Last week we studied what the word of God in the Bible said when evil thoughts molest out minds and heart, so this week here we are to learn how we can outmaneuver wrong thoughts for us not to fall victim. As we continue meditating on what we can do when wrong and unhelpful thoughts buzz around inside our heads and hearts like the flies around a sheep’s head, we said that one of the first things to do is to learn to build a clear sincere picture of our Lord Jesus Christ in our minds or hearts. Once the minutest wrong or obsessive thought comes into our mind and is recognized, we should look immediately to Lord Jesus Christ by seeking what His word says concerning the issue or situation and do it exactly with our mind fixed on Lord Jesus. Our peace depends on the skill we develop in quickly turning from the wrong thought to focus on Lord Jesus Christ and find what His word says we should do. We cannot do this quick turning or Outmaneuvering except we are an embodiment of God’s word especially in the Gospel of Lord Jesus Christ, this is the reason why whenever we are being given the word of God Lucifer and his agencies work very hard to create distractions and sleep waves to make you not to listen or hear God’s word so that you cannot be free from his evil snares; so it is our responsibility to make sure we resist this evil of distractions/sleep waves and keep learning and living or practicing all what Lord Jesus Words says. A second way in which some Christians have learned how to manage unhelpful and repetitive wrongful chain-thoughts is not only to fix their minds on Lord Jesus, but to use also, as lesser helps, any wholesome subject in which they have a keen interest. For instance a university graduate tells how, once he realized that the battle against intrusive wrong unhelpful thoughts had to be won where it had begun –in the mind –he could quickly stop a train of wrong thoughts by thinking about the graduation ceremony at which he hoped to receive his degree. He said he focused also on other wholesome things –such as his hobbies, or an intriguing sermon he had heard –and he proved by experience that with practice and determination he could divert his mind into interesting and more helpful thinking. It is all about warring against it by all the means handy to you! All of the above are good but remember we are told by Prophet Isaiah in [26:3] that our soul’s peaceful mind/heart can only be realized or attained when our mind/heart both its inclination and its character is stayed on God! As you can see, much of the success in overcoming wrong unhelpful thoughts depends on how one prepares for the conflict –for in reality conflict it is! When Paul encourages us to reflect upon things which are true, noble, right, pure, lovely, peaceful and admirable, he is giving us good advice that will help us overcome our evil thoughts that always originates from our hearts/mind. To think and keep on thinking of these things that Paul gave, with a picture of Lord Jesus Christ at the centre of them, is the only adequate preparation for the fight/war against troublesome evil wrong unhelpful thoughts.

Now let us read Philippians 4:1-10; Therefore, my brethren, whom I love and yearn to see, my delight and crown (wreath of victory), thus stand firm in the Lord, my beloved. 2 I entreat and advise Euodia and I entreat and advise Syntyche to agree and to work in harmony in the Lord. 3 And I exhort you too, [my] genuine yokefellow, help these [two women to keep on cooperating], for they have toiled along with me in [the spreading of] the good news (the Gospel), as have Clement and the rest of my fellow workers whose names are in the Book of Life. 4 Rejoice in the Lord always [delight, gladden yourselves in Him]; again I say, Rejoice! 5 Let all men know and perceive and recognize your unselfishness (your considerateness, your forbearing spirit). The Lord is near [He is [a]coming soon]. 6 Do not fret or have any anxiety about anything, but in every circumstance and in everything, by prayer and petition ([b]definite requests), with thanksgiving, continue to make your wants known to God. 7 And God’s peace [shall be yours, that [c]tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and being content with its earthly lot of whatever sort that is, that peace] which transcends all understanding shall [d]garrison and mount guard over your hearts and minds in Christ Jesus. 8 For the rest, brethren, whatever is true, whatever is worthy of reverence and is honorable and seemly, whatever is just, whatever is pure, whatever is lovely and lovable, whatever is kind and winsome and gracious, if there is any virtue and excellence, if there is anything worthy of praise, think on and weigh and take account of these things [fix your minds on them]. 9 Practice what you have learned and received and heard and seen in me, and model your way of living on it, and the God of peace (of [e]untroubled, undisturbed well-being) will be with you. 10 I was made very happy in the Lord that now you have revived your interest in my welfare after so long a time; you were indeed thinking of me, but you had no opportunity to show it.

