1 Cor. 8, Dealing with Scrupulosity (2)

 My point is not to do an “all you need to know to be healed from OCD.”  It is actually a little bigger than that.  I want to simply show the sufficiency of the Word of God, the written Word (the Bible) and the living Word (Christ) who lives His life in the believer.  We are doing NT word studies and have considered asthenema (scruples in Rom. 15:1), it’s root word astheneo (we saw this in several passages yesterday), and now a deeper root word …

o   asthenes (25x in the NT), an adjective meaning weak, infirm or feeble.  Again, a study of it’s uses in the NT can be helpful.  Here are a few examples.

§  Mk. 14:38: Jesus told His disciples to “watch and pray” because the flesh is weak.  Being on the alert is important to the believer who wants to take captive every thought (2 Cor. 10:4-5).  Learning to “pray without ceasing,” to be in tune with our Father throughout our days, is a fundamental weapon (Eph. 6:18) in dealing with attacks on the mind.

§  Rom. 5:6: when we were without strength, Christ died for us.  This is valuable because it reminds me that in my weakness Christ still loves me. 

§  This word was used in the “weaker brother” context of 1 Cor. 8-10 (8:7,10; 9:22).

§  Paul also used the term in describing the law as the “weak and beggarly elements” (Gal. 4:9; Heb. 7:18 also speaks of the weakness of the law).  God will help us by His grace.  We cannot access His help by the application of laws to our lives.  Rather, we first submit ourselves to Him, offering ourselves as living sacrifices (Rom. 12:1).  Then, as we set our minds on the things of the Spirit (the Word of God, Rom. 8:5) our minds are renewed (Rom. 12:2). 

§  1 Th. 5:14 speaks of the value of the family of God in upholding the weak.

o   These Greek terms come from a combination word, with the Greek “a” (negative) in front of the word “sthenoo” (1x in the NT; to make strong, strengthen; especially of one’s soul).  That is what OCD is: an issue of the soul.  We find it in 1 Pt. 5:10, where it is one of 4 terms that describe Christ’s promise to establish us. But may the God of all grace, who has called us unto His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.  That has always been a favorite of mine.  “After you have suffered a while.”  The stories of Luther, Bunyan and Therese are illustrations of both the suffering and the ultimate victory.  The multitude of mental and emotional issues that we face these days, regardless of what name is attached to them, can be faced with a proper use of many spiritual blessings God has poured out on His children (Eph. 1:3).

Rom. 14:1-13, Dealing with Scrupulosity (1)

As I was saying, yesterday I read this in Romans 15:1, in the NKJV (the version is important because in my list of versions the NKJV was the only one that used this term): We then who are strong ought to bear with the SCRUPLES of the weak, and not to please ourselves.  “Whoa,” I said to myself.  “We better check this out.”  And sure enough, the translation is perfectly legit.  Most of the others translate it “the infirmities of the weak.”  That is also fine.  But why did someone choose “scruples”?  So I did what I do: a detailed word study.  Here’s what I found.

·       English definition: scruples: a feeling of doubt or hesitation with regard to the morality or propriety of a course of action. 

But then, on Vocabulary.com, there was this paragraph:

Having scruples is kind of like having a conscience: your morals or scruples cause you to act in ways you think are right. The idea of scruples has to do with ethics and morality: what is right and wrong. If you had no scruples at all, you'd just kill, steal, cheat, and do God knows what else.

“Kind of like having a conscience!”  That opens up for a Christian the Biblical study of the “conscience.”  The Bible knows about consciences that are good, pure, weak, defiled or seared with a hot iron.  It tells us about people who had these various “consciences.”  In other words, now I can begin to study Scripture.  If I could learn how to change my conscience, I could deal with an issue of OCD.

·       Greek based study of the word “scruples” in Rom. 15:1.

o   asthenema (only use in the NT): an error arising from weakness of mind.  OCD is a weakness of mind issue.  This word comes from …

o   astheneo (36x in the NT): to be weak, feeble, to be without strength, powerless.  This is a more general term, but OCD would fit into this category, so to speak.  How is this used in the NT, and specifically in the epistles (Romans through Jude)?

§  It is used 3x in Rom. 14 (v1,2,21), the same context as 15:1.  It speaks of a new Christian who has stricter than necessary moral rules for his life.  These come from his recent, sinful past.  For example, he had been involved in idolatrous temples, and so wanted nothing to do with the cheap meat available at those temples.  Other Christians know that the meat is nothing, that idols are nothing, and are not bothered by a good bargain.  But the weaker brother is offended by the freedom of the others and must be treated in love.  In other words, the issue is “scruples.”

§  In a similar context (1 Cor. 8-10) it is used 3x (8:9,11,12).  And the word “conscience” appears 8x in this passage (8:7,10,12; 10:26, 27,28,29ab).

