Now, when Paul writes this word, finally, it's not really finally. It's a sort of a transition word. And you find it throughout his epistles. And it's often translated, finally, literally it's for the rest. And that probably makes less sense to us than finally. But again, it's kind of a transition word as Paul moves from one theme to another, though not in an absolute sense. He continues that which he has begun earlier. And he continues, of course, writing to brethren and then gathers up so much of what he said previously and issues a kind of series of imperatives. Now, I've already mentioned this, but there's a curious thing about this text and that which proceeds. Both of them make reference to the word peace. And Paul in the preceding section in verse seven speaks of the peace of God, that which God bestows. Now there is peace with God that he speaks of in say, for example, the book of Romans, peace with God or justification and reconciliation. But here he draws attention to the peace of God, which we might translate as a kind of inner tranquility. Peace with God and the peace of God are the common property of God's people. But now in verse nine, he changes And he refers not to the peace of God, but rather the God of peace. And so the focus here is not so much upon the benefit, but rather upon the benefactor, upon God himself. Twice now, Paul has referred to peace but the context is a little bit different. In the first case, again, Paul promises the peace, which is characteristic of God, and something that he bestows, it's the portion, and it's the portion that belongs to the anxious, the anxious for nothing, Paul says, and he goes on to speak of the peace of God. So he refers to a benefit, that which we may possess, but now to the benefactor himself. In some ways, this is reminiscent of the promises of the new covenant that we find in Jeremiah 31. And again, in Hebrews chapter eight, and in Hebrews chapter 10. And in the new covenant, God promises a number of things, pardon, forgiveness of sin and so forth. But he also says that God will be our God. So it's not just benefits that we receive, but rather the benefactor himself, which belongs to us. Paul is writing to Christians And he speaks of peace with God and the God of peace because they're no longer enemies of the cross of Christ, which is something he refers to earlier in his epistle. This presence of God, this benefactor being with us is related to standing firm in the Lord. Chapter four, And verse one, so stand fast in the Lord. And this is what we must do if we wish to enjoy the presence of God, the presence of the God who is always present, but not always in exactly the same way. So what is it that Paul tells his readers to do in verses eight and nine as he kind of comes to an end of a particular section here? Well, I think he tells them three things. First of all, Paul says to them and to us, think clearly or critically. The battle is won or at least partially won in the mind. Paul says, finally, brother, whatsoever things, so on and so on and so forth, if there be any virtue in any praise, think on these things. We are to devote our mental processes to the things that Paul has introduced here. Lead with your mind. Sometimes we hear people speak of leading with the heart, but the Christian, while the heart is involved, the Christian must learn to lead with his mind. To, as one writer has put it, to think God's thoughts after him. To think critically. Christian experience depends on the careful use of the mind. Some years ago, someone wrote a little book entitled, Your Mind Matters. And it's true. And that's what Paul is saying here. This word here to think means literally to credit, to count or to account or to attach to a particular account. We might think of it as a banking or a legal term. hence to attach the same value or the same weight that God does and certainly that Paul does to the things that are mentioned here. These qualities should influence the mind and therefore subsequently the behavior or the way that we act. These are the things that God approves and so must you. If God approves them and Paul includes them in a list, then they are for you. Prize these things then as something that is extremely valuable. And so again, we notice the place of the mind and the importance of the mind in the Christian life. Each virtue is given equal value. We're not in a place to choose or to select one or more of them. but the emphasis in the way that they're listed, the emphasis is upon each one. One writer has put it, all these graces are found in choral order and festal array. Now that's not particularly the way we might talk, but it makes an important point. It's like a piece of music that's being played and every note is a value and every note is of importance in making up this song. So we need to notice the importance of the mind. We need to notice that each virtue is given equal and individual emphasis. Notice whatsoever things are whatsoever things are. So each one is given emphasis. Thirdly, the list must not necessarily be seen as exhaustive. There may be others. And in fact, if we look at this word virtue and we look at it in other parts of the Bible, we'll find that this list is not as exhaustive, but it certainly is representative of God, these graces. One writer has said that they're found here in staccato like fashion. for emphasis. So approach life cerebrally and then relate it, accept each of these qualities. I'm gonna list them and just make a comment or two about them. Whatsoever things are