Philippians 4:2-9 (Part 3)

Paul’s Final Exhortations—Phil. 4:2-9 Continued

Live Thoughtfully—4:8-9

Paul comes now to the end of his exhortations, which is clearly indicated by the words: “Finally, brethren” (Phil 4:8a). Finally signals the last of the imperatives. The Greek word (loipon) has the idea of furthermore, or the rest, or the remaining.[1] Here it has the idea of one more thing. It introduces a fresh idea, unconnected to the sentence above. It is in keeping with the continual idea of our mind (way of thinking) as aspects of having the mind of Christ. Both verses 8-9 are one sentence in the Greek text. The sentence provides two matters of importance, which are centered around the words logizomai (to think) and prasso (to do).[2]

In verse 8, Paul conveys how we are to think by a series of descriptive clauses consisting of two words each.[3] Each of these clauses of verse 8 each is introduced by the Greek relative pronoun hosos meaning for as much as, as many as, whomever or whatever. Someone has called verse 8, the Paul’s power of positive thinking. However, Paul is not making this into a philosophy of positive thinking. There are those who say what Paul is saying was borrowed from Greek philosophy. I disagree. That is unnecessary. These virtues are rooted as well in Hebrew thought and Old Testament prophetic preaching. Paul lists 6 virtues that the mind is to focus on, all of which are good and beneficial:

• True (alethes), meaning that which is truthful and worthy of credit. Eadie says, “We take it to mean generally—“morally truthful,” whether specially referred to and illustrated in the gospel or not. For truth exists independently of the gospel, though the gospel has shed special light on its nature and obligation.”[4] Paul reminds us that we must be “girded” with truth (Eph. 6:14) which comes by the renewing of our mind (Rom. 12:1).
• Honorable (semnos), meaning reputable, noble, honorable, honest, or august. Used only here and in the Pastorals (cf.1 Tim. 3:8, 11; Titus 2:2). There it characterizes those who oppose slanders, liars, and unfaithfulness. It refers to majestic and lofty things “that lift the mind from the cheap and tawdry to that which is noble and good and of moral worth.”[5]
• Right (dikaios), meaning just, upright, or fair. “It means that which is expected in duty and which is claimed as a right because of one’s conformity to the rules of God or society.”[6]
• Pure (hagnos) which means unmixed, pure, holy, or blameless. It is being free of impurity and corruption free. It is an aspect of integrity. It speaks of purity of motive and actions.
• Lovely (prosphiles) meaning, friendly, grateful, pleasing, or acceptable. This word is not a virtue listed in Greek philosophy.[7] It is used only here in the New Testament. O’Brien points out that the basic meaning is “that which calls forth love, love-inspiring.”[8] It carries the idea of that which is amiable. Used in the Jewish writings for making one attractive to the congregation (Ecclus. 4:7) or for gracious speech (Ecclus. 10:13). It speaks of our mind centering on the amiable, not the hostile.
• Good repute (euphemos), another word not found in Greek philosophy and found only here in the New Testament. It means commendable, admirable, good repute, or reputable. It expresses the idea of kindness. It implies essential worthiness. Looking for the good, not the bad.

In listing these virtues, Paul now sums them up by two conditional phrases, which “reinforces the all-encompassing nature of what has preceded.”[9] Notice the two summing up words: excellence and praise. The word excellence means goodness, virtue, or valuable quality of any kind. In this case it indicates the ground or reason of praise or praiseworthy. Paul knows that when we focus our thoughts on such things, we conform to the mind of Christ. To do this we must destroy speculation and lofty things raised up against the knowledge of God, making every thought captive to the obedience of Christ (2 Corinthians 10:5).

Therefore Paul gives a direct imperative—“dwell on these things” (Phil. 4:8). It is in the present tense indicating we are to continually dwell on these things. The word dwell is the Greek verb logizomai meaning to think upon, to dwell upon, or ponder. “They were to ponder on these things, not as matters of mere speculation, but of highest ethical moment, and of immediate practical utility” says Eadie[10] These things refer to the virtues listed in this verse. Swindoll reminds us, “No matter what you’re dealing with or how bad things seems to be or why God may be permitting them, deliberately letting your mind dwell on positive, uplifting thoughts will enable you to survive.”[11]

Along with right thinking comes taking the right action. “The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you” (Phil. 4:9).  Here Paul returns to the concept of modeling. He uses himself as a model. “This new series is introduced by a, the definite relative pronoun (those things which), not by hosos (whatever things which).”[12] The verse speaks of imitation and leads us back to what Paul said in Philippians 3:17. He follows it with four aorist indicative active verbs, and reminds them of their response to his ministry. These things that Paul mentions are not general as being excellent and praiseworthy; rather they had been visually specifically ministered to them by Paul. They are: 

• The things they learned from his teaching. It speaks not only of knowledge, but applied knowledge. It is knowledge that is appropriated to oneself. He taught the Word and they learned the Word.
• They had received the Word. The Greek word is paralambano, meaning to receive or take possession. However, here the word goes beyond learning and appropriating. It is “a technical term for the receiving of a tradition for the purpose of handing it on intact to others.”[13] They received it to pass it on. We are not to be reservoirs of the truth, but channels of the truth.
• They were to act upon what they heard. This has two possibilities. First, it may be a way of repeating what they heard in his preaching and conversations when he was with them. Second, and more likely, is that it refers to the impression made about his character that has been transmitted to them when he was in Rome. It would refer to the testimony of his life, and what they heard from others about him.
• What they had seen in Paul. What they heard was supplemented by what they had seen in him. It speaks of the personal observation of Paul and his actions. They had seen and experienced his ministry among them. They knew what he preached he practiced. They had seen him in good times and bad. They had seen him in freedom and in bondage. They knew his character was true.

Paul presented the pattern before them, now he admonishes them “practice these things” (Phil 4:9). The verb is a present active imperative, meaning to do, practice, or put into action, and emphasizes constant habitual doing. It is to be continual and speaks of a habitual lifestyle. It speaks of our responsibility. Our putting of faith into action. 

The result is “the God of peace will be with you.” I do not think it is a mistake that Paul put this the way he did. In verse 7 he points to the peace of God, here he speaks of the person, the God of peace. Verse 7 speaks of God’s outworking; here he speaks of God’s presence. Together they speak of God’s protection and His presence. Right praying, right thinking, and right doing are the way for victorious living.

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[1]  Zodhiates, WORD STUDY DICTIONARY: NT, 927.

[2]  Hawthorne, WBC: PHILIPPIANS, 185.

[3]  O’Brien, NIGNT: PHILIPPIANS, 499.

[4]  Eadie, PHILIPPIANS (4:8).

[5]  Ibid, 188.

[6]  Zodhiates: WORD STUDY DICTIONARY:NT, 457.

[7]  This reinforces the idea that Paul is not copying words from Greek philosophy.

[8]  O’Brien, NIGNT: PHILIPPIANS, 505.

[9]  Ibid, 506.

[10]  Eadie, PHILIPPIANS, (4:8).

[11]  Swindoll, LAUGH AGAIN, 204.

[12]  Hawthorne, WBC: PHILIPPIANS, 189.

[13]  Ibid, 189.