Researchers have determined that we produce up to 50,000 thoughts a day and 70% to 80% of those are negative. This translates into 40,000 negative thoughts a day that need managing and filtering — no small task for any person. Even the most confident individuals fall prey to negative, judgmental, irrational, fear-based thoughts that challenge their actions and poke holes in their plans. People have developed coping mechanisms to prevent giving up or breaking down. (http://business.financialpost.com/2013/10/16/three-techniques-to-manage-40000-negative-thoughts)
Overstressed people are increasingly turning to various forms of Eastern meditation, particularly yoga, in search of relaxation and spirituality. Underlying these meditative practices, however, is a worldview in conflict with biblical spirituality.
Many Eastern religions teach that the source of salvation is found within, and that the fundamental human problem is not sin against a holy God but ignorance of our true condition. These worldviews advocate meditation and "higher forms of consciousness" as a way to discover a secret inner divinity (http://www.christianitytoday.com/ct/2004/november/10.78.html).
Biblical meditation is an act of calling to mind some supposition, pondering upon it, and correlating it to one’s own life. The meditation of a righteous person contemplates God or His great spiritual truths (Pss. 63:6; 77:12; 119:15, 23, 27, 48, 78, 97, 148; 143:5). Meditation is the repetitious going over of a matter in one’s mind because it is the chief concern of life. The constant recollection of God’s past deeds by the hearing of Scripture and repetition of thought produce confidence in God (Pss. 63:6–8; 104:34; 119:15, 23, 48, 78, 97, 99, 148; 143:5). Through it they commune with God and are thereby renewed spiritually (Matthews, L. (2003). Meditation. In (C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler, Eds.)Holman Illustrated Bible Dictionary. Nashville, TN: Holman Bible Publishers.).
In Psalm 4, the Psalmist David is besieged with suffering, injustice, and oppression. Additionally, Ps. 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David’s movement will be from anxiety to assurance, as he travels down the road of prayer, meditation and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in 3 conversations which ultimately lead to a point of blessed relaxation (MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 745). Nashville, TN: Word Pub.)
These three conversations express:
1) The Confidence in Meditation (Psalm 4:1–3), 2) The Calling for Meditation (Psalm 4:4–5), 3) The Confession in Meditation (Psalm 4:6–8)
1) The Confidence in Meditation (Psalm 4:1–3)
Psalm 4:1-3 [4:1]Answer me when I call, O God of my righteousness! You have given me relief when I was in distress. Be gracious to me and hear my prayer! [2]O men, how long shall my honor be turned into shame? How long will you love vain words and seek after lies? [3]But know that the LORD has set apart the godly for himself; the LORD hears when I call to him.
As with each of the previous spiritual disciplines, the purpose of meditation is communion with God. When meditation is urgent, the reason is usually because of a crisis. The emphasis by repetition in verses 1–3 of Psalm 4 is on God’s hearing prayer: “Answer/Hear me when I call. … Be gracious/have mercy on me, and hear my prayer.” “The LORD hears when I call to Him.” Whatever the causes of the distress in verse 1, the answer lies in God’s spoken word and in bold, believing prayer. That must be the basis of godly meditation Psalm 4 is traditionally classified as an individual lament, but more precisely it is a psalm of confidence in which the innocent worshiper rises above the grounds of lamentation with sure trust in God (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, p. 79). Dallas: Word, Incorporated.).
When David begins in verse 1 with a call upon God to hear him, he identifies clearly the One to whom he calls: “O God of my righteousness!”. Meditation is not so much about getting in touch with our thoughts and self but relating to God.
God is righteous (sedeq) because of His consistent and absolute action. He is His own standard of righteousness, and there is no greater measure. Righteousness implies relationship: God is righteous in that He keeps His covenant with His people, upholds His moral law, and fulfills His promises. Thus as “righteous,” God is both our just judge and our savior.
