Godly Thinking
4: 7-9
Godly thinking DIG: What kind of peace does ADONAI give? How can we focus on what is true, noble, right, pure, lovely, admirable or praiseworthy while in a world of immorality and corruption? Is godly thinking “being positive” or “thinking positive thoughts?” What are the eight virtues that, as believers, our minds should focus on? How stable are you in your spiritual walk?
REFLECT: How can we have a built-in “radar” for detecting wrong thoughts? Do you feel like you are one of the eight virtues, which one are you doing the best at? Which one do you need to work on? Who do you pattern your life on? What evidence is there that you are spiritually stable? In what ways are you experiencing the peace of God? How are you an example to others?
Spiritual stability is a result of how a person thinks.
The question naturally arises as to how Paul’s command to stand firm (to see link click Bl – Stand Firm in the Lord) was to be applied. His answer, introduced by the phrase in this way, unfolds in verses 2-9. He lists seven basic, practical principles that lead to spiritual stability: (1) living in harmony (4:2-3), (2) maintaining a spirit of joy (4:4), (3) maintaining a gentle spirit (4:5a), (4) being calm in every situation (4:6a), (5) reacting to problems with prayer and petition (4:6b), (6) thinking about godly virtues (4:8), and (7) obeying God’s standard (4:9).175
Paul now provides the result that comes from making our requests known to God (4:6b) . . . the peace of God, which surpasses all understanding, will guard your hearts and your minds in Messiah Yeshua (4:7 NIV). As we noted in 1:2, the word peace (Greek: eirene) in classical Greek means to bind together, in the B’rit Chadashah, the operation of God’s grace is binding the believing sinner to God and His life. Paul drew on the deep meaning of shalom, meaning peace, wholeness, or security in the TaNaKh.176
This peace comes from God Himself; and as such, it differs from that which the world offers (First John 2:15-16). It is the inward tranquility of the soul granted by God. It is a confident trust in His flawless wisdom and infinite power that provides calm amid the storms of life. Isaiah wrote of this supernatural peace: You will keep in perfect peace all who trust in [ADONAI], all whose thoughts are fixed on You (Isaiah 26:3). Paul prayed for the Romans that the God of hope [would] fill [them] with all joy and peace in believing (Romans 15:13). In his high priestly blessing on Isra’el Aaron said: May ADONAI lift up His face toward you and give you peace (Numbers 6:26). In Psalm 29:11 David wrote: May ADONAI bless His people with shalom! Shortly before His death Yeshua promised: What I am leaving you with is shalom – I am giving you My shalom. I don’t give the way the world gives. Don’t let yourselves be frightened (John 14:26). However, God’s peace is not for everyone. The Ruach Ha’Kodesh, speaking through the prophet, tells us that there is no peace for the wicked (Isaiah 48:22).
Paul further defines this supernatural peace as that which surpasses all understanding. It exceeds all human intellectual powers, human analysis, human insights, and human understanding. It is superior to human scheming, human devices, and human solutions, since its source is the God whose judgments are unsearchable and whose ways are unfathomable (Romans 11:33). Since it is a supernatural work, it resists any human understanding. The real challenge for us is not to eliminate every trial; it is to trust in the good purpose of our infinite, holy, sovereign, powerful God in every difficulty. Those who honor Him by trusting Him will experience the blessings of His perfect peace.
When this peace is realized in our lives, ADONAI will guard us from anxiety, doubt, and worry. Phroureo (will guard) is a military term used for soldiers on guard duty. This picture would have been familiar to the Philippians, since the Romans stationed troops in Philippi to protect their interests in that part of the world. Just as soldiers guard and protect a city, so God’s peace guards and protects us who confidently trust in Him. Paul’s use of the phrase your hearts and your minds was not intended to imply a distinction between the two; he was merely making a comprehensive reference to our inner person. Once again, Paul reminds us that true peace is not available through any human source, but only in Messiah Yeshua.177
The peace of ADONAI referred to in this verse is often misunderstood to be a warm fuzzy feeling that God promises to give, especially in the midst of making difficult decisions. Consequently, we hear the expressions, “I had a real peace about it,” or, “I didn’t have a peace about it.” Not only do these expressions misuse Philippians 4:7, but it’s a poor and biblically-baseless way to make decisions. God often calls on His people in His Word to do things about which they have no subjective warm fuzzy feeling, such as sharing the Gospel with a neighbor or denying ourselves sinful pleasures.
