What the Bible says about
Peace Of Mind
(From Forerunner Commentary)
Human nature is enmity against God, and it rejects God's law (Romans 8:7). The result is continual warfare with God and between men. No one who breaks God's law as a way of life can have peace, at least not the kind of peace God gives. Jesus says in John 14:27, "Peace I leave with you, My peace I give to you; not as the world gives do I give to you."
The world can produce a level of tranquility from time to time, but it is not the peace of God. When a person sins, it seems as though there is a feeling, a natural fear, that wells up. Even before the sin occurs, one invariably seeks to make sure no one else sees it happen. This does not display a mind at peace. Immediately following a sin, the fear of exposure arises, and the sinner begins justifying, at least to himself, why he has done such a thing. If caught, he justifies himself as Adam and Eve did before God.
In simple terms, God is showing us the consequences of breaking His laws. If one were at peace with God, he would have no need to hide himself. With a clear conscience, he need not lie, justifying and shifting the blame on to others. No one who breaks God's laws can have peace. However, one who loves God's law will not only keep the peace he already has but will add to it as its fruit and reward.
Psalm 119:165 promises another wonderful benefit: Nothing causes those who love God's law to stumble. "To stumble" indicates faltering along the path to the Kingdom of God or even to fall completely away from God. This provides great encouragement and assurance regarding security with God, meaning that we will not be turned aside by the difficulties along the way.
Instead of fear of exposure and a guilty conscience, we will be assured because God's Word says so, as I John 3:18-19 confirms: "My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him." What a confident life we can live by following God's way!
Another New Testament passage, I John 2:8-11, parallels the psalmist's thought:
Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining. He who says he is in the light, and hates his brother, is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.
Consider these verses in relation to the meal offering, representing the devoted keeping of the last six commandments. Hating a brother would be breaking those commandments in relation to him. It might involve murdering him, breaking the marriage bond through adultery, stealing from him, lying to or about him, or lusting after him or his possessions.
Verse 10 parallels Psalm 119:165 exactly when it says, "But he who loves his brother abides in the light, and there is no cause for stumbling in him." I John 5:3 defines love: "For this is the love of God, that we keep His commandments. And His commandments are not burdensome." The New Testament strongly affirms that loving one's brother is keeping God's commandments in relation to him, and this provides us strong assurance and stability along the way.
I John 2:11 then shows that the blindness of darkness envelops the eyes of one who hates his brother, that is, breaks God's commandments in relation to him. This blindness produces stumbling and fighting, and thus he has no peace.
It is particularly disturbing if the brother spoken of in these verses also happens to be one's spouse, father, or mother. Old people today stand a high chance of being shunted off into a convalescent or old-age home, if only for the convenience of the adult children. Is that honoring a parent, or is it in some way contemptuous? Are the children unwilling to make sacrifices even for those who brought them into the world? Will this course of action produce peace? Will it produce a sense of well-being in either party?
John says, "He who loves his brother abides in the light" (verse 10), implying that love produces its own illumination. Illumination is what enables a person to see in the dark. Light contrasts to the darkness, blindness, and ignorance of verse 11, which result in stumbling. Illumination indicates understanding and the ability to produce solutions to relationship problems. The difficult part is laying ourselves out in sacrifice to express love. If we fail to do this, we may never see solutions to our relationship problems.
John W. Ritenbaugh
The Offerings of Leviticus (Part Five): The Peace Offering, Sacrifice, and Love
Here, peace undoubtedly means a cessation of hostilities, a tranquillity of mind, where formerly a state of almost continual agitation had existed because of the carnal mind's innate hostility toward God and His law. These last several verses take note of the horrible contention and enmity that sin causes, for where there is no strife, there is no need for a peacemaker. All of us, however, were at war with God; Titus 3:3 catches all of us within its scope: "For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another." Before conversion, we each needed a peacemaker to mediate and make reconciliation for us.
What is missing from verses like Titus 3:3 is that they do not show how tenaciously human nature clings to our attitudes and behavior, providing a constant challenge to maintaining peace with God and others. Paul vividly describes his battle with it in Roman 7, and numerous other exhortations encourage us to employ self-control and love for God and the brethren. This leads us to understand that peacemaking involves more than mediating between disputing parties. Peacemaking is a constant responsibility. Its achievement is possible but more difficult than it first seems because many factors - both from within and without - challenge us in maintaining it.
John W. Ritenbaugh
The Beatitudes, Part 7: Blessed Are the Peacemakers
Our Creator promises us wisdom—but only under the condition that we do not waver or be double-minded. I have sweat plenty over these verses through the years, having had to battle indecision. Likewise, when I pray, I have problems concentrating. I have battled doubts and fears when I have asked to be anointed.
But is simple mind-wandering or normal doubts the subject of James' reprimand? Or is it something else? Perhaps mind-wandering, indecisiveness, and doubting are more symptomatic than the actual causes of double-mindedness.
The apostle Paul writes that anyone who comes to God must believe that He is and diligently seek Him (Hebrews 11:6). If we are in a conference with a human being, it is rude to tune him out, fall asleep on him, or become distracted. Some of my students have done that to me—giving me an insight on how God must feel when our minds wander when we pray, study, or meditate. Inattention and mind-wandering, although they are related to double-mindedness, do not seem to be what James had in mind.