§  A more detailed study of this word would provide help for someone with “weakness of mind.”  For example …

·       Rom. 4:19: Abraham was not weak in faith.  Osborn’s point in the book was that a strong faith was critical to dealing with OCD.

·       Rom. 8:3: The law was weak through the flesh and unable to bring about a righteous life.  This is a critical truth.  The law will not solve this problem.  One must find strength in the grace of God, not the application of the law.  This is always the case for Christians in their growth in Christ-likeness.  Thus, the term appears in 2 Cor. 12:10; 13:9 where we are made strong in weakness by God’s grace.  We should add that God gives grace to the humble (James 4:6).

·       The value of encouragement from the Body of Christ is evident in these passages.  Acts 20:35: support the weak. 

·       Osborn gives 3 essentials to Biblical faith (man’s helplessness, God’s power, the mercy of God).  In 2 Cor. 13:4 Christ was crucified in weakness (His humanity), yet He lives by the power of God. In Phil. 2:26-27 Epaphroditus had a weakness “but God had mercy.”

·       James 5:14: as we pray for healing of other diseases, so we can pray for healing of this weakness.  (More on this in the next post.)

2 Cor. 12:1-10, The Bible and OCD

(We are departing from Mark’s gospel for a period of time, perhaps until next Fall.  Why, you ask?  Partly because we have written on Mark 11-16 in two series of posts that utilized a “Harmony of the Gospels” approach.  You can find these posts here:

·       In the Shadow of the Cross (Triumphal Entry to Olivet Discourse) 6/8-7/13/2018

·       31 Days at Gordon’s Calvary 7/14-8/20/2018

·       The Resurrection of Christ 2/15-3/29/2016

We still plan to continue our journey through Mark.  But the posts are tied to preaching at our church in Montana and we have just begun Chapter 11.  So, as I say, I am anticipating picking this up again in the Fall.

For now, I am going to do a variety of posts until such time as we again begin a series of studies.  We hope you find these helpful.)

 **********

 I was recently given a book and asked to read it and share my thoughts.  The title, Can Christianity Cure Obsessive-Compulsive Disorder? (Ian Osborn, MD, Brazos Press, 2008) tells you the subject and probably why I was asked to read it.  Brazos is a subsidiary of Baker Pub. Group, an evangelical printing house.  I didn’t happen to notice that until I finished.  I had some struggles in the early chapters of the book that were mostly resolved by the latter chapters.  Osborn’s suggested therapy was (Ch. 9) sounded good to me because it reflected a Biblical approach to issues of the soul.

A major portion of the book details Martin Luther, John Bunyon and Therese Martin of Lisieux (Ch. 3-5).  All three suffered from what Osborn believes were extreme forms of OCD.  All three found sufficient relief through the truth of the Bible and their faith in Christ (Ch. 8).  At that point I had come to a conclusion: of course Christianity (the Christian faith of Christ Himself that is taught in the New Testament) can bring a Christian to the place where he is not plagued by OCD.  Notice, I did not say “cure.”  Osborn acknowledged that there is no known cure.  Modern therapies cannot cure the disorder.  Here is what he says. “OCD has been shown to be one of the most treatable of all mental disorders. … None of them (the therapies), unfortunately, completely cures a patient’s obsessions and compulsions in the manner say, that penicillin eradicates pneumonia” (p129).  The NT does not guarantee healing of any disease.  God delights to heal, and we can pray for that, and sometimes we may be convinced He has done something in our bodies.  But God also does not heal, as with the Apostle Paul himself (2 Cor. 12), who sought God to remove some sort of malady (Paul called it a “thorn in the flesh”).  God refused, but at the same time assured Paul that, My grace is sufficient for you, for My strength is made perfect in weakness (12:9).  Thus, God can cure OCD, but He might not, but He gives grace to walk faithfully with Him through it all.

One thing about the three individuals highlighted in the book is that they lived in a time when, what we might call emotional or mental illness was considered a spiritual issue.  When their minds were going afoul, they naturally turned to the Scriptures.  One of the problems for Christians, in my view, is that they might not understand how the Bible and God’s grace and the Holy Spirit can be helpful in our illnesses because modern man has changed the names.  The Bible never speaks, specifically, of “obsessive-compulsive disorder.” 

Ah!  But then something happened.  A friend had told me he had been diagnosed with “scrupulosity,” a form of OCD where the person worries and feels guilt over moral and religious issues.  To be honest, I kind of chuckled inside, because I had never heard of such a thing.  But then, in the book by Osborn, he used that term.  Now I was wondering: is this something common?  All trials are “common to man” (1 Cor. 10:13).  Then, in my Bible reading today, I came across … well, we are out of space for this post.  So please join me in the next post and I’ll share what I read.