Philippians 4, teaches us that the Philippian Christians just like us are to take joy, that is, find joy, in the fact of God's love for them, that Lord Jesus has died for their sins, in the promise that their names are written in the Book of Life, that the Holy Spirit is with them constantly, that they have eternal life with God. "Rejoice in the Lord!" This is the Hope and the Believe we should all have in our Lord Jesus Christ! The first word in chapter 4—the Greek word hoste (so that, so then, wherefore, therefore)—connects chapter 4 to chapter 3. In chapter 3, Paul spoke primarily about his own situation. In chapter 4, he begins to speak to the local Philippian Church situation. In chapter 3, Paul laid the following foundation: • He regards the things that once seemed important to him as rubbish compared with the assurance of salvation that he now feels through his faith in Christ. Now his sole focus is knowing Christ and the power of Christ’s resurrection so that he might one day experience that resurrection himself (Phil. 3:8-11). Do you hear it; this is exactly how you should be regarding God’s word whenever you read it! Claim it and long for it to be realized and made practically manifest in your life! This is the promise and the hope of all believers. • He doesn’t consider himself to have achieved the goal of “the prize of the high calling of God in Christ Jesus” (3:14), but he is pressing on toward that goal. He calls the Philippian Christians and to us to “think this way” (3:15)—a phrase that he repeats in our Gospel lesson (4:2) where he advices all of us to always claim our Lord’s words to ourselves by making efforts to living it practically. • He calls the Philippian Christians “brothers” or “brothers and sisters” (Greek: adelphoi) (3:17)—which he repeats in our Gospel lesson (4:1). • He calls them to “be imitators together of me, and note those who walk this way, even as you have us for an example” (3:17) so that they might avoid emulating the “enemies of the cross of Christ” (3:18), whose “end is destruction” and whose “god is the belly” and whose “glory is in their shame”—because they “think about earthly things” or being carnal or fleshy in lifestyle (3:19). • Unlike the “enemies of the cross of Christ” (3:18), “our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ” (3:20). • Paul holds to the promise that Lord Jesus “will change the body of our humiliation to be conformed to the body of His glory, according to the working by which He is able even to subject all things to Himself” (3:21). Having established that foundation, Paul says “THEREFORE!” (4:1). From where our Gospel lesson for this week follows: PHILIPPIANS 4:1. STAND FIRM IN THE LORD; 1 Therefore (Greek: hoste--so that, so then, wherefore, therefore),my brothers (Greek: adelphoi), beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. “Therefore (hoste), my brothers“ (adelphoi) (v. 1a). See the comments about hoste in “The Context” above. The Greek word adelphoi appears several times in this epistle in (1:14; 3:1, 17). That word is masculine, so a strict translation would be “brothers.” The NRSV, with its inclusive language agenda, translates adelphoi as “brothers and sisters.” That is more appropriate, given the importance of women in the Philippian Church. When Paul first arrived in Philippi, his first congregation was a group of women, and his first convert was Lydia (Acts 16:13-15). In 4:2 he speaks also directly to Euodia and Syntyche—another two women. So Women are an important part of the Philippian Church, just as they are an important part of the Church today. “beloved and longed for, my joy and crown“ (v. 1b). These are tender words—beloved—longed for—joy (1b)—beloved (1c). They reflect Paul’s deep affection for the Philippian Christians, perhaps his deepest affection for any of the Churches that he has founded. “my joy and crown“ (v. 1b). Most pastors have experienced making a significant positive impact on another person’s life. It is a joy to remember like that. Allow me to give an example from my own ministry said a pastor. In the early 1970s, I was serving as a U.S. Army Chaplain with an air defense unit stationed near Miami. I learned that the unit had some money that could be used for a religious retreat, so I organized a weekend retreat at a nice motel in the Florida Keys (it was off-season, and we got a really good deal). As I visited our tactical sites, I mentioned the retreat and showed people pictures of the attractive venue. A young soldier who had only recently joined the unit asked, “Can I go?” I assured him that he could, pending his supervisor’s approval. He then asked if his wife could go. The tone of his voice told me that he believed