Philippians 4:6–4:7

Philippians 4:4-9 4. Rejoice in the Lord alway: and again I say, Rejoice. 4. Gaudete in Domino semper, iterum dico, gaudete. 5. Let your moderation be known unto all men. The Lord is at hand. 5. Moderatio vestra nota sit omnibus hominibus. Dominus prope est. 6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 6. De nulla re sitis solliciti: sed in omnibus, oratione et precatione, cum gratiarum actione, petitiones vestrae innotescant apud Deum. 7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 7. Et pax Dei, quae exsuperat omnem intelligentiam, custodiet corda vestra et cogitationes vestras in Christo Iesu. 8. Finally, brethren, whatsoever things are true, whatsoever things are honest, 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 8. Quod reliquum est, fratres, quaecunque sunt vera, quaecunque gravia, qaecunque iusta, quaecunque pura, quaecunque amabilia, quaecunque honesta: si qua virtus, et qua laus, haec cogitate. 9. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 9. Quae et didicistis, et suscepistis, et audistis, et vidistis in me: haec facite, et Deus pacis erit vobiscum. 4. Rejoice in the Lord It is an exhortation suited to the times; for, as the condition of the pious was exceedingly troublous, and dangers threatened them on every side, it was possible that they might give way, overcome by grief or impatience. [223] Hence he enjoins it upon them, that, amidst circumstances of hostility and disturbance, they should nevertheless rejoice in the Lord, [224] as assuredly these spiritual consolations, by means of which the Lord refreshes and gladdens us, ought then most of all to show their efficacy when the whole world tempts us to despair. Let us, however, in connection with the circumstances of the times, consider what efficacy there must have been in this word uttered by the mouth of Paul, who might have had special occasion of sorrow. [225] For if they are appalled by persecutions, or imprisonments, or exile, or death, here is the Apostle setting himself forward, who, amidst imprisonments, in the very heat of persecution, and in fine, amidst apprehensions of death, is not merely himself joyful, but even stirs up others to joy. The sum, then, is this -- that come what may, believers, having the Lord standing on their side [226] , have amply sufficient ground of joy. The repetition of the exhortation serves to give greater force to it: Let this be your strength and stability, to rejoice in the Lord, and that, too, not for a moment merely, but so that your joy in him may be perpetuated. [227] For unquestionably it differs from the joy of the world in this respect -- that we know from experience that the joy of the world is deceptive, frail, and fading, and Christ even pronouces it to be accursed ( Luke 6:25 ). Hence, that only is a settled joy in God which is such as is never taken away from us. 5 Your moderation This may be explained in two ways. We may understand him as bidding them rather give up their right, than that any one should have occasion to complain of their sharpness or severity. "Let all that have to deal with you have experience of your equity and humanity." In this way to know, will mean to experience. Or we may understand him as exhorting them to endure all things with equanimity. [228] This latter meaning I rather prefer; for is a term that is made use of by the Greeks themselves to denote moderation of spirit -- when we are not easily moved by injuries, when we are not easily annoyed by adversity, but retain equanimity of temper. In accordance with this, Cicero makes use of the following expression, -- "My mind is tranquil, which takes everything in good part." [229] Such equanimity -- which is as it were the mother of patience -- he requires here on the part of the Philippians, and, indeed, such as will manifest itself to all, according as occasion will require, by producing its proper effects. The term modesty does not seem appropriate here, because Paul is not in this passage cautioning them against haughty insolence, but directs them to conduct themselves peaceably in everything, and exercise control over themselves, even in the endurance of injuries or inconveniences. The Lord is at hand Here we have an anticipation, by which he obviates an objection that might be brought forward. For carnal sense rises in opposition to the foregoing statement. For as the rage of the wicked is the more inflamed in proportion to our mildness, [230] and the more they see us prepared for enduring, are the more emboldened to inflict injuries, we are with difficulty induced to possess our souls in patience. ( Luke 21:19 .) Hence those proverbs, -- "We must howl when among wolves." "Those who act like sheep will quickly be devoured by wolves." Hence we conclude, that