The word “righteous” (ṣeḏeq) expresses the relation between God and his people. It signifies more than an absolute standard or norm. True, God is righteous in himself; but his righteousness is expressed as he relates to his people, as a father to his children. He has promised them his presence and victory over adverse circumstances. Faith in God’s righteousness is based on God’s covenant promise that he will come to the rescue of his children in need (Ps 25:4–5; Isa 45:13; cf. NEB, “maintainer of my right”). Calling boldly on God is a privilege that belongs to his children. It is to this end that the psalmist calls on God as “God of my righteousness.” (VanGemeren, W. A. (1991). Psalms. (F. E. Gaebelein, Ed.)The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs. Grand Rapids, MI: Zondervan Publishing House.)
• We come before God because of faith. The personal relationship with God is indicated by identifying Him as “my righteousness”. Meditation is not about taping in to some generic higher power or cosmic consciousness, but to the one to whom we have a personal relationship though faith.
Please turn to 2 Corinthians 5 (p.966)
David’s address, “O God of my righteousness,” also points to the final gift of righteousness given in Jesus Christ. It is Christ who is righteous because He has fulfilled the law in perfect obedience to the Father (Matt. 5:17; Rom. 10:3–4). It is Christ who dies on the cross, not for His own sins (for He had none), but for the ones to whom God is their righteousness. When we receive Christ in faith, we receive also His righteousness. Paul writes:
2 Corinthians 5:13-21 [13]For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. [14]For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; [15]and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. [16]From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. [17]Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. [18]All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; [19]that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. [20]Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. [21]For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)
• As the Corinthians mocked Paul as out of his mind, Paul clarified that being in your right mind is to be controlled by the mind of Christ. Possessing the righteousness of God through faith means no longer living for ourselves but having the ministry of reconciliation to call people to discipleship in Christ.
• Meditation is not a personal pilgrimage of self-fulfillment but a sober mental examination to see what part of our lives are not controlled by Christ, to fulfill Christ’s mandate for us..
Reflecting on God’s past action, David continues in Psalm 4:1 “You have given me relief when in was in distress.” The root meaning of “distress” here is “to be bound, tied up, restricted,” much like an army besieged on all sides by the enemy. God’s “relief” is “to make room” by removing the restriction.
Since God has given relief before, David can expect relief again. His memory serves a twofold function. David holds God accountable from the past for His future action and, at the same time, he builds his own faith to expect help again. Here we see that power in prayer comes in part from our memories. Satan wants to make us forget the answers to prayer which we have already received. As we mediate and pray, we need to remember the track record of God’s mighty works. Memory, however, is not presumption. So David cries, “Be gracious/Have mercy on me, and hear my prayer.” Once again, he throws himself before the Lord.
In verse 2 we see the reason for David going before the Lord by asking in lament: “O Men/sons of men/men or rank, how long, shall my honor/glory be turned into shame?” The context may be his son Absalom’s revolt, especially since the term “O Men/sons of men/men or rank,” is technical, referring to the leaders of God’s people. The “shame” (the Hebrew word may also mean “worthlessness,” and “falsehood”) would refer to their attack upon David which is at the same time an attack upon the God who made him king. These men may be causing the psalmist’s distress or merely exacerbating it. They may be falsely accusing the psalmist or mocking his trust in God (3:2) (Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ps 4:2). Bellingham, WA: Logos Bible Software.).
Yet the crisis and apparent absence of God can certainly be traced back to David’s adultery with Bathsheba, which led to the civil war, resulting in an attack upon God’s glory. Meditation gives us an opportunity to reflect upon our situation and God’s word to see our failings, which should lead to repentance. If we fail to repent, God may be silent in our lives as a form or correction.
In verse 3 David responds to the question: “But know that the LORD has set apart the godly for Himself ….” Greater than the civil war, greater than David’s sin, greater than the pursuit of worthlessness and falsehood, is God’s call, God’s claim upon his life. God has set him apart. He is “godly” (hāsı̂d, “kind, pious”). If God is his justification, his righteousness (v. 1), then God is also his sanctification (v. 3). David mediates and prays because God has set him apart. This defines his godliness, and this is the basis for his assurance: “The LORD hears when I call to Him.”
