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The Antidote to Depression As a Man Thinketh Forsake
me not, O LORD: O my God, be
not far from me. Make haste to help me, O Lord my salvation.—Psalm
38:21,22 Richard Evans An individual in depression may undergo sadness, guilt,
shame, anxiety, ..hopelessness, and even
anger. Ordinary everyday tasks may become completely overwhelming. Without a
doubt, chemical changes may take place in the brain triggering such an
experience, changes that are often amenable to treatment by medication. The
thoughts here presented, however, concern the psychological (spirit) rather
than biological (flesh). Self-Love (Spirit) vs. Self-Esteem (Flesh) In past decades there has been an influential movement
within modern Western culture that promotes an emphasis on self. Terms such
as self-esteem, self-image, and self-worth are used and placed under the
general umbrella of self-love. This influence has so pervaded our culture
that for a great many it has become an acceptable way of thinking. The
Bible, however, makes a clear distinction between regarding oneself
spiritually as one to be loved (self-love) and insisting one feel good about
oneself in the flesh (self-esteem). Self-love should always be
present, constant and unchanging, not dependent on externals. “If ye
fulfill the royal law according to the scripture, Thou shalt love thy
neighbour as thyself, ye do well” (James 2:8). Self-esteem, on the other
hand, is affected by externals and will always be in a state of flux,
depending on circumstances and personal relationships. Understanding this
difference is crucial to having a proper knowledge of self and contending
with depression. “For I say, through the
grace given unto me, to every man that is among you, not to think of himself
[in the flesh] more highly than he ought to think; but to think
soberly [spiritually], according as God hath dealt to every man the
measure of faith” (Romans 12:3). There should always be love
for one’s self even when it is not possible to esteem oneself. It is an
unflagging love for self that enables one to overcome experiences that
impact self-esteem and which can lead to depression. As vividly portrayed by David
in Psalm 38, the evaluation of self that is set forth by a depressed person
is often correct from a fleshly perspective. Those who are of the anointed,
however, have a new perspective, a spiritual perspective, and are to put
aside the “affections and lusts” of the flesh and “walk in the
spirit” (Galatians 5:16-24)—the spirit of love for God, for neighbor,
and for self. The prayer of David in the verse at the top of this page
should be their prayer, a prayer that will be answered. Self-Love and “Greater Love” During his last night with the
apostles Jesus gave definition to a “greater love” than the love of the
“royal law” (James 2:8): “Greater love hath no man than this, that a
man lay down his [soul]{ENDNOTE #1: Not understanding the concept of
“soul” the translators of the KJV,
and many modern versions, often inappropriately use “life” for the Greek
word psuche (Strong’s #5590).} for his friends” (John 15:13). This “greater love” goes
beyond duty, beyond justice. It compels the laying down of the soul, the
whole of oneself, in sacrifice for others. Only if there is the royal law of
love for neighbor and for self, can this “greater love” be attained. This need for self-love has not
always been understood. Martin Luther in the fourth of his ninety-five
theses declared true repentance existed only where there was hatred of
self.{ENDNOTE #2: History of the Christian Church, P. Schaff,
Wm. B. Eerdmans, vol. VII, p. 160.} He considered self-hatred a virtue,
self-love a sin, and declared “to love God is to hate oneself.”{ENDNOTE
#3: History of the Reformation of the 16th Century, J. H. Merle
D’Aubigné, Baker, p. 83.} Calvin described self-love as a “pest.” As
diverse a thinker as the philosopher Kant had the same censure for
self-love. Beliefs such as this are the root causes of much of
the difficulties today in our Western culture. Condemnation for
self-love stands ever ready to ensnare. If we are to hate ourselves
as so many have reasoned, the giving of our bodies to be symbolically
“burned” (1 Corinthians 13:3; Hebrews 13:11-13), the sacrifice of self
(Romans 12:1), would be an offering of that which we hate. Remembering that
sacrifices under the Law were to be “without blemish” (Exodus 12:5;
Leviticus 22:21), the offering of that which we hate could never be
considered a proper sacrifice. Sacrifice of self, then, could only be
acceptable if there is love for self. Only by love for self can the
“greater love” of self-sacrifice be made perfect. “And we have known and
believed the love that God hath to us. God is love; and he that dwelleth in
love dwelleth in God, and God in him. Herein is our love made perfect, that
we may have boldness in the day of judgment: because as he is, so are we in
this world” (1 John 4:16,17), As a Man Thinketh Solomon, in his wisdom, set forth a precept that is crucial
to overcoming the psychological enemies all will encounter: “For as he
thinketh in his heart, so is he” (Proverbs 23:7). Belief about self is vital to
a person’s sense of being, well or otherwise: “Keep thy heart with all
diligence; for out of it are the issues of life” (Proverbs 4:23). We must watch carefully what we
put in our heart, our mind. If there is no love for self, a feeling of
unworthiness could soon become dominant: “you’re just no good,”
“you’ll never amount to anything,” “you’re a loser,” “you’ll
never succeed.” To counter such negative voices Paul’s admonition must
be earnestly heeded: “Casting down imaginations, and every high thing that
exalteth itself against the knowledge of God, and bringing into
captivity every thought to the obedience of This is not a task
accomplished in a day, a week, or even in a year. It is a life-long project
that requires daily diligence: “They that are For all who were to follow
him, Jesus was well aware of this need to crucify the flesh (Matthew 16:24)
and to bring “into captivity every thought.” In anticipation of this
requisite in Simon’s future, he gave him a new self-concept to help, a
concept symbolized by the name Peter, meaning “Stone”: “He [Jesus]
saith unto them [his disciples], But whom say ye that I am? And Simon
Peter answered and said, Thou art the [Anointed]4, the Son
of the living God. And Jesus answered and said unto him, Blessed art thou,
Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my
Father which is in heaven. And I say also unto thee, That thou art Peter [Stone]
and upon this rock [the bedrock of Jesus as the Anointed] I will
build my church” (Matthew 16:15-18). Following his denials of
Jesus and during the many persecutions that were to be the consequence of
his ministry, Peter could easily have succumbed to those negative voices.
