Ver. 1. Dearly beloved and longed for] What heart melting language is here! Ministers must woo hard for Christ, and speak fair, if they will speak to purpose: “though I might be much bold in Christ to enjoin thee, yet for love’s sake I rather beseech thee,” Philemon 8,9. How often are men fain to sue for that which is their own; and how heart glad if by fair entreaties they can gather up their debts!
Ver. 2. I beseech Euodias] A couple of disagreeing sisters, whom the apostle seeketh to reconcile, and it was a wonder if they could resist his rhetoric. Oh that I could but once find you together one (saith Austin of the differences between Jerome and Ruffinus); I would fall down at your feet with much love and many tears; I would beseech you for yourselves, and one another, and for weak Christians’ sake who are offended thereat, you would not suffer these dissensions to spread, &c. Hei mihi qui vos alicubi reperire non possum, &c.
Ver. 3. And I entreat thee also] All men should contribute their help to the composing of differences, and bring their buckets, as it were, to quench this unnatural fire, when once kindled. True yokefellow] Not Paul’s wife (for he had none, 1 Corinthians 7:7), but either the husband of one of the afore mentioned women, or some special and principal pastor at Philippi. Which laboured with me in the gospel] Not by preaching, but by partaking of the combats and difficulties that I there underwent, with masculine spirits. Significatur certamen, quale est athletarum, saith Estius. In these good women, besides their sex, there was nothing woman-like or weak.
Ver. 4. Rejoice in the Lord] That is the true and only joy (said Mr Philpot the martyr), which is conceived not of the creature, but of the Creator; to this all other joys being compared are but mournings, all delights sorrows, all beauty filth, &c. Other joy besides this may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. And again I say, Rejoice] No duty almost more pressed in both Testaments than this of rejoicing in the Lord. It is no less a sin not to rejoice than not to repent.
Ver. 5. Let your moderation] Or equality, such as was that of David, Psalms 26:12. The scales of his mind hung equal, giving him liberty in all occurrences to enjoy himself. All immoderations are enemies to health; so t hey are also to the quietness of the mind. (Hippocrates.) Against these (as against poisons) there be two kinds of antidotes, prayer and patience, the one hot, the other cold: the one quenching, the other quickening. The word το επιεικες, here used by the apostle, properly signifieth moderation in law businesses, or in laying claim to a man’s own right, the preferring of equity before extremity (Arist. Ethic. v. 10), as holding utmost right to be utmost wrong. Summum ius summa iniuria. Austin tells us that it was grown to a proverb among his countrymen, Ut habeas quietum tempus, perde aliquid. For a quiet life, part with some part of thy fight, as Abraham did, Genesis 13:9. The Lord is at hand] To right you and recompense you, to pay you for all your pains and patience. Iudex pro foribus, saith St James, James 5:9.
Ver. 6. In nothing be careful] Or care for nothing, viz. with a care of diffidence and distrust. [See Trapp on “Mt 6:25”] [See Trapp on “Mt 6:26”] &c. But in everything by prayer] This is the best cure of care. “Cast thy burden” (or thy request) “upon the Lord,” said David, Psalms 55:22 “and he shall sustain thee.” Remove thy trouble from thyself to God by virtue of that writ or warrant, and then all shall be well. “They looked unto God, and were lightened,” Psalms 34:5. Luther in a certain epistle of his to Melancthon complaineth thus: Ego certe ore pro te, et doleo te pertinacissimam curarum hirudinem meas preces sic irritas facere: I pray for thee, but to no purpose so long as thou givest so much way to carking cares. Supplication with thanksgiving] We should come to pray with our thanks in our hands, standing ready with it, as Joseph’s brethren stood with their present, Genesis 43:25. In the old law, what special request soever they had to make, or what sacrifice soever to offer, they were commanded still to come with their peace offerings. Prayer goes up without incense when without thankfulness. The Church ascends daily to her beloved Christ in these pillars of smoke, Song of Solomon 3:6, for she knows that unthankfulness hindereth much the restful success of prayer. And the apostle seemeth here to hint that God taketh no notice of their prayers that do not in addition give thanks.
Ver. 7. And the peace of God] Prayer hath virtutem pacativam. “Acquaint thyself with God and be at peace,” Job 22:21. Pray, “that your joy may be full,” John 16:24. David prays down his distempers, Psalms 6 Ps 116, and then cries out, “Return to thy rest, O my soul”; he rocks himself asleep in this sort; and sets all to rights often times, even then when his heart was more out of tune than his harp. Would you then have that peace of God, that most precious jewel that ever the heart of man was acquainted with? do as you are here advised: 1. Pray for what you want, and give thanks for that you have: (a sacrifice of praise is called a “pay offering,” or a “peace offering,” because peace ensues upon it.) 2. Be always doing something that is good, as Philippians 4:8,9, for as every flower hath its sweetness, so every good union hath its comfort. This is so true, that very heathens (upon the discharge of a good conscience) have found comfort and peace answerably. How boldly did Abimelech bear himself upon his integrity; and what a blessed composedness had holy Noah, who was righteous in his generation, and therefore sat mediis tranquillus in undis. Shall keep your hearts] φρουρησει, keep as with a guard, or as in a garrison. Solomon’s bed was not so well guarded with his threescore valiant men, all holding swords, Song of Solomon 3:7,8, as each good Christian is by the power of God without him and the peace of God within him. This peace, like David’s harp, drives away the evil spirit of cares and fears; it soon husheth all. God can soon raise up in his an army of powerful thoughts and meditations, so as their very inward tranquillity arising from the testimony of a good conscience (called here, their minds), and the sweet sabbath of spirit, the composedness of their affections (called here, their hearts), can make and keep them secure and sound, yea, bring aid when they are close besieged by sin and Satan.