Psalm 1

1:2 - and on his law he meditates
day and night.

The expression "day and night" is a merism, a typical Hebrew figure of speech that encompasses everything by pairing two opposites. Thus "heaven and earth" means "everything in the universe." "Young and old" means "everyone." "Far and near" means "everywhere." "Day and night" is, therefore, "all the time," "constantly," "without fail." This does not mean, of course, that we are all meant to become full-time students in a seminary. A man who delights in his beloved wife, for example, does not sit at home all day with her or tail her to the office where she works. He may venture far from home, but the thought of her never leaves him, and every thought of her makes him faithful, more loving, more sensitive, more centred in all he does. He longs to return to her side, yes, but he is never lost without her. So the person who delights in the law of the Lord does not read it "all day long" but in all that he does the thought of it never leaves him, and every thought of it makes him draw near to God, moulds him to be like Him, encourages him to order his life in ways and manners pleasing to Him.

Now, those of us brought up in the characteristic evangelical discipline of observing "Quiet-Time" may be tempted to think of this line as speaking about such moments, when we read our Bible, reflect on its promises or challenges, and prayerfully to prepare our hearts to live the day guided by such thoughts as the Holy Spirit inspires in us in our reflection. Advancing along this line of thought, we may further be challenged to add one more such moment in the evening to the one we already observe in the morning. It is certainly no bad thing to take up such a challenge. But this is not what the line means. In this context, it is instructive to look at the meditation that this line speaks about. The verb haga, translated in most English translations as "meditate," is interesting, for among the subjects that engage in it are doves (Isa 38:14; 59:11) and lions (Isa 31:4). Essentially it refers to the low croo such as we find in the cooing of a dove or the contented growl of a lion over its prey. Conspirators and enemies do the same when they mull over their plots (Psm 2:1; Prov 24:2) or look upon the fall of their prey with the hmm of their wicked gloating (Lam 3:62). This verb seems, therefore, to refer more to the "hmm-ing" of satisfaction that comes from pondering on something, rather than the actual pondering itself. But, of course, there will be no "hmm-ing" for us if we forego the pondering!