Chapter 40: Think!....Do!

Philippians 4:8‑9  •  34 min. read  •  grade level: 7
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“Finally, brethren,
whatsoever things are true,
whatsoever things (are) honest,
(or, venerable: margin)
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.
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.”
“(As for) that-which-remains (to be said), Brothers,
Whatsoever-(thing) are true,
Whatsoever noble,
Whatsoever just,
Whatsoever pure,
Whatsoever loveable,
Whatsoever sweet-to-speak-of;
If (there be) any virtue,
And if any praise,
On these-(things) meditate.
What-(things) ye both learned,
And received,
And heard,
And saw in me,
These-(things) practice;
And the God of-Peace shall-be with you.”
This verse begins in exactly the same way as the first verse of the third chapter: “(As for) that which remains (to be said),” or “for the rest.” It may indicate that the letter is drawing to a close: and indeed this is so: for the portion we hope to ponder in this chapter is all that remains to be said before the Apostle turns to the final object of writing: to acknowledge the gift sent by the saints in Philippi.
In our last chapter we thought of “the peace of God,” (vs. 7) as the divine sentinel to keep guard over our “hearts and thoughts” (Rom. 2:1515Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) (Romans 2:15)); to repel foes from within and without. When we were children we used to play a sort of game to see if we could stop thinking, and just leave our mind a blank: but we never succeeded. The Spirit of God knows well how these minds of ours are always active: always thinking: our divine sentinel is there to keep away those hateful, evil thoughts: but we need something more than that: we need the positive side as well as the negative. If our mind is always busy with thoughts, and evil thoughts are excluded, what then?
That is what we have before us now in verse 8. That is what “remains to be said” with regard to our hearts and our thoughts. Now the Spirit of God, by the Apostle, presents to us those things which should occupy us instead of the old bad thoughts. We will see that the God of peace Himself promises to be with us if we give heed to verses 8 and 9; and here we see the furnishings for the home He is to occupy.
Before we meditate on the eight new and wondrous subjects that are now to fill our hearts and thoughts, I think we must look for a moment at the word near the end of our verse, translated “think on these things” (vs. 8). It is not the ordinary word for “think” and has nothing to do with the word translated “thoughts” in verse 7. It primarily means to calculate or reckon. It is a very favorite word of Paul’s, especially in Romans. Perhaps the best example of its use as “think”, is in 1 Cor. 13:55Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; (1 Corinthians 13:5): “Love thinketh no evil.” Literally that is, “Love does not reckon up the evil.” Someone we love does us a wrong; but we do not brood over it, or reckon up the details of it. Love does not “think” of the evil, but rather seeks to make excuses for it. That is a negative example, but I do not recall a positive. We had it once before in this Epistle: “I count not myself to have attained” (Phil. 3:1313Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, (Philippians 3:13)). It does also have the meaning of consider, or meditate, especially from the view of “calculating.”
Now let us seek with the Lord’s help to meditate, consider, calculate, these wondrous eight subjects that are to fill our hearts and thoughts. The more deeply we ponder them, I believe, the more we will realize how far short we come in our likeness to them. And that may— I hope, will— turn our eyes to the only One who does fully measure up to these qualities. And if, as we look at them, “we see Jesus,” our meditation will not be wasted.
The first is: “Whatsoever-(things are) true” (vs. 8). Does not this turn our eyes at once to the only One of Whom it can be truly said: “He that is true” (John 21:2424This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. (John 21:24)) (Rev. 3:77And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; (Revelation 3:7)). He is absolutely true: in Him is no variableness or shadow of turning. We can depend on Him to the uttermost and He will never fail us, will never let us down. What comfort, what rest, does such a Savior, such a Friend, mean to us! He Himself says: “I am the.... truth.” If you will take a good concordance and look up the words “true,” “truth,” etc., you may be surprised to find that the Apostle John is the writer who loves these words best. We are apt to think of John as the Apostle of love: and how he delights to use this word also: but you will find he speaks of things that are true, not far short of a hundred times. He would not have love at the expense of truth. Listen, for example, to these little bits from his letters: “I rejoiced greatly that I found of thy children walking in truth” (2 John 44I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. (2 John 4)); again, “I have no greater joy than these things that I hear of my children walking in the truth” (3 John 44I have no greater joy than to hear that my children walk in truth. (3 John 4)) (2 John 44I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. (2 John 4); 3 John 44I have no greater joy than to hear that my children walk in truth. (3 John 4) N.T.). And so we may see that whatsoever things are true, may have a very wide application; not only to speak truth: or even act in a true and upright manner, that will deceive no one: but it carries us on to the wondrous truth of God that He reveals to us in His word. And, “Thy Word is truth” (John 17:1717Sanctify them through thy truth: thy word is truth. (John 17:17)). The Word says of us: “As he thinketh in his heart, so is he” (Prov. 23:77For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. (Proverbs 23:7)). If a man constantly thinks of something, the time will come when he cannot stop thinking of it: and woe be it to him, if these thoughts are evil and impure and false.
