SEV Biblia, Chapter 4:8
Por lo dems, hermanos, todo lo que es verdadero, todo lo honesto, todo lo justo, todo lo puro, todo lo amable, todo lo que es de buen nombre; si hay virtud alguna, si alguna alabanza, en esto ejercitaos.
Clarke's Bible Commentary - Philippians 4:8
Verse 8. Finally, brethren] The object of the apostle is to recommend holiness and righteousness to them in every point of view; and to show that the Gospel of Christ requires all its professors to have the mind that was in Christ, and to walk as he himself also walked. That they were not to attend to one branch of righteousness or virtue only, but to every thing by which they might bring honour to God, good to their fellow creatures, and credit to themselves. Whatsoever things are true] osa-alhqh? All that is agreeable to unchangeable and eternal truth. Whether that which is to be learned from the nature and state of created things, or that which comes immediately from God by revelation.
Whatsoever things are honest] osa simna? Whatever is grave, decent, and venerable. Whatever becomes you as men, as citizens, and as Christians.
Whatsoever things are just] osa dikaia? Whatsoever is agreeable to justice and righteousness. All that ye owe to God, to your neighbour, and to yourselves.
Whatsoever things are pure] osa agna? Whatsoever is chaste. In reference to the state of the mind, and to the acts of the body.
Whatsoever things are lovely] osa prosfilh? Whatsoever is amiable on its own account and on account of its usefulness to others, whether in your conduct or conversation.
Whatsoever things are of good report] osa eufhma? Whatsoever things the public agree to acknowledge as useful and profitable to men; such as charitable institutions of every kind, in which genuine Christians should ever take the lead.
If there be any virtue] If they be calculated to promote the general good of mankind, and are thus praiseworthy; Think on these things.] Esteem them highly, recommend them heartily, and practice them fervently.
Instead of ei tiv epainov, if there be any praise, several eminent MSS., as D*EFG, add episthmhv, of knowledge; and the Vulgate and the Itala have disciplinae, of discipline; but none of these appear to be an original reading.
John Gill's Bible Commentary
Ver. 8. Finally, brethren, whatsoever things are true , etc.] To close all with respect to the duties of Christianity incumbent on the professors of it, the apostle exhorts to a regard to everything that is true; that is agreeable to the Scriptures of truth, to the Gospel the word of truth, or to the law and light of nature; and whatever was really so, even among the very Heathens, in opposition to falsehood, lying, and hypocrisy whatsoever things [are] honest ; in the sight of men; or grave, or venerable in speech, in action or attire, in opposition to levity, frothiness, or foppery: whatsoever things [are] just ; between man and man, or with respect both to God and men; giving to God what belongs to him, and to man what is his due; studying to exercise a conscience void of offence to both, in opposition to all impiety, injustice, violence, and oppression: whatsoever things [are] pure ; or chaste, in words and deeds, in opposition to all filthiness and foolish talking, to obscene words and actions. The Vulgate Latin and Arabic versions render it, whatsoever things are holy; which are agreeable to the holy nature, law, and will of God, and which tend to promote holiness of heart and life: whatsoever [are] lovely ; which are amiable in themselves, and to be found even among mere moral men, as in the young man whom Christ as man is said to love, ( Mark 10:21); and which serve to cultivate and increase love, friendship, and amity among men; and which things also are grateful to God and lovely in his sight, in opposition to all contention, strife, wrath, and hatred: whatsoever things [are] of good report ; are well spoken of, and tend to get and establish a good name, which is better than precious ointment, ( Ecclesiastes 7:1); for though a good name, credit, and reputation among men, are to be sacrificed for the sake of Christ when called for; yet care is to be taken to preserve them by doing things which may secure them, and cause professors of religion to be well reported of; and which beautiful in all, and absolutely necessary in some: if [there be] any virtue ; anywhere, among any persons whatever, in opposition to vice: and if [there be] any praise ; that is praiseworthy among men, and deserves commendation, even though in an unjust steward, ( Luke 16:8), it should be regarded. The Vulgate Latin adds, of discipline, without any authority from any copy. The Claromontane manuscript reads, if any praise of knowledge: think on these things : meditate upon them, revolve them in your minds, seriously consider them, and reason with yourselves about them, in order to put them into practice.
