PARALLEL HISTORY BIBLE - Philippians 4:7
CHAPTERS: Philippians 1, 2, 3, 4
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23
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LXX- Greek Septuagint - Philippians 4:7 και 2532 η 3588 ειρηνη 1515 του 3588 θεου 2316 η 3588 υπερεχουσα 5242 5723 παντα 3956 νουν 3563 φρουρησει 5432 5692 τας 3588 καρδιας 2588 υμων 5216 και 2532 τα 3588 νοηματα 3540 υμων 5216 εν 1722 χριστω 5547 ιησου 2424
Douay Rheims Bible And the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus.
King James Bible - Philippians 4:7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
World English Bible And the peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus.
Early Church Father Links Npnf-101 vii.1.CXXX Pg 112, Npnf-103 iv.ii.lxv Pg 3, Npnf-103 iv.ii.lxv Pg 3, Npnf-106 v.ii.ii Pg 20, Npnf-109 x.iii Pg 18, Npnf-112 v.xx Pg 25, Npnf-113 iv.iii.xv Pg 2, Npnf-203 v.iii.xvii Pg 4, Npnf-206 v.CXXV Pg 92, Npnf-208 vii.xx Pg 4, Npnf-210 iv.iv.iii.xi Pg 11, Npnf-211 iv.v.iv.x Pg 4
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Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 viii.iv.xxiv Pg 2 that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. ‘For I was manifest to them that sought Me not; I was found of them that asked not for Me;’2007
Josh. v. 2; Isa. xxvi. 2, 3.
Anf-01 ix.vi.xli Pg 3 thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them.
Isa. xlv. 7.
Anf-03 v.iv.ii.ii Pg 7 inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil,2353
Isa. xlv. 7.
2353 Mala. and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition, as it were—one of a simple and pure benevolence2354
2354 [This purely good or goodish divinity is an idea of the Stoics. De Præscript. chap. 7.]—differing from the Creator, he readily argued that in his Christ had been revealed a new and strange2355
2355 Hospitam. divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy.
Anf-03 v.iv.ii.xvi Pg 8 And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things.
“I make peace, and create evil,” Isa. xlv. 7.
Anf-03 v.iv.iii.xxiv Pg 16 and, “I frame evil against you;”3002
Isa. xlv. 7.
Anf-03 v.iv.iii.xiv Pg 4—so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, “It is I who create evil.” They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culpæ from mala pœnæ, confine to each of the two classes its own author,—the devil as the author of the sinful evils (culpæ), and God as the creator of penal evils (pœnæ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. Of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good—evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its guest-population,2869
See Isa. xlv. 7.
2869 Hospitis populi conflictatricem. was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced2870
2870 Subministrari. In Apol. ii., the verb ministrare is used to indicate Satan’s power in influencing men. [The translator here corrects his own word seduced and I have substituted his better word influenced. The Lord gave him over to Satan’s influence.] to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude.2871
Anf-03 v.iv.v.i Pg 35 from which you are used even to censure Him with the imputation of fickleness and inconstancy, as if He forbade what He commanded, and commanded what He forbade. Why, then, have you not reckoned up the Antitheses also which occur in the natural works of the Creator, who is for ever contrary to Himself? You have not been able, unless I am misinformed, to recognise the fact,3510
Isa. xlv. 7.
3510 Recogitare. that the world, at all events,3511
3511 Saltim. even amongst your people of Pontus, is made up of a diversity of elements which are hostile to one another.3512
3512 Æmularum invicem. It was therefore your bounden duty first to have determined that the god of the light was one being, and the god of darkness was another, in such wise that you might have been able to have distinctly asserted one of them to be the god of the law and the other the god of the gospel. It is, however, the settled conviction already3513
3513 Præjudicatum est. of my mind from manifest proofs, that, as His works and plans3514
3514 In the external world. exist in the way of Antitheses, so also by the same rule exist the mysteries of His religion.3515
Anf-03 v.v.xxxii Pg 7 Of the wind6461
Isa. xlv. 7.
Treasury of Scriptural Knowledge, Chapter 4
VERSE (7) - ; 34:29 Ps 29:11; 85:8 Isa 26:3,12; 45:7
Php 1:2 Nu 6:26 Job 22:21
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