the ferocity of the wicked must be repressed by corresponding violence, that they may not insult us with impunity. [231] To such considerations Paul here opposes confidence in Divine providence. He replies, I say, that the Lord is at hand, whose power can overcome their audacity, and whose goodness can conquer their malice. He promises that he will aid us, provided we obey his commandment. Now, who would not rather be protected by the hand of God alone, than have all the resources of the world at his command? Here we have a most beautiful sentiment, from which we learn, in the first place, that ignorance of the providence of God is the cause of all impatience, and that this is the reason why we are so quickly, and on trivial accounts, thrown into confusion, [232] and often, too, become disheartened because we do not recognize the fact that the Lord cares for us. On the other hand, we learn that this is the only remedy for tranquillizing our minds -- when we repose unreservedly in his providential care, as knowing that we are not exposed either to the rashness of fortune, or to the caprice of the wicked, [233] but are under the regulation of God's fatherly care. In fine, the man that is in possession of this truth, that God is present with him, has what he may rest upon with security. There are, however, two ways in which the Lord is said to be at hand -- either because his judgment is at hand, or because he is prepared to give help to his own people, in which sense it is made use of here; and also in Psalm 145:18 , The Lord is near to all that call upon him. The meaning therefore is, -- "Miserable were the condition of the pious, if the Lord were at a distance from them." But as he has received them under his protection and guardianship, and defends them by his hand, which is everywhere present, let them rest upon this consideration, that they may not be intimidated by the rage of the wicked. It is well known, and matter of common occurrence, that the term solicitudo (carefulness) is employed to denote that anxiety which proceeds from distrust of Divine power or help. 6 But in all things It is the singular number that is made use of by Paul, but is the neuter gender; the expression, therefore, is equivalent to omni negotio, (in every matter,) for (prayer) and (supplication) are feminine nouns. In these words he exhorts the Philippians, as David does all the pious in Psalm 55:22 , and Peter also in 1 Peter 5:7 , to cast all their care upon the Lord. For we are not made of iron, [234] so as not to be shaken by temptations. But this is our consolation, this is our solace -- to deposit, or (to speak with greater propriety) to disburden in the bosom of God everything that harasses us. Confidence, it is true, brings tranquillity to our minds, but it is only in the event of our exercising ourselves in prayers. Whenever, therefore, we are assailed by any temptation, let us betake ourselves forthwith to prayer, as to a sacred asylum. [235] The term requests he employs here to denote desires or wishes. He would have us make these known to God by prayer and supplication, as though believers poured forth their hearts before God, when they commit themselves, and all that they have, to Him. Those, indeed, who look hither and thither to the vain comforts of the world, may appear to be in some degree relieved; but there is one sure refuge -- leaning upon the Lord. With thanksgiving As many often pray to God amiss, [236] full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude [237] will have this effect upon us -- that the will of God will be the grand sum of our desires. 7. And the peace of God Some, by turning the future tense into the optative mood, convert this statement into a prayer, but it is without proper foundation. For it is a promise in which he points out the advantage of a firm confidence in God, and invocation of him. "If you do that," says he, "the peace of God will keep your minds and hearts." Scripture is accustomed to divide the soul of man, as to its frailties, into two parts -- the mind and the heart. The mind means the understanding, while the heart denotes all the disposition or inclinations. These two terms, therefore, include the entire soul, in this sense, -- "The peace of God will guard you, so as to prevent you from turning back from God in wicked thoughts or desires." It is on good ground that he calls it the peace of God, inasmuch as it does not depend on the present aspect of things, [238] and does not bend itself to the various shiftings of the world, [239] but is founded on the firm and immutable word of God. It is on good grounds, also, that he speaks of it as surpassing all understanding or perception, for nothing is more foreign to the human mind, than in the depth of despair to exercise, nevertheless, a feeling of hope, in the depth of poverty to see opulence, and in the depth of weakness to keep from giving way, and, in fine, to promise ourselves that nothing will be wanting to us when we are left destitute of all things; and all this in the grace of God alone, which is not itself known otherwise than through the word, and the inward earnest of the Spirit. 