Filippesi 4:8

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LA MISURA DEL DOVERE DEL CRISTIANO

Filippesi 4:8 . Infine, fratelli, qualunque cosa sia vera, qualunque cosa sia onesta, qualunque cosa sia giusta, qualunque cosa sia pura, qualunque cosa sia bella, qualunque cosa sia di buona reputazione; se c'è qualche virtù, e se c'è qualche lode, pensa a queste cose .

Lo scopo e la tendenza del cristianesimo è di nobilitare la mente dell'uomo e di restituirlo alla sua primitiva dignità. Se potessimo farci un'idea giusta di cosa fosse Adamo, quando uscì dalle mani del suo Creatore, dovremmo vedere esattamente lo spirito e la condotta a cui dobbiamo essere ridotti dal Vangelo. Le dottrine della nostra santa religione, per quanto eccellenti, non valgono più di quanto non producano questo benedetto effetto.

Indicano il modo in cui questo cambiamento deve essere operato e forniscono gli unici motivi che possono agire su di noi con un peso sufficiente. In questa prospettiva sono invariabilmente proposti dagli scrittori ispirati, i quali, dopo averli enunciati nelle loro epistole, richiamano sempre la nostra attenzione sul loro miglioramento pratico.
Nell'esortazione davanti a noi possiamo notare,

I. La portata del dovere di un cristiano:

Non ci resta che disporre i doveri particolari che qui sono inscritti, poiché l'Apostolo stesso li distribuisce in classi:

1. Cose “virtuose”—

[Among these “truth” is the first in nature and importance; since, without it, all the bands of society would be dissolved: there would be no such thing as confidence between man and man. Of such consequence is this esteemed in the world, that no virtues, however eminent, can supply the want of it, or render a man respectable, that is regardless of it. And so necessary is it in the eyes of God, that he will banish from him with abhorrence all who wilfully violate its dictates [Note: Proverbi 6:16; Apocalisse 21:8; Apocalisse 22:15.

], and admit those only to his presence whose adherence to it is strict and uniform [Note: Salmi 15:2.]. This therefore is in the first place to be rigidly adhered to, especially by those who are members of Christ’s mystical body [Note: Efesini 4:25.

]. It is not indeed necessary, nor would it be proper, on every occasion, to declare all we know: but we must on no account affirm, or insinuate, what is contrary to truth, either with a view to set off or to exculpate ourselves, or for the purpose of criminating or exalting another. Every species and degree of falsehood should be scrupulously avoided; and every word we utter should bear the stamp of simplicity and godly sincerity.

Next to this, and inseparably connected with it, is “justice” A Christian is to know but one rule of conduct: he is, in all his intercourse with men, to do as he would be done unto; that is, to act towards others, as he, in a change of circumstances, would think it right for them to act towards him. To be guilty of fraud in a way of traffic, or in withholding just debts, or in evading taxes, or putting off base coin, or in any other way whatever, is as inconsistent with the Christian character as adultery or murder.

Whatever specious pretexts an ungodly world have invented for the justifying of fraud, no one of us approves of it when it is exercised towards himself; nor will God ever approve of it, however men may extenuate or excuse it: his word to every one of us is, “That which is altogether just shalt thou follow, that thou mayest live [Note: Deuteronomio 16:20.

].” And “he knoweth how to reserve the unjust unto the day of judgment to be punished [Note: 2 Pietro 2:9].”

Besides these virtues which have respect to our words and actions, there is one that extends to our very thoughts, and that is no less necessary to be cultivated by us than either of the foregoing, namely, “purity” None are so ignorant as not to know, that they ought to restrain their passions, and have them in subjection. But it is not sufficient for a Christian to refrain from open acts of uncleanness; he must learn to mortify his inward desires: he is to “keep his vessel in sanctification and honour; not in the lusts of concupiscence, like those who know not God [Note: 1 Tessalonicesi 4:4.

].” He is the temple of the Holy Ghost, and is therefore bound to harbour no thought that may defile that temple, no desire that may grieve his Divine inhabitants [Note: 1 Corinzi 3:16; 1 Corinzi 6:19.]. In all his words, and looks, and thoughts, he should “be pure as God is pure, and holy as God is holy [Note: 1 Giovanni 3:3 and 1 Pietro 1:14.].”]

2. Things “praise-worthy”—

[The fore-mentioned duties are so essential to the Christian character, that any considerable and habitual violation of them is utterly inconsistent with it. There are other duties equally necessary to be observed, but which, from the weakness of our nature, and the imperfection of our attainments, admit of greater deviations without impeaching our sincerity before God.
Amongst these, the things which are “honest,” that is, grave, venerable, decorous, first demand our attention.

