WHY EXAMINE THIS SUBJECT?

It is vitally important that we approach this particular subject with proper motive. There is, in fact, more than one appropriate reason for considering this subject. First, there is the obvious objective of helping those Christian men and women who are suffering from this troubled state so they may be delivered from it. Depression seems in many ways to at once be the particular trouble with many of God's people and, perhaps, the special problem troubling them. The fact is large numbers of Christian people today give the impression of being unhappy. They are downcast, their souls are 'disturbed (or 'disquieted' [AV]) within them' as was that of the Psalmist writing about himself in Psalm 42, quoted above.

Our objective, then, is to find out why this is so and what can be done to remedy it. They are experiencing this unhappiness, this 'disquiet', this tension, this lack of ease that is described so perfectly by the Psalmist from his own experience. It is very sad to contemplate the fact that there are Christian people who live the greater part of their lives in this world in such a condition. it does not mean that they are not Christian. It does mean, however, that they are missing a great deal. They are missing so much, in fact, that it is vitally important that —if only for their sakes—we inquire extensively into the condition of spiritual depression outlined in this Psalm.

Another appropriate reason for considering the causes of spiritual depression --one that we can not side step-- is that a depressed Christian is a very poor recommendation for the power of the Good News of God's Kingdom. A Christian who is depressed gives a very poor testimony that the news of the kingdom is good. This is not meant to make a depressed Christian more discouraged than he or she may already be, but, the truth is that, in a sense, a depressed Christian is a contradiction in terms. But that very fact should give us more motivation to get well, and it means as well as that the condition can be remedied.

The exuberant joy of the early Christians was one of the most potent factors in the spread of Christianity ('Why are these people so happy?'). And we know that throughout the age since then God has extended His kingdom in part through His people. He has oftentimes done some of the most notable things in the history of the Christian congregation through the example of the simple Christian living of some quite ordinary people. We must remember that we are living in a pragmatic age where people are not primarily interested in Truth, but in results.

The one question they ask is: "Does it work?" Many are frantically seeking and searching for something that can help them. This can be seen by the proliferation of 'self-help' books on the best seller lists, various seminar courses purporting to teach 'self-empowerment,' as well as new religions/cults claiming to have the solution or at least a solution to the problems of life.

Nothing is more important, therefore, than that we should be delivered from a condition which gives other people, looking at us, the impression that to be a Christian means to be unhappy, to be sad, morbid, and that the Christian is one who leads a joyless, laborious life.

There are many in the world observing this who indeed give this as a reason for not being Christian, and for giving up all interest they may ever have had in the Christian faith. In fact, some are very fond of contrasting Christians with people out in the world who seem to be so thrilled by the things in which they have chosen to believe. They are full of excitement and want everybody to know it. But Christian people too often seem to be perpetually in the doldrums and too often give this appearance of unhappiness and of lack of freedom and of absence of joy.

There is no question that this is the main reason why large numbers of people have ceased to be interested in Christianity. And —let us be quite frank and admit it— we must confess that their criticism is a fair and totally understandable one and there is definitely some justification for their attitude.

It behooves us, therefore, that —not just for our own sakes, but also for the sake of the Kingdom of God itself and the glory of Christ in whom we believe—we represent Him and His cause, His message and His power in such a way that men and women, far from being repelled, will be drawn and attracted as they observe us. This experience can obviously result in adding to the Christian's joyfulness and make being a Christian far more meaningful and spiritually fulfilling than otherwise.

We will examine, therefore, the causes of spiritual depression and the way in which it should be treated in the light of Scriptural example and instruction. Perhaps nowhere in the Scriptures is the plight of a depressed worshipper of God better portrayed than in this Psalm we are about to consider. It has been written that the Psalms 'are inspired revelations of truth, not abstractly, but in the terms of human experience. The truth revealed is wrought into the emotions, desires, and sufferings of the people of God by the circumstances through which they pass.'

The truthfulness of that description is undoubtedly the reason why the Psalms have always proved to be a great source of solace and encouragement to God's people throughout the centuries, first to the children of Israel and then to the members of the Christian Congregation. In them we are able to watch noble souls struggling with their problems and with themselves. They talk to themselves and to their souls, baring their hearts, analyzing their problems, chiding and encouraging themselves. Sometimes they are elated, at other times depressed, but they are always honest with themselves. That is why these Psalms are of such real value to us if only we also are honest with ourselves.

A GENERAL DESCRIPTION OF THE CONDITION,

ITS CAUSES AND ITS TREATMENT

Spiritual depression has many causes. Since that is so it therefore will take some explaining to completely cover the subject For that reason, we must make an extensive analysis of the subject. But, these days it seems we are all in such a hurry. People want everything at once. Many of us do not even take the time or give the attention needed to get proper instructions from our doctors on how to take the medicine he or she has just prescribed for us. Every thing must be 'fast and easy.' When people ask questions they want concise answers rather than a detailed explanation. We believe that all truth can be stated in a few minutes. In reality, it cannot.

To do this we start with Psalm 42. In this particular Psalm which we are going to consider the Psalmist is unhappy and in trouble. That is why he cries out in the dramatic words: "Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise him who is the health [or salvation] of my countenance, and my God." This statement, which occurs twice in this Psalm, is found also in the following Psalm. (Some, in fact, regard Psalm 43 as being part of the same statement and not a separate Psalm.)

Nowhere can we find a better description of spiritual depression that that which is given us here by this man. In fact, it is an extraordinarily accurate picture of the condition. Read the words and you can almost see the man looking cast down and dejected. You can almost see it in his face. The Psalmist is giving an account of his unhappiness, the unhappiness of his soul, the condition through which he was passing when he wrote these words. He tells us the cause of his unhappiness. It seems that, first of all, he was at this particular time prevented from joining with others in public worship in the House of God.

