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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, ²³⁸²³⁸     “De ces chc.ses basses;” — “Of these low things.” and does not bend itself to the various shiftings of the world, ²³⁹²³⁹     “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.” 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 τὸ σεμνόν ²⁴⁰²⁴⁰     The word σεμνὸν means that which has dignity connected with it. Hence σεμνὸς and μεγαλοπρεπη; 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. 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, ²⁴¹²⁴¹     “The Clermont copy reads here, εἴ τις ἔπαινος, If there be any praise of knowledge. Instead of ἐπιστήμης, the Valesian readings have παιδείες, 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. 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 ²⁴²²⁴²     “Bien souuent on loue;” — “Very frequently they praise.” 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, προσφιλὢ καὶ εὔφημα however, among the Greeks, is employed, like cogitare among the Latins, to mean, meditate. ²⁴³²⁴³     Like the Latin terms cogitare, meditari, the Greek μελετᾷν signifies to contemplate a thing, with the view of, finding means for effecting it. ... According to this view, ταῦτα λογίζεσθε, in the passage before us, will be equivalent to ταῦτα ποιεῖν λογίζεσθε, ‘think to do these things,’ — ‘give diligence to do them.’” — Storr. See Biblical Cabinet, vol. 40, p. 180 Note. — Ed. Now meditation comes first, afterwards follows action.