(6) Finally, brothers and sisters, whatever is true (4:8a NIV): The word finally indicates that Paul has arrived at the climax of his teaching on spiritual stability. With the concluding appeal (4:8-9), the apostle focuses on putting into practice what he has taught and modeled for the Philippians. To enable us to better understand the basic idea of the verse, we will first focus on the file’s most basic command. The principle that Paul is about to relate is both the summation of all the other commands and the keys to implementing them. The phrase: think about these things (4:8j), introduces an important truth: spiritual stability is a result of how a person thinks. Paul is calling for the Philippians to consider, ponder, or let one’s mind dwell on these things. What Paul has in mind when he speaks of these things is a list of eight virtues that, as believers, our minds should focus on.
First, whatever is true (4:8b Greek): Simply put, Paul calls the Philippians to set their minds on reality. At the same time he is stressing that we should not dwell on those things that are false. There is no embrace of things that are true without an accompanying rejection of things that are false. This call to think about things that are true is rooted in the fact that ADONAI Himself is truth (Deut 32:4; Isaiah 65:14). Yeshua Messiah refers to Himself as the way, the truth, and the life (John 14:6) because His is the fullest embodiment of grace and truth (John 1:17). So, an obvious application of the command to set our minds whatever is true (Greek: alethes) is to set our minds on Scripture, and Messiah Himself, who is the Word (John 1:14).
But it seems unlikely that Paul intends to restrict this concept to God or His Word, since the literal translation of the apostle’s words would be whatever things are true. Thus, he broadens the scope of anything that is true. And focusing on the things that are true is essential in the struggle to follow Messiah in this fallen world, as falsehood is the currency in which our enemy, Satan, deals. Yeshua described him as a liar and the father of lies (John 8:44). The Great Deceiver (Revelation 12:9) works to convince people of his lies, so it is vital that we set our minds of the things that are true instead;
Second, whatever is honorable (4:8c Greek): Paul and the Philippians lived in a culture where the pursuit of honor and the avoidance of shame were high values. However, Paul doesn’t merely adopt a secular view; instead, he focuses on the Gospel. Paul’s emphasis is on the mindset of a believer, thus the word honorable (Greek: semnos) is viewed from a godly perspective. Our thoughts, affections, and will are to be set on people or things that are honorable and worthy of respect. In this sense one could easily envision Paul directing the Philippians’ attention to those who walk as we do (3:17), such as Paul (3:12-16), Timothy (2:19-24), and Epaphroditus (2:25-30). But Paul’s language here seems to intentionally broaden the scope to anything that is honorable and worthy of respect. As such, it is appropriate for believers to affirm the actions of unbelievers as worthy of respect/honor without suggesting that they have any personal relationship with God.
Once again, the pursuit of that which is honorable requires turning away from the dishonorable. The world’s cheap imitations of joy in constant partying, or the life wholly devoted to the pursuit of entertainment, would also be the opposite of devotion to the things of honor. The godly person is a joyful person, but not a silly person, and as such focuses on their relationship with Yeshua, which is the greatest joy of all;
Third, whatever is just (4:8d Greek): In this context, the word just (Greek: dikaios) refers to something of justice. But it is also the same word found in 1:7, where Paul says that it is “right” for him to think the way he does about the Philippians. Several times in this letter (1:11, 3:6-9) he has already used the related word righteousness (Greek: dikaiosyne). Again, the scope of this category of just or right is quite broad, allowing things that are not specifically spiritual to qualify under this category. Ultimately, ADONAI Himself is the standard of what is just/right, and by His common grace in this world unbelievers are also capable of doing likewise. So, anyone who obeys God’s Word and will, even unwittingly, can be referred to as just/right.
However, dedication to God’s standards of justice will set a believer apart from the world, whose fake “justice” often boils down to the rejection of God’s Torah, and the embrace of a demonic world view. While believers’ respects all duly constituted authorities (see the commentary on Romans De – Respecting Civil Authority), our concept of justice is defined by God and His Word, not by polls and elections. ADONAI dwells on eternal and unchanging values rooted in His own sovereign character;
Fourth, whatever is pure (4:8e Greek): Although originally a word exclusively linked to religious ritual, objects and people, over time, pure (Greek: hagnos) took on a more ethical and inward significance. Consequently, pure is applied to the wisdom of ADONAI (James 3:17), a wife’s conduct (First Peter 3:2), and to Messiah Himself (First John 3:3). Here in 4:8e, Paul calls us to set our minds on things that are pure; in other words, things that are not stained or polluted. Of course in one sense everything in creation is already stained by sin (see the commentary on Romans Ck – The Creation and Redemption), but that does not prevent Paul from encouraging the Philippians to focus on their thoughts, affections, and will on those things in this world that exhibit (albeit imperfectly) purity.
