What does the Bible say about meditation?

"Meditate upon these things" is the third word that comes before us. By reading our minds become well furnished with truth. By meditation the truth in its force and bearing is brought home to us. Just as the ox not only feeds in the pastures but also lies down to chew the cud so we need to ruminate, to turn things over in our minds, for it is not what we eat that nourishes us but what we digest. If we meditate upon the things of God, getting right into them so that they control us then our profiting, our spiritual advancement, becomes apparent to all.

The clean, as we have observed, shadow forth Christ. They were marked by two distinguishing features — parting the hoof and chewing the cud. When an animal was found bearing both these characteristics it was clean, and might be eaten; but if only one of these qualities existed in the beast, no matter however prepossessing it might otherwise seem, it must be entirely rejected. "Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you." (v. 8.) The "divided hoof" is clearly suggestive of walk, and "chewing the cud" of meditation on the word of God. Both these were strikingly and perfectly set forth in Jesus the Son of God, whose fellowship with God knew not a moment's interruption until He was made sin and a sacrifice for us on the cross. We know that He walked not after the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful. He was holy, harmless, undefiled, and separate from sinners. His delight was in the law of Jehovah, and in His law did He meditate day and night. (Ps. 1:1-2; Heb. 7:28.) From these clean beasts then we are instructed not only to gather up spiritual food, but to go over it, portion by portion, in meditation, that it may be effectual for present comfort and strength in the walk. The importance of meditation on the Word can scarcely be over-estimated. It is more than reading, and one of the essentials of communion. By thus being occupied with the Scriptures, in dependence on the Holy Ghost and in faith, we receive God's thoughts into the mind and heart, and are thus guided and strengthened to walk for His glory. In all this Jesus was our perfect model. Meditating in the law of Jehovah day and night, He did always those things which pleased Him. Obedience was His constant employ. He said, "My meat is to do the will of Him that sent me, and to finish His work." He was "obedient unto death, even the death of the cross."

But lovely as is this portraiture of a man whose delight is in Jehovah's law, this is not the whole of what is presented here. "In his law doth he meditate day and night." This is the natural result of delighting in it; and by a happy reaction the result becomes, in its turn, a cause of increased and ever increasing delight. The more we delight in God's word the more habitually shall we meditate therein; and the more we meditate on God's word the more shall we delight therein.

Just as a man's speech or writings is the means or instrument by which he communicates his thoughts, and makes known his feelings, so is God's word the instrument or means by which He makes Himself known. Meditation is the means by which we, on our part, become possessed of that which is made known. In the case of a fellow-creature, suppose I find all my happiness in keeping company with him, listening to his discourse; or, supposing him absent, in reading his letters or writings, poring over their contents, repeating them to myself and following out the trains of thought to which they give rise — clearly, in such a case, it is my delight in the speaker or writer, my admiration of his character or abilities, my sympathy with his thoughts and principles and pursuits, my attachment to himself, which accounts for the delight I have in his writings and discourses. So, if my delight is in the word of God, and if in that word I meditate day and night — my thoughts, whenever released from pressure, returning to God's word and flowing spontaneously in that channel, it is because God Himself is known, loved, and delighted in. If it be, then, the secret of true happiness which is here unfolded to us, what is it but that God Himself alone suffices for the happiness of his intelligent creature, man? "Delight thyself also in the Lord, and he shall give thee the desires of thine heart." (Psalm 37:4) "The Lord is my portion, saith my soul." (Lamentations 3:24) "Whom have I in heaven but Thee? and there is none upon earth that I desire beside thee." (Psalm 73:25) "The Lord is the portion of mine inheritance and of my cup." (Psalm 16:5) Such breathings as these are expressions of the counsel of the godly. Even as to the means of enjoying Him as our portion, other scriptures are not wanting. "Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart." (Psalm 119:111) "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart." (Jeremiah 15:16) See also Psalm 19:7-11; and the whole of Psalm 119.

But lovely as is this portraiture of a man whose delight is in Jehovah's law, this is not the whole of what is presented here. "In his law doth he meditate day and night." This is the natural result of delighting in it; and by a happy reaction the result becomes, in its turn, a cause of increased and ever increasing delight. The more we delight in God's word the more habitually shall we meditate therein; and the more we meditate on God's word the more shall we delight therein.

Just as a man's speech or writings is the means or instrument by which he communicates his thoughts, and makes known his feelings, so is God's word the instrument or means by which He makes Himself known. Meditation is the means by which we, on our part, become possessed of that which is made known. In the case of a fellow-creature, suppose I find all my happiness in keeping company with him, listening to his discourse; or, supposing him absent, in reading his letters or writings, poring over their contents, repeating them to myself and following out the trains of thought to which they give rise — clearly, in such a case, it is my delight in the speaker or writer, my admiration of his character or abilities, my sympathy with his thoughts and principles and pursuits, my attachment to himself, which accounts for the delight I have in his writings and discourses. So, if my delight is in the word of God, and if in that word I meditate day and night — my thoughts whenever released from pressure returning to God's word, and flowing spontaneously in that channel, it is because God Himself is known, loved, and delighted in. If it be, then, the secret of true happiness which is here unfolded to us, what is it but that God Himself alone suffices for the happiness of his intelligent creature, man? "Delight thyself also in the Lord, and he shall give thee the desires of thine heart."1 "The Lord is my portion, saith my soul."2 "Whom have I in heaven but Thee? and there is none upon earth that I desire beside thee."3 "The Lord is the portion of mine inheritance and of my cup."4 Such breathings as these are expressions of the counsel of the godly. Even as to the means of enjoying Him as our portion, other scriptures are not wanting. "Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart."5 "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of mine heart."6 See also Psalm 19:7-11; and the whole of Psalm 119.

