What does it mean that we should think on whatever is lovely (Philippians 4:8)?

Now we come to one of the loveliest of all the subjects on which we are to meditate: "Whatsoever-(things are) lovely", or "loveable."

Excellent as it is to meditate on whatsoever is true and noble, just and pure, they often condemn us so greatly that they leave us sad and discouraged: but when we meditate on whatsoever is lovely or loveable, it fills our hearts with peace and joy.

I believe this to be a most important exhortation, and one of the most solemn of all in this verse 8. It is not unlike the one before it: Whatsoever things are lovely, or loveable. Oh, that we might have our minds occupied with such things! Oh, that we might meditate on the gracious, winsome things in the saints, and in others about us! Oh, that we might put the most favourable construction on every report we hear. Love thinketh no evil. Love believeth all things: not the evil things, but the good ones: and where it cannot actually believe all the good it would like, it at least hopeth all things: it hopes the good report is true, and the evil one false.

The mind is an amazing instrument, constantly active, and ever forming itself according to the character of those things which occupy it. Hence we are told to think on (1) "whatsoever things are true." This sets aside all idealistic fancies, books of fiction, and the like. Of what is true there is far more than enough to engage our whole time: how then find time for the empty imaginings of men's minds? Secondly, "whatsoever things are noble." For there are some things true that may not yet be noble, not profitable for the soul. Thirdly, "whatsoever things are just." This speaks of the character of equity or fairness, a most needful addition to truth and nobility. Fourthly, "whatsoever things are pure," that which has no admixture of an inconsistent nature. Fifthly, "whatsoever things are lovely." This adds a character of warmth which may be lacking in the former things, but must not be considered apart from them. Sixthly, "whatsoever things are of good report, if there be any virtue, and if there be any praise." This seems to be an over-all covering of the verse, a sort of crowning of the commendable characteristics that should occupy our minds. "Think on these things."

'Things pure' come next in order. Right thoughts towards others make us practically just; but pureness is a personal trait which mostly escapes external observation, and is to be estimated only by the Searcher of hearts. It is the first, as well as first-named, attribute of the wisdom which comes from above,2 and should be found both in the lips and hands of those who have purified their souls in obeying the truth through the Spirit. Christ only is personally pure, and of all who truly hope to see Him as He is it is written that they purify themselves even as He is pure.3 Self-purification is, like repentance, a lifelong exercise; God's goodness leading to the latter, and Christ's gracious excellency exciting to the former. As an object of ceaseless desire and pursuit, but withal of impracticable attainment in this life, this purification matches the 'perfection' which the Lord would also have us seek.4 It is by pureness that ministry is proved to be of God,5 and to keep himself pure is the first anxiety of one who truly occupies for Christ.6 It is the servant who loves pureness of heart that will enjoy in an especial sense the friendship of the King.7

'Things lovely' also should be pondered by those born of Love. Kindliness and suavity of manner are, when based on godly sincerity, an ornament of grace to the believer. Roughness and rudeness are never of the Spirit of Christ, while an uncompromising firmness in the maintenance of right is an essential feature of true Christian character. The thing most to be dreaded in behaviour is hypocrisy, and the absence of this all-pervading evil should be a clear mark of distinction in the demeanour of a child of light from the amiable insincerities of worldliness. Kindly affection towards those who are through grace partakers of their hope, and a sorrowing tenderness towards such as are ignorant of God, will not fail to mark all whose souls are watered always by the Spirit's love. Like every other true fruit of light, this right-toned amenity and amiability grows only on the root of a practical and self-denying faith, and will be borne most abundantly by those who keep closest company with the Lord.

'Things of good report.' While the praise of men is a thing which a true servant of Christ will rather shun than seek,8 his conduct should be ever such as to command the favourable suffrage of impartial minds. God is glorified by the outshining in good works of the light that is in them before men.9 Having no evil thing to say of you1 is an effectual seal upon the lips of those haters of God's truth who watch for occasion in the halting of His people; while, on the other hand, the glaring inconsistencies of ordinary Christian walk afford too often a welcome pretext to revilers' tongues.

‘Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things’ (Phil. 4:8).

In this verse the apostle indicates the direction in which our thoughts should be continually turned. Habitually we are to be occupied with what is good, not with what is evil. We should avoid the contemplation or pursuit of what is evil, and seek out, until we find, what is true, honourable, just, pure, lovely, and of good report. Such subjects are worthy of our heavenly calling and calculated by their nature to develop the new man within us, which is of God.

