Tag: Self talk

God Alone is My Rock – Psalm 62

Introduction:

Psalm 62 is a psalm of David in which he is experiencing unjust attacks and feels threatened by enemies who seek to topple him. In this psalm, David counsels his soul to trust in God alone. When anxious fears arise, he is conscious to turn to the Lord and not people or riches. Trusting in the Lord alone, and waiting in silence, are key features of the psalm. The Psalm is broken into three stanzas, with two ending with Selah.

Psalm 62 may contain a chiasm, which is a literary device intended to draw the reader’s attention to key statements for emphasis. A basic chiasm takes the form of A-B-C-B-A, which means the first and fifth sections share a parallel thought, as do the second and fourth sections, with the emphasis on the middle section.

A Have confidence in God (Psa 62:1-2)

        B Corrupt persons cannot be trusted (Psa 62:3-4)

             C God alone saves (Psa 62:5-8)

        B Corrupt persons cannot be trusted (Psa 62:9-10)

A Have confidence in God (Psa 62:11-12)

If Psalm 62 contains a chiasm, then verses 5-8 serve as the main point of the Psalm, in which David directs his mind, as well as the minds of others, to the truth that God alone saves.

Superscription – Psalm 62:1a

Psalm 62:1a provides the introduction, “For the choir director; according to Jeduthun. A Psalm of David” (Psa 62:1a). The introduction is similar to other Psalms (Psa 39:1; 77:1). According to Earl Radmacher, “Jeduthun in the superscription was the chief of one of the choirs in the temple (1 Chr 9:16) whose descendants founded a temple choir (1 Chr. 16:41-42).”[1] The historical background of the psalm is not known. From the superscription we know it was written by David.

Psalm 62:1b-4

David opens his psalm, saying, “My soul waits in silence for God only; from Him is my salvation” (Psa 62:1b). Here, David sets the tone for the rest of the psalm, in which he seeks to maintain his focus on the Lord alone as the One who is able to save him from his troubles. Scripturally, believers are virtuous by choice and never by chance. Here, David speaks of his soul’s disposition, that he waits in silence (דּוּמִיָּה dumiyyah), which here denotes quietness, rest, repose, as he waits patiently for the Lord to act (cf., Psa 37:7; Lam 3:25-26). Such waiting on the Lord is a discipline of the godly. Several times throughout this Psalm, David repeats the use of the word only (אַךְ ak), which appears as a restrictive particle to show his complete reliance upon God. David states, “My soul waits in silence for God only” (Psa 62:1), “He only is my rock and my salvation” (Psa 62:2), “My soul, wait in silence for God only” (Psa 62:5), “He only is my rock and my salvation” (Psa 62:6). David once uses the word negatively, saying, “Men of low degree are only vanity” (Psa 62:9), which means they are not to be trusted.

Mountain RocksDavid continues, saying, “He only is my rock and my salvation, my stronghold; I shall not be greatly shaken” (Psa 62:2). David’s confidence in God produced stability in the face of adversity, which meant he would not be greatly shaken (מוֹט mot). Here, David’s mental and emotional state is secure, because God is his rock, deliverer, and stronghold. According to Tremper Longman, “While circumstances conspire to upset his life and fill him with anxiety (see vv. 3–4), he relaxes in his relationship with God. He knows that the solution to his troubles comes from God who is his salvation. Through his use of metaphors of protection, he reveals his belief that God will not let those who assault him overwhelm him.”[2]