This in it self caused him much unhappiness, but also certain enemies were attacking him. These enemies may have even been men from among his own people or they could have been loved ones of his who had turned against him for self-serving reasons. In any event, there clearly were persons whose actions were greatly depressing him and his account of that has been included in the Bible by divine direction so as to be of benefit to persons since then right up to us day. We will be interested chiefly, however, in two aspects of what he writes— the way in which he faces the situation and the way in which he deals with himself.

First, notice the difference between verse 5 and verse 11. Take verse 11:'"Why are you cast down, O my soul? and why are you disquieted within me? Hope in God for I shall yet praise Him who is the health of my countenance and my God.' In verse 5 he puts it: 'Why are you cast down, O my soul? and why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of his countenance.' Did you notice: in verse 5 he declares that the sight of God's countenance is always helpful; but by verse 11 he speaks of his own countenance as being made healthy. In other words the man who is dejected and disquieted and miserable shows it in his face. He looks troubled and he looks worried. If we had the power to see ourselves as others see us, it would often times be the main step to victory and release.

It is good to look at ourselves and to try to conjure up this picture that we are presenting to others: a depressed person, tearful and weeping, not wanting to eat (the Psalmist says his tears have been his "food" or "meat" [AV]) or to see anybody. Such a one is so preoccupied with his miseries that the kind of picture and impression presented is quite naturally one of gloom and depression. Now that we have described the condition in general, we can proceed to state some of the general causes of it.

First and foremost we must consider temperament. There simply are different types of people. There is no getting around that fact. Christianity, to the surprise of some people, does not do away with that. Temperament, psychology and make-up do not make the slightest difference in the matter of our salvation, however. There is every conceivable type of temperament in the congregation of the living God. But one's temperament does not have any effect on his or her salvation. It does not matter what we are by temperament; we are all saved in the same way, by the same act of God in and through His Son, our Lord and Savior Jesus Christ. We can thank God for that. However, while it does not effect our salvation, it does make a very great difference in our actual experience in Christian life now.

The fact of the matter is that though we are all Christians together, we are all different is some ways. Therefore the problems and the difficulties, the perplexities and the trials that we are likely to meet are in a large measure determined by the difference of temperament and of type. We are all in the same fight, of course, and have the same common central need. But the manifestations of the trouble vary from case to case and from person to person. There is nothing more futile, when dealing with this condition, than to act on the assumption that all Christians are identical in every respect. They are not, and they are not meant to be.

For the purpose of our consideration we will use a model that simply divides people into two main types. There are, in this model we are using, the so-called introverts and the extroverts. That is, there is the type of person who is generally looking inwards and the type of person who is always looking outwards. It is of the greatest importance that we should realize not only that we belong to one or the other of these two groups, but furthermore that this condition of spiritual depression tends to affect the one more than the other.

There is, therefore, nothing quite so important as that each of us should without delay, as quickly as possible, get to know him or her self. We must start by knowing ourselves and by understanding ourselves. In fact, the chief reason why so many today in general are living superficial Christian lives is that they will not take time to examine themselves. If that is so damaging to many Christians who are not depressed, it is especially important that the depressed Christian does self-scrutiny, gets self-knowledge.

One of these types is particularly prone to spiritual depression. This does not mean that they are any worse than others. Quite often, in fact, the people who stand out most gloriously in the history of true worship are people of this very type. Some of the greatest 'saints' belong to the introverts; the extrovert is often a more superficial person. In the natural realm there is the type of person who tends to be always analyzing himself, analyzing everything he does and what has been done to him, and worrying about the possible effects of his actions, always harking back, always full of vain regrets and blaming. He cannot undo what has been done, but he still spends his time analyzing and judging and blaming himself or others. All that is transferred into the spiritual realm and into their spiritual life. It is obvious that the danger for such people is to become morbid.

The two terms indicate that the fundamental trouble with these people is that they are not always careful to differentiate between self-examination and introspection. We can all agree on the value of examining ourselves, getting to know ourselves as we are, but we also agree that introspection and morbidity are harmful. So, what is the difference between examining oneself and becoming introspective? A balanced Christian examines himself periodically because of a conscious decision to do so with the purpose of improving himself spiritually and thereby pleasing God in a greater way by living more in imitation of Christ. The introspective person agonizingly examines himself continually, compulsively, and not with a healthy spiritual motive. In fact, he almost does nothing but examine himself. Self-examination becomes the main and chief end in his life. He, as it were, constantly puts his soul, and his life experience, on a plate and dissects it.

How can we know which type we are? If we are always talking to people about ourselves and our problems and troubles, and if we are forever going to them with that kind of frown upon our face and saying: I am in great difficulty, or if we are simply ruminating about these things in our own minds—that is probably a sure sign that we are all the time centered on ourselves. That is introspection, and that, in turn, leads to morbidity.

Here then is the point at which we must start. We must know ourselves. Do we know our own particular tendencies and particular danger? Do we know the thing or things to which we are particularly subject? The Bible warns us to be careful about our strength and about our weakness. Take Moses. He was the meekest man then in the world we are told; and yet his great sin, his great failure was in connection with that very thing. He asserted his own will. He became angry. The essence of wisdom is to know what we are, to know our strengths and our weaknesses. If I am naturally an introvert I must always be careful about it, and I must warn myself against it lest I unconsciously slip into a condition of morbidity. The extrovert must likewise know himself and be on guard against the temptations peculiar to his nature. But, some of us, by nature and by the very type to which we belong, are more given to this dis-ease of spiritual depression than are others.