this deal too good to be true. I assured him that his wife could come. Pete and Carol came to the retreat. The first evening, as we sat in a circle discussing faith issues, Pete said that he had some real problems with the “God” thing. His grandmother was a devout Christian, but she had lived a hard life. How could God allow such a thing to happen? We sat in our chairs staring at our shoes—hoping someone would come up with a good answer. Finally, a young soldier said, “Pete, what about your grandmother? Is she a happy person?” Pete said that she was very happy in spite of the many trials that she had suffered. Then the soldier said, “Maybe that’s the answer, Pete. God didn’t give her an easy life, but He did give her a happy life.” Can we get it? Meaning that one’s life might not be easy but happy! That is the life of a true Christian. That was the answer that Pete needed to hear. During that weekend, he and his wife became Christians. The next thing I knew, they were hosting a Bible study in their apartment. Then Pete re-enlisted so that he could become a chaplain’s assistant. That was forty years ago, but I still feel good when I remember Pete and Carol. All I did was to organize the retreat. The Holy Spirit (and that young soldier who asked if Pete’s grandmother was happy) did the rest; that is the way our God works, hence our song: life Jesus higher…. But I think of Pete and Carol as my “Timothy’s”—and they are, indeed, my joy. Paul also speaks of the Philippian Christians as his crown. In athletic contests of that day, officials would issue a laurel wreath or a crown to the victor. That crown would be a prized possession as it told the world that the person wearing it had won the prize. When Paul says that the Philippian Christians are his crown, he is saying that their faith bears witness to the efficacy of his ministry. They are the sign and symbol of his achievement at Philippi. They are his reward for a job well done. “so stand firm in the Lord, my beloved” (v. 1c). Earlier, Paul appealed to the Philippian Christians to let their lives “be worthy of the Good News of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News” as seen in (Phil. 1:27). Now he tells them to “stand firm in the Lord.” What does it mean to “stand firm in the Lord”? In the Sermon on the Mount, Lord Jesus said, “24 So everyone who hears these words of Mine and acts upon them [obeying them] will be like a [a]sensible (prudent, practical, wise) man who built his house upon the rock. 25 And the rain fell and the floods came and the winds blew and beat against that house; yet it did not fall, because it had been founded on the rock.”Matthew 7:24-25). In that instance, standing firm/fast required hearing Lord Jesus’ words and acting on them. For the Philippian Christians and us too, listening to Paul’s words and acting on them could be expected to have much the same effect as he advices them and us to so stand firm in the Lord,. PHILIPPIANS 4:2-3. THEY LABORED WITH ME IN THE GOOD NEWS; 2 2 I entreat and advise Euodia and I entreat and advise Syntyche to agree and to work in harmony in the Lord. 3 And I exhort you too, [my] genuine yokefellow, help these [two women to keep on cooperating], for they have toiled along with me in [the spreading of] the good news (the Gospel), as have Clement and the rest of my fellow workers whose names are in the Book of Life. “I entreat and advise Euodia and I entreat and advise Syntyche to agree and to work in harmony in the Lord.” (v. 2). The word parakaleo has a pleading quality to it. I urge Euodia. I beseech her. I exhort her. I urge Syntyche. I beseech her. I exhort her. So other words for ‘entreat and advise’ are I urge, I beseech, I exhort… Paul is careful not to take sides. He pleads with these women individually to move/grow past their conflict so that they might see things the same way—and work together in harmony. This portion of the Bible is very important because that is where problems creeps into God’s work, from the misunderstanding that Lucifer/his agents creates and always arising between brethren in Christ in other to destabilize what God aims to achieve! These verses are the only place where Euodia and Syntyche are mentioned in the New Testament. Verse 2 tells us that there is a problem—that Euodia and Syntyche are not “of the same mind in the Lord.” Verse three tells us that they are women—and that they have worked closely with Paul (and Clement and others) in the past. That is all we know about them. But this verse reveals that there was conflict in the first-century Church—and that Paul wanted to resolve the conflict so that the Philippian Christians could focus their full energies on promoting the gospel. That