Philippians 4:8

Phi 4:23 . Verse 1 Therefore, my - beloved - Because ye have this armor, and those enemies, and God for your support, see that ye stand fast in him. This verse most unquestionably belongs to the preceding chapter. Verse 2 I beseech Euodias, and beseech Syntyche - These were two pious women, as it is generally supposed, who were deaconesses in the Church at Philippi, and who in some points of doctrine and discipline had disagreed. He exhorts them to be of the same mind, that is, to compose their differences; and, if they could not perfectly agree to think and let think, and to avoid all public opposition, as their dissension would strengthen the hands of the common enemy, and stumble those who were weak. But it is more likely that Euodias was a woman, and Syntyche a man, and probably the husband of Euodias; and that it is Syntyche whom the apostle calls true yokefellow in the next verse. Verse 3 Help those women which labored with me - Both in the Grecian and Asiatic countries women were kept much secluded, and is was not likely that even the apostles had much opportunity of conversing with them; it was therefore necessary that they should have some experienced Christian women with them, who could have access to families, and preach Jesus to the female part of them. The apostle tells us that certain women labored with him in the Gospel, and were assistants to others also who had assisted him. Some think the women here were Euodias and Syntyche; but I rather incline to the opinion that Syntyche was a male, and Euodias his wife. Euodias signifies a pleasant scent; Syntyche, fortunate. There have been a number of conjectures who these persons were, and who is meant by the true yokefellow; but as there is nothing certain known on the subject, it is useless to propagate conjecture. With Clement also - Supposed to be the same who was afterwards bishop of Rome, and who wrote an epistle to the Corinthians, which is still extant. Whose names are in the book of life - Who are genuine Christians; who are enlisted or enrolled in the armies of the Lord, and have received a title to eternal glory. The reader is requested to refer to the note on Exo 32:32-33 (note), and the concluding observations at the end of that chapter, ( Exo 32:35 (note)) where the writing in and blotting out of the book of life are particularly considered, and the difficulties on the subject removed. See also on Luk 10:20 (note). Verse 4 Rejoice in the Lord alway - Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God's will that it should be so, and that it was their duty as well as interest. Verse 5 Let your moderation be known - The word επιεικες is of very extensive signification; it means the same as επιεικεια, mildness, patience, yieldingness, gentleness, clemency, moderation, unwillingness to litigate or contend; but moderation is expressive enough as a general term. "Moderation," says Dr. Macknight, "means meekness under provocation, readiness to forgive injuries, equity in the management of business, candour in judging of the characters and actions of others, sweetness of disposition, and the entire government of the passions." The Lord is at hand - A phrase something similar to the Maranatha of 1Cor 16:22 : The Lord is Judge, and is at hand to punish. Schoettgen supposes, from this verse, taken in connection with the preceding, that Euodias and Syntyche were of a quarrelsome disposition; and hence the exhortation and threatening in the third and fifth verses. Verse 6 Be careful for nothing - Μηδεν μεριμνατε· Be not anxiously solicitous; do not give place to carking care, let what will occur; for anxiety cannot chance the state or condition of any thing from bad to good, but will infallibly injure your own souls. By prayer and supplication - God alone can help you; he is disposed to do it, but you must ask by prayer and supplication; without this he has not promised to help you. By prayer - solemn application to God from a sense of want. Supplication - continuance in earnest prayer. With thanksgiving, for innumerable favors already received; and for dangers, evils, and deaths turned aside. And let your souls be found in this exercise, or in the disposition in which this exercise can be performed, at all times, on all occasions, and in all places. Verse 7 And the peace of God - That harmonizing of all passions and appetites which is produced by the Holy Spirit, and arises from a sense of pardon and the favor of God; Shall keep your hearts - Φρουρησει· Shall keep them