We cannot ignore that physical conditions can play their part in all this. It is very difficult to draw the line between this and the previous cause because temperament seems to some degree to be controlled by our physical condition and there are certain people who constitutionally, in almost a physical sense, are prone to this condition. There are certain physical ailments that tend to promote depression. Gout, for instance, or any condition of chronic pain for that matter, is one. Into this group you can also put, generally speaking, tiredness, overstrain, and almost any form of illness or physical distress. You cannot completely isolate the spiritual from the physical for we are body, mind and spirit. The greatest and the best Christians, when they are in a physically weakened state, are more prone to an attack of spiritual depression than at any other time, as is greatly illustrated in the Scriptures.

In the broadest view the one and only cause of spiritual depression is the Devil. [Editor: Indeed, the Greek word often translated "depression" is aDEMONon. (Philippians 2:26)] He is the god of this world and the adversary of our souls. [2 Corinthians 4:4; 1 Peter 5:8] He can use conditions around us, our temperaments, our physical condition and our own minds against us. [Job 1, 2] He so deals with us that we allow our temperament to control and govern us, instead of keeping temperament where it should be kept. He plays upon our weaknesses. He may know us better than we know ourselves. There is no end to the ways in which the devil produces spiritual depression. We must always bear him in mind. The devil's one object is so to depress God's people, not only in order to get them down, but that he can go to the man of the world and say: There are God's people. Do you want to be like that? Obviously the whole strategy of the adversary of our souls, who is also God's adversary, is to depress us and to keep us looking as long as possible as this man in the Psalms looked when he was passing through this period of unhappiness.

We must never forget the existence of the Devil and his machinations. [Ephesians 6:12, 13] On the other hand, we must not allow him to trap us into regarding as spiritual that which is fundamentally physical. But we also must be careful in drawing this distinction, because if you give way to your physical condition you become guilty in a spiritual sense. If you recognize, however, that the physical may be partly responsible for your spiritual condition and make reasonable allowances for that, you will be better able to deal with the spiritual.

In the final analysis, the ultimate cause of all spiritual depression is unbelief, weak or non-existent faith in God. Psychiatrist Alexander Lowen wrote in his book Depression and the Body that he could not avoid the evidence that lack of faith is the main factor in depression, and that it is not merely lack of faith in 'life,' but, undeniably, lack of faith in God that is involved. For if it were not for unbelief even the devil could do nothing. It is because we listen to the devil instead of listening to God that we go down before him and fall before his attacks. That is why this psalmist keeps on saying to himself: 'Hope in God for I shall yet praise Him. . . .' He reminds himself of God. Why? Because he was depressed and had forgotten God, so that his faith and his belief in God and in God's power, and in his relationship to God, were not what they ought to be. We can sum it all up by saying that the final and ultimate cause is just sheer unbelief.

We have up to this point looked at the general causes of spiritual depression. But now what about the treatment for it? Briefly, the first thing we have to learn is what the Psalmist learned—we must first learn to take ourselves in hand. This man was not content just to lie down and commiserate with himself. He does something much more about it, he takes himself in hand. But he does something that is more important still: HE TALKS TO HIMSELF. This man turns to himself and says: 'Why are you cast down O my soul, why are you disquieted within me?' But isn't this contradictory to what we just said above against being introspective because it leads to morbidity? No, it is not. You see, the important thing is that we must talk to ourselves instead of allowing our 'selves' to talk to us! And this is the main trouble in this matter of being spiritually depressed, that we allow our 'self' to talk to us instead of talking to our self. This is not paradoxical.

Do you realize that most of your unhappiness in life is due to the fact that you are listening to your (sinful) self instead of talking to yourself? That inner voice starts expressing thoughts in your head the moment you wake up in the morning. You have not originated the thoughts, but they start talking to you, they bring back the problems of yesterday, the problems you may face today, etc. Who is talking to you? Your self is talking to you. Now this man's treatment was this: instead of allowing his self to talk to him, he starts talking to himself. 'Why are you cast down, O my soul?' he asks. His soul had been depressing him, crushing him. So he stands up and says: 'Self, listen for a moment , I will speak to you and put you straight'. Do you understand this? It is really everyone's situation and everyone's need that is dealt with here.

The main art in spiritual living is to know how to handle yourself. You have to address yourself, preach to yourself, question yourself. You must say to your soul: 'What are you so down about?'—what reason do you really have to be depressed? You must turn on yourself, upbraid yourself, condemn yourself, exhort yourself, reason with yourself and say to yourself: 'You! Hope in God!'—instead of letting your self get you muttering in a depressed, unhappy way. And then you must go on to remind yourself of God, Who He is, and what God is and what God has done, and what God has promised He will do. Having done that, then defy yourself, defy other people, defy the devil and the whole world, and say with this man: 'I shall yet praise Him for the help of his countenance, He who is also the health of my countenance and my God'!

Yes, the Psalmist is saying in effect: 'When I really look at God, I get better, and as I get better my face or countenance gets better also —'He is the health of my countenance.' I then lose that drawn, haggard, vexed troubled, perplexed, introspective appearance and I begin to look composed and calm, balanced and bright.' This is not the putting on of a mask, but something that is inevitable. If we are depressed or unhappy, focused on ourselves, we will show it in our face. On the other hand, if we are in the right relationship with God and in a true spiritual condition, that again quite inevitably must express itself in our countenance. This does not mean, however, to perpetually have an inane grin on our faces that some seem to think is essential to the manifestation of true Christian joy. You will not need to put anything on, it will be there; it cannot help expressing itself—'He is the health of my countenance.'

