Gr. logizomai (see on ch. 3:13), that is, take account of all these virtues, let them play an active part in your lives. If we will live right, we must think right. The development of Christian character requires right thinking. Therefore Paul outlines a constructive program of mental activity. Instead of thinking about differences with others, or being anxious about daily needs, we should exercise our minds on positive virtues.

Gr. epainos, “approbation,” “praise.”

Gr. aretē, used with a wide variety of meanings, but here referring partly to “moral excellence.”

 Compare on ch. 2:1. Paul now covers all possible desirable qualities, so that no virtue is omitted.

Gr. euphēma, literally, “well sounding,” that is, reputable, commendable, those things that harmonize with Christian ideals.

That is, friendly, pleasing, lovable.

 Although sexual purity is included under this term, the reference should not be limited to that sphere, for other forms of purity should also be found in the Christian’s mind. For example, he should cherish purity of ambition, desire, and motive (see on Matt. 5:8).

 Gr. dikaia, singular dikaios (see on Matt. 1:19), often translated “righteous,” in which sense it would refer to things that are chaste, modest, innocent, blameless, above reproach.

 This should not be limited to mere veracity. The scriptural concept of truth is derived from an understanding of the nature of God and Christ, who are the authors of all that is true. In this light, “whatsoever things are true” refers to all that is morally and spiritually sound, all that is compatible with allegiance to Him who is “the truth” (John 14:6).

 See on ch. 3:1. Here Paul sums up, as it were, his counsel to the Philippian church.

Gr. semna, “reverend,” “venerable,” that is, worthy of veneration or respect.