(2) It destroys the comforts of duty.

II. Counsel or advice as to the manner in which the evil is to be avoided.—“But in everything by prayer and supplication.”

1. The correction is not a needless and reckless indifference.

2. The emphatic word here is “everything.” This describes the range of prayer. This precept is generally neglected.

3. The performance of this duty would correct carefulness. It places everything under God’s government, and leaves it there. It leads to a study of the divine will in secular affairs. Our prospects and plans are thus tested. It gives to every event the character of an answer to prayer—evil as well as good. Prayer, i.e. direct entreaty or petition. Supplication, i.e. deprecation. Thanksgiving for all past and present.

III. A promise as to the result of following this counsel or advice.—“And the peace of God, which passeth all understanding, shall keep your hearts and minds.”

1. The mind and the heart are the seat of care.—The mind calculates, imagines. The heart feels fear, grief, despair.

2. The mind and heart are made the seat of peace.—“The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ.” The peace which God has flows from unity, from omnipotence. This is the peace of God, because He gives it.

3. This peace comes through Jesus Christ.—He produces the unity. He encircles with omnipotence.—Stewart.

Philippians 4:6. Anxious Care.

I. The evil to be avoided.—

1. Care is excessive when it is inconsistent with peace and quietness.

2. When it induces loss of temper.

3. When it makes us distrustful of Providence.

4. When it hurries us into any improper course of conduct.

(1) Anxiety is useless.
(2) Is positively injurious.
(3) Exerts a mischievous influence on others.
(4) Is criminal.

II. The proper course to be pursued.—

1. Prayer.

2. Supplication.

3. Thanksgiving.

III. The happiness to be enjoyed.—“The peace of God, which passeth understanding, shall keep your hearts and minds through Jesus Christ.”—Dr. Robt. Newton.

Philippians 4:6. Subjects of Prayer.

I. For temporal blessings.—

1. Our health. Value of health. Dependence on God.

2. Our studies. Not to supersede diligence. Communicates a right impulse. Secures a right direction.

3. Our undertakings. Agricultural, commercial.

II. For spiritual blessings.—

1. For pardon. Of our daily sins in thought, word, and deed. Of all our sins.

2. For holiness in heart and life. Regeneration, faith, love, hope, meekness, zeal, resignation, obedience.

3. For usefulness and happiness.

III. For the outpouring of the Holy Spirit.—

1. On ourselves.

2. On our relatives and friends.

3. On the Church. 4. On the world.

IV. For the spread of the gospel.—

1. For the multiplication of the necessary means.

2. For the removal of obstacles.

3. For the success of labourers.

4. For the conversion of sinners.—G. Brooks.

True Prayer.

I. True prayer is specific as well as earnest.—Nothing is too little to be made the subject of prayer. The very act of confidence is pleasing to God and tranquillising to the suppliant. God is not only willing to hear the details, but He desires that we should tell Him.

II. True prayer consists of confession, supplication, and thanksgiving.—We are to confess our sins, ask forgiveness, and do it with gratitude and thankfulness. God will not answer the requests of unthankful beggars. Without thanksgiving what we call prayer is presumption.—Homiletic Monthly.

Philippians 4:7. The Peace of God keeping the Heart.

I. The nature of this defending principle.—It has as its basis forgiving mercy.

II. Its author.—“The peace of God.” It is called His peace, because that work of mercy on which it rests is His work, and He Himself communicates the peace.

III. Its property.—“Passeth all understanding.”

1. The understanding of such as are strangers to it.

2. They who enjoy it the most cannot fully comprehend it.

IV. Its effects.—“Shall keep your hearts and minds.”

1. In temptation it secures the heart by satisfying the heart.

2. It keeps the heart in affliction.

3. It keeps the mind by settling the judgment, and keeping doubts and errors out of the mind.

V. Its source and the instrumentality by which it works.—“Through Christ Jesus.”—C. Bradley.