That is treatment in a nutshell. As we proceed with our consideration of this subject we can but only elaborate on that. But the essence of this matter is to understand that this self of ours, this other man within us, has got to be handled. Do not listen to him; turn on him; speak to him; condemn him; upbraid him; exhort him; encourage him; remind him of what you know, instead of listening placidly to him and allow him to drag you down and depress you. For that is what he will always do if you allow him to be in control. The devil takes hold of self and uses it in order to depress us. We must stand up as this man did, question it and say: 'Why are you cast down? Why are you disquieted within me?' Stop being so! 'Hope in God, for I shall yet praise Him for the help of His countenance,' He, 'who is the health of my countenance and my God.'

By Mark Heber Miller ©MM – California –

All humankind came under the burden of sin following the rebellion in Eden. [Romans 5:12] God told Adam his entire life would be a "season of groaning pain" when he passed this judgment on our original parents: "The ground is cursed because of you and so throughout your life you will eat its produce in pain. It will grow thorns and nettles for you. … By the sweat of your brow you will eat bread until you finally return to the ground." [Genesis 3:18, 19 NCMM]

Then for 1,500 years God’s People Israel came under another burden – the Law of Moses. It did not liberate them but turned them into slaves. How can such worshippers gain a freedom and at the same time become children of God? How and when will these "sons of God" be revealed to all the world? Will humankind in general some day experience the freedom of the children of God?

We come to one of the most beloved chapters in the Christian Bible – Romans chapter eight. It surely ought to be one part of the Scriptures that each Nazarene disciple learns AND understands. From the subjects of laws and principles in chapter seven Paul moves to the liberating spirit -- or Pneuma, among his favorite words. Though there are those united in Christ as his disciples there are two kinds of minds: the fleshly [the Physical] and the spiritual (the Pneumatic). One leads to death and the other to life and peace. No fleshly-minded Christian can ever please God. Paul writes:

ROMANS 8:1-8

Anyone who has ever been condemned by another – whether justly or unjustly – knows the feeling of guilt and shame. The depressing experience of the burden of a conscience that only condemns is unsettling, and like a bad nightmare, seems never to release its breathless grip. The very idea that we might be relieved of such a spirit of condemnation – that there might just be some hope – brings relief just in the thought. The reality that we may not be guilty after all – not just from the perspective of judgmental associates, but from God’s own view – causes our hearts to leap with joy in anticipate of a new sense of freedom! This is the very promise Paul introduces with Romans chapter eight.

While those Jews under the Law rested under a curse and possible condemnation [Galatians 3:10], the liberated Christian Saint united with Christ rests under no such condemnation. [Or, KJV: there is therefore now no condemnation to them which are in Christ Jesus; MOF: no doom] These are most comforting words for Friends of the Nazarene. [Colossians 1:22] This sense of no condemnation from God results in a cleansed and perfected conscience. [Hebrews 9:9, 14; 10:22]

This does not say there will be no "judgment" for Christ Jesus, Paul, Peter and John all teach a future parousia-judgment. (John 5:29; 2 Corinthians 5:10; 1 John 2:28; Matthew 25:1-46) Each Christian Saint will stand before the judgment-throne of Lord Messiah to receive just payment or punishment for conduct while living in the human body.

The question becomes what does it mean to be "in" Christ. The Greek is simply EN, as the English "in." It can mean united, belonging to, incorporate with, in union with. The phrase occurs scores of times in Paul’s epistles. (Romans 8:1, 2, 10; 12:5; 16:7; 1 Corinthians 1:2, 30; 15:18; 16:24; 2 Corinthians 5:17; 12:2; 13:5; Galatians 1:22; 2:4, 20; 3:28; 5:10; Ephesians 1:1, 3, 4, 11; 2:6, 7, 10, 13, 15, 21, 22; 3:6; 6:1; Philippians 1:1; 3:9; 4:21; Colossians 1:2, 27, 28; 2:6; 3:3; 1 Thessalonians 1:1; 2:14; 4:16; 5:18; 2 Thessalonians 1:1, 12; 2 Timothy 1:1; 2:10) The word "in" suggests a relationship with Christ where heart and mind are one.

Paul writes that this lack of condemnation is because of "The spiritual principle of the life united with Christ Jesus." Other versions render this phrase "spiritual principle" as KJV: for the law of the spirit of life in Christ Jesus; PME: new spiritual principle of life; WEY: for the spirit’s law -- life in Christ Jesus. (Galatians 5:16; James 1:25) Here Paul adds another "law" to his list -- a spiritual one related to justification and sanctification resulting in a spiritual life with promises of an immortal existence. [See notes on Romans 2:5, 6]

The Greek word PNEUMATOS (Strong's Exhaustive Concordance #4151 - PNEUMA) occurs 38 times in Romans and 22 times in chapter 8 -- surely the key word of the chapter. The Greek literally means breath or wind (an invisible force or pressure), often translated by the English "spirit." PNEUMA is used of mind, disposition or attitude, spirit-being, pressure or inclination.

This spiritual law or principle frees the Saint from that law or principle of sin and death inherited from Adam’s defective DNA. (Romans 5:15-19; Hebrews 10:14) This freedom or liberty is from sin’s condemnation and the fear of death. Paul writes about this emancipation in Christ: "[Jesus] might emancipate all the living enslaved to a fear of death." [Hebrews 2:15 NCMM] The disciple is released from a conscience under the burden of Adamic sin and the hopelessness of death.