as in a strong place or castle. Your hearts - the seat of all your affections and passions, and minds - your understanding, judgment, and conscience through Christ Jesus; by whom ye were brought into this state of favor, through whom ye are preserved in it, and in whom ye possess it; for Christ keeps that heart in peace in which he dwells and rules. This peace passeth all understanding; it is of a very different nature from all that can arise from human occurrences; it is a peace which Christ has purchased, and which God dispenses; it is felt by all the truly godly, but can be explained by none; it is communion with the Father, and his Son Jesus Christ, by the power and influence of the Holy Ghost. Verse 8 Finally, brethren - The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honor to God, good to their fellow creatures, and credit to themselves. Whatsoever things are true - Ὁσα - αληθη· All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation. Whatsoever things are honest - Ὁσα σεμνα· Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians. Whatsoever things are just - Ὁσα δικαια· Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbor, and to yourselves. Whatsoever things are pure - Ὁσα ἁγνα· Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body. Whatsoever things are lovely - Ὁσα προσφιλη· Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation. Whatsoever things are of good report - Ὁσα ευφημα· Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead. If there be any virtue - If they be calculated to promote the general good of mankind, and are thus praiseworthy; Think on these things - Esteem them highly, recommend them heartily, and practice them fervently. Instead of ει τις επαινος, if there be any praise, several eminent MSS., as D*EFG, add επιστημης, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading. Verse 9 Those things, which ye have - learned - From my preaching and writing; And received - By faith, as a revelation from God; And heard - From my preaching, and that of those who labored with me; and heard from me, in my private communications with you; and heard of me from other Churches; And seen in me - While living and labouring among you; Do - Take them for the rule of your faith and practice. And the God of peace - He who is the author of peace, the lover of peace, and the maintainer of peace; he who has made peace between heaven and earth, by the mission and sacrifice of his Son, shall be ever with you while you believe and act as here recommended. Verse 10 But I rejoiced in the Lord - Every good comes from God, either immediately from his providence or from his grace; therefore the apostle thanks God for the kindness of the Philippians towards him; for it was God that gave them the power, and directed their hearts to use it. Hath flourished again - They had helped him before, Phi 2:25 ; they had ceased for a time, and now they began again. This is evidently designed by the apostle, as the word ανεθαλετε implies, which is a metaphor taken from the reviviscence of flowers in spring which seemed dead in winter. For the time in which they were apparently remiss he makes a delicate apology: Ye were careful, but ye lacked opportunity; or rather ηκαιρεισθε, ye had not ability, ye wanted the means; as the word sometimes implies. Verse 11 Not that I speak in respect of want - I am quite unconcerned in this respect; leaving the whole of my support, while bound for the testimony of Jesus, to the providence of God. For I have learned - I am so satisfied with the wise providence and goodness of God, that I know whatever he determines is the best; and therefore I am perfectly contented that he should govern the world in that way which seems best to his godly wisdom. How true is the proverb, A contented mind is a continual feast! What do we get by murmuring and complaining? Verse 12 I know - how to be abased - I have passed through all these states; I know how to conduct myself in each, and how to extract good from all. And he had passed through these things, especially the hardships, so that he had learned the lesson perfectly, as the word μεμυημαι implies; he was thoroughly instructed; fully initiated into all the mysteries of poverty and want, and of the supporting hand of God in the whole. See here the state to which God permitted his chief apostle to be reduced! And see how powerfully the grace of Christ supported him under the whole! How few of those who are called Christian ministers or Christian men have learned this