A Christian should consider what becomes his age and station as a man, and his character as a disciple of Christ. It is disgusting, when people professing godliness, whether men or women, are vying with an ungodly world in dress, and show, and vain parade; in a levity of conduct; in a fondness for vain amusements. There is a gravity that befits the “man of God,” who has engaged to walk in his Redeemer’s steps.

Not that he need to banish mirth, if it be innocent in its nature, and moderate in its degree: nor need the person of opulence to accommodate himself to the habits of a peasant in his style of living: but there is a moderation that he should carefully observe, a limit suited to his character, a bound which he should in no wise transgress [Note: Compare Efesini 5:4; 1 Timoteo 2:9; 1 Pietro 3:2.].

Whatever things are “lovely,” are also highly deserving the Christian’s regard. There is a courtesy, a meekness, a gentleness, an affability, a modesty, in a word, an urbanity of manners, which is exceeding amiable, and which conciliates the esteem of all who behold it; this, in opposition to rudeness, and an inattention to the feelings of others, should be cultivated by all. A readiness also to sympathise with others in their distress, and to condescend to the meanest offices for their comfort and relief, and a delight in performing all the offices of love, how lovely does this appear, how worthy the pursuit of all that would honour God! To this also may be added a candour in judging, a patience in enduring, a tenderness in forgiving, a liberality in bestowing; an assemblage of such graces as these is the brightest ornament of a child of God; and, as we all admire them when exemplified in others, we should make it our daily study to illustrate them in our own conduct.

Further still, there are many things that are “of good report,” in which also it should be our ambition to excel. A noble disinterestedness of mind, that rises superior to all selfish considerations, and consults the public good, is an attainment which the heathens themselves accounted most truly honourable. With this we may rank a nobleness in the ends which we seek to accomplish, a wisdom in the means whereby we labour to effect our purpose, a discretion in the manner of employing those means, a due consideration of all circumstances of time and place, a willingness to yield in things indifferent, and a firmness in maintaining what we consider to be right and necessary; a happy combination of these will not fail to exalt a character in the eyes of men, and to procure us respect from those who know how to appreciate such rare endowments.

These therefore, with whatever else ensures to men a reputation for magnanimity, or goodness of heart, (provided it be good and proper in itself) we should pursue with ardour, and practise with constancy.]

Passing over many other excellencies, such as diligence, contentment, friendship, gratitude, with numberless others to which the Christian’s duty extends, let us proceed to notice,

II.

The importance of it—

The manner in which the Apostle inculcates these things, very strongly marks his sense, at least, of their importance. His distinct enumeration of so many things, his comprehending of them all a second time under the extensive description of things virtuous and laudable; and lastly, the energetic manner in which he recommends them to our attention and regard, all prove, that he was extremely solicitous to impress our minds with a sense of our duty, and to secure to his exhortation the attention it deserves.
Let us then consider how important the observance of our duty in these respects is,

1. To ourselves—

[We have no better test of our sincerity before God than this. Our having embraced new tenets, however just those tenets may be, will not prove that our hearts are right with God: nor will an outward reformation of our conduct suffice to establish our pretensions to true conversion; there must be an uniformity and consistency in our endeavours to serve God: there must be no virtues so small, as to seem unworthy of our attention, or so great, as to discourage us in the pursuit of them.

We must never think we have attained any thing, as long as there remains any thing which we have not attained [Note: Filippesi 3:12.].

There is nothing that can more conduce to our present happiness than this. Self-government, next to the immediate enjoyment of the Divine presence, is the sublimest source of happiness in this world. Let any thing that comes under the description before mentioned, be considered in all its bearings and effects, and it will be found highly conducive to the comfort of our own minds, and to the happiness of all around us.

Abstracted from the consideration of any future recompence, “the work of righteousness is peace, and the effect of rightousness is quietness and assurance for ever [Note: Isaia 32:17.].”

Moreover it tends to increase in our souls a meetness for heaven. By virtuous actions we attain virtuous habits; and by virtuous habits a conformity to God’s image: and our conformity to God in holiness is that which alone constitutes our meetness for glory. Should we not therefore be endeavouring daily to get every lineament of the Divine image engraven on our souls? Should not the hope of growing up into Christ’s likeness be an incentive to continual and increased exertions in the way of duty? Need we, or can we have, any greater stimulus than this?]

2. To the Church—

[By this alone can we silence the objections of her adversaries. In every age the adversaries have vented their calumnies against the Church, as though all her members were hypocrites, and their seeming piety were a cloak, for some hidden abominations. They have also represented her doctrines as visionary and enthusiastic, yea, as calculated to subvert the foundations of morality, and to open the floodgates of licentiousness.

But when they see a holy and consistent conduct, the joint effect of piety and wisdom, they are constrained to shut their mouths, and to confess that God is with us of a truth [Note: 1 Pietro 2:12; 1 Pietro 2:15; 1 Pietro 3:16.].