is important for Christians today to understand. Most Churches experience conflict of one sort or another including individuals in the Churches. There are at least two reasons for that conflict: • First, people tend to form different opinions—and it is easy for us to believe that we are right and everyone else is wrong. • Second, the Church is at war with the kosmos—the secular world—the world that is opposed to God. The kosmos world is always trying to subvert the gospel by persuading Christians to adopt kosmos-standards. We are all sinners (Romans 3:23), so sometimes we succumb to kosmos values and lifestyles. Kosmo-standards’ way is always at variance with Christian standards but it is funny to see that Christians want to combine the two standards, does it work? Hence Paul said: “to think the same way in the Lord“ (v. 2b). In his first letter to the Corinthian Church, Paul urged Corinthian Christians to avoid divisions so that “that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment” (1 Corinthians 1:10). This is the fourth time in his letter to the Philippians that Paul has used the “same mind” or “think this way” terminology. • He called the Philippian Christians to be “like-minded, having the same love, being of one accord, of one mind” (2:2). • Then he called them to “Have this in your mind, which was also in Christ Jesus” (2:5)—who humbled Himself to come down from heaven and be born in earthly form—and to die on a cross. • He said, “Let us therefore, as many as are perfect, think this way” (3:15). This suggests that the Philippian Church has a serious problem with conflict. Euodia and Syntyche are NOT of the same mind at present. They need to deal with their conflict in a positive way so that they can be single-minded in their Christian work. But it isn’t sufficient to resolve conflict by insisting that one or the other person “give in.” Nor is it sufficient to take a vote so that one person wins and the other loses. Paul calls Euodia and Syntyche to “think the same way in the Lord.” If the Lord is at the forefront/center of each of their minds, they will find themselves facing in the same direction—advocating for the same thing. If the Lord rules their hearts, they will find it much easier to deal gracefully with the differing ideas that surface when they get together to conduct Church business. The fact that Paul doesn’t intervene directly suggests that the problems between Euodia and Syntyche are not doctrinal in nature. If they were, Paul would surely give them the correct doctrinal solution. His word as an apostle would carry great authority. “Yes, I beg you also, true yokefellow” (gnesie syzyge¬) (v. 3a). “True yokefellow” is a good translation—except that the word yokefellow is archaic and few people understand what it means. In Paul’s day, wooden yokes were used to bind two animals together so they could work as one team. The word “yoke” came to be used metaphorically to speak of people working in partnership with one mind and accord. A yokefellow, then, would be a partner—a person who would share the workload. In this instance, Paul is addressing someone who has been his partner in ministry at some time in the past. Paul doesn’t name his yokefellow. Scholars think that he was probably Luke. In Philemon 24, Paul identifies Luke as one of his coworkers (synergoi)—a word similar in meaning to yokefellow (syzyge). Also, we believe that Luke wrote the Gospel of Luke and the book of Acts. If that is the case, the “we” passages in Acts 16 (“We sailed away…. We stayed seven days….) place Luke in Philippi with Paul. Then we read “we sailed away from Philippi” in Acts 20:5—suggesting that perhaps Luke remained in Philippi when Paul and Silas were asked to leave (Acts 16:39). “help these women, for they labored with me in the Good News, with Clement also, and the rest of my fellow workers“ (v. 3b). Whoever Paul’s yokefellow is, Paul asks him to help Euodia and Syntyche to resolve whatever issues exist between them. Paul shows his respect for these two women by noting that they “struggled beside me in the work of the gospel.” “with Clement also, and the rest of my fellow workers“ (v. 3b). We know nothing more about “Clement and the rest of (Paul’s) co-workers.” Clement was a common name, so any attempt to identify this Clement would be sheer speculation. “whose names are in the book of life“ (v. 3c). The book of life is mentioned on several occasions in both Old and New Testaments (Exodus 32:32; Psalm 139:28; Daniel 7:10; Malachi 3:16; Revelation 3:5; 13:8; 17:8; 20:12-15; 21:27). The book of life is where the names of the redeemed are recorded. It is these redeemed people—and only them—who will enjoy life in the world to come.