8. Finally What follows consists of general exhortations which relate to the whole of life. In the first place, he commends truth, which is nothing else than the integrity of a good conscience, with the fruits of it: secondly, gravity, or sanctity, for to semnon [240] denotes both -- an excellence which consists in this, that we walk in a manner worthy of our vocation, ( Ephesians 4:1 ,) keeping at a distance from all profane filthiness: thirdly, justice, which has to do with the mutual intercourse of mankind -- that we do not injure any one, that we do not defraud any one; and, fourthly, purity, which denotes chastity in every department of life. Paul, however, does not reckon all these things to be sufficient, if we do not at the same time endeavor to make ourselves agreeable to all, in so far as we may lawfully do so in the Lord, and have regard also to our good name. For it is in this way that I understand the words -- If any praise, [241] that is, anything praiseworthy, for amidst such a corruption of manners there is so great a perversity in men's judgments that praise is often bestowed [242] upon what is blameworthy, and it is not allowable for Christians to be desirous even of true praise among men, inasmuch as they are elsewhere forbidden to glory, except in God alone. ( 1 Corinthians 1:31 .) Paul, therefore, does not bid them try to gain applause or commendation by virtuous actions, nor even to regulate their life according to the judgments of the people, but simply means, that they should devote themselves to the performance of good works, which merit commendation, that the wicked, and those who are enemies of the gospel, while they deride Christians and cast reproach upon them, may, nevertheless, be constrained to commend their deportment. The word, prosphilo kai euphema however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. [243] Now meditation comes first, afterwards follows action. 9. What things ye have learned, and received, and heard By this accumulation of terms he intimates, that he was assiduous in inculcating these things. "This was my doctrine -- my instruction -- my discourse among you." Hypocrites, on the other hand, insisted upon nothing but ceremonies. Now, it was a dishonorable thing to abandon the holy instruction, [244] which they had wholly imbibed, and with which they had been thorouglly imbued. You have seen in me Now, the main thing in a public speaker [245] should be, that he may speak, not with his mouth merely, but by his life, and procure authority for his doctrine by rectitude of life. Paul, accordingly, procures authority for his exhortation on this ground, that he had, by his life no less than by his mouth, been a leader and master of virtues. And the God of peace He had spoken of the peace of God; he now more particularly confirms what he had said, by promising that God himself, the Author of peace, will be with them. For the presence of God brings us every kind of blessing: as though he had said, that they would feel that God was present with them to make all things turn out well and prosperously, provided they apply themselves to pious and holy actions. Footnotes: [223] "Il se pouuoit faire que les Philippiens, estans vaincus de tristesse ou impatience, venissent a perdre courage;" -- "It might be, that the Philippians, being overcome by grief or impatience, might come to lose heart." [224] "Non obstant les troubles et les fascheries qu'ils voyoyent deuant leurs yeux;" -- "Notwithstanding the troubles and annoyances that they saw before their eyes." [225] "Qui plus que tous les autres pouuoit auoir matiere de se contrister;" -- "Who might more than all others have had occasion to indulge sorrow."" [226] "Ont le Seigneur pour eux;" -- "Have the Lord for them." [227] "Que vostre ioye se continue en iceluy iusques a la fin;" -- "That your joy may maintain itself in him until the end." [228] "En douceur et patience;" -- "With sweetness and patience." [229] "TranquilIus animus meus, qui aequi boni facit omnia." Calvin here gives the sense, but not the precise words, of Cicero, which are as follows: "Tranquillissimus autem animus meus, qui totm istuc aequi boni facit;" -- "My mind, however, is most tranquil, which takes all that in good part." See Cic. Art.7,7. -- Ed. [230] "D'autant plus que nous-nous monstrons gracieux et debonnaires;" -- "The more that we show ourselves agreeable