David briefly turns his focus to his attackers, saying, “How long will you assail a man, that you may murder him, all of you, like a leaning wall, like a tottering fence?” (Psa 62:3). The question of how long a trial may last is often upon the lips of psalmists (Psa 13:1-2; 35:17; 74:10; 79:5; 89:46; 94:3). The phrase also indicates David has been dealing with this stressful situation for a while. David speaks of being assailed by another. To be assailed (הוּת huth), according to Allen Ross, “could be from a verb ‘to shout’ (הוּת), meaning to rush against him with shouts, or from a verb ‘to speak continuously’ (הָתַת), meaning to overwhelm with reproaches.”[3] David is amazed at the persistence of his enemies and that they keep coming at him with relentless attacks in an effort to wear him down. David perceives his assailants as wanting to “murder him.” The Hebrew רָצַח ratsach, according to HALOT, means “to kill, murder, strike down, [or] slay.”[4] However, Ross notes, “the verb may have more of its basic meaning of ‘break down’ or ‘throw down,’ especially with the images to follow. It is clear that they were all trying to destroy him.”[5] The phrase “like a leaning wall, like a tottering fence”, could refer to David’s enemies, or David himself. The NET Bible translates it as referring to David’s enemies, saying, “All of you are murderers, as dangerous as a leaning wall or an unstable fence” (Psa 62:3). However, it seems preferrable to understand the phrase as pertaining to David who sees himself as inherently weak, unstable, and ready to fall if pushed hard enough. There is no resource within David to sustain him, and he knows it; therefore, he wisely looks to God for help.

David continues to describe his attackers, saying, “They have counseled only to thrust him down from his high position; they delight in falsehood; they bless with their mouth, but inwardly they curse. Selah” (Psa 62:4). In the previous verse (62:3), the evil, who like to feel powerful, are drawn to weakness in others in order to destroy them. However, in Psalm 62:4, they are pictured as seeking to thrust down the person who holds a high office. Kidner notes, “Evil, being ruthlessly competitive, is attracted to weakness, to give a last push to whatever is leaning or tottering. It is also attracted to strength, the target of its envy and duplicity.”[6] David recognizes there are evil persons who seek his office, “to thrust him down from his high position” in order to elevate themselves to a place of power. Their tactics are to employ falsehood (כָּזָב kazab), which means their words are deceptive as they twist reality to their advantage. Deception, in its cruelest form, is a method of psychological warfare that seeks to manipulate another person’s perception of reality in order to distract, discourage, and defeat a person by destroying their confidence. Such tactics break a person down and destroy their will to fight. These evil persons are dishonest when face to face with the king, in that “they bless with their mouth, but inwardly they curse” (Psa 62:4b). Allen Ross notes, “The idea of the verb ‘curse’ is to ‘treat lightly’ or ‘despise.’ The blessing may have taken the form of public praise, or court flattery, but it was false. They had pretended to honor him, but when they thought it was safe to do so, they threw off the pretense and set about to bring him down.”[7]

Psalm 62:5-8

David, being aware of his enemies and the tactics they employ, gives wise counsel to his own soul, saying, “My soul, wait in silence for God only, for my hope is from Him” (Psa 62:5). Here, David engages in a form of self-talk, in which he counsels himself to wait for God alone. In this way, David was his own biblical counselor as he applied God’s Word to his situation in order to produce stability in his soul. The reason for such self-counsel is that he, like all believers, wrestle with maintaining his faith in the Lord, as his thoughts alternate between his hypocritical enemies who traffic in lies and seek to undermine him, and God who is his salvation and strength. Robert Hubbard states, “We admire the confidence and security reflected in this psalm, but we should not imagine they come easily or naturally. In fact, this psalm of trust admits that these qualities do not come without effort.”[8] The phrase “wait in silence” translates the Hebrew verb דָּמַם damam, which means “to be motionless, to stand still…to keep quiet.”[9] The verb is a Qal imperative, which means David is commanding his own soul to “wait in silence for God only.” According to Ross, “The human spirit cannot always remain constant in its confidence. Perhaps the more he reflected on the threat from his deceptive enemies the more he sensed the need to exhort himself to hold fast to his silent confidence in God “alone” (אַךְ). This is the positive way of saying “fret not.” It is a reminder of the object of his faith, and the need to remain calm in that faith.”[10]

