Tag Archives: Psalms

Gazing God (part 1): Contemplation Grounded in (external and internal) Revelation

02 Monday Mar 2015

Posted by in Contemplation, Revelation

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In the next two posts, I want to consider a couple other important traits of contemplation: contemplation as (1) revelation grounded and (2) personally purposed. Today’s post will describe contemplation as gazing God in his revelation (which is both external and internal); the next post will suggest that contemplation likewise gazes God through remembering him in his past deeds and seeing him presently in one’s life in a gospel-centered manner.

Contemplation is grounded in revelation. (This point is implicit in previous posts before, such as here and here.) In order to demonstrate further this point, I will use Psalm 119.

Revelation can be understood in both an external and internal sense, reflecting what the Reformers considered to be the principium cognoscendi externum and the principium cognoscendi internum, namely, the Word and Spirit. In other words, revelation is external and internal, whether a revelation occurs objectively to the human person in the form of a disclosure of information (external) or subjectively to the human person in the form of an unveiling of perception (internal). Following Psalms 1 and 19, Psalm 119 beautifully describes the love of the law of the Lord (external) and the necessity of the illumination of the Lord (internal).

While the purpose of this discussion is not to give a detailed account of this psalm, it is important to establish what this psalm has to say or imply about contemplation. Kidner reflects the overall picture of the psalm: “The mood is meditative; the poet’s preoccupations and circumstances come to light in prayers and exclamations, not marshalled in sequence but dispersed throughout the psalm.”[1] As the poet describes in many ways, Scripture (e.g., law, testimonies, precepts, statutes, commandment, ordinances, word, promise) is the joyful basis of the poet’s reflection. “I cling to your testimonies, O LORD; let me not be put to shame!” (v. 31). He does not simply contemplate God in his being but rather God as he revealed himself. As the poet does so, he acknowledges that, by seeking God in his word, the poet is liberated from sin (v. 133), guided by light (v. 105), given new life (vv. 37, 40), and given hope and stability (vv. 49-50), among other things.[2] To know God is to know God in his revelation. The psalm thus reminds us that gospel contemplation is grounded in Scripture meditation. This notion accounts for why the lectio divina begins by “biting” Scripture (i.e., reading it) and ends by “ingesting” it (i.e., contemplating it). Contemplation is ultimately grounded in God’s revelation.

The psalm also shows that the believer requires a special inner revelation in order to perceive the word. The Mosaic law, no matter how high and wonderful a revelation, is simply not complete. David prays, “Open my eyes, that I may behold wondrous things out of your law” (Ps 119:18). David thus prays that God might “open” his eyes so that he can actually perceive what is in the law. One insightful commentator, Leslie C. Allen, rightly deduces: the text shows that the “Torah represents God” and the “hiding of God’s face in standard psalm usage is replaced . . . by hiding the Torah.”[3] Because the Torah is “hidden,” in other words, the psalmist asks for a personal, internal revelation (i.e., “open my eyes”) to perceive or understand correctly. Reflecting upon the meaning of revelation, Colin Brown concludes, “In this way Samuel [in Sam 3:7] and David [in Ps 119:18] are able to hear God’s instructions and promises.”[4] In some sense, then, God’s revealing activity happens in both an external (covenantal speaking) and internal (covenantal hearing) sense. Contemplation thus requires the special illumination of the Spirit.

Contemplation fundamentally involves gazing God in his revelation, and this requires the work of the Spirit. Contemplation is thus ultimately based upon the revelation of God (in this case, Scripture), and it requires the illumination of God by the Spirit. The next post will use Psalms 77 and 17 to show that “gazing God” is a profoundly personal matter.

[1]Kidner, Psalms 73-150, 452. For a most detailed explanation of the setting, tone, and structure of the psalm, see Allen, Psalms 101-50, 180-192.

[2]For a more comprehensive list, see Kidner, Psalms 73-150, 456-457.