How then is the believer to be kept from the defiling influences of such a world? Only by having the mind occupied with Things that are true, Things that are noble, Things that are just, Things that are pure, Things that are lovely, Things that are of good report, Things that are virtuous, and Things that are praiseworthy.

These moral excellencies find their perfect expression in Christ. To have these qualities before us is to be occupied with the loveliness of Christ. Thus Christ becomes our resource to lift us above the defiling influences of the world. The character is largely formed by what the mind feeds on. Hence the importance of the exhortation, "Think on these things."

Thinking on the things that are lovely - the things of Christ - will lead us to do the things that are pleasing to Christ. Thus the exhortation to think of things that are good is followed by the exhortation to do the things that we have learned and received, and heard and seen in the Apostle.

How then is the Christian to be kept from the defiling influences of such a world? Only by having his mind occupied with things that are true, noble, just, pure and lovely; things that are of good report, virtuous and to be praised. These things find their perfect expression in Christ and in His people in the measure in which Christ is formed in them. Thus, again, Christ is our resource to lift us above the defiling influences of a world without God. The character is formed by what the mind feeds on. Hence the importance of the exhortation, "Think on these things."

The one whose mind is occupied with the things that are morally lovely, the things that Christ delights in, will be ready to do the things that are pleasing to Christ. Hence the "thinking" of verse 8 is followed by the "doing" of verse 9. Just as the evil thoughts of the heart find their expression in evil ways, so right thinking is followed by right acting. Thinking of things morally beautiful and doing that which is pleasing to God, we shall have, not only the peace of God in our hearts, but the God of peace with us in our walk.

(V. 8). Sixthly, being relieved of our cares, our minds will not only be kept in peace but set free to be occupied with all those things in which God delights. The world we are passing through is marked by violence and corruption, and we are called to refuse the evil; but we are to beware lest our minds become defiled by dwelling upon its evil. Good for us to have a hatred of evil and a dread of it, and the love of good and the choice of it. If our thoughts were controlled by the Spirit of God would they not be occupied with, and delighting in, all those blessed things which were seen in perfection in Christ? Was He not true, noble, just, pure, lovely, of good report, virtuous, and the One in Whom there was everything to call forth praise? May we not say that to be occupied with these things will mean that our minds are delighting in Christ?

I think we may be how many lovely things there are on which we may meditate. A little child called, "Oh, come quickly! The gates of Heaven are open wide, and all the glory's shining through!" She had found something very lovely in a beautiful sunset. "The heavens declare the glory of God and the firmament sheweth His handiwork." (Psalm 19:1). And sometimes (if we have eyes to see it) His glory does "shine through". To us, His own, who know His love, He gives all these things richly to enjoy. (1 Tim. 6:17). And they tell us not only of His glory, but also of His love, which provided them: and thus we may truly count them amongst the "lovely things" on which we are to meditate. "Heaven above is softer blue, Earth around is sweeter green: Something lives in every hue Christless eyes have never seen; Birds with gladder songs o'erflow, Flowers with deeper beauty shine, Since I know, as now I know, I am His; and He is mine". (G. W. Robinson)

The first is: "Whatsoever-(things are) true." Does not this turn our eyes at once to the only One of Whom it can be truly said: "He that is true". (Rev. 3:7). He is absolutely true: in Him is no variableness or shadow of turning. We can depend on Him to the uttermost and He will never fail us, will never let us down. What comfort, what rest, does such a Saviour, such a Friend, mean to us! He Himself says: "I am the … truth". If you will take a good concordance and look up the words "true", "truth", etc., you may be surprised to find that the Apostle John is the writer who loves these words best. We are apt to think of John as the Apostle of Love: and how he delights to use this word also: but you will find he speaks of things that are true, not far short of a hundred times. He would not have Love at the expense of Truth. Listen, for example, to these little bits from his letters: "I rejoiced greatly that I found of thy children walking in truth"; again, "I have no greater joy than these things that I hear of my children walking in the truth". (2 John 4; 3 John 4 N.T.). And so we may see that whatsoever things are true, may have a very wide application; not only to speak truth: or even act in a true and upright manner, that will deceive no one: but it carries us on to the wondrous Truth of God that He reveals to us in His word. And, "Thy Word is truth". (John 17:17). The Word says of us: "As he thinketh in his heart, so is he". (Prov. 23:7). If a man constantly thinks of something, the time will come when he cannot stop thinking of it: and woe be it to him, if these thoughts are evil and impure and false.