By this also do all her members contribute greatly to their mutual edification and endearment. It is with Christ’s mystical body as it is with our natural bodies: when every member performs its proper office, and supplies its proper nutriment, all the parts are kept in activity and vigour, and the whole is confirmed and strengthened [Note: Efesini 4:11; Efesini 4:15; Efesini 4:29.

]. Let any of the graces before mentioned be neglected, and disunion will proportionably ensue. Moreover, those members that are most defective in their duty, will most discover a consequent languor and decay. Whereas, the members that are indefatigable in the exercise of these graces, will “make their profiting to appear,” and be enabled to withstand the assaults of all their enemies [Note: 2 Pietro 1:5.]. The former will be a source of trouble and disquietude to the Church; the latter, of harmony and peace.]

3. To the world around us—

[There is nothing else so likely to fix conviction on the minds of sinners. The ungodly world will not learn religion from the Bible; nor will listen to it as enforced in the discourses of God’s faithful ministers. But they cannot shut their eyes against the light of a holy life. St. Paul’s epistles are known and read of few: but godly men are “the epistles of Christ, known and read of all men [Note: 2 Corinzi 3:2.

]:” and many who would not regard the written word, have been won by their godly conversation [Note: 1 Pietro 3:1.].

On the other hand, there is nothing that hardens sinners so much as an inconsistent conduct in the professors of religion. If a saint fall through temptation, or a hypocrite discover his hypocrisy; instantly the world cry out, “There, there, so would we have it [Note: Salmi 35:19; Salmi 35:25.

].” Nor are they satisfied with condemning the individual offenders; they immediately reflect on the whole body of Christians, as hypocrites alike: yea, and blaspheme that adorable Saviour whose religion they profess [Note: 2 Pietro 2:2.Romani 2:24; 1 Timoteo 6:1.

]. Thus do they confirm their prejudices against the truth, and justify themselves in their rejection of the Gospel. If then the rescuing of our fellow-creatures from perdition, or the contributing to involve them in it, be so connected with our conduct, of what importance must it be so to demean ourselves, that we may adorn our holy profession, and recommend the Gospel to their favourable acceptance!]

Application—

[“Think then upon these things.” Think of their nature, that you may be apprised of their extent: think of their obligation, that you may be aware of their importance: think of their difficulty, that you may obtain help from your God: think of their excellency, that you may be stirred up to abound in them: and think of their complicated effects on the world around you, that you may make your light to shine before men, and that others, beholding it, may glorify your Father that is in heaven [Note: Matteo 5:16.] [Note: Instead of this application, the following may be profitably used:—

1. For the humbling of your souls—2. For the endearing of the Gospel to you—3. And for the regulating of your whole spirit and conduct.
1.

For the humbling of your souls—

[Whence is it that there is so little humiliation and contrition amongst us? it is because we do not try ourselves by a just standard. We look only to more flagrant transgressions; and therefore even the worst of us only view ourselves like the sky in a cloudy night, when only a few stars are seen and at great intervals; but if we would take the text for the ground of our estimate, the very best of us would see ourselves like the sky in the clearest night studded with stars innumerable, our whole lives being, as it were, one continuous mass of transgression and sin — — — If we would habituate ourselves to such reviews of our conduct from day to day, we should find no difficulty in acknowledging ourselves “less than the least of all saints,” yea, and “the very chief of sinners.”]
2.

For the endearing of the Gospel to you—

[O how precious would the Saviour be to you, if you saw yourselves in your true colours! And with what delight would you plunge into “the fountain opened for sin and for uncleanness!” But the same false estimate of ourselves which keeps us from humiliation, keeps us also from valuing the Gospel of Christ. If we would love the Lord Jesus Christ in sincerity, we should get a deeper sense of our need of him, and of the love he has shewn us in giving himself to die for us.

It is in this way also that we must learn to prize the influences of the Holy Spirit. When we see what a holy and refined character that of the true Christian is, we shall necessarily say, “Who is sufficient for these things?” And, feeling our need of Divine help, we shall implore of God to “strengthen us with might by his Spirit in the inner man,” and to “perfect his own strength in our weakness” — — —]
3.

For the regulating of your whole spirit and conduct—

[Mentre vedrai che carattere adorabile è il cristiano, e quanto splendeva nel nostro benedetto Signore, ti sforzerai di seguire i suoi passi e di "camminare come lui". Non sia dunque in te altro che ciò che è virtuoso e degno di lode. E, se professi di essere stato «chiamato con una santa vocazione», guarda che «cammini degno della tua alta vocazione», o piuttosto, cammini degno di colui che ti ha chiamato; affinché Dio sia glorificato in te e tu sia reso degno della sua eredità celeste — — —]]