and gentle." [231] "Afin qu'ils ne s'esleuent point a l'encontre de nous a leur plaisir et sans resistance;" -- "That they may not rise up against us at their pleasure, and without resistance." [232] "Que nous sommes tout incontinent et pour vn rien troublez et esmeus;" -- "That we are all at once and for nothing troubled and moved." [233] "Ni au plaisir desborde des meschans;" -- "Nor to the unbridled inclination of the wicked." [234] "Car nous ne sommes de fer ni d'acier (comme on dit) ne si insensibles;" -- "For we are not of iron nor steel, as they say, nor so insensible." [235] "Comme a vne franchise;" -- "As to a privilege." [236] "Autrement qu'ils ne doyuent;" -- "Otherwise than they ought." [237] "La recognoissance des benefices de Dieu;" -- "Gratitude for God's benefits." [238] "De ces chc.ses basses;" -- "Of these low things." [239] "N'est point en branle pour chanceler selon les changemens diuers du monde;" -- "Is not in suspense so as to turn about according to the various shiftings of the world." [240] The word semnon means that which has dignity connected with it. Hence semnos and megaloprepe; are joined together by Aristotle, as quoted by Wetstein, and in 2 Macc. 8:15." -- Storr. See Biblical Cabinet, vol. 40, p. 178, note; -- Ed. [241] "The Clermont copy reads here, ei tis epainos, If there be any praise of knowledge. Instead of epistemes, the Valesian readings have paideies, with which the Vulg. Latin, agrees, reading, If there be any praise of discipline, (disciplinae,) as does also the Ethiopic, and two ancient Commentators mentioned by Dr. Mills." -- Pierce. -- Ed. [242] "Bien souuent on loue;" -- "Very frequently they praise." [243] Like the Latin terms cogitare, meditari, the Greek meletan signifies to contemplate a thing, with the view of, finding means for effecting it. ... According to this view, tauta logizesthe, in the passage before us, will be equivalent to tauta poiein logizesthe, think to do these things,' -- give diligence to do them.'" -- Storr. See Biblical Cabinet, vol. 40, p. 180 Note. -- Ed. [244] "C'eust este vne chose dishonneste aux Philippiens de delaisser la sainte doctrine et instruction;" -- "It would have been a dishonorable thing for the Philipplans to abandon the holy doctrine and instruction." [245] "En vn prescheur;" -- "In a preacher."

{6} Be careful for nothing; but in every thing by prayer and supplication with {f} thanksgiving let your requests be made known unto God. (6) The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him. (f) So David began very often with tears, but ended with thanksgiving.

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. In nothing be careful — Or care for nothing, viz. with a care of diffidence and distrust. See Trapp on " Matthew 6:25 " See Trapp on " Matthew 6:26 " … 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.

Be careful for nothing; he dissuades not from a spiritual care, arising from a good principle, according to a right rule, for a good end; this care of diligence, in a due manner, within our own sphere, is incumbent on us, both for spirituals and temporals; as Philippians 2:20 ; with Romans 12:11 2 Corinthians 11:28 12:14 2 Thessalonians 3:10 1 Timothy 5:8 2 Timothy 2:15 : yet he earnestly dissuades from and prohibits all carnal solicitude, or carking, distrustful, worldly care, which doth divide and, as it were, split the heart in pieces; that anxious solicitude which doth torture the mind with such thoughts as our blessed Lord will not allow so much as one of them to be predominant in his real disciples, Matthew 6:25 , because such immoderate, distracting care, is on our part a disparagement to our heavenly Father’s good providence, Matthew 6:32 ; with Psalm 55:22 127:1,2 Mt 4:18,19 1 Peter 5:7 . The remedy against which he doth here subjoin. But in every thing; but in all things, or in every occurring necessity, whether prosperous or adverse; sacred or civil, public or private: some render it, every time, in every condition, on every occasion. By prayer; by petition or apprecation of good to ourselves or others; mercies, or blessings, temporal, spiritual, and eternal. And supplication; and by a deprecation of evils felt or feared, wrath and judgments deserved. With thanksgiving; with a grateful acknowledgment of mercies received, benefits conferred, and deliverances vouchsafed; implying that no prayer is acceptable to God, without this ingredient of thankful resentment of his favours. Let your requests be made known unto God: our affectionate desires should be opened to God, and poured forth before him; not that he is ignorant of us or our wants in any circumstances, but that he accounts himself glorified by our addresses to him, in seeking to be approved and assisted of him in every condition.