This liberation or freedom is also from the Law of Moses. Paul writes that the "The Law [of Moses] is impotent because of the flesh’s weakness." [Or, KJV: for what the Law could not do, in that it was weak through the flesh; MON: for God has done what the Law could not do; NEB: what the law could never do, because our lower nature robbed it of all potency; WEY: thwarted as it was by human frailty.] Paul sums up the "problem" with the Law -- human sinfulness. The Law of Moses is right, just and good and fulfills the role God intended for it. [See Galatians 3:19 and Hebrews 7:18 and compare notes on Romans 3:20.]

Of course, it is clear, Paul is speaking to Hebrews according to the flesh who had formerly been under the Law of Moses. Now for their benefit, indeed for the benefit of all humanity, "the God Himself, by sending His son concerning sin – [that is, as "a sacrifice for sin (NEB)] – in the likeness of sinful flesh, condemned fleshly sin." (2 Corinthians 5:21; Hebrews 9:28) The New English Bible likely has the right idea. That is, "...sending His Son concerning a sin offering." (Isaiah 53:10-12; Philippians 2:5-7; Hebrews 2:14, 15; Hebrews 4:15.) When the Risen Lord ascends to heaven as the glorified Son of Man he is seen as "someone like a son of humankind" or a hominid. (Daniel 7:13 Latin Vulgate) Thus, our Lord "has signed the death-warrant of sin in our nature." [KNX]

Note the prophetic attitude of the Jews toward the Messiah at Isaiah 52:13-53:3:

In contrast to the legalistic Jews and their burden, the Christian Saints were "those not conducting ourselves in harmony with the flesh." That is, KJV: who walk not after the flesh; GDSP: we live not on the physical (plane); WEY: our lives are ruled not by our lower (natures). [Compare Colossians 3:2, 5-9; Galatians 5:19, 20.]

Rather, liberated Christian Saints conduct themselves "in harmony with the Spirit." That is they "walk after the Spirit" [KJV], or "live now in obedience to the Spirit" [TCN] The American Translation says: "we live ... on the spiritual plane." And the Weymouth Translation puts it: "our lives [are] ruled ... by our spiritual natures." It seems likely that this is God’s Pneuma [or, Spirit]. If we accept Paul’s parallel at 1 Corinthians 2:16 with Isaiah 40:13 then God’s Pneuma [or, Spirit] is His Mind. That is, the PNEUMA (Strong's Exhaustive Concordance #4151) of God is an invisible mental pressure that He exerts as a power manifest either in His Word (the conduit into the heart of the disciple), or, in a variety of pneumatic, spiritual manifestations. (1 Corinthians 12:4-11; Galatians 5:16, 18; see notes on Ro8:14) John 6:63 has the Nazarene teaching, "The teachings I have spoken to you are PNEUMA." [Compare this with Hebrews 4:12.]

Paul contrasts the liberated Saint in Christ with that pseudo disciple "who are in harmony with the flesh [and who] are thinking about fleshly things." Other versions out this: KJV: they that are after the flesh do mind the things of the flesh; TCNT: earthly minded; GDSP: people are controlled by the physical think of what is physical; MON: give their attention to the things of the flesh; WEY: their thoughts are shaped by the lower nature. One way to determine this is the subjects that dominate a person’s conversation, or would reflect a Christian’s life-style. The Nazarene taught, "Those born of flesh are fleshly." (John 3:6; Galatians 5:19, 20)

Paul is clear on how to identify the fleshly-minded when he writes: "And so, brothers, I was unable to speak to you as [spiritual] persons, but rather as fleshly persons, as infants in Christ. I gave you only milk to drink and not solid food, because you were unable to accept up. Neither are you able even now. For you are still fleshly because jealousy and strife are in your midst. Are you not yet fleshly? Are you not walking as humans do?" [1 Corinthians 3:1-3 NCMM] The fleshly Christian who lives in harmony with the flesh would be characterized by spiritual immaturity, jealousy, and contentiousness. The danger of fleshly thinking, Paul writes, "means death." Or, as one version puts it: "to set the mind on the flesh brings death." [NOR] (Colossians 3:1-5)

Paul warns that "Fleshly thinking [means] enmity with The God." That is, "interests of the flesh are hostile to God." [MOF] (Isaiah 59:2 Colossians 1:21)) What one thinks about, or is minding, is usually revealed in speech and conduct. James 4:4 and 1 John 2:15-17 are like commentaries on Paul’s phrase: "Do you not realize the friends of the world means enmity with The God? … Stop showing worldly concern for worldly things. Everyone who shows more concern for the world no longer has any love for the Father inside. That is because the entire world -- fleshly passions, greedy eyes, and that pretentious display that comes with possessions -- none of it has the Father as its source. The world with all of its greedy desires is passing away. However, the person who does the will of God will live forever in that future New Age." [NCMM] So Paul concludes that "those who are fleshly can never please God." Never can an "earthly minded" Christian please the Father who is so willing to pour His Spirit on the godly and spiritual. (1 Corinthians 3:3)

On the other hand the true liberation from the burdens of the Law of Moses comes to "Those in harmony with the Spirit." Such are "people who are controlled by the spiritual" and so "think of what is spiritual." [GDS] That is, they "give attention to spiritual things." Again, the Nazarene taught, "Those born of the Spirit are spiritual." (John 3:6) As above, the "spiritual" may be identified by: a) the subjects that dominate language; and, b) those actions that dominate life-style. [Compare 1 Corinthians 2:15; Galatians 5:22, 23; Colossians 3:1-5; Philippians 4:8]

Spiritual or pneumatic [under the pressure of the Pneuma] thinking results not in a sense of condemnation but in "life and peace." [Or, KJV: to be spiritually minded is life and peace] The literal Greek is "minding of the pneuma." One sees the meaning in "minding the store" or "minding your own business." The Greek for "minding" is PHRONEMA (Strong's Exhaustive Concordance #5427) and refers to that mental inclination or purpose of the mind. Spiritual mindedness, or, spirituality, produces life and tranquillity. [Compare Galatians 6:8; 1 Corinthians 2:12-15] Paul continues to examine the life resulting from the indwelling Spirit.

