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whatsoever things are true philippians 4:8

Benfey, Wurzellex. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Professors of religion should be careful never to falsify their word, or be mean or dishonorable, unjust, impure, or unamiable; but conscientiously and habitually to practise whatever deserves to be respected and is praiseworthy. Biblical Translations of Philippians 4:8. https:https://www.studylight.org/commentaries/dcc/philippians-4.html. Well spoken of among men, and so bringing a good name. (Challoner). But that is not character, it is only the raw material of character. “ α, Those things which, Philippians 4:9, specially in regard to Paul.— ἀληθῆ— ἔπαινος, true—praise) Eight nouns, in two rows of four members each, of which the one has regard to duty, the other to the commendation of it. It is to be noticed that the predicates in Philippians 4:8, ἀληθῆ … εὔφημα, do not denote different individual virtues, but that each represents the Christian moral character generally, so that in reality the same thing is described, but according to the various aspects which commended it. Exercise control, as becomes you, over the run and drift of your thoughts. -the praise of charity. lib. https:https://www.studylight.org/commentaries/whe/philippians-4.html. Soph. Ag. “Lovable” (TCNT). Summary of exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbours, men in the world, etc. ‘If there be any virtue, as you Greeks are fond of talking about, and if there be any praise, if there is anything in men which commends noble actions, think on these things.’. 14: “una virtus unum, istud, quod honestum appellas, rectum, laudabile, decorum.” That it is Christian morality which Paul has in view, is clearly evident from Philippians 4:9 and from the whole preceding context. ], The conditional clause structure at the end of this sentence is a rhetorical device. ἔπαινος. “Lovely”: “Endearing” (Con). Honest; venerable and grave, as becometh the gospel, Philippians 1:27, to adorn the gospel of God our Saviour, Romans 12:17 13:13 Titus 2:10; avoiding what may argue levity or dishonesty in gesture, apparel, words, and deeds, 2 Corinthians 7:2. V. H. ii. See 1 John 1:6; John 3:21; Ephesians 5:9; 1 Corinthians 5:8. “Finally”: “Paul lists a number of traits, which, if incorporated into one"s thinking processes, would truly contribute to tranquility of life” (Jackson p. 81). “Vera laus uni virtuti debetur,” Cic. “Pure” is righteous in essence, in the thought, which cannot be thus tested—showing itself in what is just and indeed perfected thereby, but in itself something holier still. I am sure that amongst young men and women there are multitudes who have never realised how responsible they are for the flow of the waves of that great river that is always coming from the depths of their being, and have never asked whether the current is bringing down sand or gold. Now, lastly, how is this precept best obeyed? καί in the last three cases is the simple and, but so that the whole is to be looked upon as bipartite: “Duo priora verba ad doctrinam pertinent, reliqua duo ad exemplum” (Estius). The true Christian does not allow his mind and heart to wander after what is unsuitable and displeasing to God. 385. . Philippians 3:1, τὸ λοιπὸν concludes the particular admonition to joy; and here τὸ λοιπὸν concludes the general exhortation to every duty.— ὅσα, whatsoever things) in general. Others, as Calovius, Estius, Heinrichs, and many: “amabilia hominibus” But there is no necessity for any such supplement. "Commentary on Philippians 4:8". “The readers must do their part by controlling their minds and thoughts” (Erdman p. 142). Grace must make him gracious; he is to “adorn (κοσμεῖν) the doctrine of God his Saviour” (Titus 2:10). In the philosophical writings of Greece it signified all virtue, and not any special form of it, as it does in Homer and others. "Commentary on Philippians 4:8". λογίζεσθε. Paul could also be inferring that virtue and praiseworthy behavior cannot be developed without thinking about the right things. He observes that it refers chiefly to “the inward disposition to acts as actions” (see the whole valuable note).— τ. λογίζ. i. p. 22. https:https://www.studylight.org/commentaries/dun/philippians-4.html. after all our efforts, but if we will put ourselves in His hands, then He will be as a Magnet drawing us upwards, or rather He will give us wings of love and contemplation by which we can soar above that dim spot that men call Earth, and walk in the heavenly places. I have been speaking to some extent about that, and saying that there must be real, honest, continuous effort to keep out the opposite, as well as to bring in the ‘things that are lovely and of good report.’ But there is one more word that I must say in answer to the question how this precept can be observed, and it is just this. “Whatever virtue there is.” “St Paul seems studiously to avoid this common heathen term for moral excellence.… [It is not] found elsewhere in the N.T. δίκαια. 