[3]Leslie C. Allen, Psalms 101-50, rev. ed., Word Biblical Commentary, vol. 21 (Nashville: Thomas Nelson, 2002), 186.

[4]Brown, “Revelation,” 3:311. Regarding the meaning, John Calvin perceptively writes, “Having acknowledged, that power to keep the law is imparted to men by God, he, at the same time, adds, that every man is blind, until he also enlighten the eyes of his understanding.” In other words, God must “remove the veil from our eyes” (John Calvin, Commentary on the Book of Psalms 93-150, trans. James Anderson, The Calvin Translation Society [Reprint, Grand Rapids: Baker, 1996], 413).

Chewing on Jesus: Contemplation as Meditative Eating

16 Monday Feb 2015

Posted by in Contemplation, Lectio Divina

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A few weeks ago I explored the difference between contemplation and related spiritual disciplines such as meditation and introspection. More importantly, I explained contemplation in light of the traditional understanding of the lectio divina and its fourfold steps: Read, meditate, pray, contemplate. Following the monastic tradition, I compared these sequential steps to biting, chewing, savoring, and digesting/absorbing food. This post will further explain how contemplation and eating are analogous. I will primarily use Psalm 19 to do so.

Before diving into Psalm 19, it is worth noting that Scripture often compares the words of God to food. First, the word of God is necessary for nourishment. As God declares through Amos, “Behold, the days are coming . . . when I will send a famine on the land—not a famine of bread, nor a thirst for water, but of hearing the words of the LORD” (Amos 8:11). The words of God are necessary, so much so that a lack of them is likened to a famine. Second, and related, the words of God are pleasant to taste. God’s words are “sweeter than honey to my mouth (Ps 119:103), and they are “the delight of my heart” (Jer 15:16). Lastly, the word of God allows the believer to grow. “Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation, if indeed you have tasted that the Lord is good” (1 Pet 2:2-3). Indeed, those who are immature need the “basic principles of the oracles of God,” whereas those who are mature can handle “solid food” (Heb 5:11-14).

The tentative point is simple: the analogy between food and God’s word is not without warrant. Therefore, the lectio divina and its fourfold step process—biting, chewing, savoring, and digesting/absorbing food—is a helpful way to understand one’s reading of Scripture. Indeed, Scripture is meant to be absorbed. David reflects this kind of perspective on God’s words throughout his psalms. These psalms reflect a deep pondering and application that is analogous to eating: biting, chewing, savoring, and digesting/absorbing.

In Psalm 19, for example, David takes a bite and savors the words of God. (He most often uses the term “law,” but this is a comprehensive term for God’s revealed will, that is, his word.[1])

            The law of the LORD is perfect,

reviving the soul;

the testimony of the LORD is sure,

making wise the simple;

the precepts of the LORD are right,

rejoicing the heart;

the commandment of the LORD is pure,

enlightening the eyes;

the fear of the LORD is clean,

enduring forever;

the rules of the LORD are true,

and righteous altogether.

More to be desired are they than gold,

even much fine gold;

sweeter also than honey

and drippings of the honeycomb.

Moreover, by them is your servant warned;

in keeping them there is great reward” (Ps 19:7-11).

David here contemplates the beauty of God’s word. He chews and savors the reality of the power and goodness of the word. He says that God’s word is perfect, certain, right, pure, clean, and true; it likewise gives life, wisdom, joy, enlightenment, and stability (vv. 7-9). David’s point is simple: when one beholds the words of God, one beholds something about God. In a similar way that God’s works in creation expose his awesomeness, so also Gods words in Scripture expose his majesty. As Derek Kidner reflects, David shows “the practical purpose of revelation, to bring God’s will to bear on the hearer and evoke intelligent reverence, well-founded trust, detailed obedience.”[2] It is unsurprising that David concludes with a meditation: “Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer” (v. 14). Contemplation for David is an act of chewing, ingesting, and absorbing.