With this focus on purity, we turn from the world’s impurity (First John 2:15-16). Paul’s day featured a linking of the “sacred” with sexual immorality. So in our day, the siren call to obsession with sexual immorality and sensuality – with no thought of God or spiritual realities – saturates our culture (see the commentary on Deuteronomy Br – Do Not Commit Adultery). When we think about whatever is pure, it will free us from whatever is polluted;
Fifth, whatever is lovely (4:8f Greek): When Paul uses the word lovely (Greek: prosphile), he is referring to anything that pertains to causing pleasure or delight. Although this word found nowhere else in the B’rit Chadashah, in Greco-Roman literature it was often used with the sense of someone or something that is pleasing or dear. A letter written in 121 AD, Plotina, the widow of Emperor Trajan, refers to his successor Hadrian as “most pleasing in all things . . . to me. The Jewish historian Josephus (37-100 AD) uses this term several times to refer to people who are especially dear in contrast to others (Antiquities 1:258, 2:186, 4:203, 5:189, 17:149, 19:115 and 121). By challenging the Philippians to focus their minds on things that are lovely, Paul is not merely asking them to “think positively” and avoid “negative thoughts.” Rather, it is a call to have our minds set on those things which bring delight to our hearts. More specifically, in the Philippian context, this word may be particularly chosen to call that body of believers to focus on the grace of God at work in their fellow believers, rather than fixate on their obvious shortcomings. As such it is another way of regarding others more important than yourselves (2:3b). Thinking of our own weaknesses, we shouldn’t allow a fellow believer’s weaknesses to define our opinion of him or her.
The embrace of the lovely means rejecting the base and the ugly. In Paul’s day, it would have worked out in rejection of the brutality and worship of force. In our day, much that passes for humor involves degradation and reversal of whatever is pure. Entire movies are devoted to a series of shameful acts in the pursuit of laughs at all costs; some comedians make their careers mocking whatever is lovely. But we are to cherish whatever God cherishes. His devotion reaches the highest peaks in seeing the beauty of ADONAI Himself (Psalm 27:4), dwelling on His perfections and qualities – the very thing that the world scorns;
Sixth, whatever is admirable (4:8g Greek): Like the previous adjective, the word translated admirable (Greek: euphemos) occurs nowhere in the B’rit Chadashah. This word often referred to speech that was carefully chosen out of respect for someone. In contrasting thinking with speaking, Philo describes the man who “utters words which are not proper [Greek: euphemon]” (On the Change of Names 1:242). As it is used here in 4:8g, it seems to emphasize not just speech, but anything that is worthy of commendation or praise. There may also be a sense of restraint involved, such that the emphasis falls on those things that are praiseworthy in light of their appropriateness.
Mention of the proper and commendable reminds us of the opposite: the improper and the unworthy. Our day has seen the spectacle of some even bringing lurid tell-alls sold as testimonies, crude jokes that have no place in the pulpit. The apostle alluded to private sins which the ungodly do in secret (Ephesians 5:12b). These should not be our focal point; instead, we must think about these eight virtues that display the character of God Himself;
Seventh, if anything is excellent (4:8h NIV): The noun translated excellent (Greek: arete) was a term that referred to excellence or merit within a social context. Borrowing language from Isaiah 43:21, Peter states that believers are to proclaim the excellencies of Him who called you out of darkness into His marvelous light (1 Peter 2:9). It is also one of the traits that should characterize mature believers (2 Peter 1:3-5). But this term was also used widely in Greco-Roman literature, especially in philosophical circles, where it referred to virtue. As such, it became a focal point in discussions of moral philosophy by famous thinkers such as Plato, Aristotle, and Socrates. Plato argued there were four classic virtues: wisdom, courage, prudence, and justice.
But in contrast to Greek philosophy, when the B’rit Chadashah speaks of various virtues they are always rooted in a covenant relationship with ADONAI through Yeshua Messiah and empowered by the Ruach. So while many of the Philippians would have been familiar with this term in a secular sense, Paul’s use of it here in this context provides a clear redefinition of the Greek meaning. So, Paul invites us to think about whatever exhibits excellence and godly virtue, whether it is the actions of others or the character of God Himself.
Mental pursuit of what will strengthen a godly character means turning away from what weakens it. Love for the world’s approval with its acceptance of the world’s values, cowardice in the face of unbelieving criticism and opposition, neglecting that which is hard and necessary in favor of what is easy and weakening; these must be set aside in the pursuit of what ADONAI sees as excellent and virtuous;
Eighth, if anything is praiseworthy (4:8i NIV): When used in the B’rit Chadashah, the word translated praiseworthy (Greek: epainos) usually refers to the act of expressing admiration or approval, here it speaks of a thing worthy of praise. Paul used this same word in 1:11 for the ultimate result of believers being filled with the fruit of righteousness as the praise of God. Although the term is applied to God (Ephesians 1:6, 12, and 14), more often it is applied to people (Rom 2:29, 13:3; First Cor 4:5; Second Corinthians 8:18; First Peter 2:14). In Greco-Roman literature it had the sense of approval or praise, and as such, it was something sought after from both the gods and other people as well. In using it here in 4:8i, Paul directs us to focus our attention on anything that is worthy of commendation, and as such, should not be limited explicitly to “spiritual” things.