4 Rejoice in the Lord always [delight, gladden yourselves in Him]; again I say, Rejoice! 5 Let all men know and perceive and recognize your unselfishness (your considerateness, your forbearing spirit). The Lord is near [He is [a]coming soon]. 6 Do not fret or have any anxiety about anything, but in every circumstance and in everything, by prayer and petition ([b]definite requests), with thanksgiving, continue to make your wants known to God. 7 And God’s peace [shall be yours, that [c]tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and being content with its earthly lot of whatever sort that is, that peace] which transcends all understanding shall [d]garrison and mount guard over your hearts and minds in Christ Jesus. “4 Rejoice in the Lord always [delight, gladden yourselves in Him]; again I say, Rejoice!” (v. 4). There are a number of references to rejoicing in this letter (1:18; 2:17-18, 28; 3:1; 4:10)—and the word “joy” also recurs frequently (1:4, 25; 2:2; 2:29; 4:1). In this verse, Paul uses the word “Rejoice” twice to emphasize its importance. Joy is a common theme in both Old and New Testaments. God’s people give thanks because they have experienced salvation at God’s hands (Isaiah 25:9)—or rejoice in God’s steadfast love (Psalm 90:14) or God’s presence (Psalm 16:9-11). The birth of the Savior in the world was an occasion for joy (Luke 2:10-11). Just as an ordinary person might rejoice at the recovery of a lost sheep or coin or son, so also “7 Thus, I tell you, there will be more joy in heaven over one [[a]especially] wicked person who repents ([b]changes his mind, abhorring his errors and misdeeds, and determines to enter upon a better course of life) than over ninety-nine righteous persons who have no need of repentance.” (Luke 15:7). It should be obvious from these citations that joy in the Scriptures is rooted in the love and faithfulness of God. Paul models the kind of joy to which he is calling these Philippian Christians. He writes this letter from a prison cell, but he says that he rejoices—and continues to rejoice—in the proclamation of the gospel (1:18). He tells the Philippians that he rejoices with them, and he calls them to rejoice with him (2:17-18). Paul’s call to these Philippian Christians to rejoice in the Lord always is reminiscent of his call to the Thessalonian Christians to “Rejoice always. Pray without ceasing. In everything give thanks, for this is the will of God in Christ Jesus toward you” (1 Thessalonians 5:16-18). It is significant that Paul doesn’t say “Give thanks FOR all circumstances,” as if we should be thankful for our adversities. Instead, he says, “Give thanks IN all circumstances”—knowing that God loves us and is present with us. “Rejoice in the Lord always! Again I will say, ‘Rejoice!’“ (v. 4). John Wesley said, “Sour godliness is the devil’s religion.” So it is! “Let your gentleness (epieikes) be known to all men“ (v. 5a). What does it mean to be epieikes–gentle? It cannot mean being passive, because Paul includes this kind of gentleness in his list of qualifications for a bishop (1 Timothy 3:3). A bishop might be passive about defending his/her own rights, but must be assertive in defending the rights of others—and in promoting the faith. Martin Luther King, Jr. comes to mind. In a time and place where tempers were running hot and people on both sides of the racial issue were prone to violence, King counseled non-violent resistance. He was persistent—but not violent. He understood that he didn’t have to break heads to get results. In fact, he could not have achieved what he did had he counseled violence. “The Lord is at hand“ (eggus) (v. 5b). The word eggus can mean close at hand (physically near) or eschatologically imminent (near in time). Both meanings are appropriate here. The Lord is present with the Philippian Christians to help them in their adversities now. It is also possible that Paul expects Lord Jesus to come again shortly. Many in the early Church expected that Lord Jesus would come again soon, and Paul certainly considered it a possibility (1 Thessalonians 5:1-11). “In nothing be anxious“ (v. 6a). In the Sermon on the Mount, Lord Jesus spoke at length about worry: 25 Therefore I tell you, stop being [a]perpetually uneasy (anxious and worried) about your life, what you shall eat or what you shall drink; or about your body, what you shall put on. Is not life greater [in quality] than food, and the body [far above and more excellent] than clothing? 26 Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father keeps feeding them. Are you not worth much more than they? 27 And who of you by worrying and being anxious can add one unit of measure (cubit) to his stature or to the [b]span of his life? 28 And why should you be anxious about clothes? Consider the lilies of the field and [c]learn thoroughly how they grow; they neither toil nor spin. 29 Yet I tell you, even Solomon in all his [d]magnificence (excellence, dignity, and grace) was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and green and tomorrow is tossed into the furnace, will He not much more surely clothe you, O you of little faith? 