Meditation - Part 5

[Jim Watt]

“*TWO ARE BETTER THAN ONE” MINISTRIES*

*Jim & Marie Watt*

*Tel: 253.874.4265 -- Email: jmbetter at gmail.com*

*Web: www.2rbetter.org*



   *2009-03-10 - MEDITATION, PART 5, 1 TIMOTHY 4:15*


 *1 Timothy 4:15 (11-16) MEDITATION FOR TIMOTHY: PARALLEL TO JOSHUA 1:8*

*From meleTAo (meLEte, MElomai, MElo*, 32x) - 3 times, Strong # 3191*


 TAUta meLEta [3191];

“*Be diligent (meditate) in these; *

en TOUtois ISthi [2468];

*give yourself wholly to these; *

HIna sou h*e* pro-koP*E* [4297] pha-neRA [5318] *e* PAsin.

*that your :progress be manifest to all.”*


 *1. (Originally recorded Thursday November 22, 1990). “Iron sharpens iron;
so a man sharpens the countenance of his friend (Proverbs 27:17). It is
dialog with a friend that causes “spin-offs” in thinking, leading down
unexpected vistas of truth! Such dialog does not disturb unity: it is the
very essence and proof of unity. The Jewish rabbis of the Great Synagogue
and onwards went at it “hammer and tong” with one another, so that the most
accurate understanding of scripture could come forth. They called it
“halaKAH,” the main area of Talmudic investigation.*

* This is what a friend (WJEB) did to me the other day. He challenged me:
You write about a concept of meditation from the First Covenant that put
together Prayer and Torah (Word) vocally in 20/20 vision. How does this
carry over into the Second Covenant? Could it be the “cooing of doves” of
the First, as expressed in the devotional prayer language of the New?*

* Strangely enough (or Providentially), just before receiving this letter, I
wrote down in my Journal: The apostle and rabbi Paul knew true
meditationmore in tongues (his devotional prayer language, not the
gift of tongues),
than any other man. He said so (1 COR 14:18). He added that he mixed this
equally with prayer with his understanding. Being a rabbi and a Jew, the
Apostle Paul thoroughly understood Joshua 1:8, and literally practiced it.
He would also understand that prayer, worship, spiritual songs, praise, and
the Davidic dance, flow out of the basic meaning and Hebrew root of
meditation. *

* So, vocal meditation, or quiet, cooing utterance with a devotional prayer
language over the Word to God, was the basic and integral spiritual exercise
of the Apostle. It was night and day. It was in the spirit of Joshua, and
all that meditation meant to First Covenant saints.*


 *2. Only one word is rendered “Meditation” *in the Second Covenant, namely
meleTA*o* (#3191), from the root MEl*o*.* It is the exact counterpart to
“hawGAW” (Strong #1897) in the Hebrew, for Acts 4:25 (meleTA*o*) quotes
Psalm 2:1 (hawGAW).


 *3. J. H. Thayer, “Greek English Lexicon,” *states that it means: to care
for, attend, to carefully practice: 1 TIM 4:15, be diligent in; to *meditate
*, i.e. to devise, contrive: Acts 4:25 from Psalm 2:1 (this is the linkage
between the Hebrew “hawGAW,” and the Greek “meleTA*o*." Used by the Greeks
of the *meditative* pondering *and the practice of orators and rhetoricians*,
which usage seems to have been in the writer's mind in Mark 13:11. *
Meditation* is for *speaking*! It is vocal, which parallels the basic Hebrew
meaning and thought for *meditation*.


 *4. MOCKING *or derogatory speaking: a sign of disrespect and evil, with
punishment as the just result. Notice that this mocking is verbal; and vocal
*meditation*, part of this family of words, impinges upon it.


 *5. CARING*: in the same family of words as *vocal meditation.* One who
cares *says so*! Not only this, but also proofs of *caring* are given to the
one loved. If we care about God and His Word, we will not only tell Him so,
but we will *keep* His Words, and seek in all ways to please Him.


 *6. MetaMElomai* is heart sorrow for wrong and sin, and leads to mouth
expression and acts of contrition. However, though it is associated with
“metanoia” (change of mind repentance), it does not necessarily lead to this
latter. In the case of Judas, the die was cast - the point of no return
reached, and this latter Mind-Repentance is no longer available as a gift.
Better for this man that he had never been born. Notice again the verbal
accompaniment of “metaMElomai,” which is associated with *verbal
meditation*(meleTA
*o*).


 *7. PREMEDITATION*: A vertical and inward vocal exercise leading to
outward, horizontal expression. Jesus said that for disciples in danger or
persecution, this is *not* the way to go. Rather, He promised a direct
conduit from God, prophetically, by revelation, that would be the exact
answer needed under the circumstances. Both are verbal, but the latter is on
a high supernatural order.