LIFE BY INDWELLING SPIRIT

ROMANS 8:9-11

Most people share a concern regarding any who might move into our home and live among us. The wrong person taking up residence in our home can make life miserable. On the other hand it is a real joy to have a guest who is both encouraging and upbuilding. Particularly is this so if this person actually helps with out daily problems in life. Such a guest in our home provides good direction and guidance. Paul now writes about such a new resident guest. It is God’s Spirit.

If the spirit of God dwells within then the Christian lives, not in harmony with the flesh, but with the spirit. The sinful body is deadened to sin if Christ resides within, leading to everlasting life because of His righteousness. If God’s spirit dwells within then this dying body will be changed into a truly living one just as Christ was raised up from the dead. Paul writes:

Paul literally writes "you are not in flesh" and by this he means "you are not fleshly." Or, "You are not in harmony with the flesh." That is, "not controlled by the flesh." [BER] Paul uses the plural "you" referring primarily to the Roman Christians. Some, though professing discipleship, may yet be "fleshly." (1 Corinthians 3:3). Most of Paul’s readers were "in Spirit" or "spiritual." In contrast to the first phrase, likely, "but [you are] in harmony with the Spirit." That is: spiritually minded, not fleshly minded as discussed above. (Galatians 5:25)

This spiritual mindedness can only occur "if God’s Spirit resides within you." Other versions render this phrase: KJV: if so be that the Spirit of God dwell in you; TCNT: since the Spirit of God lives within you; GDSP: has really taken possession of you; WMS: has His home within you. All of these attempt an interpretative paraphrase. It seems possible that Paul’s meaning is: "You (Romans) are spiritually-minded because God’s Spirit dwells within you (Romans)." Jesus may paraphrase this whole phrase when he rebukes Peter: "You are not minding the things of The God, but the things of humans." (Matthew 16:23 NCMM)

Any person who does not possess "Christ’s spirit" does not belong to him. This possibly means: "If any disciple does not have the mind of Christ such a person does not belong to him." The Greek PNEUMA may be used of mind, mental inclination or disposition. Christ is also the conduit or instrument of the dispensation of God’s holy Spirit. A true spiritual person is someone in whom Christ has taken up residence by the Spirit. Twice Paul has qualified the matter with "if." It seems likely that he means, "… if, indeed, Christ does dwell within ..." In both cases the meaning could also include Christ’s dwelling within the Romans as a corporate body. (1 Corinthians 3:16)

The fleshly body of the Christian "is dead because of sin." [KJV] James Moffatt paraphrase the meaning: "though the body is a dead thing owing to Adam’s sin." Despite this situation the indwelling Spirit provides "life by means of righteousness." A difficult sentence, but if read listening for Paul’s tone and pause, it becomes clear. Translators approach the verse phrase from different angles allowing for several views -- MON: your spirit is full of life because of righteousness; WMS: your spirits are now enjoying life because of right standing with God; NEB: yet the spirit is life itself because you have been justified. The meaning may be: "your body is dead because of sin while your pneuma [mind, inner being, mental inclination] is living because of righteousness." [Compare Galatians 2:20.]

Paul uses the analogy of this new life in Christ to God’s use of His Spirit to resurrect Christ. Paul has used PNEUMA in several forms or modes in these verses. PNEUMA may mean the mental pressure of God which is exerted as an invisible force to accomplish His will. God thinks and it is done. Twice Paul will repeat the powerful miracle of the resurrection of Christ. (Acts 2:24; 1 Corinthians 6:14) The result of this indwelling Spirit of God and Christ is explained by Paul.

The indwelling Spirit of God has "taken possession of you." [GDS] The disciple is possessed of divine thinking, spiritually minded because God’s thinking through Christ resides within. This also results in "the making of your mortal bodies alive." Rotherham renders this: "shall make alive even your death-doomed bodies." There are several views: a) a reference to the resurrection (Philippians 3:11, 21); and, b) a reference to the justified condition in which one formerly died in sin is now spiritually alive. (John 5:24; Ephesians 2:5; 1 John 3:14) Though some will se the resurrection of the human body here, others do not. (1 Corinthians 15:50-52; 2 Corinthians 5:1-10) One thought would be: "by his indwelling Spirit in your lives" [MON] though the human body is dying due to sin, this dying body is energized and enlivened by godly thinking. The result is that this fleshly, dying, sinful body can still be used habitual good. Those who use such a body in a good way will be so rewarded in the parousia-judgment. [2 Corinthians 5:10]

GOD’S CHILDREN ARE LED BY SPIRIT

ROMANS 8:12-17

No one likes to be misguided when asking for help or directions to a certain desired destination. It is a real joy to have a parent who has been a godly and correct guide throughout life. Such guidance protects from real dangers – fleshly dangers that may have life-long affects. Spiritual guidance, however, can only result in success at the end of life. Paul now raises the thrilling idea that our Heavenly Father, by means of His Son, and through the inner energy of the holy spirit, provides just such guidance.

