How do we delight in the law of the Lord (Psalm 1:2)?

228 The law written on the heart supposes a new nature no doubt, but it is delight in that in which God morally delights, with reference to Him as willing it, but not simply in nature or capacity of nature, but as He has revealed it - in obedience as commandment, delight as statutes and ordinances, heart-approbation as judgments, intelligence by the revealed Word in all as good in itself, but good as God's will, and referred to God as His delight in His nature, but a link with God because the heart delights in it, and in it as His expressed mind and will. It is a moral delight within the circle of circumstances, i.e., not within their reach - littleness allows of it - scorn does not hinder it - princes may sit and speak against it. This does not change moral delight, and the thought of God makes others' disapproval simply nothing. It is blessing to the heart, cleanses, is the heart's delight as of God, guides, is sought when the heart is broken. He who thus relies, leans on, the truth of God's revealed will, according to His moral nature, can count on it for result.

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.

Where then does he find the positive secret of his happiness? The psalm informs us, "His delight is in the law of the Lord; and in his law doth he meditate day and night." Man must have a positive object, or he cannot be satisfied. He is possessed of an understanding and of affections, for which employment must be found. On the nature of this employment more than on anything besides, does man's happiness depend. Let the understanding be either unoccupied or ill occupied; let the thoughts rove at random, or be fixed on subjects corrupt in themselves, and debasing in their tendencies; let the affections cling to objects in themselves unsatisfying, and which separate from God; or let the affections, directed towards proper objects, be destitute of those objects: how in any case that has been supposed, can the soul be happy? And if the soul be unhappy, mere bodily ease and accommodation serve but as a mockery of its woe. On the other hand let the thoughts be rightly directed and diligently employed: let the affections be in habitual exercise on their proper, suited objects, and circumstances are of little power to hinder happiness in such a case. Such occupation for both the understanding and the affections is found in the word of God, here called, "the law of the Lord." We must not restrict the expression to the "ten words" spoken on Sinai, or even to the whole law given by Moses. It is used of the entire revelation which God at that time had vouchsafed to man; and as it was in and to the nation of Israel that this revelation had been given, the name of God here used is that of His covenant relation with Israel — "Jehovah." "His delight is in the law of Jehovah." What a number of thoughts are suggested by this statement. We have the idea of authority, for it is a law that is in question, however extended the signification and use of the word. But it is an authority cheerfully acknowledged. His delight is in the law, and how evident it is that the Lord Himself — Jehovah must be both known and loved, for the heart to find its delight in His lay — His word. For us, of course, divine revelation is now much more extended still: it comprises the revelation of God in the person and work of Christ, already come. God has thus made Himself known in a much more personal way than in Old Testament times; so that while the authority of the word is no less absolute, the affections find a personal object to rest upon, much more distinctly manifested, and love takes the place of law. I speak now of the terms by which the whole revelation as known by us may be designated, and of the difference between these and the one here used "the law of the Lord." But even in the Psalmist's day, how easy the yoke of a law in which his delight was found! His delight was in it. Surely there is no less for us to delight in, now that God is fully revealed, and revealed as Love.

It is all a question of the heart. The principle of it is seen in Psalm 27:8, “When Thou saidst, Seek ye My face, my heart said to Thee, Thy face, Lord, will I seek.” The fleshly heart finds the law an insufferable burden. “A new heart” (Ezek. 36:26) finds it a delight. No less than 184 times, under different names, does the writer pour out his deep joy and delight.

He is ever at it. “Seven times a day” does he praise Jehovah (v. 164). Before the morning breaks he cried: “I hoped in Thy Word” (v. 14). At night he robs the night watches of slumber, as he says, “that I might meditate in Thy Word” (v. 148).

Where then does he find the positive secret of his happiness? The psalm informs us, "His delight is in the law of the Lord; and in his law doth he meditate day and night." Man must have a positive object, or he cannot be satisfied. He is possessed of an understanding and of affections, for which employment must be found. On the nature of this employment more than on anything besides, does man's happiness depend. Let the understanding be either unoccupied or ill occupied; let the thoughts rove at random, or be fixed on subjects corrupt in themselves, and debasing in their tendencies; let the affections cling to objects in themselves unsatisfying, and which separate from God; or let the affections, directed towards proper objects, be destitute of those objects: how in any case that has been supposed, can the soul be happy? And if the soul be unhappy, mere bodily ease and accommodation serve but as a mockery of its woe. On the other hand let the thoughts be rightly directed and diligently employed: let the affections be in habitual exercise on their proper, suited objects, and circumstances are of little power to hinder happiness in such a case. Such occupation for both the understanding and the affections is found in the word of God, here called, "the law of the Lord." We must not restrict the expression to the "ten words" spoken on Sinai, or even to the whole law given by Moses. It is used of the entire revelation which God at that time had vouchsafed to man; and as it was in and to the nation of Israel that this revelation had been given, the name of God here used is that of His covenant relation with Israel — "Jehovah." "His delight is in the law of Jehovah." What a number of thoughts are suggested by this statement. We have the idea of authority, for it is a law that is in question, however extended the signification and use of the word. But it is an authority cheerfully acknowledged. His delight is in the law, and how evident it is that the Lord Himself — Jehovah — must be both known and loved, for the heart to find its delight in His law — His word. For us, of course, divine revelation is now much more extended still: it comprises the revelation of God in the person and work of Christ, already come. God has thus made Himself known in a much more personal way than in Old Testament times; so that while the authority of the word is no less absolute, the affections find a personal object to rest upon, much more distinctly manifested, and love takes the place of law. I speak now of the terms by which the whole revelation as known by us may be designated, and of the difference between these and the one here used — "the law of the Lord." But even in the Psalmist's day, how easy the yoke of a law in which his delight was found! His delight was in it. Surely there is no less for us to delight in, now that God is fully revealed, and revealed as Love.

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.

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!

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."

Another mark of a slothful man is that he roasteth not that which he took in hunting. (Prov. 12:27.) He may associate with God's saints, hear the Word ministered with freshness and power, and may be even struck with its blessedness and suitability to himself; but when he retires, he is so absorbed with earthly things that he takes no further interest in it. Like the huntsman's prize, it is of no real benefit to him, because he is too indolent to occupy himself with it by meditating on the truth for his present profit. How strikingly this describes the state of many in this day. To read or to hear the Word is one thing, but to "meditate on it day and night" for our soul's profit is another thing. A clean animal, under the law, not only gathered up food, but it chewed the cud - so that it was not only received but digested for renewal of strength and personal profit, and connected too with a walk suited to it. (Lev. 11:3.)

He has an intense desire for God's word. It is that important to him and gives him so much pleasure that he is always wanting God's word - he longs for it. I can imagine him, as he goes about his busy schedule fervently wishing that he had more time to spend with his scriptures. We have already seen that he meditates on God's word through the night.

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.