Illustration: J. I. Packer writes in his classic Knowing God: “How can we turn our knowledge about God into knowledge of God? The rule for doing this is demanding, but simple. It is that we turn each truth that we learn about God into matter for meditation before God, leading to prayer and praise to God.”
He adds, “Meditation is a lost art today, and Christian people suffer grievously from their ignorance of the practice. Meditation is the activity of calling to mind, and thinking over, and dwelling on, and applying to oneself, the various things that one knows about the works and ways and purposes and promises of God. It is an activity of holy thought, consciously performed in the presence of God, under the eye of God, by the help of God, as a means of communion with God. Its purpose is to clear one’s mental and spiritual vision of God, and to let His truth make its full and proper impact on one’s mind and heart. It is a matter of talking to oneself about God and oneself; it is, indeed, often a matter of arguing with oneself, reasoning oneself out of moods of doubt and unbelief into a clear apprehension of God’s power and grace. Its effect is ever to humble us, as we contemplate God’s greatness and glory, and our own littleness and sinfulness, and to encourage and reassure us—‘comfort’ us in the old, strong Bible sense of the word—as we contemplate the unsearchable riches of divine mercy displayed in the Lord Jesus Christ.” (J. I. Packer, Knowing God (Downers Grove, IL: InterVarsity, 1973), 18–19.)
2) The Calling for Meditation (Psalm 4:4–5)
Psalm 4:4-5 [4]Be angry, and do not sin; ponder in your own hearts on your beds, and be silent. [5]Offer right sacrifices, and put your trust in the LORD. (ESV)
David’s confidence in God now leads to a series of exhortations: The first imperative, “Be angry, and do not sin,” The verb translated “disturbed” or “be angry” (v. 4), when used in a psychological sense, indicates people who are in the grip of powerful emotions, often emotions which override rational conduct… To people so “disturbed” the psalmist can only say, “You may not be able to prevent such emotions from gripping you, but do not allow them to destroy you, to lead you into sin. (meditate on God’s truth) (Davidson, R. (1998). The vitality of worship: a commentary on the book of Psalms (pp. 23–24). Grand Rapids, MI; Edinburgh: W.B. Eerdmans; Handsel Press.)
The imperative “Be angry, and do not sin,” seems strange until we remember that God Himself is angry at the nations’ idolatry and Israel’s sin. Since anger is a divine attribute, it is not to be despised. God’s anger, however, is moral. It is a consequence of His holiness when He encounters our unholiness. When we in turn express our anger against sin we identify with God’s holiness. We also identify with God’s mercy, knowing that Christ as the Lamb of God has borne away sin. Paul echoes David, “‘Be angry, and do not sin’: do not let the sun go down on your wrath” (Eph. 4:26).
• One of the reasons for meditation is to get a grip of our emotions. We often have conflict in our emotions. When not dealt with, partial information, unthought-out feelings mix with sin. Meditation is necessary for us to work out our feelings and reflect upon facts. If we are angry we must ask ourselves why. If it is because of injustice then meditation helps us reflect upon God’s desires and work out a plan of action. If our anger however is in regard to a personal slight, then we must begin to see things from God’s perspective.
When our anger has been expressed and released, we are ready for the next imperative: “ponder/meditate within your hearts on your beds, and be silent/still.” As we turn from all of the injustice and rebellion of our world, our hearts are open to the Lord, His truth, His word, His will.
Please turn back to Psalm 1 (p.448)
The phrase “ponder/meditate within your hearts” employs the Hebrew verb (˒āmar) which means “to consider, to reflect.” We are to think carefully in our hearts in order to reach clear conviction. The verb is parallel to “ponder/meditate” (hāgâh) in Psalm 1:2. As we reflect, our minds actively consider the day now behind us, our plans for the future, our problems, our needs, and God’s word in relation to all of this.
