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 (
- 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
- 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.
[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.