important lesson! When want or affliction comes, their complaints are loud and frequent; and they are soon at the end of their patience. Verse 13 I can do all things - It was not a habit which he had acquired by frequent exercise, it was a disposition which he had by grace; and he was enabled to do all by the power of an indwelling Christ. Through Him who strengtheneth me is the reading of some of the best MSS., versions, and fathers; the word Χριστῳ, Christ, being omitted. Verse 14 Ye have well done - Though I have learned all these important lessons, and am never miserable in want, yet ye have done well in sending me relief in the time of affliction. Verse 15 In the beginning of the Gospel - When, having preached to you, I went forth into Macedonia, I received help from none of the Churches which I had founded, but from you alone. I received nothing from any others, and nothing was offered me. Verse 16 For even in Thessalonica - While labouring to plant the Church there, he was supported partly by working with his hands, 1Thes 2:9 ; 2Thes 3:7-9 ; and partly by the contributions sent him from Philippi. Even the Thessalonians had contributed little to his maintenance: this is not spoken to their credit. Verse 17 Not because I desire a gift - I do not speak thus to incite you to send me a farther gift; I speak this on the general subject, because I wish you to bear such fruit as shall abound to your account in the day of the Lord. Verse 18 I have all - Ye have now sent me so much by Epaphroditus, that I abound in all the necessaries of life. Having received - the things - Probably a supply of clothes and such like necessaries, as well as of money. An odor of a sweet smell - Alluding to the sacrifices offered up under the law. With what ye have done to me, his servant, God is well pleased. See Eph 5:2 , and the note there. Verse 19 My God shall supply all your need - As you have given to me in my distress, God will never suffer you to want without raising up help to you, as he raised you up for help to me. According to his riches - His fullness is infinite; and through Christ, whose followers we are, he will dispense every requisite blessing of providence, grace, and glory, to you. Verse 20 Now unto God and our Father - God is our Father in Christ Jesus; and such pity as a father hath for his children, such has the Lord for them that fear him; as a father is concerned for the support and life of his children, so is God concerned for you. A father may be poor, and unable to help his most beloved children; God, your Father, is infinite in his riches of his grace and glory, and out of his abundance we have all received, and grace for grace. Therefore, to God our Father, be glory for ever and ever! Verse 21 Salute every saint - Remember to present my affectionate wishes to every Christian at Philippi. The brethren which are with me - Those who were fellow laborers with him, generally supposed to be Aristarchus, Mark, Justus, Epaphras, Luke, and Demas. See the end of the epistles to the Colossians, ( Col 4:17 (note) and to Philemon ( Plm 1:25 (note)). Verse 22 All the saints - All the Christians now at Rome. They that are of Caesar's household - Nero was at this time emperor of Rome: a more worthless, cruel, and diabolic wretch never disgraced the name or form of man; yet in his family there were Christians: but whether this relates to the members of the imperial family, or to guards, or courtiers, or to servants, we cannot tell. If even some of his slaves were converted to Christianity, it would he sufficiently marvellous. Converts to Christianity in this family there certainly were; and this shows how powerfully the Divine word had been preached and spread. That the Empress Poppaea may have been favourably inclined to Christianity is possible; for Josephus relates of her, Antiq., lib. xx. cap. 7: Θεοσεβης γαρ ην· She was a worshipper of the true God; it is not likely, therefore, that she threw any hinderances in the way of her servants who might wish to embrace the Christian faith. St. Jerome, in Philemon, states that St. Paul had converted many in Caesar's family; A Caesare missus in carcerem, notior familiae ejus factus, persecutoris Christi domum fecit ecclesiam. "Being by the emperor cast into prison, he became the more known to his family, and he turned the house of Christ's persecutor into a church." Some imagine that Seneca, the preceptor of Nero and the poet Lucan, were converted by St. Paul; and there are still extant, and in a MS. now before