 *8. GOD'S JEWISH GIFTS AND CALLING: WITHOUT REPENTANCE.* Does this have
application for all of God's people? Of course! But it does not exclude the
basic “grammatico-historical” promise of God which is to the Jew first, and
also to the Greek. Romans 11 should be carefully exegeted in its context to
ascertain exactly what God is saying here. Non-Jewish believers are *not* to
be proud, arrogant nor nigh minded against Jews and their roots. Our roots
are Abraham, Isaac and Jacob, and by natural descent Jewish believers have
precedence over us. We Gentiles are reconciled to God because of their
temporary rejection. The grafting back of the Messianic Jewish congregations
today will mean *“Life from the dead” (Romans 11:15).* A subtle
anti-semitism has been sown in the church by false theologies (Replacement
Theology). But look at the *meditation* of God's heart, thoughts and
purposes. He does not see such thoughts and purposes. He does not see such
thoughts as are too often entertained in the church today. Out of the *
meditation* of His heart He has thoughts of good for all. The spawning of
the Hitler-type *meditation* comes from the evil one. The conclusion of the
matter is that God's *meditation* requires no repentance concerning the
eternal covenant God made with Abraham and his seed, both natural and
spiritual (Genesis 17).


 *9. TIMOTHY'S MEDITATION: AMAZING PARALLEL TO JOSHUA 1:8 (1 TIMOTHY
4:15).*All that Paul enjoined upon Timothy is to be
*meditated* upon. This *meditation*, by the comparison of the Greek
quotation of the Hebrew word for *meditation* requires that it be *vocal*.
As Joshua was to keep the Torah in his mouth, *meditating vocally* upon it
day and night; so Timothy was to keep the words of his mentor the Apostle
Paul, a rabbi. These things in parallel were part of the warp and woof of
Paul's being. What Hebrews did in the First Covenant, we are to continue
under the Second Covenant. This is a verse and teaching that is *pivotal*.
We should thoroughly understand its implications, and walk in them. It ties
the two covenants closely together, assuring us that *Jesus* did
*not*destroy or remove the old”: He built upon it by
*fulfillment*; He wrote the *law* of the First Covenant on our hearts in the
Second Covenant (Jeremiah 31:31), so that by the power of the Holy Spirit we
can see Christ in us living out the Sermon on the Mount. What Israel lacked
power to do under the First Covenant, we can attain to by the Spirit of
Redemption in the Second.


 *10. One reason we neglect* God, His redemption, His salvation, His Word:
is that we fail to *meditate vocally* day and night on His Word. God's Word
is Himself extended (John 1:1). The new birth is found in seed form in His
word (James 1:18), producing might, strength, dignity and power (Genesis
49:3). We release the divine nature within us (2 Peter 1:4), growing and
maturing in it, as we daily and habitually *meditate* in His Word. *“In the
beginning was the Word, and the Word was with God, and the Word was God,”
John 1:1. *We should never underestimate the privilege, power, and potential
of *meditating* upon God's Word day and night. We should not forget Paul's
example of how he did it (1 COR 14). We should not forget that he
said, “*Follow
me, as I follow Christ” (Phil. 3:17; 2 TIM 2:2; 2:10; 1 COR 11:1). “To the
law and the testimony: if they speak not according to this word” (ISA 8:20)
... “And as the heavens are higher than the earth, so are My ways higher
than your ways, And my thoughts than your thoughts” ISA 55:9).*


 *11. Psalm 110:4 - *one of the most quoted verses in the Second Covenant.
God will not *repent* concerning what He has said here. Notice the
relationship between *meditation* and *repentance*. What God *purposed*,
comes out of the *meditation* of His heart. Our *meditation* should follow *His
meditation*. What He has purposed and stated with His mouth, shall not be
reversed. As we seek out of His great and basic purposes; as we recognize
that we have been created to walk in His purposes; as we *yield* to His will
and purposes; then we find His yoke is easy and His burden light; then we
enter into true rest of soul; then God makes His face shine upon us, and is
gracious unto us; then He lifts up His countenance upon us, and gives us *
peace*; then He puts His Name upon us, and blesses us. What a heritage for
the godly in Christ Jesus! Honor God in His Son, and all these blessings
flow forth upon us. Jesus has this more excellent ministry!


 *12. GOD'S CARE*: Arises out of His thoughts and purposes for us. He has
chosen us because He loved us: not that we had merit or worth; but because
it pleased Him to birth the life of His Son in us, mature His Son in us, and
bring *many sons* into Glory. The emphasis is not upon the “manifestation of
the sons of God”: rather it is the *manifestation of the Son of God* through
us! God's care arises out of *meditation*: our *meditation* causes us to
understand His heart, purposes and care. Our prayer is for our *needs*; our
thanksgiving is for His *blessing*; our worship is for *Himself*. *
Meditation* is the royal road leading to this high revelation.


 *13. THESE THINGS; *these things; these things (2 PET 1:8; 1:9; 1:10; 1:12;
1:15). Where were *these things* that Peter cared about, and not be *
negligent* concerning? The things concerning God's Divine Nature imparted to
us through His great and exceeding precious *promises*; and the
*meditation*upon the seven virtues to be added with all diligence (2
PET 1:5-7).
*Vocal meditation* and obedience to *these things* according to Joshua 1:8
and 1 TIM 4:15 will absolutely revolutionize our lives: leading us into a
pathway of spiritual growth with increasing speed, and a pathway shining
brighter and brighter unto the perfect day. *Consider* then these truths and
exhortations from the Word. Take them for a trial period of 30 days.
Associate with those of like desires and goals. Beware of seducing spirits
and siren calls. Beware of short cuts that promise much, but lack a high
regard for God's Word, the Cross, and the Glorious Redemptive truths and
blessings of our Christ through His blood. Refer to the Hebrew counterpart
Word Study on *Meditation*, for these two studies are two sides of the same
coin.