125; Thuc. whatsoever things are true. All these things, true, venerable, just, pure, lovely, and of good report, are not things only; they are embodied in a Person. Now, these characteristics of thoughts which I have already touched upon all belong to a lofty region, but the Apostle is not contented with speaking austere things. In still closer connection, the apostle enjoins-. If you trust Him, and make him your Companion, He will help you, He will give you His own life, and in it will give you tastes and desires which will make all these fair thoughts congenial to you, and will deliver you from the else hopeless bondage of subjection to their very opposites. We'll send you an email with steps on how to reset your password. Bullinger's Companion bible Notes". It will be an exercise in biblical renewal. εὔφημα. Comp. 3. Grotius and Erasmus hold another view, which is not warranted by the context. Hesychius gives it the meaning of ἐπαινετά. So, in another sense than the one in which the saying was originally meant, but yet an august and solemn sense, ‘the word is made flesh,’ and our thoughts became visible, and stand round us, a ghastly company. 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. think on these things.’. Such as make men esteemed and revered by those with whom they live. ἔπαινος] not: res laudabilis (Calvin, Grotius, Estius, Flatt, Matthies, van Hengel, and many others; comp. Barclay reminds us, “This is something of the utmost importance, because it is a law of life that, if a man thinks of something often enough, he will come to the stage when he cannot stop thinking about it. Weiss), but praise (Erasmus: “laus virtutis comes”), which the reader could not understand in the apostle’s sense otherwise than of a laudatory judgment actually corresponding to the moral value of the object. honest (better, venerable; see margin).—Truth is the inherent likeness to God, who is Truth. "Virtue," the standing word in pagan ethics, is found once only in Paul's letters, and thrice in Peter's (1 Peter 2:9; 2 Peter 1:3; 2 Peter 1:5); and this in uses different from pagan authors' excellence. El. Plat. This subject obviously relates to prayer since both activities involve mental concentration. Cicero says, De Fin. . “Whatever things are pure”-which are neither tainted nor corrupt-free from all debasing elements, clear in nature, transparent in purpose, leaving no blot on the conscience and no stain on the character. Please enter your email address associated with your Salem All-Pass account, then click Continue. 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. comprehending all the points mentioned: if there be any virtue, and if there be any praise; not if there be yet another, etc. We are responsible for our thoughts. So, taking all these into account, I have thought that I could not do better than press home upon you the counsels of this magnificent text, however inadequately my time may permit of my dealing with them; for there are dozens of sermons in it, if one could expand it worthily. ‘Whatsoever things are pure . ).— προσφιλῆ. 33. --- If there be any virtue, if there be any praise of discipline: that those in error, by seeing the morality and good discipline of the true religion, may be converted. Salem Media Group. and if there be any praise. Philippians 4:8. The last epithet appeals more to sentiment, but this to principle. "Commentary on Philippians 4:8". It entails satisfying all obligations” (Hawthorne p. 188). . "Commentary on Philippians 4:8". “Sweet spoken”; προσφιλῆ in a special respect. But he must never become complacemt. ‘Whatsoever a man soweth that’-- that --’shall he also reap.’ Would you like all your low thoughts, all your foul thoughts, to return and sit down beside you, and say, ‘We have come to keep you company for ever’? . III. Everyone allows their mind to dwell on something, “The human mind will always set itself on something” (Barclay p. 79). https:https://www.studylight.org/commentaries/bul/philippians-4.html. . Nor should we, with Robinson, Meyer, and De Wette, confine the epithet to the gospel and its truth; nor with Theodoret, Bengel, and Bisping, to language; nor with others, to the absence of dissimulation. It is, however, not uncommon with classical writers, and signifies what is dear to any one, or has in it such a quality as engages affection -lovely as exciting love. 1 Timothy 2:2 : εὐσεβείᾳ καὶ σεμνότητι. We take it to mean generally—“morally truthful,” whether specially referred to and illustrated in the gospel or not. Once more; as thought makes deeds, and thought and deeds make character, so character makes destiny, here and hereafter. As applied to things, it may denote what in itself commands respect-what is noble or honourable-magnifica, as in Ambrosiaster. T. 687: εὔφημα φώνει. By origin and usage ἀρετή is connected with thoughts of manhood and self-reliance. . . 6. Thus he does not ask, ‘how can I find enjoyment or benefit for myself?’ He rather asks, ‘what can I do that will please the Lord?’, often in terms of ‘what would Jesus do in my place?’, and ‘how can I encourage my brothers and sister in Christ’. 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. Philippians 3:1 supr. . “It is not a true thing that God does not care what we believe and how we act in consequence” (Lenski p. 882). Yet, this verse admits that we can realistically control our mental attitude and what we think about. It is, as the prophet tells us, for ‘the young man’ to ‘see visions,’ and to ennoble his life thereafter by turning them into realities. Johann Albrecht Bengel's Gnomon of the New Testament. Truth is grounded in the very nature of God (Romans ; 8:32; 17:17)” (Jackson pp. Why? The apostle nowhere else uses it-it had been too much debased and soiled in some of the schools, and ideas were oftentimes attached to it very different from that moral excellence which with him was virtue. Similarly today, whatever the Christian reads, whatever he watches on TV, whatever he talks about, should all be determined by what he knows will please his Father.

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