Additionally, in the first half of the psalm, David considers the works of God, that is, creation itself. As he contemplates creation, he ascribes to creation the ability to speak the word of God. The heavens “declare” God’s glory, and the skies “proclaim” his workmanship (v. 1). He continues strikingly:

            Day to day pours out speech,

and night to night reveals knowledge.

There is no speech, nor are there words,

whose voice is not heard.

Their voice goes out through all the earth,

and their words to the end of the world.

In them he has set a tent for the sun” (Psalm 19:2-4).

As people gaze at the universe, they behold the creator God. God’s glory is so displayed that, just as “there is nothing hidden from [the Sun’s] heat” (v. 6), so also there is nothing in the universe hidden from God’s intricate detail.[3] David thus also refers to creation as declaring and proclaiming words.

David’s poetic writings (in these and other instances) show a man who contemplated God. Along with Scripture as a whole, he often considered the words of God as an analogy of eating. This kind of argument finds warrant in how he writes his poetry in Psalm 19. (For more examples from David, which more comprehensively show David’s contemplative method, see Psalm 119 and 139.)

The word of God must be eaten; it must be read, savored, and contemplated. It’s a pretty simple idea with larger consequences. In the beginning was the Word, who created the universe. As we look upon and perceive the “proclamation” of creation, therefore, we are contemplating the creative result of this Word. The Word then became human flesh, dwelling among us. He is not only meant to be understood and known by humans; rather, he is to be savored and “absorbed” by his people through contemplation. (Remember Mary who lay at his feet?) He, the Word incarnate, is ultimately the object of contemplation and affection. The Spirit, thereafter, wrote the word of the gospel in Scripture to be read and contemplated by us today.

While one might not want to push this analogy through the wall, it is interesting to note the words of Jesus Christ at the first “Lord’s Supper:” he told his disciples to eat the bread and drink the wine, which is, he says, “my body” and blood “for you” (1 Cor 11:24). We remember Jesus and contemplate him by eating him and drinking his blood. This eating is of course a spiritual eating, but the wording and scriptural allusions are certainly interesting and telling. Scripture forms an analogy between God’s word and food, suggesting the very intimate manner in which the believer ought to understand the Word; likewise, Jesus Christ, drawing from the scriptural imagery before, compares his disciples eating of food to a relationship with himself, the incarnate Word.

Contemplation may be likened to eating. It is biting, chewing, savoring, and ingesting the word of God.

(I said, “May be likened.” Remember, it’s a metaphor, people. J)

[1]Kidner, Psalms 1-72, 117.

[2]Kidner, Psalms 1-72, 117.

[3]For an excellent overview of these verses, see Kidner, Psalms 1-72, 114-116.

Contemplating the Acts of God: Psalm 145

12 Monday Jan 2015

Posted by in Contemplation

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In the previous post, I suggested that the importance of contemplation may be discerned in the story of Mary and Martha. Among other things, like Mary, we ought to be at the feet of Jesus absorbing his word.

The importance of contemplation may also be discerned in the psalms. The psalms of course include many dimensions of human speech and activity, including hymns of praise, adoration, lament, supplication, thanksgiving, etc. It makes sense that contemplation would also find expression in the psalms. God, the central subject of the psalms, is a mighty and mysterious God. As he claims through the psalmist, “Be still, and know that I am God” (Ps 46:10). The psalmist thus often seeks a quiet and contemplative disposition to know the Lord (Ps 39:2), oftentimes expressing itself as a composed submissive posture before God in which the believer acquiesces to the promises of God (62:1ff.; cf. Eccl 3:7; Isa 30:15). As David likewise reflects, “One thing I asked of the Lord . . . to behold the beauty of the Lord” (Ps 27:4).

This particular post will focus on David’s contemplative song of praise in Psalm 145. I am writing this to show the existence and necessity of contemplation as I have defined it in the previous posts. Contemplation is gospel-centered thinking that seeks to understand and appraise the person’s union with God in Christ. As David further displays in his song, contemplation may also involve a close reflection of God’s works or acts (e.g., creation and governance).