The anguished father in Mark 9:24, who says, "Lord, I believe; help my unbelief!" might be accused of being double-minded, but he is not. He desperately wants to believe, and he asks for help. He is not of two opinions.
The Greek word translated "double-minded" in James 1:8, dipsuchos, in its literal sense means "double-souled," like having two independent wills. The words "with no doubting" in verse 6 are translated from the Greek words meedén diakrinómenos, which describes one divided in mind, who wavers between two opinions.
Some may wonder whether the apostle Paul, when he complains, "For the good that I will to do, I do not do; but the evil I will not to do, that I practice" (Romans 7:19), was exercising double-mindedness. This state of struggle that goes on in all of us is not the same as double-mindedness. Paul's mind, he goes on to explain, is focused one way, in one direction (verse 22), but inherent in the flesh of every human being is an innate enmity toward God and His law (Romans 7:23; 8:7). Just like Paul, we also fail to keep God's law perfectly because we have human nature in us that is perpetually at war with God's Holy Spirit in us.
All of us have a deep-seated desire to be at one with ourselves. We will not realize this desire until we are totally composed of spirit. Until then, we can expect a spiritual tug of war to go on perpetually. As more of God's Spirit flows through us, renewing our minds and displacing our carnality, we will find it easier to keep our carnal nature in check. All of us, I trust, can point to certain areas in our lives that are now under control—but which at one time were not under control. The spiritual struggle occurring in all of us between our spiritual and carnal natures is not double-mindedness.
Double-mindedness is literally having two separate minds holding contradictory thoughts. Double-mindedness occurs in a church member when he has an implicit or explicit knowledge of God's law, yet deliberately harbors a sin, choosing to conceal it, repress it, or ignore it.
James supports this explanation of double-mindedness in James 4:8: "Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts you double-minded." Anything one willingly does or does not do that is contrary to God's law (verse 17) makes one guilty of double-mindedness. Double-mindedness depends on a knowledge of and a willful intent to reject God's law, as the psalmist writes in Psalm 119:113: "I hate the double-minded, but I love your law." On the other side, being synchronized with God's law is equated with singleness of purpose and leads to peace of mind and a feeling of wholeness. The same psalmist writes, "Great peace have those who love Your law, and nothing causes them to stumble" (Psalm 119:165).
God's law itself is the vehicle of wisdom that the petitioner requests in James 1:5. It would be absurd for someone to ask to be filled with the spirit of the law and simultaneously be determined not to keep it. Sometimes we inadvertently do this when we ask a minister or counselor for advice on a problem—but have already purposed in our minds to do it our own way. Then when the minister tells us something that goes against what we have purposed to do in our inner being, a highly uncomfortable state of dissonance emerges.
Harboring any secret sin puts a tremendous strain on the nervous system. Psychologists have a name for this emotional/psychological turmoil: cognitive dissonance, literally "inharmonious thought."
People who have left the truth often report that they feel more at peace with themselves now than at any time they were in the church. This should not surprise us. When they—anyone, for that matter—tries to submit to God's law with a carnal mind, unbearable cognitive dissonance occurs. The nervous system plunges into a tailspin until it achieves a sense of equilibrium or wholeness. Carnal nature does not feel comfortable in the light of God's law: "Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be" (Romans 8:7). The easiest way to find equilibrium is to reject the beliefs that send them into a spiritual dither.
David F. Maas
Spiritual Double Agents
For the seed which one day produces the reward which righteousness brings can only be sown when personal relationships are right and by those whose conduct produces such relationships. (James 3:18; William Barclay's Daily Bible Study)
In this verse, James is talking about a social situation. God's purpose - the fruit that He wants from His way of life, the kind of character that He wants in us - has to be produced in peace. It cannot be produced in war.
Why it cannot be produced in war is obvious. When one is involved in war, he is thinking only of himself, which runs 180 degrees counter to God's nature. God's nature is outgoing. When one is engaged in war, all one is seeking to do is to preserve the self. For God's purpose to be fulfilled to the very best degree, peace is required.
The seed, which one day produces the reward that righteousness brings, can only be sown when personal relationships are right, and by those whose conduct will produce such relationships.
Jesus says that peacemakers will be the children of God, not those who butt others aside, aggressively trying to get to the top, asserting themselves, their will, and their ideas in every circumstance, angling to be the big shot. "Out of my way, buddy. That is my beat." Those people, by implication, will not see God.
This is why God will permit a divorce. Does He not say through Paul in I Corinthians 7:15, "If the unbeliever departs, let him depart"? The believer "is not under bondage in such cases" because "God has called us to peace." God will permit a divorce so that a person can be saved due to the subsequent peace. In a family in which a war rages between a husband and wife, it is possible that God may lose both of them.
When those who butt and disturb the flock are present, the flock will not prosper. The shepherd has to ensure that there is peace, freedom from fear from the outside, freedom from tension within, and freedom from aggravation. (We even use the term "bug," which is what insects do to sheep: They irritate them to no end so they cannot gain weight and are discontented.) The shepherd must also make sure there is freedom from hunger - a congregation, a flock, will prosper if it is being well-fed.
John W. Ritenbaugh
Psalm 23 (Part 1)
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