What Does Philippians 4:8 Mean?

(8, 9) Here, repeating the word “Finally,” the Apostle again draws to a conclusion, in a comprehensive exhortation to stand fast in all that is good on the foundation which he had laid in the name of Christ. The exhortation is marked by the reiteration of affectionate earnestness, in which, however, we may (as always) trace an underlying method. In each pair of epithets there seems to be reference both to an inner reality and to the outward development, by which it is at once manifested and perfected. In both St. Paul would have them grow up to perfection. (8) **True . . .** **honest** (better, *venerable;* see margin).—Truth is the inherent likeness to God, who is Truth. Whatever is true in itself is also “venerable”—*i.e., *as the original word, usually rendered “grave” (as in 1Timothy 3:8; 1Timothy 3:11; Titus 2:2) etymologically signifies, it claims a share of the reverence due primarily to God; it has in it a certain majesty commanding worship. **Just . . . pure.**—“Just” is (as St. Paul’s habitual usage of “justify” shows) righteous in act and word, as tested by the declared will of man or God. “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. **Lovely . . . of good report.**—Both words are peculiar to this passage: in both we pass from truth and righteousness to love. “Lovely” is that which deserves love. The phrase “of good report” represents a Greek word which is commonly used for “fair-sounding,” or “auspicious” and “acceptable.” It is therefore the outward expression of what is “lovely,” winning the acceptance which loveliness deserves. **If there be any virtue, and . . . praise.**—Still there is the same antithesis—“virtue” is the inherent quality; “praise” is virtue’s due. But the word “virtue,” so frequent in human morality, is hardly ever used in Scripture. In fact, the only other case of application to man is in 2Peter 1:5, where it stands between “faith” and “knowledge,” and seems specially to signify the energy of practice by which faith grows into knowledge. The reason of this is clear. To the very name of “virtue” clings the idea of self-reliance—such self-reliance as the Stoic philosophy (then the only dominant system of Roman opinion which had any nobleness in it) made its essential characteristic; and that idea is, of course, foreign to the whole conception of Christian morality. The occurrence, therefore, here of an appeal to “virtue” and to “praise” seems strange. We notice, however, that it is introduced by a new phrase of mere hypothesis (“if there be,” &c.), which may be taken to mark it as an outlying consideration, occupying a less firm and important ground. Probably, therefore, it is an appeal to the lower conceptions of the society, so characteristically Roman, around them: “Nay, even if there be any truth in the virtue and praise of mere human morality,” &c.