Our thoughts form us; and it is out of the abundance of the heart the mouth speaketh. And let us not forget that our thoughts are formed by what we read, and look at, and hear. How much about us is superficial, or false. Our newspapers, the radio, the magazines about the house: do these help us to meditate on whatsoever things are true? Do we realize what a terrific influence these things have on our children, as well as on ourselves? And how much of all this is not true, but utterly false, as we very well know. Little wonder the Spirit of God exhorts us to think on, to meditate on, to calculate, whatsoever things are true.
The Word here tells us to calculate. Let us calculate the awful loss to one who does not heed this admonition. It may mean the loss of a soul: if not your own soul, it may be the soul of one you love even better than yourself. It has been well said:
“Light obeyed increaseth light.
Light refused, but bringeth night.
Who shall give us power to choose,
If the love of light we lose?”
Notice well, “Whatsoever things are true,” (vs. 8) comes first in our list of those things on which we are to meditate. It also has the first place in the armor of God: “Having your loins gird about with truth” (Eph. 6:1414Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; (Ephesians 6:14)). May God help us, like Moses of old, to learn to refuse, and to choose! To refuse the false, and to choose the true!
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Then comes “semnos.” It is another of those Greek words almost impossible to translate. Of it, and the corresponding noun, Dr. Barclay writes: “There are no more majestic words in the whole Greek language.” It carries with it the meaning of grave, stately, dignified; yet it is not sad, for you will recall how only a few lines before the Apostle tells us to rejoice. It tells of kingliness and royalty; it is a word with the majesty of Deity about it. One translates it: “The dignity of holiness.” Archbishop Trench writes: “The semnos has a grace and dignity not lent him from earth; but which he owes to that higher citizenship which is also his.” It tells of those things that have to do with the heavenly world. I suppose Moses was a semnos man, especially when he came down from the mount, and his face shone. I think Enoch, Elijah and Elisha were semnos men.
Beloved, does not this word challenge your heart? Do you know today a single truly semnos man, except the Man Christ Jesus? And yet, the deacons and their wives, and also the aged men were all to be semnos.
and notice they all occur in 1 Tim. and Titus. As we ponder such a word as this, we are the more thankful that the Apostle begins this exhortation with that sweet word: “Brothers!” It is as though he would encourage our fainting hearts, that might feel such a word is so utterly beyond us.
And yet we are “kings and priests unto God and His Father,” (Rev. 1:66And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:6)) and so is it unreasonable to exhort us to ponder the kingliness and holiness that should mark us out? I know well there is but One of whom it can be said:
“‘Tis a pilgrim, strange and kingly,
Never such was seen before.”
And yet, “we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:1818But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:18)). Thus it is we also can become, in some small measure, semnos men and women. So, as we meditate on whatsoever is semnos, we will find it takes us straight to our Lord Jesus Christ Himself. Every step of His path through this world, as we see Him in the four Gospels, shows forth the only truly semnos Man.