true. And what Paul has in mind here is propositional truth. Propositional truth is foundational. God is the God of truth. The Lord Jesus Christ is the way, the truth and the life. The scripture reveals truth and everything false ultimately will be unmasked. So whatsoever is true, propositionally true, biblically true, found to be true in the scriptures. Then secondly, whatsoever things are noble. The Greek word is semna, which actually can refer to worship. Things that are identified with the gods in Greek. Things then that are honorable, that are majestic. Sometimes this word is translated as grave, that is serious. Worthy of respect because worthy of God himself. Paul is telling us here that we need to discard all superficiality, all flippancy. We ought not to trivialize or to treat frivolously the things of God. Life is serious because God gave it. Or life is serious because God is the one who gives it meaning. Life has meaning and so it demands to be understood. The Puritan Thomas Manton said that religion makes men serious or makes those who profess, men who profess, it makes them serious. Thirdly, Paul includes the quality of just or righteousness. Christians ought to be concerned above all else about righteousness, about imputation, the imputing of Christ's righteousness, certainly a key to the believer's life. It's the key that unlocks the door of our salvation, justification on account of Christ through faith, and then sanctification. or imputation and impartation. We need to ask ourselves the question as we live out our lives, is this in harmony with God's law and his will? Does it enable us to meditate on God's righteous acts? And then pure. free from all stain, all that might stain us and mar us as the people of God. And then Paul speaks of things that are lovely. It's a word that actually means toward love. things worthy of affection? Do we place our hearts and our minds on those things that are worthy of our affections? And as it relates to our relationships with other people, do we relate to them in a loving manner? and then things that are admirable, of good report, a good word, putting the most favorable construction on the accounts that come our way. Gentleness, sometimes translated as gentleness, winsomeness, not abrasive or offensive in our interpersonal relationships. So Paul is saying, apply these principles. Cultivate these principles. Each one has value, each one is important, and together they make up a divine song. In other words, shape your conduct accordingly. And remember, as you do so, that the mind is the root of all human action. Not the heart, as we sometimes hear or think, being led away by emotion, being led away by affection, but rather we ought to be led by the mind even as We relate to those around us. So think critically. As you enter into Christian experience from day to day, use the mind principally. And secondly, in verse eight, Paul says, aim carefully. Think critically, but aim carefully. Just as you would take aim at a target in a rifle range, or if you were shooting an arrow, you aim for the target. So what are you aiming to hit in your Christian life? There are two comprehensive clauses here that are inclusive of all moral action. First of all, Paul says, commend yourself to God. If there be any virtue, and if there be any praise, think on these things. If anything is excellent, Paul says. Arete is the Greek word. And it's found often in the New Testament. And it's a word that is used generally for moral excellence, the highest good. In Greek culture, that was to be found in man. In Christianity, it's to be found in God. And so it's his virtues. It's his excellence. that is to be the focus and that we're to take aim at. So commend yourself to God, first of all. But then secondly, commend yourself to man. Paul now uses a different word is if anything is praiseworthy. And it can mean things that merit the praise of God, but more often than not, it refers to things that command the praise of men. So Paul's saying two things here. Aim at the praise of God, aim at the virtues that God himself possesses. But at the same time, aim at the things that merit or command the praise of men. Is there a behavior that elicits the universal approval of all men, or at least of most men? Paul says, approve the things that belong to God himself, but also approve the things that are worthy of public acclaim. Paul probably denotes here the kind of conduct that wins the praise of fellow human beings. And this is the view not only of contemporary critical commentators, but also of some of the Puritans, Matthew Henry, for example, Thomas Manson, that's their view. Now, what's Paul saying here? We're saying something like this, that non-Christians are not entirely without a sense of propriety. And he's saying you must strive to live up to the commonly held ideals of your fellow man, the high ideals of your fellow man. In other words, don't adopt and become known for bizarre beliefs or behavior. You ever known Christians like that? That they were not known for things that were praiseworthy before God, or even that had a claim of their neighbors. They were just weird. And they would pride themselves on being weird. I was on a plane most of Monday. It's about a six hour flight from Miami back to Seattle. That's the worst part of those trips. Everything else goes well. It's those long plane rides that drive me nuts. So I was sitting next to a Korean couple, which has absolutely nothing to do with the illustration. And they had adult children in front of