31 Therefore do not worry and be anxious, saying, What are we going to have to eat? or, What are we going to have to drink? or, What are we going to have to wear? 32 For the Gentiles (heathen) wish for and crave and diligently seek all these things, and your heavenly Father knows well that you need them all. 33 But seek ([e]aim at and strive after) first of all His kingdom and His righteousness ([f]His way of doing and being right), and then all these things [g]taken together will be given you besides. 34 So do not worry or be anxious about tomorrow, for tomorrow will have worries and anxieties of its own. Sufficient for each day is its own trouble. (Matthew 6:25-34). In that passage, Lord Jesus identifies common causes of worry—life (presumably meaning longevity), food, drink, and clothing. He doesn’t say that those things are unimportant. He says instead that “your heavenly Father knows that you need all these things” and can be expected to provide for our needs (Matthew 6:32-33). But because we are bereft of our indwelling God’s Holy Spirit and its presence, we lack God’s divine guide which is why we often lack things in terms of divine providence. Lord Jesus also warned that “the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful” (Mark 4:19). Throughout the Old and New Testaments, we find counsel not to fear—not to be afraid (Numbers 14:9; Deuteronomy 1:21; Psalm 118:6; Isaiah 41:10; Matthew 10:31; 14:27; 28:5, 10, etc., etc., etc.). Notice that this counsel not to worry is not a call to idleness. When Paul heard that some Thessalonian Christians were refusing to work, he counseled the rest of the Christian community to shun them as seen in 2 Thessalonians 3:6, 11. He noted that, when he was in Thessalonica, he had toiled day and night to provide his own support as seen in 2 Thessalonians 3:7-9. He said, “If anyone will not work, neither let him eat” as seen in 2 Thessalonians 3:10. He told Timothy, “If anyone doesn’t provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever” as seen in 1 Timothy 5:8. “but in everything, by prayer (proseuche) and petition (deesei) with thanksgiving“ (v. 6b). The alternative to worry is “prayer and petition with thanksgiving.” Do you know that instead of you to go on worrying, go into prayers as many times as the worry tries to come into your mind and keep talking to God about whatever that is worrying you! Again you have heard that there is no food for a lazy man, and that this issue came to Paul’s notice when certain believers do not want to work simply because there is always a contribution of food to them by those rich ones. So you now see why I have always told you that it is better to preach with similar situations as it occurred in where it happened in Bible. The words proseuche and deesei are similar in meaning—but proseuche places more of an emphasis on prayer as an act of worship while deesei places more of an emphasis on asking or petitioning. “with thanksgiving.” As noted above, Paul called the Thessalonian Christians “Rejoice always. Pray without ceasing. In everything give thanks, for this is the will of God in Christ Jesus toward you” (1 Thessalonians 5:16-18). We can include genuine thanksgiving in our prayers, regardless of circumstances, knowing that God loves us and provides for our needs—both here and throughout eternity. The providence can be there but not enough work to realize it! This is why some people cannot attain their excellence because they could not work hard. “let your requests be made known to God“ (v. 6c). We need not be bashful about letting God know the desires of our hearts. God knows them anyway, just like a loving Father, covets the conversation with his children. God already sees our heart where everything first occurs! “And the peace of God, which surpasses all understanding“ (v. 7a). Peace (eirene) is a significant word, occurring nearly a hundred times in the New Testament. It has its roots in the Hebrew word shalom, which was used frequently in the Old Testament. The LXX (the Greek translation of the Old Testament) uses the Greek word eirene to translate the Hebrew word shalom nearly two hundred times. Both eirene and shalom, as used in the Bible, mean more than the absence of violence—although they can mean that. Both words connote the kind of well-being that is derived from a deep relationship with God—the kind of wholeness that comes from having the image of God, once shattered by sin, is restored in the believer. So God warns that we should keep peace! “which surpasses (hyperecho) all understanding (nous), will guard your hearts (kardias) and your thoughts (noema) in Christ Jesus” (v. 7b). The Greek word nous can be translated “mind” or “understanding,” and is related to our capacity to think, to understand, and to make judgments. It is related to the word noema. So God word let us know that these essentials of life if worried for is capable of putting unpeacefulness in your heart/mind and so instead of allowing it, make your need known to God than worrying, allow your heart/mind to be at peace knowing that your God knows all your needs and by His Holy Spirit He will guide you to get! Our minds are wonderful things. They make it possible for us to assess and reason and solve problems. They make it possible for us to enjoy relationships and to create beauty. They make it possible for us to know God and be assured of His help and assistance. But our minds can become debased as seen in Romans 1:28—and corrupt as seen in 2 Timothy 3:8. By act of debasement it is important to know that our minds tend to be conformed to this world and need to be transformed to conform to Christ, “so that you may prove what is the good, well-pleasing, and perfect will of God” in all circumstance including your needs as seen in Romans 12:2. Paul called these Philippians to “Have this in your mind, which was also in Christ Jesus”—a mindset focused on others—focused on service—focused on what it could give rather than what it could get (Philippians 2:5-8). The Greek word hyperecho speaks of something that is higher, better, and more excellent than something else, this is what Christ wants for us, higher, better and excellent things but we often go to get less, too bad! As wonderful as our minds can be when aligned with God aiming for excellence, Paul says that the Peace of God is even more wonderful. It has the capacity to stand guard—to protect—our hearts and minds—the very core of our being from being corrupted. This is why we must use God’s Peace to safe guide our mind all the time so that Satan will not introduce corrupt (unchristly) things into it!

8 For the rest, brethren, whatever is true, whatever is worthy of reverence and is honorable and seemly, whatever is just, whatever is pure, whatever is lovely and lovable, whatever is kind and winsome and gracious, if there is any virtue and excellence, if there is anything worthy of praise, think on and weigh and take account of these things [fix your minds on them]. 9 Practice what you have learned and received and heard and seen in me, and model your way of living on it, and the God of peace (of [e]untroubled, undisturbed well-being) will be with you. “8 For the rest, brethren” or Finally, brothers“ (adelphoi—brothers) (v. 8a). Paul has been telling these Philippian Christians just as he is telling us now what they/we need to do so that we will have God’s Peace of mind in life. Then “Finally” in this verse indicates that he is concluding this section of imperatives. In verses 8-9, he concludes this section with additional imperatives. But he also addresses them as “brothers”—fully in keeping with the way that he has addressed them in the rest of this letter (1:12; 3:13; 4:1). “whatever is true, whatever is worthy of reverence and is honorable and seemly, whatever is just, whatever is pure, whatever is lovely and lovable, whatever is kind and winsome and gracious, if there is any virtue and excellence, if there is anything worthy of praise, think on and weigh and take account of these things [fix your minds on them].” Or “whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things” (v. 8b). This is an unusual section—a list that reflects secular Greek values. Two of these virtues (prosphiles and euphemos) are not found elsewhere in the New Testament and others are infrequently used. While these values are consistent with the Christian faith, any number of Greek philosophers could have compiled such a list. Paul is asking the Philippian Christians to look at the best values of their culture—to reflect on them—to adapt them to their Christian lives—and to use them for Kingdom purposes. “whatever things are true” (Greek: alethes). The word alethes is related to the word aletheia, which means “truth” or “reality.” A true person is sincere and realistic—people can depend on his/her word. When Paul calls these Philippian Christians to think about things that are alethes, he is telling them to focus their thinking or mindset on that which is true—that which is real and valuable—instead of on that which is false, deceptive and ruining. The person who guides his/her life according to that which is true, real and valuable will enjoy a better life than those who guide their lives by that which is false, deceptive and ruining. “whatever things are honorable” (Greek: semnos). Semnos means “august” or “venerable” or “noble” or honorable.” The image that comes to my mind is an aged person known for wisdom and integrity—the kind of person who has grown wise through native ability and experience, and who can be expected to offer faithful counsel. Do we have real of such people today? “whatever things are just” (Greek: dikaios). Dikaios means “righteous” or “just.” The person who is dikaios-RIGHTEOUS will try to live his/her life in accord with God’s will. The person who is dikaios-JUST will deal with other people fairly and honestly. “whatever things are pure” (Greek: hagnos). Hagnos means pure—guiltless, morally pure, without corruption. It is related to hagios, which means pure, sinless, or holy. “whatever things are lovely” (Greek: prosphiles). Prosphiles is a combination of the preposition pros(to or toward) and the word phileo (friend, dear). It speaks of something that is pleasing or lovely or beloved. “whatever things are of good report” (Greek: euphemos). Euphemos is a combination of eu (good) and pheme (report, repute, fame). It therefore speaks of something of which people think and speak well—something with a good reputation. “if there is any virtue” (Greek: arete). Arete has to do with excellence of any sort. We can assume that Paul, in this epistle, would especially emphasize excellence of thought or moral behavior. “and if there is any praise” (Greek: epainos). Epainos is a combination of epi (upon) and ainos (praise or praiseworthy). “Any praise” is a good translation. “think (Greek: logizomai) about these things.” Logizomai means “think,” but in a deeper way than mere passing reflection. The person who is thinking in this sense is analyzing, reasoning, and making judgments about what is useful—and how it might be used. Note something could be useful but yet be used or applied wrongly! Paul is telling these Philippian Christians to focus on these things—things that their non-Christian friends would consider to be virtues. He is telling them to consider/be careful how to incorporate them into their lives. While Paul doesn’t specify his reason, we know that Christians who embody the best of the community’s values can serve as especially effective witnesses for Christ. In his book, I Was Just Wondering, Philip Yancey asks: “What would happen in the national consensus if these nine words came to mind when you said the word “Christian”: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control?” (These are the fruits of the Spirit from Galatians 5:22-23) The answer, of course, is that Christians, embodying the fruits of the Spirit, would have a powerful witness to those outside the faith. We can be sure that if, when Philippian citizens hear the word “Christian,” the words that come to mind are the ones that Paul has outlined in this verse, then the Philippian Christians will have a powerful witness to their neighbors. “Practice what you have learned and received and heard and seen in me, and model your way of living on it, and the God of peace (of [e]untroubled, undisturbed well-being) will be with you.” or “The things which you learned, received, heard, and saw in me: do (Greek: prassete) these things” (v. 9a). The word prassete means “do.” The present tense gives it the sense of “continue doing.” With that word, Paul acknowledges that the Philippian Christians have learned from his ministry with them—and are trying to follow his lead. He also acknowledges that there is always a danger that they might be led astray (see also 3:2, 18-19). He calls them to continue in the ways that he has taught them (see also 3:17). Paul has already outlined the kind of humble service that Christ rendered to the world by being born in human form and submitting to death on a cross. Paul has called the Philippian Christians to emulate the mindset that made it possible for Christ to do that (2:5-8, 17). Paul has also shared his personal life journey from being a Pharisee under the law (3:4-6) to being a disciple of Christ—fully reliant on His grace—sharing His sufferings so that he might also share His resurrection (3:4-11). “and the God of peace will be with you” (v. 9). Paul also uses this phrase, “God of peace,” in Romans 15:33; 16:20; 1 Corinthians 14:33; and 1 Thessalonians 5:23. This is the promise—the reward for faithful discipleship. The God of peace will be present with them. Implied in these words, “God of peace” is the promise that God will bring peace to them—peace in their relationships with each other, and peace within their own hearts. Conclusion: This is proof that tensions in congregations are no modern problem. The focus on God is the best remedy when no longer ultimate, but preliminary concerns start to dominate our agendas. It alone guarantees “the peace of God, which surpasses all understanding” (4:7) — and hence empowers us to overcome human differences.