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The third subject for our meditation is “whatsoever-(things are) just” (vs. 8). The word may be either righteous or just. Notice that “The Holy One and the Just” (Acts 3:1414But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; (Acts 3:14)) needs no other name to tell who is meant: for there is but one (Acts 3:1414But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; (Acts 3:14)). More striking still, it was needless for Stephen to tell his enemies who “the Just One” was: for their own consciences told them (Acts 7:5252Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: (Acts 7:52)). And Saul of Tarsus had learned that Name from Ananias, at the time of his conversion (Acts 22:1414And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth. (Acts 22:14)); if he had not already learned it from Stephen. With men righteousness may repel rather than attract. Scarcely for a righteous man will one die, though peradventure for a good man, some would even dare to die: but with our Lord it is different. With Him “righteousness and peace have kissed each other,” (Psa. 85:1010Mercy and truth are met together; righteousness and peace have kissed each other. (Psalm 85:10)); and it is because He is righteous that we know there is no judgment for us, since He has born it all, and righteousness will not demand payment of the debt twice over.
We meditated recently on epieikeia— gentleness, yieldingness: and we saw that it was one of the special marks of our Lord. Perhaps that is partly why His righteousness attracts, rather than repels. And you recall we are to let our epieikeia be known unto all men. But our justice must also be known: not hard, cruel justice, that demands the last cent: but justice that is always fair, and always “plays the game.” I recall a Chinese customs officer in China passing the baggage of a Christian without opening it, “Because,” he explained to the others who had to open theirs, “a Christian would not do anything that was not right.” I wonder if we all would measure up to the standard set by that Chinese man, who may not have been a Christian himself? But most assuredly we should. Whether it is the customs, whether it is the postage on a letter, whether it is keeping the rules of the road when driving: in all these things let us be scrupulously just. It has distressed me very much to see a Christian send a letter in an unsealed envelope, at perhaps half the proper price: or make a false declaration on a customs form, to save duty to the friend receiving the parcel. Were we habitually meditating on “whatsoever things are just” (vs. 8) we would not do such things. And you young people who may read these lines, let me beseech you, if you are followers of the Lord Jesus Christ, to be absolutely honest and fair in all you do: your school work, your games, or whatever it is. I remember an old missionary in inland China whom the shop-keepers used to call, “Jesus.” They knew no better. But what a challenge to that man to behave in a way that would bring honor, and not shame, on that worthy name he bore! And you bear that same name, if you are a Christian: for you “have put on Christ” (Gal. 3:2727For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27)). Seek by His grace to bring honor on Christ’s Name.
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“Whatsoever- (things are) pure” (vs. 8).
Our school motto was: “Beati Mundo Corde”: the Latin for, “Blessed are the pure in heart” (Matt. 5:88Blessed are the pure in heart: for they shall see God. (Matthew 5:8)). It world be hard to find a more suitable, or a more beautiful, motto for a boys’ school. How did we measure up to it, bearing in mind that purity begins with our thoughts? How do we today measure up to it, when we think of it in this way? As we look around on all the filth about us in this filthy world, through which we must pass, we might be utterly discouraged, and say that God had set before us an impossible standard, that He does not expect us to meet. Let not such a thought find lodgment with us.
In the days of old there were various creatures which the people of Israel might not eat, for they were unclean: there were others that were clean. There were two marks by which a clean fish was known: it must have both fins and scales. The fins let it swim against the stream. There is a spot on the Columbia River where you may stand and watch the great fish leap up rapids, or small falls, several feet high. Similarly God has provided a power whereby you and I may “swim against the stream.” But there are times when a fish must swim through filthy water: and to protect it, God has given it scales: which I suppose are shut up together as with a close seal. One is so near another, that no air can come between them. They are joined one to another, they stick together that they cannot be sundered.’ (Job 41:15-1715His scales are his pride, shut up together as with a close seal. 16One is so near to another, that no air can come between them. 17They are joined one to another, they stick together, that they cannot be sundered. (Job 41:15‑17)). And, fitted with this armor, the fish can pass in safety through the filth. So God has provided a way for His Own to pass unscathed through all the filth around us: as well as the power to go against the stream.
It is perfectly true that we still have the flesh within us that loves sin. The natural heart of the believer is deceitful above all things, and incurable. (Jer. 17:99The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9), New Translation). It is when we learn that our hearts, by nature, are like a rotten egg, so bad they cannot be worse, and so bad they can never be made better, that we realize the truth of the word: ‘Ye must be born again.’ It is then we will give up our efforts to improve, and cast ourselves wholly on the Lord. It is of the believer it is written: “The flesh lusteth against the Spirit, and the Spirit against the flesh” (Gal. 5:1717For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. (Galatians 5:17)). But notice well the correct ending of that verse: “So that ye might not do the things that ye would,” not— “that ye cannot.” Thank God, we have the Spirit to oppose the flesh; and are not called to fight the battle in our own strength. The old poem says truly:
“What is the foulest thing on earth?