Be careful for nothing,.... This must be understood not in the most extensive sense, but with a limitation and restriction. There are many things that saints are to be careful for, as men and Christians; they are to be careful of their bodies, as well as of their souls; of the health of them, which is to be preserved by all lawful means, and not exposed to unnecessary danger; and for their families, to provide things honest for them, proper food and raiment, and the necessaries of life; for whoever does not do that, denies the faith, and is worse than an infidel; and even for the things of this world in a moderate way, using all diligence and industry in obtaining them; men ought to be careful to discharge the duties of their calling in civil life, and to care and concern themselves for the honour of God, the interest of religion, and the support of the Gospel; and that they offend not God, by sinning against him: but the carefulness the apostle speaks of, is an anxious solicitude for worldly things, an immoderate concern for the things of life, arising from diffidence, or negligence, of the power, providence, and faithfulness of God: saints should not be anxiously, or in a distressing manner concerned for the things of this world, but be content, whether they have less or more; nor be over much pressed with what befalls them, but should cast their care upon the Lord, and carry every case to him, and leave it there: but in everything. The Syriac and Ethiopic versions render it, "in every time": always, constantly, every day, as often as there is opportunity, and need requires. The Vulgate Latin and Arabic versions join it with the following clause, "in every prayer and supplication"; but the grammatical construction of the words will not admit of such a version; it is best to understand it of every thing, or case, which should be brought to God; whether it be of a temporal or spiritual kind, relating to body or soul, to ourselves or others, to our families, relations, and acquaintance, the church, or the world: by prayer and supplication: which may include all sorts of prayer, mental or vocal, private or public, ordinary or extraordinary, and every part of prayer: prayer may design petition, or asking for good things that are wanted; and "supplication", a deprecating of evils that are feared; though these two are often used together for the same thing, for prayer in general: which ought always to be accompanied with thanksgiving; for mercies received; for a man can never come to the throne of grace, to ask for grace and mercy, but he has mercies to bless God for, and so to do is very acceptable to God; nor can a person expect to succeed in the enjoyment of future mercies, when he is not thankful for past and present ones: in this manner therefore, at all times, upon every occasion, in a way of humble petition and supplication, joined with thankfulness for all favours, let your requests be made known to God; not to men; fly not to an arm of flesh, but to God, to him only, and that in the most private mariner, as not to be known by men; and put up such requests, as there may be reason to hope and believe God will "know" and approve of; such as are agreeable to his will, to the covenant of his grace, and the declaration of his word: use familiarity with God, tell him as you would do a friend, freely and fully, all your case, pour out your souls and your complaints before him. This God would have his people do, and he expects it from them; and though he knows all their wants, and what are their desires before they express them, yet he will seem not to know them, or take any notice of them, until they open them to him in some way or other; either by vocal prayer, or mental; by ejaculations, or sighs and groans, by chattering as a crane or a swallow, all which he understands: and be the case made known in what way or manner soever, with ever so much weakness, so be it, it is made known, it is enough, it shall be regarded and not despised.

Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew how comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life; and Christians need to be again and again called to it. It more than outweighs all causes for sorrow. Let their enemies perceive how moderate they were as to outward things, and how composedly they suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecast and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remedy against perplexing care, constant prayer is recommended. Not only stated times for prayer, but in every thing by prayer. We must join thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be told our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, and having a part in his favour, and the hope of the heavenly blessedness, are a greater good than can be fully expressed. This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; a name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of men or not, it will be of God. The apostle is for an example. His doctrine and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise in the free mercy of God; yet the enjoyment of them depends on our sincere and holy conduct. These are works of God, pertaining to God, and to him only are they to be ascribed, and to no other, neither men, words, nor deeds.

6. Translate, "Be anxious about nothing." Care and prayer are as mutually opposed as fire and water [Bengel]. by prayer and supplication—Greek, "by the prayer and the supplication" appropriate to each case [Alford]. Prayer for blessings; and the general term. Supplication, to avert ills; a special term, suppliant entreaty (see on [2390]Eph 6:18). thanksgiving—for every event, prosperity and affliction alike (1Th 5:18; Jas 5:13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Ac 16:25). Thanksgiving gives effect to prayer (2Ch 20:21), and frees from anxious carefulness by making all God's dealings matter for praise, not merely for resignation, much less murmuring. "Peace" is the companion of "thanksgiving" (Php 4:7; Col 3:15). let your requests be made known unto God—with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow men. So Jacob, when fearing Esau (Ge 32:9-12); Hezekiah fearing Sennacherib (2Ki 19:14; Ps 37:5).