 *14. Berry, George R., “The Interlinear Greek New Testament;” Greek-English
NT Lexicon, p. 64, REPENTANCE: *metanoE*o* is the nobler word, the regular
expression for thorough repentance; metaMElomai is more loosely used,
generally expressing sorrow, regret or remorse.


 *15. Kittel, G., “Theological Dictionary of the NT, Vol. IV,” *p. 626.
MetanoEIN and metaMElesthai are distinct in class. MetanoEIN means a change
of heart either generally or in respect of a specific sin, whereas
metaMElesthai means “to experience remorse.” MetanoEIN implies that one has
later arrived at a different view of something (nous); metaMElesthai that
one has a differtnt feeling about it (MElei). But it is easy for the two
ideas to come together and even merge, since a change of view often carries
with it an uncomfortable feeling.

When “remorse” is ascribed to man, there is an obvious difference from
repentance metanoEIN, though the LXX does pay tribute to Hellenistic attempt
to assimilate metaMElesthai and metanoEIN. Remorse does not have to be
pleasing to God. It can be simply a change in mood. It is often the natural
result of imprudent and unjust action. In remorse a man sees the bitter end
of sin; in repentance (metanoEIN) *he breaks free from it.* Remorse comes of
itself at the end of a sinful and foolish way. But a man is called to
repentance by the one who brings the divine Word (metanoEIte, Mark 1:15).

When Judas saw that Jesus was condemned, he was filled with remorse (metamel
*e*THEIS, Matthew 27:3) and brought back the thirty pieces of silver. The
reference here is to remorse, not repentance. Judas sees that his action was
guilty, and he gives way under the burden. The remorse of Judas (MAT 27:3)
and of Esau (HEB 12:17) does not have the power to overcome the destructive
operation of sin.

When, therefore, the NT separates the meanings of metaMElesthai and
metanoEIN, it displays a clear awareness of the unchangeable substance of
both concepts. In contrast, Hellenistic usage often effaced the boundary
between the two words.


 *16. NOTE:* The law was good, and a school master to bring one to Christ.
When used lawfully, it brought conviction of sin to unbelievers. But it
lacked the power to enable the OT saint to rise to the desire of his heart
in God. Only the indwelling power of Christ in the Holy Spirit through the
Second Covenant could supply such power. Even so, MetaMElesthai lacked the
power to enable one to come to true repentance. Sorrow for sin alone is as
frustrating as law alone for the OT saint. But the *gift* of repentance has
transforming power (Acts 11:18).


 *17. The root word* for repentance that is sorrow for sin is MEl*o**, and
has the thought of “taking care,” or “caring.” Caring can be transformed
(meta) into sorrow for sin. MeleTA*o*, to *meditate*, is closely associated
with the root word MEl*o**. When one *cares* for a person, he
*meditates*upon that person. When that Person is God, it is natural to
talk to Him,
worship Him, commune with Him, reveal his intimate feelings and thoughts to
Him. Sometimes words are insufficient or inadequate to communicate our deep
feelings to Him. Then we have the “d*o*reA” of 1 COR 9:15, the *unspeakable
gift of the Holy Spirit*, Who came upon Jesus as a dove at His
baptism. *He*enables all believers to speak to God with unutterable
words of a devotional
prayer language; by this we speak to God (1 COR 14:3), and speak mysteries.
We can also speak with our understanding (1 COR 14:15), and follow Paul's
example by speaking to God *much* in this manner (1 COR 14:18). The Father
understands these words, these groanings, these divinely given cooings by
the Holy Spirit, the Heavenly Dove (ROM 8:26-27).

He who cares deeply for God and His great Redemptive Work in Christ, will
want to worship the Father this way (PHIL 3:3; John 4:23-24). Paul says that
when he speaks in a tongue, a devotional prayer language, his spirit prays
(1 COR 14:14). And he also said, Follow me as I follow Christ (1 COR 11:1).
Smith Wigglesworth, David Yonggi Cho, John G. Lake, Mike Bickle: all these
and many more, have used this form of worship *much* daily, and have
experienced an intimacy with God that is truly supernatural. Their
ministries then became exceptionally enhanced.

Millions upon millions of others use this love language of the dove unto the
Father in measure. Those who balance “prayer with the spirit and
understanding,” and the Word; obtain 20/20 vision in the Spirit, and move
more swiftly in partaking of the Divine Nature. *Meditation* is at the heart
of all of this. Note - God initiated this with Joshua (1:8). Some 500 or so
years later he repeated it with Psalm 1:1-3. 1000 year later again, God
through Paul gave this to Timothy (1 Timothy 4:15). All believers have this
privilege and responsibility.


 Jim Watt - November 25, 1990.



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