He reflects (vv. 1-7):

1 I will extol you, my God and King,

and bless your name forever and ever.

2 Every day I will bless you

and praise your name forever and ever.

3 Great is the Lord, and greatly to be praised,

and his greatness is unsearchable.

4 One generation shall commend your works to another,

and shall declare your mighty acts.

5 On the glorious splendor of your majesty,

and on your wondrous works, I will meditate.

6 They shall speak of the might of your awesome deeds,

and I will declare your greatness.

7 They shall pour forth the fame of your abundant goodness

and shall sing aloud of your righteousness.

The psalmist’s words clearly communicate that, while God’s greatness is unsearchable, and while he is great beyond searching, one can reflect upon something that is visible and more concrete, that is, the manifest works or acts of God through the splendor of his workmanship. As David reflects, he wants to “meditate” on God’s wondrous works to declare his greatness.  David contemplates the beauty and majesty of God through his creation.

Calvin, among many other examples, also sensed the necessity of contemplating God in his works.  As he reflects in these verses, we are “called to a knowledge of God:” not one that is “content with empty speculation” or “flits in the brain,” but rather one that “takes root in the heart” (Institutes, 1:5.9). What is the way or manner of this more profound and impactful knowledge? As the psalmist suggests, Calvin reflects, it is “not for us to attempt with bold curiosity to penetrate to the investigation of his essence, which we ought more to adore than meticulously to search out, but for us to contemplate him in his works whereby he renders himself near and familiar to us, and in some manner communicates himself” (Ibid.; cf. his commentary on Psalms, 3:271-284).

In other words, we ought to adore God in his incomprehensible essence, but also we ought to contemplate him in his works (thus again suggesting that contemplation is content based, as I argued before). This is why after David acknowledges God’s greatness (Ps 145:3), he contemplates God in his works (vv. 5-6; cf. Ps 40:5). This is also why, among other things, Paul avers that God is not far from each of us, for he created and sustains our very being (Acts 17:27-28). It is no wonder that writers of Scripture often find analogy in creation of the sovereignty, beauty, and goodness of the Lord. One cannot gaze at the sublimity of the Grand Canyon or ponder the intricacies of the quark without the acknowledgement of God, however suppressed it may be.

Returning to the psalms text, David continues to contemplate God’s works through the previous revelation of his word: “The Lord is gracious and merciful, slow to anger and abounding in steadfast love. The Lord is good to all, and his mercy is over all that he has made” (vv. 8-9; cf. Exod 34:6). David’s thoughts seamlessly travel from God’s revelation in creation to his Scripture, from his works to his words. His meditation’s purpose is to know and love God more, to perceive his works as a reflection of his majesty (v. 10) and as evidence of his power and sovereignty over the nations (vv. 11-13).

His majesty and power are no more visible than in his benevolent care of all peoples (vv. 14-21). God upholds those who are falling. He provides all creatures with food and every desire in each season. He is righteous and kind. He is a God who is present and listening. God preserves his people.

In short, David’s song of praise is a contemplation and application of the fact that all things belong to the Lord. He is, in effect, applying the truth that “my God is the Lord” to all areas of life. While the two were separated across history, I’m sure David would enthusiastically approve of Kuyper’s often quoted remark: “There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!”

Contemplation of God’s works is central to knowing God. “It is also fitting, therefore,” as Calvin concludes, “for us to pursue this particular search for God [in contemplation], which may so hold our mental powers suspended in wonderment as at the same time to stir us deeply” (1:5.9). Contemplation of God’s works leads to our constant awe and thanksgiving. (How much more Calvin’s words apply to contemplation of God’s acts through Christ Jesus.)

Herein again lies the importance of contemplation. It is, among other things, the process by which the mind understands, connects, and applies gospel truth to all areas of life—whether emotions, thought patterns, and even one’s awareness of existence itself. Contemplation is central to knowing and loving the gospel.

In the next post I will further differentiate contemplation from other related concepts (e.g., meditation). Thanks for reading.