Be careful for nothing - That is, be not anxious or solicitous about the things of the present life. The word used here - μεριμνᾶτε merimnate - does not mean that we are to exercise no care about worldly matters - no care to preserve our property, or to provide for our families (compare 1 Timothy 5:8 ); but that there is to be such confidence in God as to free the mind from anxiety, and such a sense of dependence on him as to keep it calm; see the subject explained in the notes on Matthew 6:25 . But in everything - Everything in reference to the supply of your wants, and the wants of your families; everything in respect to afflictions, embarrassments, and trials; and everything relating to your spiritual condition. There is nothing which pertains to body, mind, estate, friends, conflicts, losses, trials, hopes, fears, in reference to which we may not go and spread it all out before the Lord. By prayer and supplication - The word rendered "supplication" is a stronger term than the former. It is the mode of prayer which especially arises from the sense of "need," or "want" - from δέομαι deomai, "to want, to need." With thanksgiving - Thanksgiving connected with prayer. We can always find something to be thankful for, no matter what may be the burden of our wants, or the special subject of our petitions. When we pray for the supply of our wants, we may be thankful for that kind providence which has hitherto befriended us; when we pray for restoration from sickness, we may be thankful for the health we have hitherto enjoyed, and for God's merciful interposition in the former days of trial, and for his goodness in now sparing our lives; when we pray that our children and friends may be preserved from danger and death, we may remember how often God has interposed to save them; when, oppressed with a sense of sin, we pray for pardon, we have abundant cause of thanksgiving that there is a glorious way by which we may be saved. The greatest sufferer that lives in this world of redeeming love, and who has the offer of heaven before him, has cause of gratitude. Let your request be made known unto God - Not as if you were to give him information, but to express to him your wants. God needs not to be informed of our necessities, but he requires that we come and express them to him; compare Ezekiel 36:37 . "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them."

Philippians HOW TO OBEY AN IMPOSSIBLE INJUNCTION Php 4:6 . It is easy for prosperous people, who have nothing to trouble them, to give good advices to suffering hearts; and these are generally as futile as they are easy. But who was he who here said to the Church at Philippi, ‘Be careful for nothing?’ A prisoner in a Roman prison; and when Rome fixed its claws it did not usually let go without drawing blood. He was expecting his trial, which might, so far as he knew, very probably end in death. Everything in the future was entirely dark and uncertain. It was this man, with all the pressure of personal sorrows weighing upon him, who, in the very crisis of his life, turned to his brethren in Philippi, who had far fewer causes of anxiety than he had, and cheerfully bade them ‘be careful for nothing, but in everything by prayer and supplication, with thanksgiving, make their requests known unto God.’ Had not that bird learned to sing when his cage was darkened? And do you not think that advice of that sort, coming not from some one perched up on a safe hillock to the strugglers in the field below, but from a man in the thick of the fight, would be like a trumpet-call to them who heard it? Now, here are two things. There is an apparently perfectly impossible advice, and there is the only course that will make it possible. I. An apparently impossible advice. ‘Be careful for nothing.’ I do not need to remind you--for I suppose that we all know it--that that word ‘careful,’ in a great many places in the New Testament, does not mean what, by the slow progress of change in the significance of words, it has come to mean to-day; but it means what it should still mean, ‘full of care,’ and ‘care’ meant, not prudent provision, forethought, the occupation of a man’s common-sense with his duty and his work and his circumstances, but it meant the thing which of all others unfits a man most for such prudent provision, and that is, the nervous irritation of a gnawing anxiety which, as the word in the original means, tears the heart apart and makes a man quite incapable of doing the wise thing, or seeing the wise thing to do, in the circumstances. We all know that; so that I do not need to dwell upon it. ‘Careful’ here means neither more nor less than ‘anxious.’ But I may just remind you how harm has been done, and good has been lost and missed, by people reading that modern meaning into the word. It is the same word which Christ employed in the exhortation ‘Take no thought for to-morrow.’ It is a great pity that Christian people sometimes get it into their heads that Christ prohibited what common-sense demands, and what everybody practises. ‘Taking thought for the morrow’ is not only our duty, but it is one of the distinctions which make us ‘much better than’ the fowls of the air, that have no barns in which to store against a day of need. But when our Lord said, ‘Take no thought for the morrow,’ he did not mean ‘Do not lay yourselves out to provide for common necessities and duties,’ but ‘Do not fling yourselves into a fever of anxiety, nor be too anxious to anticipate the "fashion of uncertain evils."