me, letters which profess to have passed between Paul and Seneca; but they are worthy of neither. They have been printed in some editions of Seneca's works. See the remarks below. Verse 23 The grace of our Lord - The usual apostolical benediction, which has often occurred, and been more than once explained. See on Rom 1:7 (note), and Gal 6:18 (note). The word ἡμων, our, is omitted by many MSS. and several versions, which simply read, The grace of the Lord Jesus Christ. Be with you all - Instead of παντων, all, Πνευματος, Spirit, is the reading of ADEFG, several others, with the Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; besides several of the Fathers. There are various subscriptions to this epistle in the different MSS. and versions. In the common Greek text it stands thus: It was written to the Philippians from Rome by Epaphroditus. The Epistle to the Philippians was written from Rome, and sent by Epaphroditus. - Syriac. To the Philippians. - Aethiopic. The end of the Epistle; it was written at Rome, and sent by Epaphroditus. - Arabic. To the Philippians by Timothy and Epaphroditus. - Coptic. 1. The MSS. generally agree with the versions, and all unite in stating that this epistle was written and sent from Rome, so that the common subscription may well stand. Yet there have been some strong objections made against this, as far as the place is concerned. Some foreign critics have maintained, that were it to be granted that the apostle was now a prisoner for the testimony of Christ, yet it does not follow that he was a prisoner at Rome, for he himself tells us, 2Cor 11:23 , that he was in prisons more abundant; and, consequently, he might be in prison somewhere else: but they have gone farther, and denied that this epistle was written while Paul was a prisoner; affirming that he had been already liberated, and that of this there are several evidences in the epistle itself. J. Christopher Wolf, in his Curae, has considered all these objections in detail, and appears to have answered them in a very satisfactory manner. That St. Paul was now in prison, these words seem clearly to prove, Phi 1:16 : - The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds. This strongly argues that he was then suffering imprisonment, and that certain persons of perverse minds preached the Gospel in such a way as was calculated to make his bonds still more grievous. And, as he sends the salutations of saints which were of Caesar's household, it seems most evident that he was then at Rome; as, had he been a prisoner in any of the provinces, it is not likely that he would send to Philippi the greetings of those who lived at Rome. 2. The cause of this imprisonment has been variously understood. Theodorus Metochita says it was in consequence of his having converted Nero's baker, and one of his concubines; at which the emperor, being enraged, ordered him to be cast into prison: but the authority on which this rests is scarcely sufficient to render it credible. 3. Paul is generally allowed to have been twice imprisoned at Rome: this was, without doubt, the first time of his being there in bonds, as there is every appearance that he was delivered after this; but his second imprisonment issued in his martyrdom. Every apostle of God is immortal till his work is done. Paul became a martyr when God saw that there was no farther need either for his preaching or his writing; he had kept and defended the faith, and had finished his course; God took him then from the evil to come; and crowned him with the glory which his Redeemer had provided for him, in reference to which he lived, and after which he had continually aspired. 4. Reader, be thankful to God, who, in pity to thy weakness, has called thee to believe and enjoy, and not to suffer for his sake. It is not for us to covet seasons of martyrdom; we find it difficult to be faithful even in ordinary trials: yet, as offenses may come, and times of sore trial and proof may occur, we should be prepared for them; and we should know that nothing less than Christ in us, the hope of glory, will enable us to stand in the cloudy and dark day. Let us, therefore, put on the whole armor of God; and, fighting under the Captain of our salvation, expect the speedy destruction of every inward foe; and triumph in the assurance that death, the last enemy, will, in his destructions, shortly be brought to a perpetual end. Hallelujah! The Lord God Omnipotent reigneth. Amen and Amen! Finished correction for the press, Dec. 16th, 1831. - A. C.