Biblical Self-TalkWhen David shifted his focus from God to the problem, it appears his soul became agitated, which required him to refocus back on the Lord, in order that he might be calm again. In principle, the stability of the believer is predicated on the biblical content and continuity of his thinking. Biblical self-talk is a feature of growing believers who, by discipline of mind and will, place their faith in the Lord. Adversity in this world is inevitable, but how we handle it is optional. When adversity arises because of the sinful actions of others, we must not allow our thoughts to run away into fear or frustration (which is the default mechanism of our lower nature). Rather, we must take our thoughts captive (2 Cor 10:5), arresting and isolating those aberrant beliefs that cause unwarranted stress in the soul. It is a benefit to us that we discipline our minds to focus on God and His Word, which bring about cognitive and emotional stability (Isa 26:3; Col 3:1-2). In the growing believer, this takes years to master, but the end result is that our faith will be strengthened, and we will enjoy greater stability in our souls; a stability that honors the Lord, strengthens us, and edifies others.

Keeping his focus on the Lord, David states, “He only is my rock and my salvation, my stronghold; I shall not be shaken” (Psa 62:6). Because God is David’s rock, salvation, and stronghold, the result is inner stability. The benefit of having God as his rock and salvation meant David would “not be shaken” ( לֹ֣א אֶמּֽוֹט- lo emmot). The adversity of David’s situation does not overwhelm his soul. David continues, saying, “On God my salvation and my glory rest; the rock of my strength, my refuge is in God” (Psa 62:7). David personalizes his trust in God as the One who saves and provides security in the midst of adversity. When David speaks of “my glory” (כָּבוֹד kabod), he’s likely speaking of his reputation and honor as the king of Israel, a position the Lord Himself assigned to David. Having spoken of his personal trust in God, David then encourages his audience to do the same, saying, “Trust in Him at all times, O people; pour out your heart before Him; God is a refuge for us. Selah” (Psa 62:8). David’s wise counsel to others is to “Trust in Him at all times” (Psa 62:8a). To have trust (בָּטַח batach – Qal imperative) “expresses that sense of well-being and security which results from having something or someone in whom to place confidence.”[11] We trust what we believe is beneficial to us. Of course, there is no greater trust one can have than in the Lord Himself, and this trust should be in Him at all times and in all situations.

Psalm 62:9-12

In contrast to God who is able to save those who trust in Him, David advises his audience not to place ultimate confidence in people or riches. David says, “Men of low degree are only vanity and men of rank are a lie; in the balances they go up; they are together lighter than breath” (Psa 62:9). David speaks of men of low degree ( בְּנֵי אָדָםbene adam) as being vanity (הֶבֶל hebel), meaning they have no substance of character and are transitory. They are a puff of wind. And men of rank (בְּנֵי אִישׁ bene ish) are a lie (כָּזָב kazab), meaning they are an illusion (CSB) and not what they appear to be. Neither classes of men have the lasting qualities that make for a stable relationship. Though David viewed himself as a weak and tottering wall, he saw his enemies, whether low or high, as nothing at all. Wiersbe notes, “David’s enemies had acquired their power and wealth by oppressing and abusing others, and David warned his own people not to adopt their philosophy of life. How tragic when God’s people today put their trust in their wealth, positions, and human abilities and not in the God who alone can give blessing.”[12]

ScalesDavid says of his enemies, “in the balances they go up; they are together lighter than breath” (Psa 62:9b). The balances (מאֹזֵן mozen), in this statement, seem to refer to the scales of divine judgment. That is, when these people are viewed from the divine perspective, there is nothing to them but the optic of weighty importance. According to Ross, “People think they are important, but in fact they are nothing more than a wisp of air, insignificant and worthless—and so they are unrighteous, of no value to God.”[13] In contrast, the righteous who know and walk with the Lord have substance of character, which might explain David’s previous use of the term glory (כָּבוֹד kabod), which in its basic meaning refers to something that is heavy.

