CRITICAL AND EXPLANATORY NOTES
Philippians 4:8. Whatsoever things are true.—The apostle recognises the ability of the renewed mind to discern truth under any guise. “Ye have an unction from the Holy One and know all things” (1 John 2:20). Honest.—A.V. margin, “venerable.” R.V. text, “honourable.” R.V. margin, “reverend.” This variety shows the difficulty of finding an exact equivalent for the word of St. Paul, in which the sense of gravity and dignity, and of these as inviting reverence, is combined. Just.—Answering to that which is normally right (Cremer). Pure.—As there is no impurity like fleshly impurity, defiling body and spirit, so the word “pure” expresses freedom from these (Trench). It denotes chastity in every part of life (Calvin). Lovely.—Christian morality as that which is ethically beautiful is pre-eminently worthy to be loved. “Nihil est amabilius virtute,” says Cicero. Of good report.—R.V. margin, “gracious.” Lightfoot says “fair-speaking” and so “winning, attractive.” Meyer says, “that which, when named, sounds significant of happiness, e.g. brave, honest, honourable.” If there be any virtue.—The New Testament is frugal of the word which is in such constant use in the heathen moralists. If they sought to make man self-confident, it seeks to shatter that confidence. The noblest manliness is godliness. Think on these things.—They are things to be reckoned with by every man sooner or later—occupy the thoughts with them now.
Philippians 4:9. Those things … do.—Here speaks the same man, with a mind conscious of its own rectitude, who could say, “I have lived in all good conscience before God unto this day.” He had not only “allured” his Philippian converts “to brighter worlds,” but had “led the way.” The God of peace shall be with you.—Note the phrase in connection with “the peace of God shall mount guard” (Philippians 4:7).
MAIN HOMILETICS OF THE PARAGRAPH.— Philippians 4:8-9
The Science of Christian Ethics—
I. Demands the study of every genuine virtue.—“Whatsoever things are true, honest, just, pure, lovely, of good report, … think on these things” (Philippians 4:8). In regard to what is honourable, 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 (Schleiermacher). Genuine virtue has its root in genuine religion. The modern school of ethics, which professes to teaches morality as something apart from spiritual Christianity, is a return to the exploded theories of pagan moralists, an attempt to dress up pre-Christian philosophy in a nineteenth-century garb. The morality that is lovely and of good report is Christian morality—the practical, livable ethics of the New Testament. The ethical terms used in this verse are closely united. The true, the becoming, the right, and the pure are elements of virtue or moral excellence, and when exhibited in practical life are lovely and worthy of all praise. The charm of the Christian character is not the cultivation of one virtue that overshadows all the rest, but the harmonious blending of all the virtues in the unity of the Christian life. Christian ethics should be earnestly studied, not as matters of mere speculation, but because of their supreme importance and utility in the moral conduct of every-day life.
II. Requires the translation of high moral principles into practical life.—“Those things which ye have both learned, and received, and heard, and seen in me, do” (Philippians 4:9). It is one thing to ponder, admire, and applaud morality; it is another thing to practise it. The apostle not only taught Christian ethics, but practised them, and could point to his own example as worthy of imitation; it was not, “Do as I say,” but, “Do as I do.” Christian morality is of little value as a mere creed of ethics; its true power is seen in changing, elevating, and refining the life. We have all to lament there is such a wide chasm between theory and practice. Theory may be learned in a brief period; practice is the work of a lifetime. The theory of music may be rapidly apprehended, but the mastery of any one instrument, such as the violin or organ, demands patient and incessant practice. It means detail-work, plod, perseverance, genius. So is it with every virtue of Christian ethics. Theory and practice should go together; the one helps the other; practice more clearly defines theory, and theory more fully apprehended stimulates practice. It is the practice of Christian morality that preaches to the world a gospel that it cannot fail to understand and that is doing so much to renovate it. Lord Bolingbroke, an avowed infidel, declared: “No religion ever appeared in the world whose tendency was so much directed to promote the peace and happiness of mankind as the Christian religion. The gospel of Christ is one continued lesson of the strictest morality, of justice, benevolence, and universal charity. Supposing Christianity to be a human invention, it is the most amiable and successful invention that ever was imposed on mankind for their good.”
III. Links practical morality with the promise of divine blessing.—“And the God of peace shall be with you” (Philippians 4:9). The upright man—the man who is striving to shape and mould his life on the ethics of the New Testament—shall not only enjoy peace, the peace of God, which passeth all understanding, but the God of peace shall be with him and in him. True religion, in healthy activity, gives, and can alone give, a restfulness of spirit such as the troubles of life are impotent to disturb. The two vital elements of true religion are communion with God and the diligent cultivation of practical holiness—conformity to the will of God in all things. Pray and bring forth the fruits of the Spirit, and the God of peace shall be with you, preserving you from unrest and harm. The peace of God is also an active principle, gentle and noiseless in its activity, which will help the soul to grow in ethical symmetry and beauty.
Lessons.—
1. The gospel is the foundation of the highest ethics.
2. No system of morality is trustworthy that does not lead to holy practice.
3. God helps the man who is honestly striving to live up to his light.
GERM NOTES ON THE VERSES
Philippians 4:8. Mercantile Virtues without Christianity.
I. What a man of mercantile honour has.—He has an attribute of character which is in itself pure, lovely, honourable, and of good report. He has a natural principle of integrity, and under its impulse he may be carried forward to such fine exhibitions of himself as are worthy of all admiration. It is very noble when the simple utterance of his word carries as much security along with it, as if he had accompanied that utterance by the signatures, the securities, and the legal obligations which are required of other men. All the glories of British policy and British valour are far eclipsed by the moral splendour which British faith has thrown over the name and the character of our nation. There is no denying the extended prevalence of a principle of integrity in the commercial world.
II. What a man of mercantile honour has not.—He may not have one duteous feeling of reverence which points upward to God. He may not have one wish or one anticipation which points forward to eternity. He may not have any sense of dependence on the Being who sustains him, and who gave him his very principle of honour as part of that interior furniture which He has put into his bosom. He is a man of integrity, and yet he is a man of ungodliness. This natural virtue, when disjoined from a sense of God, is of no religious estimation whatever; nor will it lead to any religious blessing, either in time or in eternity.—T. Chalmers.
Philippians 4:9. Paul as an Example to Believers.
I. He was distinguished by his decision of character in all that relates to religion.—Constitutionally ardent; zealous as a Pharisee. From the day of his conversion he never faltered, notwithstanding his privations, his dangers, his sufferings. Be decided.
II. By his care about the culture of the divine life in his own soul.—The student may desire to know the truth rather than to feel its power. The preacher may be more solicitous about the power of the truth over others than over himself. He never lost sight of the interests of his own soul.
III. By his devotional habits.—One would rather be the author of his prayers than of his sermons. The difference between his prayers as a Pharisee and as a Christian. The subject, the spirit, the style of his prayers as a Christian. Be careful. Be not soon shaken in mind or troubled by speculations about the philosophy of prayer.
IV. By his spirituality and heavenly mindedness.—He did not show any interest in the class of worldly objects that might have been expected to interest a man of his order of mind. He was absorbed in “spiritual things.” The second coming of Christ had a prominent place in his thoughts. “That day.” Cultivate a habitual superiority to the things of time and sense. Seek the things that are above.
V. By his patient submission to the dispensations of divine providence.—Rare amount of suffering. Strong feeling, unmurmuring submission. Patient, meek, contented. All from Christian principle. Be resigned.
VI. By his laborious usefulness.—Sketch his career. Be useful.—G. Brooks.