It likely confused some who were used to living a fleshly life under strict regulations in the Law of Moses. How could one live spiritually without 600 rules and commands? Paul writes that now that Christ has taken up residence within us we are not bound to a fleshly form of life. Or, as the New English Bible puts it: "we are not obliged to live on that level." Paul’s alludes back to his previous point regarding a new life, not a fleshly one, but a spiritual one. (Galatians 5:19) The disciple of the Nazarene ceases to live a life driven by the fleshly or physical. For "if you live in a fleshly manner you are destined to die." The Christian is not "under the control of the physical." [GDS] A life without God is driven by self -- fleshly in character -- and doomed. [See notes on Romans 1:32]

Rather than living a life driven by the flesh Paul urges to "put the body to death." Or, NEB: put to death all the base pursuits of the body; TCNT: put an end to the evil habits of the body. [Compare 1 Corinthians 9:27; Colossians 3:5; Galatians 5:24; 6:8.] Putting the body to death, or deadening the body, is a process of sanctification, "perfecting holiness in the fear of God." (2 Corinthians 7:1, 2; 1 Thessalonians 4:3) Paul writes in a similar vein in Colossians 3:1-5, "If however you have risen with Christ, seek the things that are above, where Christ is, enthroned at God's right hand. Give your minds to the things that are above, not to the things that are on the earth. For you have died, and your life is hidden with Christ in God. When Christ appears -- He is our true Life -- then you also will appear with Him in glory." [Weymouth Translation] This requires living a true spiritual life.

In contrast to the above fleshly life, Paul writes, "If you live a spiritual life you will live." This is a new life -- opposite of the former -- which is God-centered and Christ-minded. For as Paul writes, "All led by God’s Pneuma are God’s sons." Knox renders this: "those o follow the leading of God’s Spirit are all called God’s sons." Humanity is not by nature "children of God" for they have been born in sin inherited from their fleshly father, Adam. (See notes Romans 5:12-14.) Jesus did not teach the divine childhood of all humankind. [Compare notes on John 1:12, 13.] All persons led by the divine mental pressure of God are His children by virtue of a spiritual birth and regeneration. (See John 3:3-5; Titus 3:5; 1 Peter 1:3, 4, 23; James 1:18; 1 John 5:1)

Upon their spiritual rebirth following their water baptism Paul writes: "You did not receive a slave’s frame of mind causing more fear." That is, fear caused by the Law of Moses. The Christian Saint is no longer a slave to such commandments. The Greek PNEUMA occurs several times in this context with different meanings: God’s power, a disposition, inclination, or frame of mind. (Galatians 4:24, 25; 5:1; Hebrews 2:15)

In contrast to that former sense of condemnation and slavery, Paul says the God-born disciple "received an adoptive son’s frame of mind." The "spirit" (PNEUMA) of a slave and a son are quite different: the slave living in fear, the son in hope of an inheritance by a father’s love. Compare 1 Corinthians 2:11, 12; 2 Timothy 1:7 where PNEUMA may be the mind or a mental disposition characterized by certain attributes. Humankind are not children of God by natural birth. Due to sin a person must be adopted to become a child of God. (Galatians 4:5; John 1:12, 13; Romans 8:23; Romans 9:4; Ephesians 1:5]

This new frame of mind or spirit can now "cry out, Abba! The Father!" [Or, MON: my Father, my Father.] ABBA is an Aramaic word meaning Papa. It is the endearing term first used of small children for father or grandfather. Jesus used the precious yet respectful term for God once. (Mark 14:36) Paul uses it in one other place. (Galatians 4:6) According to some it was a designation rarely used in Judaism (Isaiah 64:8) and never in Greek literature. In the Hebrew Bible God is never addressed as "Father" save in those Messianic contexts. (Psalm 89:26) In some cultures elderly persons are addressed respectively as Papa or Mama. Jews in Paul’s day did not address God as ABBA, and so he means the Christian Saint has entered a new and intimate relationship with God the Father through His Son Jesus. How would the individual Christian know this new relationship exists?

Paul answers this question with the words "The Spirit [of God] itself provides testimonial evidence with our frame of mind that we are God’s children." This well known phrase is also rendered: KJV: the Spirit itself beareth witness with our spirit that we are the children of God; KNX: assures our spirit; PME: endorses our inward conviction; TAY: speaks to us deep in our hearts. God’s own mental thoughts exert pressure upon the mind and heart of the disciple as if providing testimony in a court of law, giving evidence of a genuine sonship with God. And since no one can read another’s mind, or spirit, this is a private testimony between God and the Saint. [Compare 1 Corinthians 2:10-12.] This is also called being "born again" or "spirit begotten." (John 3:3-8)

In the 1^st Century many Christians received a gift of the Spirit as visible evidence of God’s adoption of them as His children. This continued until the Church reached maturity about the end of the 1^st Century. [For details see notes in Nazarene Commentary 2000© on 1 Corinthians 13:8-12.] This phrase regarding the Spirit’s witness is also used in Hebrews 10:15 where Paul quotes Jeremiah 31:31-33 regarding the New Covenant: "Additionally, the holy Spirit testifies to us, for later it has spoken to us [in Jeremiah 31:31 ‘This is the covenant that I will covenant toward them after those days’." [NCMM]

This may be compared to a slave who receives two letters: one from the slave-owner and one from his father. The heart and mind [the inner spirit] reacts in two different ways to both letters. There is a different disposition or attitude between the slave-master and the father and this is reflected in the reaction of the recipient of the letters. In a similar manner as the disciple of the Nazarene reads and meditates on his Sayings -- and the inspired letters of his own inspired disciples – God’s spirit inspires a sense of sonship or childhood. As a result a real and intimate relationship develops between the spiritual child and Father. This strengthens and grows throughout the Christian life as child and Father grow closer and closer to one another.