There is little doubt the new self concept as the Stone was of great help to
maintain his equilibrium. The apostles provided similar
encouragement for all who give their body to be “burned”: “Now then we
are ambassadors for Only if there is love for
self is there the motivation to bring “into captivity every thought.” By
so doing and by dwelling on the positive (spiritual) promises, the negative
(fleshly) thoughts can be set aside. By the constant reminding of oneself
that now he or she is a child of God, no longer a child of Adam, the
negative can be overcome. Believing that one is indeed an ambassador and as
such a representative of God and his incoming kingdom gives the incentive to
pursue the spiritual and to crucify “the flesh with the affections and
lusts.” Love for God, love for neighbor, and love for self can indeed make
one an overcomer, willing to sacrifice self. “Who shall separate us from
the love of Just as the love of the
Father and Son are constant, so must be love for self. Only with such a love
will one “deny himself [in the flesh], and take up his cross”
(Matthew 16:24) and in the “greater love” become more than a
conqueror. Self-Love and Preparation Paul declared to those who were “fervent in spirit” to
“think soberly” (Romans 12:3,11). In this vein (thinking soberly) he had
emphasized earlier in his epistle there are none of the fallen human race
who are worthy: “for we have before proved both Jews and Gentiles, that
they are all under sin; as it is written, There is none righteous, no, not
one” (Romans 3:9,10). In spite of this universal
condemnation, Jesus had declared: “For God so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life” (John 3:16). This love of God was not
dependent upon the worthiness of the world for as Paul indicated the world
was not worthy. Thus, the love for neighbor and self as set forth in the
“royal law” of the second great commandment (Matthew 22:37-39) is not to
be dependent on the worthiness of neighbor or of self. Only if there is an
unchanging constancy of self-love will we prepare ourselves and present
our bodies “a living sacrifice, holy, acceptable unto God” (Romans
12:1). The need for an accurate
appraisal of self and for the preparation that is the consequence of
self-love was wonderfully set forth by Jesus in his parable of the ten
virgins: “Then shall the kingdom of
heaven be likened unto ten virgins, which took their lamps, and went forth
to meet the bridegroom. And five of them were wise, and five were foolish.
They that were foolish took their lamps, and took no oil with them: But the
wise took oil in their vessels with their lamps.”—Matthew 25:1-4 The lesson imparted by Jesus
is the necessity for preparation. Having appraised their need, the
“wise” prepared, the “foolish” did not. That which holds one back
from preparation often is the lack of self-love. The self-discipline
required to prepare can only come from self-love. Those who hate themselves
rationalize that preparation will accomplish little, so they have no
motivation to do what is necessary. An Inspirational Example Paul the apostle, in his early life as Saul the Jew, had
much to highly esteem: “Though I might also have confidence in the flesh.