David continues his instruction, saying, “Do not trust in oppression and do not vainly hope in robbery; if riches increase, do not set your heart upon them” (Psa 62:10). Power feeds pride in those who operate by human viewpoint. Having nothing more than themselves and their wealth to sustain them, the arrogant seek to retain their power by oppression, which is a common feature of tyrants. David warns his hearers not to trust in oppression or riches, saying, “do not set your heart upon them” (Psa 62:10b). David is instructing his audience to regulate their own hearts (לֵב leb), and not to direct their thoughts and affections on oppression or riches as a source of personal security. Oppression speaks of the desire to overpower others by means of force or deceitful manipulation, and this because the oppressor feels threatened by others.

BibleDavid closes out his psalm, saying, “Once God has spoken; twice I have heard this: that power belongs to God; 12 and lovingkindness is Yours, O Lord, for You recompense a man according to his work” (Psa 62:11-12). David reports that “Once God has spoken” to him, which means that what follows is divine perspective. David also says, “twice I have heard this”, which, according to Radmacher, “is a convention of wisdom literature to use a number and then raise it by one (Prov 30:11–33). The point here is that David has heard the message with certainty.”[14] The two things David understood was “that power belongs to God; and lovingkindness is Yours” (Psa 62:11b-12a). Though people may hold positions of power, whether assumed or delegated (cf. John 19:10-11), God alone holds absolute power (עֹז oz). But, unlike people, God’s power is never arbitrary or cruel, for it is tied to His lovingkindness (חֶסֶד chesed). God, who delivers His righteous ones, does so because of His loyal love for them. The God of power is also the God of love. Power unchecked can be unpredictable and harmful; but when regulated by love, it is safe and beneficial.

In the final clause, David stated of God, “You recompense a man according to his work” (Psa 62:12b). Under the Mosaic Law, God promised to reward His people when they lived in righteous conformity with His directives (see Deut 28:1-14). Israelites who abided by God’s directives and lived righteously could, with absolute confidence, trust that God would reward them as He’d promised, for “God is not a man, that He should lie” (Num 23:19a), and “the Glory of Israel will not lie or change His mind” (1 Sam 15:29a; cf., Tit 1:2; Heb 6:18). Though a believer might experience adversity as David was experiencing, in the end, God would prove to be his Savior and would reward him for his faithfulness.

In the dispensation of the Church age, though God may sovereignly choose to bless some materially (1 Tim 6:17-19), generally we are not promised material riches in this life. Rather, we are promised that when we live righteously, we can expect unjust persecution (2 Tim 3:12; cf., Phil 1:29; 1 Pet 3:14). Of course, God being just, will reward us as His children, but our reward is promised in the afterlife, when we stand before His judgment seat to be compensated for the life we’ve lived on earth (1 Cor 3:10-15). Ours is a future reward.

Summary:

Psalm 62 is a picture of confidence in the Lord as David faces a threatening situation and counsels his own soul to operate and abide by divine viewpoint. David seeks to calm his soul with divine viewpoint rather than let it focus on unsettling circumstances which create anxiety. David knows that God is powerful and good and will provide what he needs as his Rock, Refuge, and Savior. In this way, David is able to apply God’s Word to his situation and stabilize his own soul in the midst of adversity. David knows he’s in a covenant relationship with God and that if he follows the Lord’s directives and lives righteously, that God will reward him as He promised (Deut 28:1-14). Christians living in the dispensation of the Church age rest in divine promises that God is with us (Heb 13:5-6), for us (Rom 8:31), and will guard our hearts and minds when we live by faith (Phil 4:4-7).

Dr. Steven R. Cook

Related Articles:

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[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 688.

[2] Tremper Longman III, Psalms: An Introduction and Commentary, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 244.

[3] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, Kregel Exegetical Library (Grand Rapids, MI: Kregel Academic, 2011–2013), 369.

[4] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1283.

[5] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 369.

[6] Derek Kidner, Psalms 1–72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 239.

[7] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 370.

[8] Robert L. Jr. Hubbard and Robert K. Johnston, “Foreword,” in Psalms, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 258.

[9] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 226.

[10] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 370.

[11] John N. Oswalt, “233 בָּטַח,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 101.