Josh. 3, Submission to Christ is Normal!

Ever since we turned the corner with Jesus in Mark 8:31-33, when He first announced the plan to go to Jerusalem, we have been emphasizing the call to faith as submission to Him.  Deny yourself, take up your cross, and follow Him to Calvary and the empty tomb.  He had always called them to lose their life for Him and the gospel.  But following Christ became much more intense when Jesus Himself knew that the time was near for His “passion.”  Submission to God and His will has always been the way for the righteous.  To demonstrate this, on a recent Sunday, I asked our congregation to join me in my daily Bible reading so that they could see this.  We read Joshua 3-5, Prov. 17:25-28 and Luke 10:38-11:26.  Here are a few demonstrations of submission to God as the normal life of righteousness.

·       Josh. 3:3: The Ark of God’s presence went first; the people followed at a distance where they could see the priests carrying the Ark.

·       3:4: Submission to God made sense because Israel had never been on that path.

·       3:7: It was God who granted greatness to Joshua and to Israel.

·       3:10: Submission to God made sense because the people were not able to part the waters.  Only God could do that.

·       4:1-24: This chapter was about remembering, making a memorial of a special time when Israel was obedient to the LORD and He led them in triumph.  The memorial would give them a story for their children and grandchildren. 

·       4:24: Submission to God made sense because that was the means by which the nations would know and fear the LORD.

·       5:1-12: Israel experienced the blessings God promised to them if they were submitted to Him.  These included a weakening of their enemies, their covenant relationship with God (circumcision was a sign of that relationship), Passover in the land, and eating the fresh produce in the land.

·       15:13-15: Joshua was made great, but Joshua was still submitted to the LORD.

·       Prov. 17:25: A foolish son seeks his own greatness.

·       17:26: This shows seeking greatness in the way of the world.

·       17:27-28: This shows servitude in the man who is truly great in the world.

·       Lk. 10:38-42: Mary was recognized by Jesus for Her priority of submission.

·       11:1-4: Prayer is always submission.  The Lord’s Prayer begins with, “Hallowed by Thy name.”  Everything else is our dependence upon the Lord.

·       11:5-8: This parable emphasized persistence in submission to God.

·       11:9-13: Submission does not put us at a disadvantage in this world because HE IS OUR FATHER!

·       11:14-26: People had two options with Christ.  Either He was from Satan (which He makes clear is not possible) or He is the coming of God’s Kingdom.  This is a call to submission to Christ.

As you read the Scriptures you will see this is always the case.  God calls people to a life of faith, trust in God, submission to Him and His will!

Mark 10:46-52; 1 Pt. 3:18-21, Jesus our Example

Jesus used the request of James and John to teach on “greatness.”  With His teaching came the call to repentant faith.  Bus, as always, Jesus lived out what He taught.  He showed us how to serve.

Mk. 10:45 required that Jesus live out the submissive role of the servant.  That is why He came!  It is another of those truths that is perplexing to the natural man, that the Son of Man (a Messianic title, belonging to the Son of God) did not come to be served.  We see two great illustrations of this in our passage.

First, in 10:36, Jesus asked James and John, what do you want Me to do for you?  This is in the context of self-exaltation which is one way the natural man seeks to attain greatness, by tooting his own horn.  Perhaps they thought they had won the contest among the Twelve (Mk. 9:34).  Maybe they won the “straw vote.”  The majority of votes wins everything in our culture.  But the Kingdom of Christ is neither a republic nor a democracy.  It is a dictatorship.  Jesus had to tell them that what they asked was not for Him to give.  But it did not stop Him from being the Servant. 

Second, in 10:51, Jesus asked Bartimaeus, what do you want Me to do for you?  This time the context was “oppression.”  Not Bart, of course, but those who had gathered to Jesus and were basking in His words and works on the way to Jerusalem.  They oppressed the blind man: “Be quiet!  He is too busy for you!”  Again, that is how the natural man seeks to achieve greatness.  You at least must protect the privilege you have.  Don’t let lesser people get in a take away your front row seat with the Savior.  But Jesus knew He had to take the opportunity to serve, at which point, and for the same reason, the crowd now took up the cause of the blind man: Be of good cheer.  Rise, He is calling you.  How flighty we can be in our attempt to go with the prevailing winds of greatness.

But Jesus had said, Yet it shall not be so among you!  No self-exaltation!  No oppression!  No playing the games we play to get ahead!  In His kingdom, greatness is associated with submitting yourself to God and to those around you.  Whoever desires to become great among you shall be your servant … shall be slave of all.  The servant/slave opens himself up to the desires of others.  When you ask someone, “what can I do for you,” we consider it taking a risk.  Jesus shows us it is the life He lived and the life to which we are called.