ns. ( a. d. 62.) 1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved. 2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 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. 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. The apostle begins the chapter with exhortations to divers Christian duties. I. To stedfastness in our Christian profession, v. 1 . It is inferred from the close of the foregoing chapter: Therefore stand fast, &c. Seeing our conversation is in heaven, and we look for the Saviour to come thence and fetch us thither, therefore let us stand fast. Note, The believing hope and prospect of eternal life should engage us to be steady, even, and constant, in our Christian course. Observe here, 1. The compellations are very endearing: My brethren, dearly beloved and longed for, my joy and crown; and again, My dearly beloved. Thus he expresses the pleasure he took in them, the kindness he had for them, to convey his exhortations to them with so much the greater advantage. He looked upon them as his brethren, though he was a great apostle. All we are brethren. There is difference of gifts, graces, and attainments, yet, being renewed by the same Spirit, after the same image, we are brethren; as the children of the same parents, though of different ages, statures, and complexions. Being brethren, (1.) He loved them, and loved them dearly: Dearly beloved; and again, My dearly beloved. Warm affections become ministers and Christians towards one another. Brotherly love must always go along with brotherly relation. (2.) He loved them and longed for them, longed to see them and hear from them, longed for their welfare and was earnestly desirous of it. I long after you all in the bowels of Jesus Christ, ch. i. 8 . (3.) He loved them and rejoiced in them. They were his joy; he had no greater joy than to hear of their spiritual health and prosperity. I rejoiced greatly that I found of thy children walking in the truth, 2 John 4 ; 3 John 4 . (4.) he loved them and gloried in them. They were his crown as well as his joy. Never was proud ambitious man more pleased with the ensigns of honour than Paul was with the evidences of the sincerity of their faith and obedience. All this is to prepare his way to greater regard. 2. The exhortation itself: So stand fast in the Lord. Being in Christ, they must stand fast in him, be even and steady in their walk with him, and close and constant unto the end. Or, To stand fast in the Lord is to stand fast in his strength and by his grace; not trusting in ourselves, and disclaiming any sufficiency of our own. We must be strong in the Lord, and in the power of his might, Eph. vi. 10 . "So stand fast, so as you have done hitherto, stand fast unto the end, so as you are by beloved, and my joy and crown; so stand fast as those in whose welfare and perseverance I am so nearly interested and concerned." II. He exhorts them to unanimity and mutual assistance ( v. 2, 3 ): I beseech Euodias and Syntyche that they be of the same mind in the Lord. This is directed to some particular persons. Sometimes there is need of applying the general precepts of the gospel to particular persons and cases. Euodias and Syntyche, it seems, were at variance, either one with the other or with the church; either upon a civil account (it may be they were engaged in a law-suit) or upon a religious account—it may be they were of different opinions and sentiments. "Pray," says he, "desire them from me to be of the same mind in the Lord, to keep the peace and live in love, to be of the same mind one with another, not thwarting and contradicting, and to be of the same mind with the rest of the church, not acting in opposition to them." Then he exhorts to mutual assistance ( v. 3 ), and this exhortation he directs to particular persons: I entreat thee also, true yoke-fellow. Who this person was whom he calls true yoke-fellow is uncertain. Some think Epaphroditus, who is supposed to have been one of the pastors of the church of the Philippians. Others think it was some eminently good woman, perhaps Paul's wife, because he exhorts his yoke-fellow to help the women who laboured with him. Whoever was the yoke-fellow with the apostle must be a yoke-fellow too with his friends. It seems, there were women who laboured with Paul in the gospel; not in the public ministry (for the apostle expressly forbids that, 1 Tim. ii. 12 , I suffer not a woman to teach ), but by entertaining the ministers, visiting the sick, instructing the ignorant, convincing the erroneous. Thus women may be helpful to ministers in the work of the gospel. Now, says the apostle, do thou help them. Those who help others should be helped themselves when there is occasion. " Help them, that is, join with them, strengthen their hands, encourage them in their difficulties."