them that were Korean, obviously, as well. And then next to the window was this just really weird guy. I hope he's not listening to me on the sermon on it. I mean, he was just weird. He was unkempt. He wouldn't talk to anybody. He looked out the window, and when the flight attendant came by to give him something or to ask for the trash, he just did this. He just ignored the guy until the flight attendant, and I'm not sure that they're allowed to do this, but said something like, hey, pay attention. And then the guy turned and then turned back again. Now there's some Christians, and I don't know whether he was a professing Christian, but there's some Christians that are just like that, aren't there? We've all met them. They're just weird. And they pride themselves on being weird, and they pride themselves on having adopted weird ideas that don't fit in anybody's book of that which is culturally appropriate or acceptable. I think that's what Paul is here talking about. Unbelievers don't necessarily have everything wrong. And they're looking at us not to be any odder than our faith, is that a word? Whatever, any odder, I guess it is, than our faith makes us. And that's what Paul is getting at. Stand for the truth, but be careful how you apply it. Christians should not be known more for their views on, and fill in the blank, than for their commitment to the truth of God. We do our cause no favor, nothing good when we become known for being bizarre. Thomas Manton, the Puritan on this verse said, that Christianity does adopt moralities and precepts of good manner into its frame and constitution. Grace does not abolish what is good, but refines it. Christians, I think what Paul is saying, should be known as the best sort of men and women in the world. Matthew Henry puts it this way, Paul would have Christians learn anything which was good of heathen neighbors. We should not be ashamed to learn any good thing of bad men. But then thirdly and finally, think critically, think critically, aim carefully, and behave or act precisely. That is with precision. In verse 9 Paul says, These things which ye both learned and received and heard and saw in me, these things do. And the God of peace, remember the God of peace is the benefactor himself, and the God of peace shall be with you. A couple of things. Receive and digest God's authoritative revelation. The things which you learn, that word learn is the verb form of the Greek word to disciple. And receive is a semi-technical term to receive something that has been delivered, something that has been transmitted from God himself. Our faith comes to us by tradition, something that's handed down. It's handed down to us in the scriptures which in turn then turns us into disciples. The word of God is authoritative, and the word of God requires a response. And of course, this is, if you will, the highest on this list of quals. Think critically, use your mind. act decisively, and behave precisely with precision in view of that which has been delivered, that is the Word of God. Paul uses that language as he makes reference to the Lord's Supper. And we'll notice that text presumably in a little bit. that which I received, I handed on or I passed on, I transferred to you. What I received, I've given to you. And so it is that word that requires ultimate response. So receive and digest God's authoritative revelation and then as well take notice of and put into practice the apostolic model. The things you learned and received and heard and saw in me, these things do. Matthew Henry writes, Paul's doctrine and life were of a peace. What they saw in him was the same thing what they had heard from him. And so whatsoever you have learned, in this case from Paul, but from the apostles, from the scriptures, you must continually put into practice. There's a necessary and a close connection between what you believe and what you do. And the greatest thing about these two verses is the very final statement. And the God of peace will be with you. God's peace is our portion in justification and sanctification, but God himself comes to us in his word, in the gospel, in the new covenant. I will be their God and they will be my people. And that's what lies behind all of this that Paul has said. Or as Matthew Henry puts it, the Lord is with us while we are with him. Here's an encouraging promise. Not only do we have all of these things to do and things to remember, but we have the very Lord himself. Father, Son, and Holy Spirit, the Father for us through his Son, and the Spirit for us as he applies that which Christ has won for us. It's not only that we have the peace that characterizes God himself, but we have God himself. We have God himself in the gospel. This is the way to stand firm in the Lord. Think clearly, aim high, and act accordingly. To stand firmly, you and I need to give careful thought to these things. and especially remembering this, that the God of peace himself is with you. Let us pray. Father in heaven, we thank you that embedded in these very verses is the gospel itself. Not only do we have peace with God and the peace of God, but we have God himself in the new covenant for us. He is our God and we are his people. May these words go with us as we come to the Lord's table. And may these words go with us as we leave this building today, that we might reflect upon not only duties that are ours to think, to aim, and to behave. But may we reflect upon all that lies behind that, behind those commands. Christ himself. We pray this in Christ's name. Amen.