Paul argues that "If we are children [we are] also heirs." The words inherit or heir(s) occurs dozens of times in the Christian Bible. Jesus uses the idea in his Sermon on the Mount. (Matthew 5:5; 19:29; 21:38; 25:34; Mark 10:17) Paul uses it at Acts 20:32; 26:19; 1 Corinthians 6:9, 10; 15:50; Galatians 3:18; 5:21; Ephesians 1:14, 18; 5:5; Colossians 1:12; 3:24; Hebrews 1:4, 14; 6:12; 9:15. Peter uses it at 1 Peter 1:4; 3:9; 5:3. And, John in Revelation 21:7. These Christian Saints are "God’s heirs" and as children they will receive the inheritance from their Father.

There are also joint-heirs with Christ Jesus. That is, they share the inheritance with Jesus. [Ephesians 3:6] Note the prophecy on inheritance at Psalm 2:8 and Daniel 7:27. World rule by the Church and Messiah is part and parcel of the inheritance. This inheritance however is conditioned.

Paul adds his "if" when he says that in order to gain the inheritance each Christian must be willing to "suffer together" with other members of the Church. The inheritance is condition upon this requirement. One version puts this, "share Christ’s sufferings." [TCN] This was the kernel of truth in the Nazarene’s teaching: "If anyone wishes to follow me they must disown ‘self’, heft a personal cross, and then keep following me constantly." [Matthew 16:24 NCMM] It is only then that "we will be glorified together." That is, receive the promised inheritance. (2 Timothy 2:11; Revelation 3:11) Will others besides the Saints experience ultimate freedom? Paul writes:

Anyone who has ever been in prison, or in some other manner been enslaved, knows the oppressiveness of a complete loss of freedom or liberty. All of us by instinctive nature long for personal liberation. We do not like to feel trapped or enslaved. Freedom need not mean absolute or unqualified self-determination, for we all indebted to our Maker who knows what is best for us. What, exactly, did our heavenly Father have in mind for His future children?

Paul contrasts this present time period with its sufferings and that of future heavenly glory. The King James Version renders Paul’s words: "I reckon that the sufferings of the present time are not worthy to be compared with" that wondrous inheritance in union with Christ. For a consideration of Paul’s own suffering read 1 Corinthians 4:11-13 and 2 Corinthians 11:21-29. Not all suffering is because of persecution. Suffering may include the sin and death at work in our bodies -- the sickness and decay. Suffering may be matters beyond our control -- wars, earthquakes, famines, pestilence. Suffering may be self-inflicted. (1 Timothy 6:10) Peter uses the word "suffering" more than any other writer, with sixteen uses of it in his two epistles.

These are nothing in contrast with "that future glory to be revealed in us." There is a future glory for all the Saints that will surely be revealed to all human creation. (2 Corinthians 4:17) No sufferings in this life can equal the glory of the Church. In making this contrast there is something of Psalm 90:10, 15, "The span of our lives is seventy years – eighty for those who are strong – but their whole extent is anxiety and trouble, they are over in a moment and we are done. … Let our joy be ass long as the time that you afflicted us, the years when we experienced disaster." [NJB]

All the human creation since Eden have longed for God’s solution to humanity’s seasons of suffering. Without knowing all the details men and women have longed for an earth living in peace and security. Paul phrases it this way: "The eager anticipation of the [human] creation is eagerly anticipating the revealing of the sons of The God." The Weymouth Translation words it this way, "all creation is yearning, longing to see the manifestation of" of the Saints in their inheritance. And another version paraphrases it: "The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own." [PME]

Paul has in the mind the human creation that began in Eden. It is unlikely that Paul means every human creature who has ever existed looks forward to the revealing of the sons of God. Surely, the Jews and other peoples anticipated the fulfillment of God’s purpose first revealed in Genesis 3:15. On the other hand, few peoples of all tribes and races, have not had some hope that the Creator’s people -- whoever they may be -- will one day come to light. By "sons of God" Paul means the Body of Christ, the Church, the Messianic Kingdom. (Daniel 7:27; Revelation 20:4, 6)

God’s judgment on our original parents, Adam and Eve, meant "creation was subjected unto vanity." Others render this word "vanity" as imperfection, or futility. [Compare Genesis 3:19; Ecclesiastes 1:2-4.] Because of the rebellion of the prime parents in Eden their offspring were cursed by a defective DNA, causing them to become imperfect role models so that all human families became dysfunctional. (See notes on Romans 5:12.) God was "the One who subjected" the human creation because of disobedience. [Romans 5:14-17]

However, God did not leave humankind without hope. In a cryptic manner Genesis 315 foretold that "Creation itself will be liberated from slavery to decay." By "decay" Paul means corruption, or the shackles of mortality. [NEB] Psalm 49:7-11 describes this suffering life ending in decay: "But no one can ever redeem himself or pay his own ransom to God, the price for himself is too high; it can never be that he will live on for ever and avoid the sight of the abyss. For he will see the wise also die, no less than the fool and the brute, and leave their wealth behind for others." [NJB] [Compare Hebrews 2:14] Liberation from the decay and corruption of sin and death infers a restoration or resurrection from the grave. [Compare Psalm 16:10.]

Paul now changes the use of his terms. He has up to this point spoken of the HUIOS, or "sons" of God. Now he mentions, "The glorious liberty of the children of The God.": It is possible that Paul is deliberate in not using HUIOS (sons) here, but TEKNON (Strong's Exhaustive Concordance #5043), children. There appear to be two groups: a) the sons of God to be revealed to human creation; and, b) the human creation longing for such revelation who will also become "children." These two groups are seen in D