— With Clement also, and other my fellow-labourers. Paul had a kindness for all his fellow-labourers; and, as he had found the benefit of their assistance, he concluded how comfortable it would be to them to have the assistance of others. Of his fellow-labourers he says, Whose names are in the book of life; either they were chosen of God from all eternity, or registered and enrolled in the corporation and society to which the privilege of eternal life belongs, alluding to the custom among the Jews and Gentiles of registering the inhabitants or the freemen of the city. So we read of their names being written in heaven ( Luke x. 20 ), not blotting his name out of the book of life ( Rev. iii. 5 ), and of those who are written in the Lamb's book of life, Rev. xxi. 27 . Observe, There is a book of life; there are names in that book and not characters and conditions only. We cannot search into that book, or know whose names are written there; but we may, in a judgment of charity, conclude that those who labour in the gospel, and are faithful to the interest of Christ and souls, have their names in the book of life. III. He exhorts to holy joy and delight in God: Rejoice in the Lord always, and again I say, Rejoice, v. 4 . All our joy must terminate in God; and our thoughts of God must be delightful thoughts. Delight thyself in the Lord ( Ps. xxxvii. 4 ), in the multitude of our thoughts within us (grievous and afflicting thoughts) his comforts delight our souls ( Ps. xciv. 19 ), and our meditation of him is sweet, Ps. civ. 34 . Observe, It is our duty and privilege to rejoice in God, and to rejoice in him always; at all times, in all conditions; even when we suffer for him, or are afflicted by him. We must not think the worse of him or of his ways for the hardships we meet with in his service. There is enough in God to furnish us with matter of joy in the worst circumstance on earth. He had said it before ( ch. iii. 1 ): Finally, my brethren, rejoice in the Lord. Here he says it again, Rejoice in the Lord always; and again I say Rejoice. Joy in God is a duty of great consequence in the Christian life; and Christians need to be again and again called to it. If good men have not a continual feast, it is their own fault. IV. We are here exhorted to candour and gentleness, and good temper towards our brethren: " Let your moderation be known to all men, v. 5 . In things indifferent do not run into extremes; avoid bigotry and animosity; judge charitably concerning one another." The word to epieikes signifies a good disposition towards other men; and this moderation is explained, Rom. xiv . Some understand it of the patient bearing of afflictions, or the sober enjoyment of worldly good; and so it well agrees with the following verse . The reason is, the Lord is at hand. The consideration of our Master's approach, and our final account, should keep us from smiting our fellow-servants, support us under present sufferings, and moderate our affections to outward good. "He will take vengeance on your enemies, and reward your patience." V. Here is a caution against disquieting perplexing care ( v. 6 ): Be careful for nothing — meden merimnate : the same expression with that Matt. vi. 25 , Take no thought for your life; that is, avoid anxious care and distracting thought in the wants and difficulties of life. Observe, It is the duty and interest of Christians to live without care. There is a care of diligence which is our duty, and consists in a wise forecast and due concern; but there is a care of diffidence and distrust which is our sin and folly, and which only perplexes and distracts the mind. " Be careful for nothing, so as by your care to distrust God, and unfit yourselves for his service." VI. As a sovereign antidote against perplexing care he recommends to us constant prayer: In every thing by prayer and supplication, with thanksgiving, let your requests be made known to God. Observe, 1. We must not only keep up stated times for prayer, but we must pray upon every particular emergency: In every thing by prayer. When any thing burdens our spirits, we must ease our minds by prayer; when our affairs are perplexed or distressed, we must seek direction and support. 2. We must join thanksgiving with our prayers and supplications. We must not only seek supplies of good, but own receipts of mercy. Grateful acknowledgments of what we have argue a right disposition of mind, and are prevailing motives for further blessings. 