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{The Application
Application for the Godly
The Right Performance of Holy Duties
Directions for the Duty of Holy Meditation}
The second special duty in which I will instruct you is holy meditation.271 Concerning this, my purpose is not to insist on the general nature of it, but only to give you some directions for putting it into practice.
The directions that I will give will concern, first the matter of it, and second, the method.
271Meditation is a word with a wide variety of contemporary meanings. Most contemporary use pertains to highly subjective practices that are typically derived from Eastern religions, mysticism, and Roman Catholicism. As such, use of the term in the context of biblical Christianity would seem to be best avoided, but unfortunately it is in wide use in Christian circles. Therefore the editor deems it advisable to use the Scriptures to learn the meaning of “holy meditation,” giving the subject a very brief treatment and concentrating on those passages that command meditation, as opposed to otherwise mentioning it. Since meditation, thinking, considering, pondering, reasoning, and so on are all related mental activities, it should come as no surprise that different translations will not always use “meditate” in the same place as another translation. For simplicity, we choose the NKJV to find instances of commanded meditation, whether by direct or indirect command or inspired prayer. Meditation on God's Word is commanded directly in Joshua 1:8 and Psalms 1:2 and 4:4. Psalms 19:14; 63:6; 77:12; 104:34; 119:23, 27, 48, 78, 97, 99, 148 speak more indirectly. From these, we find three Hebrew words. In Joshua 1:8 and Psalms 1:2; 63:6; and 77:12, the root word is הָגָה [hagah], which has a variety of meanings, but in the present context may mean to contemplate, reflect, devise, muse, imagine, and so on. In Psalm 4:4, the word is אָמַר [awmar], which normally means to speak or say. In this context then it refers to speaking in one’s own heart. The idea seems to be one of teaching oneself while angry. In Psalm 104:34 and all of Psalm 119, the word is שִׂיחַ [siyach], meaning muse, commune, ponder, consider, or even complain, speak, or talk. In Philippians 4:8, the word is λογίζομαι [logizomai], meaning to think, ponder, consider, reason about, and so on. The NASB renders it “dwell on,” with a marginal note of “ponder.” The reader may note the similarity of the word to “logic,” which is not invalid; there is a whole family of related Greek words whose many meanings include ideas of words, speaking, thinking, reasoning and so on. Christ is called the λόγος [logos], the Word. In light of this then we can draw some general conclusions about biblical holy meditation. First, it is a thoughtful, analytical, disciplined, rational, and deliberate use of our minds to think about the things of God so as to gain insight, wisdom, and knowledge. That there is great similarity here to analysis of data in order to draw conclusions therefrom will rightly occur to those whose professions demand analytical skills. Such mental activity will evoke emotions, of course, but holy meditation is directed by reason and the guidance of the Holy Spirit, not emotions or some vague mysticism. Much less is holy meditation some mindless process of endless repetition or navel gazing. Second, the purpose of such meditation is to connect our knowledge of God and His Word to our lives and hearts, creating an integrated world view or body of knowledge and understanding centered on Christ. More than that, holy meditation will work deeply in our hearts to change our basic instincts and reactions to life events. It is a means of grace by which the Holy Spirit makes His Word effective in our lives. Scripture will do us little good if it goes “in one ear and out the other.” Third, Scripture does not define or prescribe any particular mode of thought or procedure. All people do not think or reason alike; but all must think, reason, and meditate.
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