A review by Stuart Brogden
David W. Saxton’s God’s Battle Plan for the Mind is a tightly-packed synthesis of Puritan thoughts on biblical meditation from more than 3 dozen books. In twelve chapters, he covers several important topics, such as defining the difference between biblical mediation and unbiblical meditation. But first, he wants to show us the joy of developing the habit of meditating on the Word of God and throughout the book he shows the pitfalls of being negligent and the nourishment to our souls we gain by persisting in getting the most of our relationship with our Lord and Savior.
“What does it mean to meditate? It means to think personally, practically, seriously, and earnestly on how the truth of God’s Word should look like in life.” (page 2) That is helpful in our world in which so many endorse and practice pagan meditation. Saxton reminds us that God has designed us and ordained His Word to be compatible – we find comfort and relief when we are close to Him; we find our Who He is and how we draw close in His Word. “God has chosen primarily to help us deal with discouragements and sin by applying divines truth to our minds. … Biblical meditation on Scripture acts as a believer’s medicine because God’s Spirit always uses the balm of His truth to provide lasting comfort and help.” (page 3) If believers do not spend time and effort in the Word of God, contemplating its truth and application to him, he will be drawn aside to lesser things and be weakened rather than strengthened.
On page 8, our author quotes Philippians 4:8-9 as an example of how God shows proper biblical meditation. Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me — practice these things, and the God of peace will be with you. (ESV) He then tells us (page 9), “This passage pronounces a blessing not on those who merely know God’s will, but rather on those who have put His will into everyday practice by dwelling on God’s truth.”
One aspect of this book that grew somewhat tedious for me is the sheer quantity and concentration of quotes from the Puritans. Many pages have 6 to 8 quotes, with sentences and paragraphs peppered with footnotes; often taking more space than Saxton uses. While it is good to read the thoughts of these long-gone saints, it is a bit distracting for so many quotes to be used in short space. But let’s get on with the book!
In advocating biblical mediation, Saxton (pages 28 & 29) tells us that the Bible is full of admonitions for God’s people to remember – as a form of mediation. “Revelation 2:5 demonstrates that this kind of meditation is actually the first step towards evangelical repentance: “Remember therefore from when thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove they candlestick out of his place – unless thou repent.” “Remember” is the word mnamoneuo, which means “to recall information from memory.” The word does not suggest that a person has actually forgotten. Rather, it commands the believer to recall or to think about again.” I would add that this word also conveys the notion of being told to not forget something, to bear in mind – as when your mother would you to remember to bring your coat home from school. Still on page 29, we are given Thomas Hooker’s definition of biblical meditation, one I think worth meditating on: “Meditation is a serious intention of the mind whereby we come to search out the truth, and settle it upon the heart.” While I think this is an excellent definition, I am weary of present day duality of heart and mind – as if one’s heart (pointing to the chest) is what the Bible means by this term, rather than “heart” being a Hebrew metaphor for the seat of one’s being – the soul, which includes our mind.
In chapters 4 and 5, Saxton explores “occasional meditation” and “deliberate meditation”, showing from the Puritans and the Word of God how unplanned, near-spontaneous contemplation of some attribute of God is as valuable as planned study and prayer and pondering the Word. Occasional meditation ought to fill our minds during the day, rather than our routine absorption of cultural media and the attending thoughts it stimulates. We are cautioned to be on guard against the mystical practice of Rome and others with regards to occasional meditation, but also to persist in training ourselves to think on and ponder the Word of God and how it applies to our daily lives throughout our days. We are urged to memorize Scripture as a safe guard for our thought-life. That’s good advice – I dare most of us are not taking it! Deliberate meditation is pressed on us as necessary for spiritual life – if we do not make plans to read, study, pray over, and ponder God’s Word, our sinful minds will fill us with fleshly desires. I am an advocate of making time early in the day, the calibrate my thinking with the Scriptures before I engage the world. Many of the Puritans agree with me, but they also recognize the danger of dictating specifics to others – some may function better later in the day. So each man must be convinced in his own mind.
“William Bridge taught that meditation on the Word should be divided into four parts. The believer must consider the exactness of the commandment, the faithfulness of the promise, the terror of the threatening, and the weightiness of the examples.” (page 62) This I see as excellent counsel. Far too many Christians have a casual attitude towards the Word of God, actually caring not for various passages that do not conform to their presuppositions. Encouraging Christians to ever trust God, Saxton sums up a Puritan view: “In His wise and perfect dealings, the Lord sometimes causes His people to experience unusual times of joy, sorrow, decision, or change. These are all His divine gifts to turn the believer’s heart to seriously consider God’s dealings to gain His perspective from His Word.” If we grasp the truth of the sovereignty of God, we will embrace this idea – nothing we encounter is “happenstance”; all is God’s providential care, an expression of His kindness towards us. There is excellent teaching on choosing subjects to meditate upon – from sin and death to eternity to hell, and God’s rescue of His people. Our author quotes Thomas Watson (page 93): “Meditation on hell would rejoicing in a child of God … Christ Himself has felt the pain of hell for you. The Lamb of God being roasted in the fire of God’s wrath, by this burnt-offering the Lord is now appeased toward His people. Oh how may the godly rejoice!” Do we see the Lord in this light? Do we begin to comprehend how blessed we are by NOT having to face God’s wrath?