3. Prayer is the offering up of our desires to God, or making them known to him: Let your requests be made known to God. Not that God needs to be told either our wants or desires; for he knows them better than we can tell him: but he will know them from us, and have us show our regards and concern, express our value of the mercy and sense of our dependence on him. 4. The effect of this will be the peace of God keeping our hearts, v. 7 . The peace of God, that is, the comfortable sense of our reconciliation to God and interest in his favour, and the hope of the heavenly blessedness, and enjoyment of God hereafter, which passeth all understanding, is a great good than can be sufficiently valued or duly expressed. It has not entered into the heart of ham, 1 Cor. ii. 9 . This peace will keep our hearts and minds through Christ Jesus; it will keep us from sinning under our troubles, and from sinking under them; keep us calm and sedate, without discomposure of passion, and with inward satisfaction. Thou wilt keep him in perfect peace whose mind is stayed on thee, Isa. xxvi. 3 . VII. We are exhorted to get and keep a good name, a name for good things with God and good men: Whatsoever things are true and honest ( v. 8 ), a regard to truth in our words and engagements, and to decency and becomingness in our behaviour, suitable to our circumstances and condition of life. Whatsoever things are just and pure, —agreeable to the rules of justice and righteousness in all our dealings with men, and without the impurity or mixture of sin. Whatsoever things are lovely and of good report, that is, amiable; that will render us beloved, and make us well spoken of, as well as well thought of, by others. If there is any virtue, if there is any praise —any thing really virtuous of any kind and worthy of commendation. Observe, 1. The apostle would have the Christians learn any thing which was good of their heathen neighbours: " If there be any virtue, think of these things —imitate them in what is truly excellent among them, and let not them outdo you in any instance of goodness." We should not be ashamed to learn any good thing of bad men, or those who have not our advantages. 2. Virtue has its praise, and will have. We should walk in all the ways of virtue, and abide therein; and then, whether our praise be of men or no, it will be of God, Rom. ii. 29 . In these things he proposes himself to them for an example ( v. 9 ): Those things which you have learned, and received, and heard and seen in me, do. Observe, Paul's doctrine and life were of a piece. What they saw in him was the same thing with what they heard from him. He could propose himself as well as his doctrine to their imitation. It gives a great force to what we say to others when we can appeal to what they have seen in us. And this is the way to have the God of peace with us —to keep close to our duty to him. The Lord is with us while we are with him. Kindness Acknowledged; Christian Contentment. ( a. d.

Philippians Preface To The Epistle Of Saint Paul To The Philipplans (1546 and 1522) In this Epistle St. Paul praises the Philippians and exhorts them to abide and go forward in true faith and to increase in love. But since injury is always done to faith by false apostles and teachers of works, he warns them against these men, and points them to many. preachers, — some good, some bad, — including even himself and his disciples, Timothy and Epaphroditus. This he does in chapters 1 and 2. In chapter 3, he rejects the faithless and human righteousness that is taught and held by the false apostles, and holds himself up as an example of one who had lived a glorious life in this righteousness, and yet thought nothing of it, because of the righteousness of Christ. For that other righteousness makes the belly its god, and makes enemies of the cross of Christ. In chapter 4, he exhorts them to peace and to good outward conduct toward one another; and he thanks them for the present they have sent him.

ιπον--, as a final counsel or exhortation. Whatsoever things are true. In this exhortation the apostle assumes that there were certain things admitted to be true, and pure, and good, in the world, which had not been directly revealed, or which were commonly regarded as such by the men of the world; and his object is to show them that such things ought to be exhibited by the Christian. Everything that was honest and just towards God and towards men was to be practised by them, and they were in all things to be examples of the highest kind of morality. They were not to exhibit partial virtues; not to perform one set of duties to the neglect or exclusion of others; not to be faithful in their duties to God, and to neglect their duty to men; not to be punctual in their religious rites, and neglectful of the common laws of morality; but they were to do everything that could be regarded as the fair subject of commendation, and that was implied in the highest moral character. The word true refers here to everything that was the reverse of falsehood. They were to be true to their engagements; true to their promises; true in their statements; and true in their friendships. They were to maintain the truth about God; about eternity; about the judgment; and about every man's character. Truth is a representation of things as they are; and they were constantly to live under the correct impression of objects. A man who is false to his engagements, or false in his statements and promises, is one who will always disgrace religion. Whatsoever things are honest. σεμνα. Properly, venerable, reverend; then honourable, reputable. The word