Bethink thee now, and tell!
It is a soul by sin defiled,
’Tis only fit for hell.”
And as face answers to face in water, so does the heart of man to man. What a hopeless outlook it seems to be! And yet the same old hymn continues, and does so truly:
“And what’s the purest thing on earth?
Come, tell me if ye know!
’Tis that same soul by Jesus cleansed,
Washed whiter far than snow!
There’s naught more pure above the skies,
And naught else pure below.”
It is true that this describes our standing before God, even now, down here. It is true that we do fail: but even so the Spirit of God does speak of our “pure minds,” (2 Peter 3:11This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: (2 Peter 3:1)), and He does say: “Love one another with a pure heart fervently,” (1 Peter 1:2222Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: (1 Peter 1:22)), and He does tell us that “Unto the pure all things are pure” (Titus 1:1515Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. (Titus 1:15)). Our Lord Jesus used the word `good’ relatively. He said, “A good man out of the good treasure of the heart bringeth forth good things” (Matt. 12:3535A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. (Matthew 12:35)). Yet He said again, speaking absolutely, not relatively: “There is none good but one, that is God” (Mark 10:1818And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. (Mark 10:18)) (Matt. 19:1717And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. (Matthew 19:17)).
It may be in a somewhat similar way the Spirit of God speaks of whatsoever things are pure. It is true we must each one say with Paul: “I count not myself to have apprehended:” (ch. 3:13) but let us also say with Paul, “But this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, down to the goal I press!” The priests in the tabernacle had to wash at the brazen laver every time they went into the tabernacle, or came near the altar to minister. (Ex. 30:18-2118Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. 19For Aaron and his sons shall wash their hands and their feet thereat: 20When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord: 21So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations. (Exodus 30:18‑21)). It was thus they kept themselves clean. It meant they must wash in water many times a day, and thus with the `water of the Word’ we obey the admonition, “Keep thyself pure” (1 Tim. 5:2222Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. (1 Timothy 5:22)).
Let us never lower God’s standard to meet our weakness: but rather let us press on, with our eyes fixed on the Goal: on our Lord Himself. Let us CONSIDER HIM (Heb. 12:33For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. (Hebrews 12:3)). Another has said, “The first look at Christ gives life, and every after-look the power of living.” And old Richard Baxter said truly: “For every look at self take ten at Christ.”
“Now unto Him that is able to keep you from falling (stumbling), and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen” (Jude 24-2524Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (Jude 24‑25)).
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Now we come to one of the loveliest of all the subjects on which we are to meditate: “Whatsoever-(things are) lovely,” (vs. 8) or “loveable.”
Excellent as it is to meditate on whatsoever is true and noble, just and pure, they often condemn us so greatly that they leave us sad and discouraged: but when we meditate on whatsoever is lovely or lovable, it fills our hearts with peace and joy.
Again the Greek word we are to consider is found in no other place in the New Testament; and again not very easy to translate accurately. It is said to tell of whatever provokes, or calls forth, love. And you will remember that is one of the things unto which we may provoke one another (Heb. 10:2424And let us consider one another to provoke unto love and to good works: (Hebrews 10:24)). “Consider one another to provoke unto love and to good works.” If we heed our verse in Philippians, if we meditate on whatsoever provokes to love, we will know better how to provoke one another in this blessed way. Alas, too often we provoke one another to hard and bitter thoughts, by faultfinding and unkind, perhaps even unfair, criticism. It is so easy to find fault with one’s fellow-believers, but spirituality and the love of Christ in our hearts will see their graces and good points. Then we will think of them as loved of the Father and given by Him to Christ, as accepted and beautiful in His sight. And let us remember there are some unlovely things in ourselves.
When I was a child a brother went from our little meeting (where everybody knew and loved each other) to a large meeting in a big city. He wrote back complaining of the lack of love. Years later I came across the letter my father wrote in reply. He reminded the brother of the old pump we had and that at times it would not give any water, no matter how hard you pumped. But, if you would pour a pail of water down the pump, “prime it” as we used to say, then you could get all the water you wanted: and so, he added, “pour in a little love and see what happens.” Yes, “Love begets love.” And if we want to meditate on lovely, or lovable things, let us pour in a little love, and the result may surprise us, as we discover how much there is in the saints to call forth our love.
