Phil. 4:8. whatever is true,
That is, everything virtuous, for evil is a lie, just as the enjoyment of it is a lie.
Phil. 4:8. whatever is honorable,
Against those who think about earthly things.
Phil. 4:8. whatever is pure,
Against those whose god is the belly.
Phil. 4:8. whatever is lovely,
That is, to God and to people. And the latter means not to offend anyone.
Phil. 4:8. whatever is of good report, if there be any virtue and any praise,
Do you see, he desires that they pay attention also to what concerns people; but not simply, rather having said: "whatever is virtue."
Phil. 4:8. think on these things.
Think on these things, that is, on what has been indicated above, since from thoughts evil deeds are born.
Phil. 4:9. The things which you have both learned, and received, and heard, and seen in me,
Since it was not possible to speak in detail about everything — about comings and goings, speech, and clothing — he speaks in general terms: "what you have learned, what you have heard" through oral instruction, what you have received in writing, and "what you have seen" in me through deeds themselves. For to show oneself as an example, as has often been said, is the very best teaching.
Phil. 4:9. do these things,
Do not only think and do not only speak, as was said above, but also act.
Phil. 4:9. and the God of peace will be with you.
That is, if you fulfill this, you will live in tranquility. For when we are at peace with God, of course through virtue, and with people ("I was at peace with those who hate peace" (Ps. 119:7)), then God Himself will be with you. For if He seeks out those who distance themselves from Him, how will He not come to the one who draws near to Him?
Phil. 4:10. I greatly rejoiced in the Lord that now at last you have revived your care for me;
He rejoiced, he says, not with worldly joy, nor with earthly joy, but "in the Lord." He rejoiced not because he found rest, but because they had made progress. That is why he also said "greatly," for he rejoiced at their benefit or advancement. After having subtly reproached them for the time past, urging them to do good unceasingly and always, he again covered over this reproach; because the words "now at last" (ήδη ποτέ) indicate a prolonged period of time. By the word "revived" (άνεθάλετε — bloomed again, put forth a shoot or sprout again) he speaks as if of plants that had grown, then withered, and afterwards blossomed again. So you too, he says, having been in bloom, withered, and then blossomed again. Thus there is here both a certain reproach and a commendation; for it is no small thing for what has withered to bloom again. Lest anyone think that they had withered in other matters as well, he added: "to care for me," that is, in one thing only — caring for what I needed. But one should ask how the one who said, "It is more blessed to give than to receive" (Acts 20:35), and again in the epistle to the Corinthians: "It were better for me to die than that anyone should make my boasting void" (1 Cor. 9:15), now appears as one accepting assistance? There he had quite good reason not to accept, namely, on account of the false apostles, who made a show of not accepting, "that wherein they glory," he says, "they may be found even as we" (2 Cor. 11:12). For he did not simply say: "This boasting shall not be taken from me," but: "in the regions of Achaia" (2 Cor. 11:10); because he says: "I robbed other churches" (2 Cor. 11:8). Thus, there he did not accept for a well-founded reason. But here the givers are "beloved and longed for," whom he would have grieved if he had not accepted. Moreover, receiving is sometimes better for the sake of the givers, because they receive greater benefit than the recipients. As for the saying "It is more blessed to give than to receive," it does not at all mean a prohibition of receiving, but is a simple comparison indicating what is better. On the grounds that gold is better, would anyone forbid possessing silver? Besides, the apostle says this about labor and almsgiving from labor; and indeed one should do so. But if there is no time for labor, for example, when one is in chains, or in the case of illness, then what is to be done? Should one not accept? I think so.
Phil. 4:10. you were also concerned before,
You carried in your heart a concern for me and worried about me; for it is in your character to care for me.
Phil. 4:10. but circumstances did not favor you.
Not from your negligence, he says, did this depend, but from necessity, that is, you did not have the means, you yourselves were not wealthy; this is borrowed from common usage, for we usually say: difficult circumstances have come, bad times have arrived now.
Phil. 4:11. I say this not because I am in need, for I have learned to be content with what I have.