Psalm 1:2 But his delight is in the law of the Lord; and in his law doth he meditate day and night.
Explanation“But his will is in the law of the, Lord.” The “will,” which is here signified, is that delight of heart, and that certain, pleasure, in the law, which does not look at what the law promises, nor at what it threatens, but at this only; that “the law is holy, and just, and good.” Hence it is not only a love of the law, but that loving delight in the law which no prosperity, nor adversity, nor the world, nor the prince of it, can either take away or destroy; for it victoriously bursts its way through poverty, evil report, the cross, death, and hell, and in the midst of adversities, shines the brightest.
To “meditate,” as it is generally understood, signifies to discuss, to dispute; and its meaning is always confined to a being employed in words, as in Psalm 37:30 , “The mouth of the righteous shall meditate wisdom.” Hence Augustine has, in his translation, “chatter”; and a beautiful metaphor it is—as chattering is the employment of birds, so a continual” conversing in the law of the Lord (for talking is peculiar to man), ought to be the employment of man, But I cannot worthily and fully set forth the gracious meaning and force of this word; for this “meditating” consists first in an intent observing of the words of the law, and then in a comparing of the different Scriptures; which is a certain delightful hunting, nay, rather a playing with stags in a forest, where the Lord furnishes us with the stags, and opens to us their secret coverts. And from this kind of employment, there comes forth at length a man well instructed in the law of the Lord to speak unto the people.—Martin Luther.
Explanation“His delight is in the law of the Lord.”—This delight which the prophet here speaks of is the only delight that neither blushes nor looks pale; the only delight that gives a repast without an after reckoning; the only delight that stands in construction with all tenses; and like Æneas Anchyses, carries his parents upon his back.—Sir Richard Baker.
Explanation“In his law doth he meditate.” In the plainest text there is a world of holiness and spirituality; and if we in prayer and dependence upon God did sit down and study it, we should behold much more than appears to us. It may be, at once reading or looking, we see little or nothing; as Elijah’s servant went once, and saw nothing; therefore he was commanded to look seven times. What now? says the prophet, “I see a cloud rising, like a man’s hand;” and by–and by, the whole surface of the heavens was covered with clouds. So you may look lightly upon a Scripture and see nothing; meditate often upon it, and there you shall see a light, like the light of the sun.”—Joseph Caryl, 1647.
Explanation“In his law doth he meditate day and night.”—The good man doth meditate on the law of God day and night. The pontificians beat off the common people from this common treasury, by objecting this supposed difficulty. Oh, the Scriptures are hard to be understood, do not you trouble your heads about them; we will tell you the meaning of them. They might as well say, heaven is a blessed place, but it is a hard way to it; do not trouble yourselves we will go thither for you. Thus in the great day of trial, when they should be saved by their book, alas! they have no book to save them. Instead of the Scriptures they can present images; these are the laymen’s books; as if they were to be tried by a jury of carvers and painters, and not by the twelve apostles. Be not you so cheated; but study the gospel as you look for comfort by the gospel. He that hopes for the inheritance, will make much of the conveyance.—Thomas Adams.
Explanation“In his law doth he meditate day and night.” The godly man will read the Word by day, that men, seeing his good works, may glorify his Father who is in heaven; he will do it in the night, that he may not be seen of men: by day, to show that he is not one of those who dread the light; by night, to show that he is one who can shine in the shade: by day, for that is the time for working—work whilst it is day; by night, lest his Master should come as a thief, and find him idle.—Sir Richard Baker.
ExplanationI have no rest, but in a nook, with the book.—Thomas à Kempis, 1380–1471
Explanation“Meditate.” Meditation doth discriminate and characterise a man; by this he may take a measure of his heart, whether it be good or bad; let me allude to that; “For as he thinketh in his heart, so is he.” Prov. 23:7 . As the meditation is, such is the man. Meditation is the touchstone of a Christian; it shows what metal he is made of. It is a spiritual index; the index shows what is in the book, so meditation shows what is in the heart.—Thomas Watson’s Saints’ Spiritual Delight.
ExplanationMeditation chews the cud, and gets the sweetness and nutritive virtue of the Word into the heart and life: this is the way the godly bring forth much fruit.—Bartholomew Ashwood’s Heavenly Trade, 1688.
ExplanationThe naturalists observe that to uphold and accommodate bodily life, there are divers sorts of faculties communicated, and these among the rest: 1. An attractive faculty, to assume and draw in the food; 2. A retentive faculty, to retain it when taken in; 3. An assimilating faculty, to concoct the nourishment; 4. An augmenting faculty, for drawing to perfection. Meditation is all these. It helps judgment, wisdom, and faith to ponder, discern, and credit the things which reading and hearing supply and furnish. It assists the memory to lock up the jewels of divine truth in her sure treasury. It has a digesting power, and turns special truth into spiritual nourishment; and lastly, it helps the renewed heart to grow upward and increase its power to know the things which are freely given to us of God.—Condensed from Nathaniel Ranew, 1670.