After our first five years in China, we had been home 2 or 3 weeks, and the children were terribly homesick for the dear Chinese people they loved so well: they had not seen one. On a snowy afternoon in February, we were walking down a quiet street, when suddenly the children saw a Chinese man with a big box on a hand-sleigh delivering laundry. He was old, and stooped, he had lost most of his teeth, and was about as ugly an old man as you could find. His arms were filled with parcels of laundry he was about to deliver. The children saw him, and instantly all four rushed across the street and started talking to him. He was so amazed to hear these fair-haired little ones talking in his own tongue wherein he was born, that he dropped the laundry in the snow and did not trouble to pick it up; and the five of them had a really good time together. My little daughter of eight came back, and as she took my hand again, she looked up with a great sigh of satisfaction and said: “O Daddy, isn’t he perfectly lovely!” I understood, and so replied, “Yes, Darling, he surely is!” Love has that wondrous power to turn unlovely things into both lovely and loveable ones.
I think we may be surprised how many lovely things there are on which we may mediate. A little child called, “Oh, come quickly! The gates of Heaven are open wide, and all the glory’s shining through!” She had found something very lovely in a beautiful sunset. “The heavens declare the glory of God and the firmament showeth His handiwork” (Psa. 19:11<<To the chief Musician, A Psalm of David.>> The heavens declare the glory of God; and the firmament showeth his handywork. (Psalm 19:1)). And sometimes (if we have eyes to see it) His glory does “shine through.” To us, His own, who know His love, He gives all these things richly to enjoy. (1 Tim. 6:1717Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; (1 Timothy 6:17)). And they tell us not only of His glory, but also of His love, which provided them: and thus we may truly count them amongst the “lovely things” on which we are to meditate.
“Heaven above is softer blue,
Earth around is sweeter green:
Something lives in every hue
Christless eyes have never seen;
Birds with gladder songs o’erflow,
Flowers with deeper beauty shine,
Since I know, as now I know,
I am His; and He is mine”.
(G. W. Robinson)
But there is better yet: though there is so much that is truly loveable in the Lord’s own people, and so much that is lovely in His handiwork; we must turn our eyes elsewhere to behold the only One who is “altogether lovely” (Song of Sol. 5:1616His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. (Song of Solomon 5:16)). No flaw or disappointment we will ever find in Him, as we may in all else below; and yet, strange as it may seem, there was a time when we saw in Him “no beauty that we should desire Him” (Isa. 53:22For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. (Isaiah 53:2)). But now, through His infinite grace, we may say: “My meditation of Him shall be sweet: I will be glad in the Lord” (Psa. 104:3434My meditation of him shall be sweet: I will be glad in the Lord. (Psalm 104:34))
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“Whatsoever-(things are) of good report” (or, “sweet-to-speak-of”).
The words ‘of-good-report’ translate only one Greek word: euphemo. It is found only here in the New Testament, though a similar word, formed from it, is found in 2 Cor. 6:88By honor and dishonor, by evil report and good report: as deceivers, and yet true; (2 Corinthians 6:8), linked with its opposite: and they are translated: “by evil report and good report” (2 Cor. 6:88By honor and dishonor, by evil report and good report: as deceivers, and yet true; (2 Corinthians 6:8)). The word is not easy to translate accurately. It has been suggested that ‘sweet-to-speak-of; winning; winsome; gracious; attractive’ give to some extent the true meaning. There is an example from the Classics said to mean: ‘putting the most favorable construction on the account’. I think that helps greatly to understand the meaning we seek.
I believe this to be a most important exhortation, and one of the most solemn of all in this verse 8. It is not unlike the one before it: “Whatsoever things are lovely, or loveable.” Oh, that we might have our minds occupied with such things! Oh, that we might meditate on the gracious, winsome things in the saints, and in others about us! Oh, that we might put the most favorable construction on every report we hear. Love thinketh no evil. Love believeth all things: not the evil things, but the good ones: and where it cannot actually believe all the good it would like, it, at least hopeth all things: it hopes the good report is true, and the evil one false.