was originally used in relation to the gods, and to the things that pertained to them, as being worthy of honour or veneration. Pussow. As applied to men, it commonly means grave, dignified, worthy of veneration or regard. In the New Testament it is rendered grave in 1Timm 3:8,11, and Tit 2:2, the only places where the word occurs except this; and the noun (σεμνοτης) is rendered honesty in 1Timm 2:2 and gravity in 1Timm 3:4, Tit 2:7. It occurs nowhere else in the New Testament. The word, therefore, does not express precisely what the word honest does with us, as confined to dealings or business transactions, but rather has reference to what was regarded as worthy of reputation or honour; what there was in the customs of society, in the respect due to age and rank, and in the intercourse of the world, that deserved respect or esteem. It includes indeed what is right in the transaction of business, but it embraces also much more, and means that the Christian is to show respect to all the venerable and proper customs of society, when they did not violate conscience or interfere with the law of God. Comp. 1Timm 3:7. Whatsoever things are just. The things which are right between man and man. A Christian should be just in all his dealings. His religion does not exempt him from the strict laws which bind men to the exercise of this virtue, and there is no way by which a professor of religion can do more injury, perhaps, than by injustice and dishonesty in his dealings. It is to be remembered, that the men of the world, in estimating a man's character, affix much more importance to the virtues of justice and honesty than they do to regularity in observing the ordinances of religion; and therefore, if a Christian would make an impression on his fellow-men favourable to religion, it is indispensable that he manifest uncorrupted integrity in his dealings. Whatsoever things are pure. Chaste--in thought, and feeling, and in the intercourse between the sexes. 1Timm 5:2. Whatsoever things are lovely. The word here used means, properly, what is dear to any one; then what is pleasing. Here it means what is amiable--such a temper of mind that one can love it; or such as to be agreeable to others. A Christian should not be sour, crabbed, and irritable in his temper for nothing almost tends so much to injure the cause of religion as a temper always chafed; a brow morose and stern; an eye that is severe and unkind, and a disposition to find fault with everything. And yet it is to be regretted that there are many persons, who make no pretensions to piety, who far surpass many professors of religion in the virtue here commended. A sour and crabbed temper in a professor of religion will undo all the good that he attempts to do. Whatsoever things are of good report. That is, whatsoever is truly reputable in the world at large. There are actions which all men agree in commending, and which in all ages and countries are regarded as virtues. Courtesy, urbanity, kindness, respect for parents, purity between brothers and sisters, are among those virtues--and the Christian should be a pattern and an example in them all. His usefulness depends much more on the cultivation of these virtues than is commonly supposed. If there be any virtue. If there is anything truly virtuous. Paul did not suppose that he had given a full catalogue of the virtues which he would have cultivated. He therefore adds, that if there was anything else that had the nature of true virtue in it, they should be careful to cultivate that also. The Christian should be a pattern and example of every virtue. And if there be any praise. Anything worthy of praise, or that ought to be praised. Think on these things. Let them be the object of your careful attention and study, so as to practise them. Think what they are; think on the obligation to observe them; think on the influence which they would have on the world around you. (f) "true" Eph 4:25 (1) "honest" "venerable" (g) "honest" 2Cor 8:21 (a) "just" De 16:20, Isa 26:7 (b) "pure" Jas 3:17 (c) "lovely" 1Cor 13 (d) "if there be any virtue" Col 4:5, Heb 11:2 (e) "virtue" 2Pet 1:3,4 (f) "praise" Rom 13:3 Verse 9. Those things which ye have both learned, and received, and he

Finally - To sum up all. Whatsoever things are true - Here are eight particulars placed in two fourfold rows; the former containing their duty; the latter, the commendation of it. The first word in the former row answers the first in the latter; the second word, the second and so on. True - In speech. Honest - In action. Just - With regard to others. Pure - With regard to yourselves. Lovely - And what more lovely than truth? Of good report - As is honesty, even where it is not practised. If there be any virtue - And all virtues are contained in justice. If there be any praise - In those things which relate rather to ourselves than to our neighbour. Think on these things - That ye may both practise them yourselves, and recommend them to others.