If any other man thinketh that he hath whereof he might trust in the flesh,
I more: Circumcised the eighth day, of the stock of Israel, of the tribe of
Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
concerning zeal, persecuting the church; touching the righteousness which is
in the law, blameless” (Philippians 3:4-6). Functioning in the flesh and not in the spirit Saul the Jew, in spite of his many advantages, did not esteem himself. He was distressed, if not depressed. The apostle vividly described the hopelessness of the situation: “For we know that the law is spiritual: but I [Saul, a Jew]{ENDNOTE #5: That Paul was here describing his pre-conversion condition as a Jew is evidenced by the statement “sold under the sin.” He had before emphasized all baptized into Jesus were no longer “under the sin” (Romans 6:3-18).} am carnal, sold under sin [as a son of Adam]. For that which I [as a Jew under the Law] do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me; but how to perform that which is good I [as a Jew] find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I [as a Jew] delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I [Saul] am! who shall deliver me from the body of this death?”—Romans 7:14-24 That anguished cry for deliverance has been the lament of many throughout the ages. It was the cry of the children of Israel in their slavery under Pharaoh. It was the cry of David in his depression, as made evident in Psalm 38. It is the cry of a woman bound in marriage under a cruel and hateful husband (Romans 7:2,3). It is the cry of all fallen humans who, looking only on the flesh, come to realize their total inadequacy to deliver themselves. It was the cry of Saul, the Jew,
in his bondage; however, by the grace of God there was an answer to
that cry of despair. “I [Paul] thank God through Jesus The egocentric, instinctive, behavior with which he was born, and which could result in sin, still resided in Paul’s flesh; but through his faith the monarch Sin no longer reigned in his mortal body (Romans 6:12). As a new creature (2 Corinthians 5:17; Galatians 6:15) Paul was no longer a “wretched man.” His focus was no longer fleshly, but spiritual. It was no longer on self, but on others. “I [Paul] have learned, in whatsoever state I am, therewith to be content” (Philippians 4:11). Such contentment flows from love for self and is to be the state of all who are baptized into Jesus (Romans 6:3-6). “For sin shall not have dominion over you: for ye [having died in baptism (vs. 4)] are not under the law, but [in “newness of life” (vs. 4) are] under grace. … Being then [as a new creature] made free from [the monarch] sin, ye became the servants of [the monarch] righteousness” (Romans 6:14,18). Thus, context reveals the wonderful hope in Paul’s thought. His message for the Christian was a message of grace{ENDNOTE #7: Paul’s continual reference to “grace” leading up to his first-person soliloquy in chapter 7 is often overlooked (Romans 1:5,7; 3:24; 4:4,16; 5:2, 15,17,20,21; 6:1,14,15).}. It is a message of deliverance, not a message of bondage and despair. The new creature is not to be “wretched”! “There is therefore now no
condemnation to them which are in There is “no condemnation”! There is freedom from “the law of sin and death”! This was the truth Paul delivered to the early Church. Let us therefore think on the things of the spirit (Philippians 4:8) and through the royal law prepare to be slaves of the Righteousness unto holiness, not slaves of the Sin (Romans 6:19). “This I say then, Walk in the [s]pirit8 [the spirit of love (vs. 14)], and ye shall not fulfill the lust of the flesh. For the [egocentric] flesh lusteth against the [altruistic] [s]pirit8, and the [s]pirit8 against the flesh: and these are contrary the one to the other: so that ye [by walking in the spirit of love] cannot do the things [of the flesh] that ye would” (Galatians 5:16,17). Where resides love for God, love for neighbor, love for self, fleshly desires are evicted and depression cannot enter in. END NOTES 1. Not under standing the concept of "soul" the translators of the KJV, and many modern versions, often inappropriately use "life" for the Greek word psuche (Strong’s #5590). 2. History of the Christian Church, P. Schaff, Wm. B. Eerdmans, vol. VII, p. 160. 3. History of the Reformation of the 16th Century, J. H. Merle D’Aubigné, Baker, p. 83. 4. Strong’s #5547: christos, anointed. The word "Christ" is not a translation but a transliteration of the Greek word. This practice to use transliteration instead of translation is particularly misleading when used as the name, or title, "Jesus Christ," or "Christ Jesus." Such usage obscures the true relationship between the heavenly Father and his anointed son, especially for those not familiar with the meaning of christos. On the other hand, christos translated and used as a descriptor, "Jesus anointed" or "anointed Jesus," makes evident the son’s subordinate station to the Father. The son, anointed by the Father to serve him and his divine purpose, makes manifest the son is not coequal with the Father. 5. That Paul was here describing his pre-conversion condition as a Jew is evidenced by the statement "sold under the sin." He had before emphasized all baptized into Jesus were no longer "under the sin" (Romans 6:3-18). 6. The use of the emphatic "I, myself" denotes a change from Saul the Jew to Paul the New Creature. 7. Paul’s continual reference to "grace" leading up to his first-person soliloquy in chapter 7 is often over looked (Romans 1:5,7; 3:24; 4:4,16; 5:2, 15,17,20,21; 6:1,14,15). 8. Although the KJV often has "spirit" with a capital "S," capitalization was not a part of the original manuscripts. When the KJV was published in 1611, capital letters were freely used even more than today (e.g., Altar, Ark, Priest were all capitalized). Though this practice has decreased significantly for most nouns, the word "spirit" is an exception. The number of times it appears as "Spirit" has increased notably in subsequent editions of the KJV and in modern versions. This has created confusion between the spirit of a being and the spirit of God: his love, his power and influence. One must be careful not to be misled by the misuse of the capital "S." |