Meditation has got itself a bit of a bad name with Christians as it is so often linked to Buddhism and eastern religions- meditation linked with emptying of the mind. The psalmist meditated and his meditation had nothing to do with this - instead it was a focused meditation- reflecting on God's word.

Most of us are very busy, we seem to find ourselves with far too much to do. We read the word, we pray and then move on to something else. Of course, it is good, it is essential to hold on to a regular habit of reading the scriptures and praying - but what about this: "My eyes stay open during the night watches that I may meditate of thy word" [verse 148]. Choosing to stay awake at night in order to reflect, think about, mentally chew over what God has written. Meditation was clearly is of enormous importance to the psalmist, and several times we find him mentioning it. How important is it to us? All night sessions may not be practical for many of us, but giving time for quiet reflection on what God has written should be habitual for each of us.

Verses 2 and 3 are beautifully positive. Some people tell us not to mention the negative at all, but God mentions it first. Why? Because the whole world is in a state of evil, and it must first be established that the believer is not of this world. Then the positive things provide the evidence as to why he is not of this world. "His delight is in the law of the Lord" (v. 2). The law here is not confined to the five books of Moses, which are rightly called "the law of Moses," but includes the entire word of God as revealed at the time this psalm was written.

The blessed man meditates in the law of God day and night. Some eastern religions advocate "meditation," but their practice is not meditation at all, but the effort to rid one's mind of everything, good or bad, and leave him in a state, of nothingness. How much better to meditate on God's word!

Obedience is always governed by the word of God. God gives strength to Joshua, in order, He says, "that thou mayest observe to do according to all the law of Moses." But besides the spiritual energy necessary to obey, there must be something more. He adds in verse 8: "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein." There must then be; besides divine energy, diligent care to appropriate the thoughts of God. He says: meditate therein in order to obey. Is that our aim when we study the word of God? Often we like to read for the sake of instruction, which is of itself a good thing; at other times, so as to be able to impart to others, also an excellent thing in its place; but, let me say again, do we habitually read it for the purpose of diligently obeying? If it were so, how it would change the whole current of Christians' lives!

He adds: "Meditate therein day and night." There are some Christians who read a chapter (alas, a verse perhaps!) every morning as a sort of amulet to preserve them throughout the day. Is that meditating day and night on the word of God? What about our occupations? do you say? Well, let me ask you in return: In the midst of your occupations, is it the word given by God which nourishes you — that word given for your soul's enjoyment, and to guide you in the path of Christ? That is the way to "have good success in our ways and to prosper."

This leads to another and natural consequence, but one of great importance, because it not only informs us of the will of God, but keeps us in His presence, and familiar with the ideas, thoughts, ways, hopes, the whole manner of our God. "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do all that is written therein, for thus shalt thou make thy way prosperous, and then shalt thou have good success." Compare Psalm 1. This meditation on God's word, of course, makes us know His will. But it does a great deal more. It gives the habitual delight of the heart to be in what God reveals, in what He delights in. We acquire His (that is, the true but divine) way of thinking of things; not the side of the vain show of this world. Our own hearts are formed by and in this divine and blessed apprehension of things. Oh what a light it is, and how does the vanity of this world appear what it is! "Sanctify them through thy truth, thy word is truth." "For their sakes I sanctify myself, that they also might be sanctified through the truth." Besides, the soul is kept subject to God in meditating on His word: an immense point morally. Nor is this all. It secures the communications of His grace. "I have called you friends, for whatsoever I have heard of my Father I have made known unto you." Owning the word of God is owning God in this world as He has spoken. But I must pass on.

Let meditation be reduced to practice. Live over your meditation. "This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all the law" (Joshua 1:8). Meditation and practice, like two sisters, must go hand in hand. The end of meditation is action. They who meditate in God's law, and observe not to do, are no better than the devil; he knows much, but still he is a devil.

Now, how shall the believer have his mouth filled with the words of his God? How shall he know what God says to him? By deep, painstaking, prayerful labour over it. The knowledge of even the letter of the word is not gained at once. Continual feeding upon the word is requisite, the whole soul needs to be taken up with it — "Thou shalt meditate thereon day and night." By filling the affections with the words of the sacred volume, by loving labour over the book of our God, by seeking the Holy Spirit's teaching, praying for the eyes of our heart's enlightenment, and for the spirit of revelation in the knowledge of God, the heart becomes so stored with its words, that we are able to observe to do, according to all that is written therein. And thence flow spiritual prosperity and good success. The great aim of the child and servant of God should be acquaintance with, and obedience to, his God's mind.

"Thou shalt meditate" is a distinct call, which should exercise the heart. Spiritually feeding upon the word, we gain the desired heart-knowledge. There is no hour more profitably spent than that in which the Christian is alone with God over His word, humbly pondering upon God's thoughts in God's presence. A book-learned and a Spirit-taught Christian are very distinct. There may be a knowledge of the truth of the word, obtained by reading or instruction, where "thou shalt meditate" is but scantily observed. There may be an intellectual grasp of the doctrines and principles of Scripture, and what then "Knowledge puffs up!" The Christian, who has learned to enter in secret into God's presence as to knowledge, is necessarily humble and lowly in mind. We say necessarily so, because God's presence ever makes man humble.