Notice there is not the slightest suggestion we should meditate on the evil report: but only on the good. A Scripture that might go well with this part of our verse is 1 Peter 4:88And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. (1 Peter 4:8): “Above all things have fervent love among yourselves: for love shall cover the multitude of sins.” With the sins and evil reports covered by love, we will be free to meditate on whatsoever things are of good report.
This does not, of course, mean that we are to make light of evil, or go on with it. But evil that is dealt with in true love, will win the erring one again, instead of driving him further away. I recall two brothers who were deputed to go to a brother who had turned aside, and tell him he could no longer partake at the Lord’s table. When they reached the brother’s home, they both broke down, and could not speak for weeping. That was a more eloquent plea to turn from his evil course than any words could be: and that dear brother was restored.
We have been considering the word euphemos, gracious, or, good report. Its opposite is dusphemos, which means ‘slanderous’. Do you know the literal meaning of the word that is nearly always translated `devil’ in the English Bible? The literal meaning is `slanderer’, and it is so translated in 2 Tim. 3:1111Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. (2 Timothy 3:11). True, it is a different word to dusphemos (the opposite of the word we have been considering) but the meaning is very much the same. Those who slandered Paul in 2 Cor. 6:88By honor and dishonor, by evil report and good report: as deceivers, and yet true; (2 Corinthians 6:8) were, I doubt not, persons who were Christians— at least in name. And you remember we saw in Philippians 18For God is my record, how greatly I long after you all in the bowels of Jesus Christ. (Philippians 1:8) that there were those who `preached Christ’ out of envy and strife, hoping to add affliction to Paul’s bonds.
And our hearts are no better than the hearts of the saints of old: and it is not unknown for us to meditate on things of evil report; and the next result is of course to speak evil of the one concerned, for out of the fullness of the heart, the mouth speaks; and so we become ‘slanderers’, and are doing the devil’s own work— helping him. We all do well to remember the Bible says: “Put them in mind to speak evil of no man” (Titus 3:1-21Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, 2To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. (Titus 3:1‑2)). And again, “Speak not evil one of another, brethren” (James 4:1111Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. (James 4:11)).
A friend of mine felt keenly that he had this evil habit, and as a remedy had a text made to hang exactly opposite his place at the dinner table, with the words: “The brother for whom Christ died” (1 Cor. 8:1111And through thy knowledge shall the weak brother perish, for whom Christ died? (1 Corinthians 8:11)). How slow we would be to listen to, or to meditate on, or to repeat evil reports of a brother, if we remembered these few words, and kept in mind how Christ loves him. Another Scripture we might remember is Prov. 25:2323The north wind driveth away rain: so doth an angry countenance a backbiting tongue. (Proverbs 25:23): “The north wind driveth away rain: so doth an angry countenance a backbiting tongue.” That, I doubt not, is the Lord’s way to treat most of the evil reports about the saints of God. But how lovely to see that in Philippians it speaks nothing at all about the evil side: it does not suggest that a saint of God might speak evil: but it only directs our hearts and thoughts to what is good.
But we may not leave this lovely theme of meditation without recalling the very best report that ever came to this poor, sad, sin-sick world: such a Report that we write it with a capital “R” (Isa. 53:11Who hath believed our report? and to whom is the arm of the Lord revealed? (Isaiah 53:1)). And what was the result? The One who sent it must ask, “Who hath believed our Report?” (Rom. 10:1616But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? (Romans 10:16)). You and I know the answer: how pitifully few there are who believe and meditate on this Report! Such a good report, yet so few believed it! It is the Report of One Who was wounded for our transgressions, and bruised for our iniquities. This is the best, and the most wonderful Report this world has ever heard: and so it claims first place in our meditations on “whatever things are of good report.” And thus again, we find our verse leads us once more to our adorable Lord and Savior, and there is none so ‘sweet-to-speak-of’ as He!
