give unto you” (John xiv. 27.): this shall guard you, for this peace exceedeth all man’s under- standing. 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 understand- ing? 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. Ver. 8. “Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just.” What is “Finally”? It stands for, “I have said all.” It is the word of one that is in haste, and has nothing to do with present things. “Finally, brethren, whatsoever things are honorable, whatsoever things are true, what- soever 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.” Ver. 9. “The things which ye both learned and received, and heard and saw in me.” What meaneth, “whatsoever things are lovely”? Lovely to the faithful, lovely to God. “Whatsoever things are true.” Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. “Whatso- ever things are pure.” This is opposed to the words “who mind earthly things.” “Whatsoever things are honorable.” This is opposed to the words “whose god is their belly.” “Whatsoever things are just,” i.e. saith he,674 “whatsoever things are of good report.” “If there be any virtue, if there be any praise.” Here he willeth them to take thought of those things too which regard men. “Think on these things,” saith he. Seest thou, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. “The things which ye both learned and received.” This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, “even as ye have us for an ensample.” (Philip. iii. 17.) And again here, “What things ye learned and received,” i.e. have been taught by word of mouth, “and heard and saw in me”: both in respect of my words and actions and conduct. Seest thou, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should 674 [These are hasty jottings by Chrys. or a reporter, and might easily be altered in copying. He can hardly have meant to define “just” by “of good report,” yet so the Greek stands; or else (as in some documents) he defines “of good report” by “if there be any virtue,” etc. The abridgment in the Catena may have caught the real meaning. It omits “whatsoever thing are just,” and puts together the three remaining clauses as the occasion of the remark which follows. Or perhaps “i.e. saith he” is a corrupt addition, and all four clauses should be simply taken together; for the remark applies to them all.—J.A.B.] 438 Philippians 4:4-7