But it is the pursuit of that praise and approval from ADONAI that frees us from the enslavement of seeking it from other people. Our Lord said that what this world values is detestable in the sight of God (Luke 16:15b). We should concern ourselves less with the God-hating world adores, and more with the qualities of character and life that will receive the Lord’s well done in the end (Matthew 25:21 and 23). An eye on the throne-room of YHVH is the cure to the fascination with the circus of this world.
These, then, are the eight virtues that, as believers, our minds should focus on. This is not to be confused with the modern-day emphasis on “being positive” or “thinking positive thoughts.” Instead, they should help us to consider what should fill our minds and hearts. The Bible is clear about what we should think about. With all diligence, watch over your heart, for everything you do flows from it (see the commentary on Proverbs Ba – Guard your Heart). Yeshua teaches a similar truth when He says: What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come – sexual immorality, theft, murder, adultery, greed, malice, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person (Mark 7:20-23). Furthermore, consider what Messiah teaches in Matthew 12:34b-35: For the mouth speaks what the heart is full of. A good person produces good things from the treasury of a good heart, and an evil person produces evil things from the treasury of an evil heart. So, the issue here is not a simplistic “think positively;” but rather, a recognition that what we think about inevitably shapes the way we speak and act. Thus, we must take every thought captive and make it obey the Messiah (see the commentary on Second Corinthians Bt – Winning the Spiritual War).
And while we do not in any way want to diminish the broad scope of anything that falls under these eight virtues, it should be noted that Messiah is the perfect embodiment of each one. He is the one who called Himself: The way, the truth, and the life (John 14:6). As the risen Lamb of God, He is worthy of our praise today even as all of heaven praises Him as the One who has purchased a people for Himself from every tribe and language and people and nation, and who has made them a kingdom of priests to our God so that they will reign on the earth (Revelation 5:9-10). If what we think remains fixed on the Master as the very embodiment of these eight virtues, we will walk worthy of our Lord (see At – Walking Worthy).178
(7) Whatever you have learned, or received, or heard from me, or seen in me – put it into practice. Then the God of peace will be with you (4:9 NIV). This verse introduces the final element that is essential for spiritual stability. People in whom the Word of God richly dwells (Colossians 3:16), and who therefore live obediently, stand firm when the winds of difficulty, temptation, and compromise blow around them. Holy living can only take place when right attitudes and right thoughts police the flesh (Acts 2:42).
The apostles were more than the source of biblical knowledge: they also modeled the standards of godly behavior. For that reason Paul encouraged the Philippians to pattern your lives after mine, and keep your eyes on those who walk as we do (3:17; cf. 1 Cor 4:16 and 11:1; 1 Thessalonians 1:6). Paul repeats that thought here, urging the Philippians to put it into practice whatever they had learned, or received, or heard from him. His life exemplified the eight virtues to which he called them. By reminding the Philippians of what they had seen in him, Paul appealed to their firsthand experience with him. They had observed his character during the apostle’s stay in Philippi, and they knew there was no credibility gap between the message he preached and the life he lived. So, he could encourage the Philippians to pattern their lives after his.
The promise attached to such obedience is that the God of peace will be with you (4:9). The God whose character is peace is the giver of peace. The title God of peace is one of Paul’s favorites (cf. Romans 15:33 and 16:20; Second Corinthians 13:11; First Thessalonians 5:23). It is a reminder that those who have godly attitudes, thoughts, and deeds will be guarded both by the peace of God and by the God of peace. His Presence is essential for the strength, tranquility, and contentment necessary for spiritual stability.179
Dear heavenly Father, praise You for giving me a heart full of Your peace when I set my mind on You. There will be many problems in this life; but I can still be full of Your peace when I fill my mind with whatever is true, whatever is honorable, whatever is just, whatever is pure, (Philippians 4:8b). To reduce temptation, help me to keep my mind occupied with God’s Word. The wisest man who ever lived warned: Be careful how you think; your life is shaped by your thoughts (Proverbs 4:23). Help me not to allow trash into my mind indiscriminately. Help me to be selective, to choose carefully what I think about. Help me to take every thought captive and make it obey the Messiah (Second Corinthians 10:5). Thank You that as I meditate on You and Your awesome character, I am filled with the shalom of God (Philippians 4:6-7). In Messiah Yeshua’s holy Name and power of His resurrection. Amen
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