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The form of expression changes now: stead of “whatsoever....” we get, “If there be....” “If (there be) any virtue.” The word translated virtue is used in the New Testament only here and three times in Peter. We might think it strange Paul so carefully avoids the use of this word; for it is one that is full of life and meaning. The Greek word comes from one that means “a warlike spirit,” which in turn gave the idea of manhood and bravery: and this in the eyes of the Greeks was the greatest virtue: but in the eyes of Him Who is meek and lowly in heart there are other virtues that excel this. Perhaps it is for this reason Paul only uses it here. Our English word virtue comes from a Latin word meaning manliness, strength, courage: compare our English word virile. And because these qualities were also admired by the Romans, it also came to mean excellence, goodness: so virtue corresponds very closely to the Greek word it translates in our verse. It is true that now virtue has lost the meaning of courage, and has come to mean “moral excellence,” though it still retains the meaning of power: we speak of the virtue of a medicine, meaning its power.
Mr. Darby calls this virtue, “spiritual courage,” or “moral energy.” The Christian life is a warfare.
From the day we are converted, till the day we leave this world, the Christian life is one long, hard fight. “Fight the good fight of faith” (1 Tim. 6:1212Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. (1 Timothy 6:12)). And how carefully the Word describes the armor of God for us. (Eph. 65Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; (Ephesians 6:5); Rom. 13:1212The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. (Romans 13:12); 2 Cor. 6:77By the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, (2 Corinthians 6:7)). In 2 Peter 1:55And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; (2 Peter 1:5), we are told to add to our faith virtue: the same word we have been considering. The first thing we need after faith, is courage courage to confess Jesus as our Lord. How often the Word tells us: “Be strong and of a good courage” (Josh. 1:1818Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death: only be strong and of a good courage. (Joshua 1:18)). Seven times Joshua was given this command when he was to lead the people into the promised land. And if we are to take possession of the heavenly blessings promised us, we too must have this “virtue,” of “spiritual courage” and “moral energy.” And I doubt not the way to get it is by meditating upon it. How we see this “virtue” in many of the martyrs!
But once again we may see that the only One who had this virtue in perfection is our Lord Jesus Christ. Read the Gospels: read how fearlessly He met His enemies. How fearlessly He cured on the Sabbath, well knowing the hatred it would bring: and above all read the story of the “trial” and the death of our Savior, and there we will see aretes, “virtues,” in its perfection. May the Lord give us to be more like our Lord and Master in this wondrous quality. Meanwhile let us meditate more upon it: upon Him.
“O fix our earnest gaze
So wholly Lord on Thee,
That with Thy beauty occupied,
We elsewhere none may see.”
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And finally we come to the eighth and last of this blessed list of subjects for meditation: “If (there be) any praise, on these-(things) meditate.” I doubt not our first thought should be with regard to the praise of God: “Whose praise is not of men, but of God” (Rom. 2:2929But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (Romans 2:29)). When we get the praise of men, then we have our reward. (Matt. 6:1-61Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3But when thou doest alms, let not thy left hand know what thy right hand doeth: 4That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. (Matthew 6:1‑6)). The Greek word used for “reward” is apecho, and expresses the same meaning as our words: “Paid in full.” When the hypocrites did their alms, they sounded a trumpet before them, that they might have glory of men: and thus their reward was “Paid in full” (Deissmann). We do not want this sort of praise.
But how the Lord delights to encourage our hearts with a word of praise; and when He brings to light the hidden things of darkness, and will make manifest the counsels of the hearts: “then shall every man have praise of God” (1 Cor. 4:55Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5)). How encouraging this is! Just think, there is with every one of the Lord’s own, even the ones who are hardest to get on with, something in the counsels of his heart, which the Lord can, and will, praise.
But we must not forget there was a brother, whose name we do not know, whose praise in the gospel was in all the churches. (2 Cor. 8:1818And we have sent with him the brother, whose praise is in the gospel throughout all the churches; (2 Corinthians 8:18)). I am sure he did not seek that praise, but he was a man whom the Lord delighted to honor. So while ever seeking first the praise of God, we need not, I judge, be entirely without regard to our brethren’s praise also. But let us also remember how easy it is to have eyes turned towards men, rather than to our Lord alone: and also remember, “If I yet pleased men, I should not be the servant of Christ” (Gal. 1:1010For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. (Galatians 1:10)).