‘ But even with that explanation, is it not like an unreachable ideal that Paul puts forward here? ‘Be anxious about nothing’--how can a man who has to face the possibilities that we all have to face, and who knows himself to be as weak to deal with them as we all are: how can he help being anxious? There is no more complete waste of breath than those sage and reverend advices which people give us, not to do the things, nor to feel the emotions, which our position make absolutely inevitable and almost involuntary. Here, for instance, is a man surrounded by all manner of calamity and misfortune; and some well-meaning but foolish friend comes to him, and, without giving him a single reason for the advice, says, ‘Cheer up! my friend.’ Why should he cheer up? What is there in his circumstances to induce him to fall into any other mood? Or some unquestionable peril is staring him full in the face, coming nearer and nearer to him, and some well-meaning, loose-tongued friend, says to him, ‘Do not be afraid!’--but he ought to be afraid. That is about all that worldly wisdom and morality have to say to us, when we are in trouble and anxiety. ‘Shut your eyes very hard, and make believe very much, and you will not fear.’ An impossible exhortation! Just as well bid a ship in the Bay of Biscay not to rise and fall upon the wave, but to keep an even keel. Just as well tell the willows in the river-bed that they are not to bend when the wind blows, as come to me, and say to me, ‘Be careful about nothing.’ Unless you have a great deal more than that to say, I must be, and I ought to be, anxious, about a great many things. Instead of anxiety being folly, it will be wisdom; and the folly will consist in not opening our eyes to facts, and in not feeling emotions that are appropriate to the facts which force themselves against our eyeballs. Threadbare maxims, stale, musty old commonplaces of unavailing consolation and impotent encouragement say to us, ‘Do not be anxious.’ We try to stiffen our nerves and muscles in order to bear the blow; or some of us, more basely still, get into a habit of feather-headed levity, making no forecasts, nor seeing even what is plainest before our eyes. But all that is of no use when once the hot pincers of real trouble, impending or arrived, lay hold of our hearts. Then of all idle expenditures of breath in the world there is none to the wrung heart more idle and more painful than the one that says, Be anxious about nothing. II. So we turn to the only course that makes the apparent impossibility possible. Paul goes on to direct to the mode of feeling and action which will give exemption from the else inevitable gnawing of anxious forethought. He introduces his positive counsel with an eloquent ‘But,’ which implies that what follows is the sure preservative against the temper which he deprecates; ‘But in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.’ There are, then, these alternatives. If you do not like to take the one, you are sure to have to take the other. There is only one way out of the wood, and it is this which Paul expands in these last words of my text. If a man does not pray about everything, he will be worried about most things. If he does pray about everything, he will not be troubled beyond what is good for him, about anything. So there are these alternatives; and we have to make up our minds which of the two we are going to take. The heart is never empty. If not full of God, it will be full of the world, and of worldly care. Luther says somewhere that a man’s heart is like a couple of millstones; if you don’t put something between them to grind, they will grind each other. It is because God is not in our hearts that the two stones rub the surface off one another. So the victorious antagonist of anxiety is trust, and the only way to turn gnawing care out of my heart and life is to usher God into it, and to keep him resolutely in it. ‘In everything.’ If a thing is great enough to threaten to make me anxious, it is great enough for me to talk to God about. If He and I are on a friendly footing, the instinct of friendship will make me speak. If so, how irrelevant and superficial seem to be discussions whether we ought to pray about worldly things, or confine our prayers entirely to spiritual and religious matters. Why! if God and I are on terms of friendship and intimacy of communication, there will be no question as to what I am to talk about to Him; I shall not be able to keep silent as to anything that interests me. And we are not right with God unless we have come to the point that entire openness of speech marks our communications with Him, and that, as naturally as men, when they come home from business, like to tell their wives and children what has happened to them since they left home in the morning, so naturally we talk to our Friend about everything that concerns us. ‘In everything let your requests be made known unto God.’ That is the wise course, because a multitude of little pimples may be quite as painful and dangerous as a large ulcer. A cloud of gnats may put as much poison into a man with their many stings as will a snake with its one bite. And if we are not to get help from God by telling Him about little things, there will be very little of our lives that we shall tell Him about at all. For life is a mountain made up of minute flakes. The years are only a collection of seconds. Every man’s life is an aggregate of trifles. ‘In everything make your requests known.’ ‘By prayer’--that does not mean, as a superficial experience of religion is apt to suppose it to mean, actual petition that follows. For a great many of us, the only notion that we have of prayer is asking God to give us something that we want. But there is a far higher region of communion than that, in which the soul seeks and finds, and sits and gazes, and aspiring possesses, and possessing aspires. Where there is no spoken petition for anything affecting outward life, there may be the prayer of contemplation such as the burning seraphs before the Throne do ever glow with. The prayer of silent submission, in which the will bows itself before God; the prayer of quiet trust, in which we do not so much seek as cleave; the prayer of still fruition--these, in Paul’s conception of the true order, precede ‘supplication.’ And if we have such union with God, by realising His presence, by aspiration after Himself, by trusting Him and submission to Him, then we have the victorious antagonist of all our anxieties, and the ‘cares that infest the day shall fold their tents’ and ‘silently steal away.’ For if a man has that union with God which is effected by such prayer as I have been speaking about, it gives him a fixed point on which to rest amidst all perturbations. It is like bringing a light into a chamber when thunder is growling outside, which prevents the flashing of the lightning from being seen. Years ago an ingenious inventor tried to build a vessel in such a fashion as that the saloon for passengers should remain upon one level, howsoever the hull might be tossed by waves. It was a failure, if I remember rightly. But if we are thus joined to God, He will do for our inmost hearts what the inventor tried to do with the chamber within his ship. The hull may be buffeted, but the inmost chamber where the true self sits will be kept level and unmoved. Brethren! prayer in the highest sense, by which I mean the exercise of aspiration, trust, submission--prayer will fight against and overcome all anxieties. ‘By prayer and supplication.’ Actual petition for the supply of present wants is meant by ‘supplication.’ To ask for that supply will very often be to get it. To tell God what I think I need goes a long way always to bringing me the gift that I do need. If I have an anxiety which I am ashamed to speak to Him, that silence is a sign that I ought not to have it; and if I have a desire that I do not feel I can put into a prayer, that feeling is a warning to me not to cherish such a desire. There are many vague and oppressive anxieties that come and cast a shadow over our hearts, that if we could once define, and put into plain words, we should find that we vaguely fancied them a great deal larger than they were, and that the shadow they flung was immensely longer than the thing that flung it. Put your anxieties into definite speech. It will reduce their proportions to your own apprehension very often. Speaking them, even to a man who may be able to do little to help, eases them wonderfully. Put them into definite speech to God; and there are very few of them that will survive. ‘By prayer and supplication with thanksgiving.’ That thanksgiving is always in place. If one only considers what he has from God, and realises that whatever he has he has received from the hands of divine love, thanksgiving is appropriate in any circumstances. Do you remember when Paul was in gaol at the very city to which this letter went, with his back bloody with the rod, and his feet fast in the stocks, how then he and Silas ‘prayed and sang praises to God.’ Therefore the obedient earthquake came and set them loose. Perhaps it was some reminiscence of that night which moved him to say to the Church that knew the story--of which perhaps the gaoler was still a member--’By prayer and supplication with thanksgiving make your requests known unto God.’ One aching nerve can monopolise our attention and make us unconscious of the health of all the rest of the body. So, a single sorrow or loss obscures many mercies. We are like men who live in a narrow alley in some city, with great buildings on either side, towering high above their heads, and only a strip of sky visible. If we see up in that strip a cloud, we complain and behave as if the whole heavens, right away round the three hundred and sixty degrees of the horizon, were black with tempest. But we see only a little strip, and there is a great deal of blue in the sky; however, there may be a cloud in the patch that we see above our heads, from the alley where we live. Everything, rightly understood, that God sends to men is a cause of thanksgiving; therefore, ‘in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.’ ‘Casting all your anxieties upon him,’ says Peter, ‘for He’--not is anxious ; that dark cloud does not rise much above the earth--but, ‘He careth for you.’ And that loving guardianship and tender care is the one shield, armed with which we can smile at the poisoned darts of anxiety which would else fester in our hearts and, perhaps, kill. ‘Be careful for nothing’--an impossibility unless ‘in everything’ we make ‘our requests known unto God.’