Psalm 1:1-6 [1:1]Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; [2]but his delight is in the law of the LORD, and on his law he meditates day and night.[3]He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. [4]The wicked are not so, but are like chaff that the wind drives away. [5]Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous;[6]for the LORD knows the way of the righteous, but the way of the wicked will perish.
• It is pretty clean about the method and content of meditation. We must not start in what is around us, but what comes from God. It is not a mere introduction to prayer but extended reflective focus on God’s word.
David continues in Psalm 4:4 “and be silent/still.” After our minds have been active in meditation, we must stop and be silent. In the silence, God will speak to us. Most likely it will not be an audible voice, but the Holy Spirit will use this silence to bring to mind a phrase from Scripture, a directive or an impression from the Lord. Too often our prayer is one-way. We tell God what we want, we think over our problems, and then we complain that the Lord never speaks to us. As we are “silent/still” before the Lord, insight, direction, and healing will be ours.
Next David calls us to worship in verse five: “Offer right sacrifices/the sacrifices of righteousness.” Meditation is not for the purpose of inner tranquility but action. It is not for isolation but fellowship. It is not for us to get in touch with ourselves but communion with God. The ultimate form of communion is worship.
The Hebrew verb used here for “offer” is the basic word for ritual sacrifice. In its noun form it means animal sacrifice. The literal execution of this command for “right/righteous sacrifice” would be to offer the proper slaughtered animal. In the context, David is probably referring to the “sacrifices of joy” before the Lord (Ps. 27:6). The Word of God leads to the worship of God. After we have praised Him, offering “the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name” (Heb. 13:15), then we are ready to find our security in Him. Thus the final exhortation “And put your trust in the LORD,” or, literally, “upon” the Lord, is fulfilled. This is not merely an intellectual act. It is throwing ourselves upon God—all that we are, much as John leaned upon Jesus’ breast (John 13:23).
In summary, our confidence is that God hears the ungodly, and our calling is to trust the Lord who hears. The road to trust is to express and clear our anger, engage our minds before the Lord, listen to Him in silence, respond in praise, and surrender afresh to His love and faithfulness. This is why we are to mediate.
Illustration; But why is it so difficult to engage our minds today? This can be explained with the story of “Muse”. “Muse” was the name given to an ancient Greek god who spent much time in solitude and thinking. It has become a word which means to ponder, think, consider, meditate, reflect. The letter “a” used as a prefix renders a word into the negative (theist/atheist). The whole entertainment industry is built on the principle of a-musement, of not thinking, of letting the producers and directors and actors and athletes think for us. When our lives are driven by amusement, it keeps us from thinking, especially from thinking and mediating about God and His Word (Morgan, R. J. (2000). Nelson’s complete book of stories, illustrations, and quotes (electronic ed., p. 545). Nashville: Thomas Nelson Publishers.).
3) The Confession in Meditation (Psalm 4:6–8)
Psalm 4:6-8 [6]There are many who say, "Who will show us some good? Lift up the light of your face upon us, O LORD!" [7]You have put more joy in my heart than they have when their grain and wine abound. [8]In peace I will both lie down and sleep; for you alone, O LORD, make me dwell in safety. (ESV)
Early in the prayer, the psalmist recalled mentally the words of the arrogant adversaries (v 3), but now, as his thoughts progress, it is the words of the fearful doubters which come to mind, the people who say: “Who will show us good?” And the dubious help of doubters can sometimes be as dangerous as the arrogant words of enemies! An attack by enemies can be thwarted if the innocent person has trust in God, but when nagging doubts arise, confidence can easily be undermined (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, p. 81). Dallas: Word, Incorporated.)
• In the consideration of meditation, doubts will creep into our minds. It is great to withdraw into private spirituality, but what about all of the evil in the world? What of starvation, oppression of human rights, the arms race, the nuclear nightmare? What of the evil of the human heart with all of its manipulation and hidden agendas? Some will say that meditation is a complete waste of time for those who are trying to avoid their own problems and their responsibilities.