But the day is coming soon when some of His servants will hear Him say, “Well done, good and faithful servant!” (Matt. 25:2323His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. (Matthew 25:23)). And that “well done” is worth more than all the earthly praise that ever was given. May my reader, and the writer, have the unspeakable joy of hearing those words from their Master’s lips! May the Lord help us to think on, meditate on, “calculate” these eight things: whatsoever things are true, noble, just, pure, lovely, of good report, things of virtue, and of praise!
In verse 8 we have just contemplated those eight wondrous subjects of meditation: those eight things on which we are to meditate, or think, or calculate. Now, in verse 9 we hear of those things which we are to do.
“What-(things) ye both learned, and received, and heard, and saw in me, these-(things) practice: and the God-of-peace shall-be with you.”
Verse 8 ended thus: “Meditate on these things” (1 Tim. 4:1515Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. (1 Timothy 4:15)). We must remember that the punctuation was not in the old Greek manuscripts, from which we have the Scriptures: and it may be that verse 9 should continue straight on from verse 8, without a break; so it would read something in this way: “Meditate on these things, which things also ye learned, and received, and heard, and saw in me: these things practice.” I believe the Greek may be translated either this way, or as we find it in the Authorized Version. (See Bagster’s new Interlinear New Testament.) If this translation is the way the Spirit of God intends us to read this passage, it would tell us that they had already learned, received, heard, and seen these eight lovely qualities in Paul himself: and I doubt not this was true. If the usual translation is the correct one, it would not refer back to these things in verse 8, but to the general “manner of life” they knew in Paul, and that doubtless would include all in the previous verse.
Whichever way is correct, it is quite plain that the Lord is telling us that not only are we to hear and meditate: but also to do. How often the Lord exhorts us to be doers of the Word, and not hearers only (James 1:2222But be ye doers of the word, and not hearers only, deceiving your own selves. (James 1:22)): the man who built on the sand, heard but did not do. But the one who built on the rock, both heard and practiced. An example goes very much further than an exhortation; and an example is just what Paul could give to the Philippian saints. We may see all four of these exhortations spoken of in Paul’s epistles. To the Ephesians he wrote: “Ye have not so learned Christ” (Eph. 4:2020But ye have not so learned Christ; (Ephesians 4:20)). To the Colossians: “As ye have therefore received Christ Jesus the Lord, so walk ye in Him” (Col. 2:66As ye have therefore received Christ Jesus the Lord, so walk ye in him: (Colossians 2:6)); or to the Thessalonians he could speak of “the tradition which he received of us” (2 Thess. 3:66Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. (2 Thessalonians 3:6)). To the Colossians again he wrote: “The hope of the gospel which ye have heard” (Col. 1:2323If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; (Colossians 1:23)). And to the Philippians themselves he could speak of the conflict “which ye saw in me” (ch. 1:30). There are many other examples we might refer to: but these will illustrate how we each one must have experienced in some measure, from some of the servants of the Lord, these four things. Now, let us do them. And “The God of peace shall be with you” (vs. 9). This is far more than even the “peace of God,” which we saw in verse 7, as the Divine Sentinel to guard our hearts and thoughts. This is the Divine Guest Himself, Who will come and “make His home in your hearts,” as Eph. 3:1717That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, (Ephesians 3:17) has been rendered. It reminds us of John 14:2323Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23), where to the one who keeps the Lord’s words, He promises: “My Father will love him, and We will come unto him, and make Our abode with him” (John 14:2323Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. (John 14:23)). And the word for abode is the very same as that used for the many mansions of which He tells us in the second verse.
We see the heart and thoughts guarded from evil by the peace of God; then we see the heart furnished with the true and pure and lovely “furniture” of verse 8 and then we see the thoughts turned into acts: acts such as they had seen in the beloved Apostle himself: acts, which doubtless kept our Lord’s words; and the crowning result: the glorious climax (if we may so speak), the God of peace Himself comes to take up His abode in that heart prepared for Him. We spoke of Him as the Divine Guest: but another has said: “not as a Guest, precariously detained, but as a Master, resident in His proper home.”
May it be so, Beloved, with you and with me!
Finally, brethren,
whatsoever things
are true,
 ... are honest,
 ... are just,
 ... are pure,
 ... are lovely,
 ... are of good report,
if there be
any virtue,
.... any praise,
think on these things.
Philippians 4:88Finally, 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. (Philippians 4:8)