Matthew Henry Commentary
Verses 2-9 - Let believers be of one mind, and ready to help each other. As the apostle had found the benefit of their assistance, he knew ho comfortable it would be to his fellow-labourers to have the help of others. Let us seek to give assurance that our names are written in the book of life. Joy in God is of great consequence in the Christian life and Christians need to be again and again called to it. It more tha outweighs all causes for sorrow. Let their enemies perceive ho moderate they were as to outward things, and how composedly the suffered loss and hardships. The day of judgment will soon arrive, with full redemption to believers, and destruction to ungodly men. There is a care of diligence which is our duty, and agrees with a wise forecas and due concern; but there is a care of fear and distrust, which is sin and folly, and only perplexes and distracts the mind. As a remed against perplexing care, constant prayer is recommended. Not onl stated times for prayer, but in every thing by prayer. We must joi thanksgivings with prayers and supplications; not only seek supplies of good, but own the mercies we have received. God needs not to be tol our wants or desires; he knows them better than we do; but he will have us show that we value the mercy, and feel our dependence on him. The peace of God, the comfortable sense of being reconciled to God, an having a part in his favour, and the hope of the heavenly blessedness are a greater good than can be fully expressed. This peace will kee our hearts and minds through Christ Jesus; it will keep us from sinnin under troubles, and from sinking under them; keep us calm and with inward satisfaction. Believers are to get and to keep a good name; name for good things with God and good men. We should walk in all the ways of virtue, and abide therein; then, whether our praise is of me or not, it will be of God. The apostle is for an example. His doctrin and life agreed together. The way to have the God of peace with us, is to keep close to our duty. All our privileges and salvation arise is the free mercy of God; yet the enjoyment of them depends on our sincer and holy conduct. These are works of God, pertaining to God, and to his only are they to be ascribed, and to no other, neither men, words, no deeds.
Greek Textus Receptus
το 3588 λοιπον 3063 αδελφοι 80 οσα 3745 εστιν 2076 5748 αληθη 227 οσα 3745 σεμνα 4586 οσα 3745 δικαια 1342 οσα 3745 αγνα 53 οσα 3745 προσφιλη 4375 οσα 3745 ευφημα 2163 ει 1487 τις 5100 αρετη 703 και 2532 ει 1487 τις 5100 επαινος 1868 ταυτα 5023 λογιζεσθε 3049 5737
Vincent's NT Word Studies
8. Honest (semna). Rev., honorable, reverend in margin. In classical Greek an epithet of the gods, venerable, reverend. The word occurs only here and in the pastoral epistles, 1 Tim. iii. 8, 11; Tit. ii. 2, where it is rendered grave, both in A.V. and Rev. There lies in it the idea of a dignity or majesty which is yet inviting and attractive, and which inspires reverence. Grave, as Trench observes, does not exhaust the meaning. Gravity may be ridiculous. "The word we want is one in which the sense of gravity and dignity, and of these as inviting reverence, is combined." Ellicott's venerable is perhaps as near as any word, if venerable be divested of its modern conventional sense as implying age, and confined to its original sense, worthy of reverence.
Pure (agna). See on 1 John iii. 3.
Lovely (prosfilh). Only here in the New Testament. Adapted to excite love, and to endear him who does such things.
Of good report (eufhma). Only here in the New Testament. Lit., sounding well. The kindred verb is commonly used in an active sense. Hence not well spoken of, but fairspeaking, and so winning, gracious (Rev., in margin).
Virtue (areth). With this exception the word occurs only in Peter's epistles; 1 Pet. ii. 9; 2 Pet. i. 3, 5; see notes on both.
Praise (epainov). Commendation corresponding to the moral value of the virtue. In the Septuagint, ajreth virtue is four times used to translate the Hebrew praise. The two ideas seem to be coordinated. Lightfoot remarks that Paul seems studiously to avoid this common heathen term for moral excellence, and his explanation is very suggestive: "Whatever value may reside in your old heathen conception of virtue, whatever consideration is due to the praise of men."
Robertson's NT Word Studies
4:8 {Finally} (to loipon). See on 3:1. {Whatever} (hosa). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honorable} (semna). Old word from seb", to worship, revere. So revered, venerated (#1Ti 3:8). {Pure} (hagna). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (prosphil). Old word, here only in N.T., from pros and filew, pleasing, winsome. {Of good report} (euphma. Old word, only here in N.T., from eu and feme, fair-speaking, attractive. {If there be any} (ei tis). Paul changes the construction from hosa (whatever) to a condition of the first class, as in #2:1, with two substantives. {Virtue} (arete). Old word, possibly from areskw, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (#Php 4:8; 1Pe 2:9; 2Pe 1:3,5). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (#Isa 42:12; 43:21) of God's splendor and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (epainos) as here or even meaning praise. {Think on these things} (tauta logizesthe). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.