[12] Warren W. Wiersbe, Be Worshipful, 1st ed., “Be” Commentary Series (Colorado Springs, CO: Cook Communications Ministries, 2004), 211.

[13] Allen P. Ross, A Commentary on the Psalms 1–89: Commentary, vol. 2, 373.

[14] Earl D. Radmacher, et al, Nelson’s New Illustrated Bible Commentary, 689.

Suffering that Builds Christian Character

No one likes suffering, and generally, we try to avoid it. However, some suffering is unavoidable, as there are people and circumstances beyond our ability to influence. This is part of the human experience. But we are not neutral, and though suffering is inevitable, how we handle it is optional. If we greatly fear suffering, then we may be tempted to avoid it at all costs, and the weakening instinct of self-preservation might handicap us from maturing in life. God wants us to grow up and become mature Christians (1 Cor 14:20; Eph 4:11-14), and suffering is sometimes the vehicle He uses to help get us there.

As Christians, we realize some fear is rational and healthy, and this helps regulate our words and actions. Rational fear might also be labeled as healthy caution, which is a mark of wisdom. When driving on the highway, it’s good to be slightly cautious of other drivers, as this can help us avoid an accident. And, when entering a relationship with another person (i.e., friend, business partner, spouse, etc.), a little caution can save us much heartache. Solomon tells us, “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). Here, an ounce of prevention will save us from a pound of trouble.

Biblical Self-TalkSometimes, we’re the source of our own suffering, as we make bad choices that affect us physically, socially, financially, etc. The wise will learn from their bad choices—even choices done in ignorance—and be better. And sometimes our mental and emotional distress is the product of irrational fears in which we manufacture imaginary negative situations that upset us. These are the mental dramas we construct in our thinking in which we are under attack by someone or something and feel helpless to stop the assault. These self-produced mental plays can include family, friends, coworkers, or anyone we think has the power to hurt us. But we have the power to redirect our thoughts, shut the story down, change the characters, or rewrite the script any time we want. Of course, this requires introspection and the discipline to manage our thoughts. As I’ve shared in other lessons, the stability of the Christian is often predicated on the biblical content and continuity of our thinking. It’s not only what we think, but we keep on thinking that provides mental and emotional equilibrium.

As a Christian, suffering can be viewed either as a liability or an asset. A liability is a burden, a drain on one’s life and resources. However, an asset is a benefit, something that adds value to life. If we’re able to frame life’s difficulties from the divine perspective, then we can thank God for the trials He sends our way, because we know He’s using them to humble us and shape us into the persons He wants us to be. How we view the trial determines whether it makes us bitter or better. But such an attitude is a discipline of the mind.

Paul-4In Paul’s second letter to the Christians at Corinth, he recorded an incident in which he’d been caught up to heaven and “heard inexpressible words” (2 Cor 12:4). But Paul’s heavenly experience came with a price. The Lord knew Paul would become prideful because of the experience, so the Lord gave him a “thorn in the flesh” that was intended to cause him suffering and humility (2 Cor 12:7). Though Paul did not like the suffering, he eventually came to understand it was divinely purposeful. Twice he declared it was given “to keep me from exalting myself” (2 Cor 12:7). The word “exalt” translates the Greek verb ὑπεραίρω huperairo, which means “to have an undue sense of one’s self-importance, rise up, [or] exalt oneself.”[1] It means one becomes prideful. Elsewhere in Scripture we learn “Pride goes before destruction, and a haughty spirit before stumbling” (Prov 16:18), and that God “is opposed to the proud, but gives grace to the humble” (1 Pet 5:5b).

Paul asked God, on three occasions, to take the discomfort away (2 Cor 12:8). But God denied Paul’s request, saying, “My grace is sufficient for you, for power is perfected in weakness” (2 Cor 12:9a). God’s grace (χάρις charis) in this passage refers to His divine enablement to cope with a problem that He refused to remove. God’s grace was the strength necessary to cope with a problem that was greater than Paul’s ability to handle on his own. And God’s grace was in proportion to Paul’s weakness. The greater Paul’s weakness, the more grace God gave. This was a moment-by-moment grace, sufficient for Paul’s need.

