8Finally, brethren, whatsoever things are true, whatsoever things are honest [honorable] 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 9there be any praise, think on these things. Those [The] things which ye have both [also] learned, and received, and heard, and seen in me [these] do: and the God of peace shall be with you.
EXEGETICAL AND CRITICAL
Php_4:8. Finally,
ôὸ ëïéðüí
, introduces the conclusion, but does not strictly resume Php_3:1 again (Matthies). [This expression indicates an approach to the end, and as Meyer remarks, its recurrence here shows Paul’s reluctance to say the last word of farewell.—H.] It is here added how and wherein the peace of God (Php_4:7) is to manifest itself; and as Php_4:7 states what God does, so this declares what remains for men to do. (De Wette). The address, brethren,
ἀäåëöïß
, is prompted by the fervor of his feelings; and to this fervor is due also the six times repeated
ὅóá
. [The words which follow here may be said to be arranged in a descending scale. The first four describe the character of the actions themselves, the two former,
ἀëçèῆ
,
óåìíÜ
, being absolute, the two latter
äßêáéá
,
ἁãíÜ
, relative; the fifth and sixth
ðñïóöéëῆ
,
åὔöçìá
, point to the moral approbation which they conciliate; while the seventh and eighth
ἀñåôÞ
,
ἔðáéíïò
, in which the form of expression is changed (
åἴôéò
for
ὅóá
), are thrown in as an after-thought that no motive may be omitted (Lightfoot).—H.]—Whatsoever things are true,
ὅóá ἐóôὶí ἀëçèῆ
. The
ὅóá
indicates that all things, without exception, which the category embraces are meant; while
ἐóôßí
implies their actual existence in contrast with the arbitrary supposition of men.
Ἀëçèῆ
is the morally true, in harmony with the objective rule of morality in the gospels. See Eph_4:21. It should neither be limited by in sermone (Bengel) nor be taken as merely subjective in the sense of sincerity (Erasmus).—Whatsoever things are honorable (
ὅóá óåìíÜ
), designates things of a worthy character corresponding to the essence of the
ἀëÞèåéá
(1Ti_2:2; Tit_2:2). [They are such as men esteem, regard with respect, veneration.—H.]—Whatsoever things are just (
ὅóá äßêáéá
) signifies the things which accord with the law, as in Eph_4:24, and should not be limited by ergaalios (Bengel).—Whatsoever things are pure (
ὅóá ἁãíÜ
) describes the same qualities or acts intrinsically (2Co_6:6; 2Co_7:11; Jam_3:17; 1Ti_5:22; 1Jn_3:3;
ἁãíῶò
1:17). It is not simply ‘chaste’ (Grotius).—Whatsoever things are lovely, whatsoever things are of good report (
ὅóá ðñïóöéëῆ
,
ὅóá åὔöçìá
) comprises again a two-fold relation; both words have reference to the estimation of men, the first however designating what is valuable and dear to the heart of man, (
ðñïóöéëῆ
), the second (
åὔöçìá
) what is praised, esteemed among men, in word and deed. The first should not be supplemented by
ôïῖò ðéóôïῖò êáὶ ôῷ èåῷ
(Chrysostom), or restricted by
ôῷ èåῷ
(Theodoret), or interpreted as benigna, quæ, gratiosum faciunt hominem (Grotius). The second does not refer to quæ bonam famam conciliant (Erasmus), or to sermones, qui aliis bene precantur (Storr.), which is opposed to the context.—If there be any virtue, and if there be any praise, sums up the preceding;
åἴ ôéò ἀñåôÞ
refers to the first two pairs,
êáὶ åἴ ôéò ἔðáéíïò
to the last pair. The former,
ἀñåôÞ
, used of God, 1Pe_2:9; 2Pe_1:3, here and in 2Pe_1:5, of men, signifies moral rectitude in disposition and action; the latter (
ἔðáéíïò
) the moral judgment of men, hence not res laudabilis (Calvin, et al.); virtue (
ἀñåôÞ
) calls forth praise (
ἔðáéíïí
): this presupposes that.—Thus what is in a Christian sense moral, is described in manifold relations, and the Apostle now says of it:—Think on these things,
ôáῦôá ëïãßæåóèå
, not the same as
öñïíåῖôå
. The Philippians should choose these things as the subject of their meditation, have them ever in their thoughts.