The Psalmist overcomes the doubts by recalling an ancient blessing, the Blessing of Aaron, which he had doubtless heard hundreds of times during his participation in worship: “The Lord will make his face to shine upon you and be gracious to you; the Lord will lift up his face to you and give you his peace” (Num 6:25–26). In a shortened form, he makes that blessing his own to quash the uncertainties within him. He prays for an inner joy which would be greater than those outward manifestations of joy which characterized his society, the joy and rejoicing which stemmed from a successful harvest of corn and grapes for new wine. The greatest joy for which he prayed was not that of a harvest home, but of an awareness of the light of God’s countenance: “Lift up the light of your face/countenance upon us, O LORD!" (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, pp. 81–82). Dallas: Word, Incorporated.).
• Meditation is the process of shining the light of God’s word in the dark places of our hearts and our situations.
David continues in verse 7: “You have put more joy/gladness in my heart.” The source is clear with the indicator: “You have put.” God is always the initiator and provider. Meditation is no scheme for self-help. God is light; the light shines and the gladness comes.
Please turn forward to Psalm 19 (p.456)
The joy/gladness is that God who is self-revealing fills our dark and empty hearts. The stillness and silence in meditation is to be filled with the joy and gladness of God through His word.
Quote: As C. S. Lewis points out: “we will never know joy by seeking it. Joy or gladness comes as a side-effect of the presence of the living God”. When Lewis became a Christian, he was in his words “surprised by joy.”
Psalm 19:7-14 [7]The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; [8]the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; [9]the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether.[10]More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. [11]Moreover, by them is your servant warned; in keeping them there is great reward. [12]Who can discern his errors? Declare me innocent from hidden faults. [13]Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression. [14]Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer. (ESV)
• Meditation takes place in the heart, the seat of the emotional and rational life. Therefore, the psalmist prays that the meditation of his heart will be acceptable in God’s sight (Ps. 19:14; 104:34), i.e., he wants his inner thoughts to approach the standard God approves (Bromiley, G. W. (Ed.). (1979–1988). In The International Standard Bible Encyclopedia, Revised. Wm. B. Eerdmans.).
The joy of God’s presence, David continues, is more than that of the harvest when “grain and wine abound/increased.” The lack of ‘good’, the departure of the ‘light’ of God’s favour, and the reference to ‘grain/corn and wine’ (LXX has also ‘and oil’) suggest that harvests have failed, perhaps for several years, a devastating situation. Such a crisis could induce a turning to the fertility deities of Canaan, and also anger against the king, for it was thought that a good king in favour with heaven should ensure fertility (72:3, 6, 16). But our psalmist concludes with words of trust in the Lord (Eaton, J. (2003). The Psalms: a historical and spiritual commentary with an introduction and new translation (p. 71). London; New York: T&T Clark.)
• In praise and thanksgiving we can get so consumed with the gifts over the giver. In meditation, when our mind stays on the benefits of God apart from God Himself, then we know we have left the proper focus of God Himself.
When meditation properly focuses on God Himself, He grants supernatural peace. This peace is spelled out finally in verse 8 with the consequences of this presence in sleep and serenity. David concludes: “In peace I will both lie down and sleep.” The stress is on “peace” (šālôm). Out of the assurance that God hears his prayer, and out of the worship and devotion of his heart, now peace and serenety are David’s as he surrenders to sleep, a sleep that comes from the security of Yahweh: “For You alone, O LORD, make me dwell in safety.” It is only the Lord who can guard him through the night and fill him with His presence.
The phrase “dwell [lie down] in safety” is found repeatedly in the Old Testament (Is. 14:30; Hos. 2:18; Deut. 12:10; Jer. 23:6). This security in the Lord is the substance of our confidence.
This psalm is a rewarding exercise for meditation. By following its guidelines and directive for devotion, it becomes a perfect prescription for peace. Out of a heart of trust in the Lord will result the serenity and joy of His effective presence.
(Format Note: Some base commentary from Williams, D., & Ogilvie, L. J. (1986). The Preacher’s Commentary: Psalms 1–72 (Vol. 13, pp. 47–52). Nashville, TN: Thomas Nelson Inc.)