ThornAs Christians, it’s legitimate that we ask God to remove our suffering; however, what He does not remove, He intends for us to deal with. This was true with Paul. God did not want to remove Paul’s discomfort because it served a purpose, and that was to keep him humble, to keep him close to the Lord. When Paul understood what God was accomplishing in him through the suffering, Paul chose to embrace it, knowing it came with divine help to shape him into a better person. Paul responded properly, saying, “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9b). This was done by faith and not feelings. Furthermore, Paul said, “I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong” (2 Cor 12:10). The word content translates the Greek verb εὐδοκέω eudokeo, which means “to take pleasure or find satisfaction in something, be well pleased, [to] take delight.”[2] Paul was not a victim of his suffering, as he chose to frame it with a healthy biblical attitude. This also fulfills the command to “Do all things without complaining” (Phil 2:14), and to “Rejoice always; pray without ceasing; and in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).

Elsewhere, Paul said, “we exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom 5:3-5). And James wrote, “Consider it all joy, my brethren, when you encounter various trials, 3 knowing that the testing of your faith produces endurance. 4 And let endurance have its perfect result, so that you may be mature and complete, lacking in nothing” (Jam 1:2-4). Exulting in tribulations and counting it all joy when we encounter various trials is a discipline of the mind and will, in which “we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Warren Wiersbe states:

Our values determine our evaluations. If we value comfort more than character, then trials will upset us. If we value the material and physical more than the spiritual, we will not be able to “count it all joy.” If we live only for the present and forget the future, then trials will make us bitter, not better. Job had the right outlook when he said, “But He knows the way that I take: when He hath tried me, I shall come forth as gold” (Job 23:10). So, when trials come, immediately give thanks to the Lord and adopt a joyful attitude. Do not pretend; do not try self-hypnosis; simply look at trials through the eyes of faith. Outlook determines outcome; to end with joy, begin with joy.[3]

Weakness is a blessing if it teaches us to look to God more and to ourselves less. And we cease to be the victim when we see suffering as divinely purposeful. This is not always easy, but the alternative to faith is fear, and fear brings mental slavery to the circumstances of life. By framing his weaknesses, insults, distresses, persecutions, and difficulties from the divine perspective, Paul was able to see them, not as a liability, but as an asset that worked for his benefit to help shape him into the person God wanted him to be. From God’s perspective, Paul’s Christian character was more important than his creaturely comforts. And Paul needed to have a character that was marked by humility, not pride.

It is true that God desires to bless us; and of course, we enjoy this. Jesus said, “I came that they may have life, and have it abundantly” (John 10:10b). But it’s also God’s will to advance us spiritually, and this means He will send us trials that are intended to burn away the dross of weak character and refine those golden qualities He wants to see in us. We trust that when God turns up the heat, that He also keeps His hand on the thermostat, regulating the temperature. And when we desire and pursue spiritual maturity as an important goal in our Christian life, then we can become content, pleased, and even find delight in the hardships, because we know God controls them and sends them our way for our good. And this is done by faith, and not feelings.

Dr. Steven R. Cook

Related Articles:

[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1031.

[2] Ibid., 404.

[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 338.

Biblical Self-Talk

Though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ. (2 Cor 10:3-5)

Biblical Self-Talk     Self-talk is a mechanism of our reasoning that includes mental dialogues that can be quite complex. The dialogue can originate solely within our mind, or be influenced by external experiences or discussions. Sometimes these dialogues are pleasant, and sometimes not. And they can approximate reality, or be pure fantasy. The Bible presents a number of passages that address what today would be called self-talk (Gen 17:17; Deut 7:17; 8:17; 9:4; 18:21; 1 Sam 27:1; Psa 14:1; Isa 49:21; Jer 3:17-25; Luke 7:39; 16:3; 18:4). On several occasions, David faced pressure in life that disrupted his mental state and he took control of His thoughts and directed them to God (Psa 13:1-6; 42:1-11; 131:1-2). In these instances, David was his own biblical counselor as he applied God’s Word to his own situation and effected stability in his soul.