Php_4:9. The train of thought leads us here to the province of action.—The things which ye have also learned, and received, and heard, and seen in me. The first
êáß
points to the
ἐóôßí
with
ὅóá
. [Hence it does not signify both (A. V.), but also, i.e., it adds the Apostle’s example and teaching to the claims of the virtues themselves. Lightfoot makes the first
êáß
responsive to the third, and so connects the verbs in pairs.—H.]
ἘìÜèåôå êáὶ ðáñåëÜâåôå
, refer to instruction, the former indicating the act in this process, as that of the Philippians, the latter, as that of Paul. The second intimates that the first could not have taken place without the second.
Ἠêïýóáôå êáὶ åἴäåôå
refer to examples of which the Philippians had knowledge by report or from personal observation, and which
êáß
joins with the instruction (
ὲìÜèåôå
).
Ἐí ἐìïß
belongs to both verbs, for Paul is an example in word as well as act. Therefore
êáß
-
êáß
-
êáß
is not “as well as,” nor
ἐìÜèåôå
genus, and the others species (Hölemann), nor does
ἠêïýóáôå
refer to preaching (Calvin, et al.).—These do (
ôáῦôá ðñÜóóåôå
) is parallel to
ôáῦôá ëïãßæåóèå
; both together, thinking and doing, are what Paul enjoins.—And the God of peace shall be with you,
êáὶ ὁ èåὸò ôῆò åἰñÞíçò ἔóôáé ìåè
’
ὑìῶí
. The particle connects the result (=‘and so,’) with the injunction. The promise points to Php_4:7. He has the peace of God as his protection, who has the God of peace with him and in him.
DOCTRINAL AND ETHICAL
1.Salvation with all its inward wealth and manifold relations, is a unit. It harmonizes with the standard (
ἀëçèῆ
) immanent in it, whereon depends its dignity, its worth (
óåìíÜ
), agrees with the rule made objective in the law (
äßêáéá
), so that it is unspotted (
ἁãíÜ
), has its echo in the creature (
ðñïóöéëῆ
), and in the circles formed by it (
åὔöçìá
).
2. Salvation is obtained through a saving union of doctrine and example.
3. He who rightfully claims salvation in word, has resting upon him still more the duty of bearing witness to it in his life.
[Andrew Fuller:—“The God of peace shall be with you” (Php_4:9). We cannot experience the peace of God, and joy in the Holy Ghost, unless we have the testimony of our own consciences that in simplicity and godly sincerity we have had our conversation in the world.—What is this peace? The Christian, the minister who enjoys a well-grounded persuasion that he possesses the favor of Jesus Christ, whose confidence is in Him who sits at the helm of the universe, who walks with God and has the testimony of a good conscience, possesses the peace of God.—H.]
HOMILETICAL AND PRACTICAL
Starke:—Christians have no need of the teachings of pagan morality, for no virtue can be found, or anything else praiseworthy and glorious, which is not found in God’s word.—Whoever will have the blessings of salvation, must submit to the divine plan of salvation.
Schleiermacher:—In regard to what is honorable, just, pure, lovely, and of good report, there is a true and a false standard, and for this reason the Apostle here places the true at the beginning, that when the following exhortations are presented this fact, which our experience so often discloses, may at once occur to the Christian, and he may be led to examine himself and see whether he also is everywhere seeking for the true.
Heubner:—The Christian should not be one, but many-sided; he should strive after all that is excellent.—The true type of Christian virtue rejects all falsehood.—Klopstock inserts Php_4:8 in his ode to the Redeemer at the close of the Messiah.
[Robert Hall:—There are very different virtues. If we would be complete in our Christian profession, we must attend to all the virtues of it;—whatsoever things are true, honest, just, or lovely, as well as those sublimer things which more immediately respect God and Christ, and heaven and eternity. The beauty of the Christian character is not formed so much by the gigantic size of one virtue, as from the harmony and consistency of all. Never, then, let it appear which virtue has been most approved by you, but cultivate every virtue (Php_4:8).—H.]
Footnotes:
Php_4:4 [This ‘and in the A. V. answers to
êáß
in the common text, which is, however, unwarranted. For the asyndeton which thus occurs, see Winer’s Gram., p. 537. See the notes below on
ἐñῶ
.—H.]
[Neander suggests still another, or at least a modified interpretation. The consciousness that “the Lord is nigh,” furnishes a motive for the exercise of forbearance under provocation. His persecuted people walk in the sight of the Lord and dare not give way to passion in the near presence of Him, who endured every wrong with heavenly patience and long-suffering. This consciousness that the Lord is near will also restrain them from wishing to anticipate His justice, to take the work of retribution into their own hands.—H.]
