What is Christian Devotional Meditation?

"His delight is in the law of the Lord; and in His law doth he meditate day and night." Psalm 1:2.

MEDITATION is the soul's retiring of itself, that by a serious and solemn thinking upon God, the heart may be raised up to heavenly affections.

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!

Directions for meditation. Read before you meditate. "Give attendance to reading" (1 Tim. 4:13). Then it follows, "meditate on these things" (v. 15). Reading doth furnish with matter; it is the oil that feeds the lamp of meditation. Be sure your meditations are founded upon Scripture. Reading without meditation is unfruitful; meditation without reading is dangerous.

Meditation hindered by roving thoughts. There must be in meditation a fixing the heart upon the object; carnal Christians are like quicksilver which cannot be made to fix; their thoughts are roving up and down and will not fix; like the bird that hops from one bough to another, and stays nowhere. David was a man fit to meditate: "O God, my heart is fixed" (Ps. 108:1). In meditation there must be a staying of the thoughts upon the object: "Mary kept all these things, and pondered them in her heart" (Luke 2:19).

Meditation and memory. The meditation of a thing has more sweetness in it than the bare remembrance. The memory is the chest or cupboard to lock up a truth, meditation is the palate to feed on it. When David began to meditate on God, it was sweet to him as marrow (Ps. 63:5-6). There is as much difference between a truth remembered, and a truth meditated on, as between a cordial in a glass, and a cordial drunk down.

Meditation and study. Meditation and study differ. Study is a work of the brain, meditation of the heart; study sets the invention on work, meditation sets the affection on work. Study is the finding out of a truth, meditation is the spiritual improvement of a truth; the one searcheth for the vein of gold, the other digs out the gold. Study is like a winter sun that has little warmth and influence: meditation leaves one in a holy frame: it melts the heart when it is frozen, and makes it drop into tears of love.

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.

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.

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.

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.

With the ever-increasing urgency of our daily lives there is some danger of losing sight of the need of quiet in the Lord's presence. We do not speak of stated seasons for reading the Scriptures and for prayer (which all believers will seek to have), but rather of that which was seen in David when, after the Lord's gracious communication to him concerning his desire to build the temple, he went in and sat before the Lord. It is true that his heart overflowed, while in this attitude, in thanksgiving, praise, and prayer; but this, we apprehend, was the result of his meditation upon the message he had received. Sitting before the Lord, Nathan's words sank deep into the king's heart, and he comprehended, as he otherwise could not have done, the greatness of the favour which had been bestowed upon him and upon his house. It is this posture of soul which we desire to commend for the consideration of the Lord's people.

It is exemplified in the scriptures at the head of this paper in the word meditation. The meaning of the word in the several places cited is "to talk to one's self" about the subject occupying the mind; and, as the matters in hand show, this would be carried on, as in David's case, in the presence of the Lord. Let another example be cited to show its value. In Psalm 73 we find that Asaph was troubled in his meditations upon the prosperity of the wicked. He talked it over with himself, and could not see any way out of his difficulty. It was a blot, he was tempted to think, upon the government of God, and he was filled with perplexity. Then he tells us, "When I thought to know this, it was too painful for me; until I went into the sanctuary of God, then understood I their end." The lesson is that, if meditation is to be of value and for blessing, it must be exercised in the presence of God - in the sense of dependence upon Him and upon the ministry of His Spirit. Otherwise we should be lost in the mazes of human thoughts and speculations.

In Psalm 119 the meditation is upon the scriptures - the precepts, statutes, etc. But before we can be like the psalmist in this respect, and be found meditating upon the Word of God, another thing is requisite. We read in verse 16, "I delight myself in Thy statutes: I will not forget Thy word"; and again, "I delight in Thy law." (v. 78.) Moreover he says, "Thy statutes have been my songs in the house of my pilgrimage." (v. 54.) All this tells of a state of soul, a state of soul which is only reached oftentimes through much exercise and through many experiences. Sometimes it is the case, even after conversion, that we only read the Scriptures from a sense of duty; and this will ever be so, more or less, where the liberty of grace is not enjoyed. Others will read their Bibles even with avidity, but mainly to learn its contents, to acquire knowledge. In neither of these cases will the meditation of our psalm be possible. But when the Lord Himself becomes the absorbing object of our hearts, and we hear His well-known voice speaking to us through His Word, as really as He spake to His disciples in days of yore, we sit down under His shadow with great delight, and His fruit is sweet to our taste. Then we shall be often lost in meditation upon His wondrous words - words which contain the blessed unfoldings of Himself, and of His love and grace.

It must also be borne in mind that it is while we are meditating that the Holy Spirit is most active in unfolding and applying the Word. Sometimes when we are quietly before the Lord, revolving His Word in our souls, a sudden light will seem to penetrate into its very depths and reveal its hidden meanings. It is only the Spirit who searcheth all things, yea, the deep things of God; and we therefore require to give room to His activity, and this is best done in meditation. We must beware at the same time, when the Word is thus opened out to us, that we do not fall into the mistake of supposing that we have grasped the whole of its meaning. The Word of God is divine and infinite, and hence there may be an infinity of meaning in it, as well as a variety of applications. But there can be no contradiction in the different interpretations which may rightly be drawn from it. All will be in perfect harmony, because, if all alike are the teaching of the Spirit of God, all will be the expression of the divine mind. This will be conceded by every spiritual mind; and we need only add, that the more leisure we gain for meditation, if indeed it be in realised dependence upon the teaching of the Holy Ghost, the more intimate will be our knowledge of the Lord Himself, and the greater will be our understanding of His Word.