The mind is a busy place. As Christians, we face competing systems of thought all around us, via sources such a TV, radio, literature, daily discussions, and experiences. The brain needs to be healthy for the mind to work properly. The brain is our hardware and the mind its software. If the brain is damaged, the mind will not work properly. Or, the brain can be operational, but the mind corrupt. Volition tends the gate of our mind, determining what enters, its level of activity once inside, and the duration of its stay. For the most part, we determine what we let into our stream of consciousness. Sometimes—without our being fully aware—we accept antithetical beliefs, which result in cognitive dissonance and fragmentation. The rational mind will recognize incompatible thoughts and seek to find reconciliation, or eventual correction by means of expunging aberrant thoughts that cause trouble. Of course, this assumes a standard by which to evaluate our thoughts and values. For the Christian, the Bible is God’s special revelation to us to help us understand truths and realities we could not obtain by any other means.

Self-talk refers to our inner reflections, the mental-dialogues we have with ourselves. But self-talk is never neutral. There’s always a bias. A desire to think a certain way. Thoughts align with God and His Word, our personal desires, or the fallen world around us. Often, self-talk pertains to how something or someone impacts us, and what we can do to make sense of it and manage it along with other activities or pressures. As a Bible teacher, it’s my every intention to get into your mind, to promote God’s Word in every aspect of your reasoning so that you learn to think as He thinks and that His Word will govern every mental discussion. Others are trying to get into your mind as well. Some are helpful, others hurtful. You must choose what you allow in, and you must regulate the mental discussions you have with yourself.

Sometimes external activities or discussions with others can carry over into mental dramas and discussions we have with ourselves when alone. We create scenarios that play out an emotionally charged debate we had earlier in the day or week.[1] We do this because there’s a natural part of us that wants to make sense of what happened, so we replay the scenario in our minds, albeit imperfectly and with a bias. We might even assign a motive that may, or may not, correspond to reality. Often, real people and experiences come into our mental plays, as we set the stage and cast characters in various roles. We write the script of what each person says, how they act or react, and where the story goes. We play a part in our mental productions, either as the victim or victor. Emotions can flare during these staged productions, and this helps push the storyline in various directions, for better or worse. Often, our mental productions are an effort to anticipate how another person will act in reality, and various scenarios allow us to work out how we might respond if/when the real-life situation goes as we anticipate. Sometimes we do this with past experiences, recreating a scenario that is not true to the occasion, so that the outcome is more to our liking. The problem is that perception is never equal to reality, and sometimes we can misperceive another person’s words, actions, or motives; and when this happens, it drives our mental production into areas that might actually prove harmful.

Biblical self-talk is where we deliberately and consciously insert God and His Word into our thought processes. The purpose is to produce mental and emotional stability as we orient our thinking to divine viewpoint. This can be very challenging in a culture that excludes God and where the mind is conditioned to think about all matters from the perspective of how things relate to us. The mental stability of the Christian is predicated, to a large degree, on the biblical content and continuity of his thinking. It’s not only what we think, but the consistency of our thoughts that produce mental stability. But this is not the only factor, as our mind can be impacted—for better or worse—by things such as sleep, hydration, nutrition, exercise, and socialization. If we’re tired, hungry, and have not taken care of ourselves, then we are naturally more vulnerable to the pressures of life.