As with all things, Saxton and the Puritans see the main focus of meditation being to bring glory to God. How much of our prayer life is fleshly? Physical healing is always needed – but how often at church prayer meetings do we hear moans and weeping over spiritual matters? Is the eternal destiny of our family and friends as important as losing 10 pounds or getting a higher paying job? Do we recognize how desperately we need God’s grace this day? He quotes Henry Scudder (page 100) – “when you arise and dress yourself, lose not that precious time (when your mind is freshest) with impertinent and fruitless thoughts…. This is a fit time to think about why you have need of apparel.” The Fall affects everything in this age. I heard a pastor remark that every time a dog barks, he is reminding us that our race caused him and all creation to be cursed. We messed it up – not the dogs that God was kind enough to give us as companions. Do we admit to being Adam’s offspring, in need of the last Adam’s righteousness and thankful for His submission to the Father in all things? That is a good thing to meditate upon!
In chapter 10 we are given the benefits of meditation: it deepens repentance; increase resolve to fight sin; inflames heart affection for the Lord; increase growth in grace; provides comfort and assurance to the soul; creates a life of joy, thankfulness, and contentment; deepens and matures a Christian’s experience; and improves the knowledge and retention of God’s Word. That’s quite a list! Any one of these benefits is more than enough to show any child of God that he should spend more time and mental energy consuming and pondering the Word of God and how, now, he should live. None of us has “arrived” nor will any of us do so in this age. Brothers and sisters – we need these benefits and others who have gone before us bid us drink deeply from the fount of God’s Word to gain them. If you and I are honest, we admit we have no excuse for our negligence in pursuing godliness. Saxton calls upon the Puritans to speak to this in chapter 11 – Enemies of Meditation.
But there are a couple things in chapter 10 that must be highlighted, showing us that neither Saxton nor his beloved Puritans had it all together, either. First up, a short quote from Thomas Watson, a very credible witness for the Lord – but not perfect. Saxton quotes Watson from Heaven Taken by Storm (pages 106 – 107): “If only people meditated on the damnableness of sin … they would break off … sinning and become new creatures.” This is cobbled together from a short paragraph from Watson’s pen:
Meditation produceth reformation, Psalm cxix. 59. ‘I thought on my ways, and turned my feet unto thy testimonies.’ Did but people meditated on the damnableness of sin; did but they meddled with it, there is a rope at the end of it, which will hang them eternally in hell, they would break off a course of sinning, and become new creatures. Let all this persuade us to holy meditation. I dare be bold to say that if men would spend but one quarter of an hour every day in contemplating heavenly objects, it would leave a mighty impression upon them, and, through the blessing of God might prove the beginning of a happy conversion.
First, let’s all agree that spending time humbly before God as revealed in Scripture will cause reformation within the Christian. But can pondering sin and stopping any one or several of them actually cause a child of wrath to be born again and adopted by God? Mr. Watson had this backwards! God is the One who works transformation by raising a spiritually dead person to new life, becoming a new creature in Christ – not by any works on the part of the creature, for then we would have cause to boast in our flesh! God works reformation in the lives of His people, as we all are on a journey of becoming more conformed to Christ and need His Spirit working within us to make it so. These two things are not the same. From other things written by Watson, I think he knew this – but his writing and thinking (like mine) is not perfect. And he errs in this instance.
Secondly, after quoting Jonathan Edwards (page 110), Saxton says, “Meditation causes believers to grow in grace because it allows the word of His grace to minister a genuine building up of the soul.” (emphasis mine) We must always be on guard with how we characterize the Creator. He does not need our permission or cooperation to work His grace in our lives. He does instruct and equip us to cooperate with Him in this endeavor, but we do not allow Him to work His grace in our lives. Our brother would serve us better by saying that meditation promotes the Word of His grace to build up our soul.
Sanctification (which all of what this book discusses fit within) is a curious process. Unlike justification, sanctification is not monolithic. And while we are encouraged to cooperate with the Holy Spirit in our ongoing sanctification, there are times in each believer’s life that He sanctifies us without our cooperation. Praise the Lord that He does not grow weary or negligent in His work, though we may be from time-to-time! But note this – apart from the Spirit working in us, we cannot sanctify ourselves. Jesus said, “apart from me you can do nothing.” Game, point, match.
Last gripe – in the last chapter, careless language once again inserts an unbiblical image that has been promoted and abused by many, though I do not think this is Saxton’s intention. On page 130, Saxton tells us: “Our deceitful hearts seek to convince us that we have the innate ability to live the Christian life in our own power. Only humble prayer can drive out that evil spirit.” Two things are evident in this short quote: He contradicts himself, telling us rightly we cannot live the Christian life in our power, then telling us how to do so! Then he tells us that sin in us is an evil spirit. Accepting this image without realizing God’s truth leaves us open to being misled. Bob Larson has made untold sums of money playing on the fears of those who do not know the Lord or who are ignorant of the fact that if the Spirit of the living God indwells us, no evil spirit can therein abide. Though our flesh is affected and afflicted by indwelling sin, our soul is perfectly righteous and “possessed” by the Spirit of God. Only lost persons can have an evil spirit within them. That should make us thankful yet again to be found in Christ!
To conclude (lest I go on too long, as is my wont), this is a most excellent book, much needed in every church and by every child of God – for who does not need more grace and closeness with our Lord? Saxton tells us (page 131), “normal Christian growth can be a messy, painful, and imperfect struggle. Yet, just the same, it is a struggle worth fighting.” In his conclusion, he tells us, “The believer’s ultimate purpose is to glorify God through becoming more life Jesus Christ (Rom 8:28-30; 2 Cor 3:18). … This process of progressive sanctification is all of the Lord’s grace, yet it is a duty in which God’s people are responsible to participate.” “Find your greatest delight in life in the presence of Christ though His Word.” (page 137)
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Thanks for your kind comment.
Wow neat to see someone else have reviewed this book also!
In Phill. 4: 8-9 and Rev. 2:5 the action is centered on thinking or pondering or studying or dwelling upon worthy things . We are to be transformed by the renewing of our minds in this manner. It is quite the opposite of worldly fallen forms of meditation and contemplation.