Jesus set an example of servitude, or more specifically, an example of submission (1 Pt. 2:18-21).  How did that work out?  He took on the form of a bond-servant (Phil. 2:7), thus saying, “Father, what do you want Me to do for You?”  His Father’s answer was that He become Man (Phil. 2:7), taking on the body prepared for Him (Heb. 10:5-9).  He did that.  And now, what shall we do?  But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts (Rom. 13:14).

Mark 10:35-45, Greatness in Christ’s Kingdom

If we, as Christians, as followers of Christ, ask, “how can a man achieve greatness,” then we must ask, “how did Jesus achieve greatness?”  We have seen that “taking up your cross” means, amongst other things, that we will not think according to man’s thoughts but will think God’s thoughts (Mk. 8:31-33).  The story in today’s passage that provides the backdrop for Jesus’ teaching on servanthood bears out what we have already seen about greatness. 

First, if James and John were going to achieve the greatness they had in mind (sitting on either side of Christ in His kingdom), then they must be the most “Christlike.”  Our identification with Christ must, as Paul put it, first be seen in our conformity to His death before we can attain to the resurrection of the dead (Phil. 3:10-11).  Thus, Jesus first answer to their question is to ask whether they can endure the “baptism of fire” that He will endure.  He is not so much concerned with their answer, “we are able”, as He is being sure they understand the path of greatness in His kingdom. 

His second answer (v39-40) is always true: the greatness they seek is only for God the Father to give.  He is the one who stands behind the great promise that is repeated all over Scripture, “whoever exalts himself shall be humbled, and he who humbles himself will be exalted” (Mt. 23:12; check the cross-references; this is a universal principle).  Again, if we want to see this truth lived out, just look at Christ, the Son of God.  Because He humbled Himself, even to death on the cross, therefore God has highly exalted Him (Phil. 2:5-11). 

Of course, this is not just James and John’s failure in thinking the things of God.  The rest of the Twelve are upset because they didn’t think to ask Jesus first, or because they are just angry with the two brothers.  We all have this problem. Right!?

Okay, so maybe you think the disciples of Jesus are a little more wrapped up in the desire for greatness.  Let’s review.  When was the list time you were jealous or envious?  When did you ever start an argument or add fuel to the flames?  Engaged in any gossip lately?  Speak meanly of someone who did not share your political or sports or other opinions?  We have said that God created us for greatness, to have dominion over creation.  It is natural to seek greatness.  But we have also noted that sin entered the picture, and that the greatness we seek and how we intend to achieve it are all twisted. 

That is why we need to hear Jesus.  As is typical, He insists that His disciples repent and believe.  Always, repent and believe.  Repent: it shall not be so among you!  Believe: be the servant … be slave of all.  How does this make sense?  “Sense” is found in Christ: For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. 

Psalm 53

Psalm 53 is almost word-for-word the same as Psalm 14.  If you are interested, our thoughts on Psalm 14 were recorded on this blog Nov. 30, 2014.  It included a discussion as to why David (assuming the titles are correct and that this is a contemplation of David) might refer to the captivity.  There is also a discussion as to why the Holy Spirit included two almost identical Songs and why we might need the reminder both of the sinfulness of man as well as God’s care for His people.

Briefly let us consider the fact that there is a difference between the two Psalms that should be encouraging for us.  To begin with, Psalm 14 speaks of “the LORD” while Psalm 53 uses “God” in the same 4 places.  Furthermore, in 14:5-6 God is for the righteous.  He is their refuge.  The emphasis is on what the LORD, the name that should encourage His people, is for His own.  In 53:5 God encamps against the workers of iniquity.  The emphasis is on what He is toward His enemies, and the reference to “God” is general and fits those nations that oppressed His people.

The fact is that God’s people live in a world dominated, as both Songs say, by those who deny God’s existence and have no desire to seek Him out.  At the same time the nations need to hear God’s word for them, which is that He is against them.  You may have noticed this kind of language throughout Scripture, but I am thinking especially of Ezekiel’s prophecy.  To the nations several times God made it clear that He was “against” them (Ezek. 28:22; 29:4,10).  Those words need to be said to and heard by the nations, by those who are at ease in sin, to those who as workers of iniquity seek to make life difficult for the people of God.  But Ezekiel, at a very timely place in his prophecy, also told the scattered and captive people of Israel, “I am for you” (Ezek. 36:9).  In helplessness we need to know God sees and knows and will work against the oppressors.  In our hopelessness we need to know the LORD is for us! 

What shall we then say to these things?  If God be for us, who can be against us? (Rom. 8:31)  Can we not say, at the same time, that if God is against us, who can be for us?  May we find ourselves on the right side of eternity, the right side of the cross of our Lord Jesus Christ!  At no time in history was God ever for us as He was when He made atonement for our sins through the blood of His only Son!