In personal trials and tribulations, I know God is at work in my life, using the furnace of affliction to burn away the dross of weak character and to develop those golden qualities that reflect His character. God wants me to grow up spiritually, and suffering is a vehicle He uses for that purpose. Suffering is like the manure that helps the plant grow; we don’t like its smell, but we understand it’s nourishing value. Joseph understood this, and even when his brothers treated him poorly, he saw it from the divine perspective and said, “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive” (Gen 50:20). Joseph could not control how his brothers treated him; but he could control his response, which was based on divine viewpoint and the choice of faith. As a Christian, I know that “God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom 8:28). Below are some ways to strengthen the mind:

  1. Take control of your thoughts. Solomon wrote, “Watch over your heart with all diligence, for from it flow the springs of life” (Pro 4:23). And Paul stated, “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Your mind is your own, and you must regulate what enters and stays, and what you choose to focus on at any given moment.
  2. Spend time in God’s Word. The person who is daily in God’s Word is like a tree planted near water that constantly receives life sustaining nourishment. David writes of the righteous person, saying, “his delight is in the LORD’s instruction, and he meditates on it day and night. He will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:2-3). The Lord spoke to Jeremiah, saying, “Blessed is the man who trusts in the LORD and whose trust is the LORD. For he will be like a tree planted by the water, that extends its roots by a stream and will not fear when the heat comes; but its leaves will be green, and it will not be anxious in a year of drought nor cease to yield fruit” (Jer 17:7-8). It’s only in the daily activity of biblical meditation that the Word of God begins to saturate our thinking and flow freely within the stream of our consciousness, permeating all aspects of our lives.
  3. Spend time in prayer. Jesus taught His disciples “that at all times they ought to pray and not to lose heart” (Luke 18:1). As Christians, we are to “pray without ceasing” (1 Th 5:17). This means our prayer life should never end, but should be ongoing, day by day, moment by moment. Life can be stressful, but we are to “be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phi 4:6). As Christians, we are to “draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Heb 4:16).
  4. Spend time with growing believers. Scripture states we are to “encourage one another day after day, as long as it is still called ‘Today,’ so that none of you will be hardened by the deceitfulness of sin” (Heb 3:13), and “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Paul wrote, “When we get together, I want to encourage you in your faith, but I also want to be encouraged by yours” (Rom 1:12). When writing to the church at Thessalonica, Paul said, “Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith” (1 Th 3:1-2). Growing believers are marked by love for each other as we seek to encourage each other to love the Lord and to serve Him in humility and faithfulness.
  5. Spend time giving thanks to God. The psalmist wrote, “Oh give thanks to the LORD, call upon His name; make known His deeds among the peoples. Sing to Him, sing praises to Him; speak of all His wonders. Glory in His holy name; let the heart of those who seek the LORD be glad. Seek the LORD and His strength; seek His face continually” (Psa 105:1-4). Paul wrote, “Rejoice in the Lord always” (Phi 4:4a), “and “Give thanks always for all things” (Eph 5:20a), and “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). An attitude of gratitude to God strengthens the heart of God’s people.
  6. Take care of yourself physically. Make sure you get good sleep, hydration, nutrition, exercise, and socialization. If we’re tired, hungry, and have not taken care of ourselves, then we are naturally more vulnerable to the pressures of life. When Elijah the prophet was threatened by Jezebel, he became fearful and fled for his life, even wanting to die (1 Ki 19:1-4). And God sent an angel to Elijah, not to rebuke him, but to care for him. And twice, while Elijah slept, the angel cooked a meal for him in order to strengthen him for his journey (1 Ki 19:5-8). On one occasion, Jesus told His disciples, “Come away by yourselves to a secluded place and rest a while. For there were many people coming and going, and they did not even have time to eat.” (Mark 6:31). Sometimes, when engaging in ministry, we’re in a better frame of mind to handle those situations if we are rested and taking care of ourselves physically.

Dr. Steven R. Cook

Video on Biblical Self-Talk

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[1] Emotion is connected to thought, like a trailer to a truck. One pulls the other along. We drive the truck. We determine where our thoughts go, and emotion follows. However, once in motion, the truck cannot stop easily, for when the brakes are applied, the force of the trailer pushes the truck, reducing the braking process. How far we travel to come to a complete stop is determined by how much the trailer weighs, how fast the truck is going, and the external road conditions. I’m sure the metaphor could be developed further, but you get the point. Thoughts and feelings are connected systems that either work for us or against us, but they are never neutral.