Dealing With Discouragement

Introduction

Although the occasions can be many, there are two basic reasons for discouragement—internal and external. The internal occurs when for some reason we have given way to sinful attitudes and thoughts, and we are dealing with the consequences of that, and the external occurs when we are buffeted by circumstances, as Job was, but without sin. And, of course, it is possible to get discouraged in both ways. If we are buffeted by external circumstances for long enough, we may give way and let the discouragement pierce all the way to the heart.

How are we to understand this? How are we to respond to it?

The first thing to note is that the psalmist presupposes that the condition of peace is normal. He is cast down and disquieted, and he wants to know the reason why. This disturbance of his soul is the thing that requires explanation. “Why are you cast down?” he asks himself (v. 11). Whenever we are feeling fine, we don’t look around for ways to fix it. But when unhappiness comes upon us, we don’t like it—because unhappy people are . . . well, unhappy. In the very nature of the case, we seek to relieve pain. Pleasure is something we want to prolong or augment. Here, whichever of the sons of Korah composed this psalm shows himself to be just like the rest of us. When we are discouraged, it is entirely normal to want out.

Second, the psalmist remonstrates with himself. He talks to himself, which is a good alternative to listening to himself. It is by far the better approach. He preaches to himself, and it is a convicting sermon. The difference between such active talking as opposed to passive listening is the intentional mentality involved. When we are discouraged, and we cut the engine and just let the boat drift, it is not long before we are in a really bad way. The old Adam within us can be a chatterbox, and if we let him have the floor, he will lead us straight into a festival of self-pity. In times of discouragement, or potential discouragement, we need to gather up everything we know, prepare some lecture notes, and speak firmly to ourselves. “What are you doing, soul?”

And third, he comes to a pointed exhortation, commanding himself to hope in God. This is the key place where we can tell the difference between listening to ourselves and talking to ourselves. The point of talking to ourselves is to gear ourselves up to obedience. He anticipates that he will in fact obey the commands of God, for he will at some point in the future praise God. Obedience is the destination he sets for himself. The whole point of the lecture to self is make it clear that God’s way is the only way that makes any sense at all.

And as we prepare what we are going to say to ourselves, here are a few suggestions, a few important things to keep in mind.

False Comfort

We want comfort, but we need to remember that there is such a thing as false comfort.

When we speak peace to our hearts, we can do it in accordance with the Scriptures, or we can do it in accordance with our own pipe dreams. For example, someone who has become an idolater by turning away from the Lord is capable of speaking peace to his own heart, in his own name and on his own authority. But giving yourself a pep talk on false premises is not the way of wisdom at all.

What we are talking about here are the words of gospel, and the gospel does not sew elbow cushions for our sin.

When we are walking in the imagination of our own hearts, and things start to go badly—as God promises they will—we cannot resolve the problem by taking gospel promises and applying them to an unrepentant condition. That is just white paint on a black mold.  

Triune Peace

If God is our salvation, then it follows that God is our comfort. And if the God of the Bible is our comfort, it follows that this comfort is triune.

Remember that our salvation has occurred because God has included us in His triune life. The gospel is triune, just like the God who established the gospel in the first place. And this is why peace for your distress needs to be a triune peace. What do I mean?

God the Father has declared that the comfort of peace is to be announced to us (Is. 40:1-2). Christ has become our peace by His own blood (Eph. 2:13-14). And why would the Father not give to us what Christ has purchased for us? And the Spirit of the Lord came upon Christ so that He might comfort those who mourn, that He might bind up the brokenhearted (Luke 4:18). Because Christ died, the executor of His testament is the Holy Spirit. Remember then, whenever you are struggling with discouragement, that Father, Son, and Spirit, are all engaged on your behalf.

Discouragement in Sin

One reason why Christians are discouraged in their attempts to live the Christian life is that they are attempting to run the race with tangled cords around their feet, and a 150-pound backpack on (Heb. 12:1). And so the way out of discouragement because of sin is simply repentance. Discouragement in such cases is disciplinary, and God’s hand is heavy upon you for a reason.

We are told to take heart when the Lord disciplines us, are we not? When God disciplines us, we are instructed to not “faint when . . . rebuked of him” (Heb. 12:5).

In effect, we are being told to take heart when God works us over. It is a sign to us that we are truly His children. He doesn’t spank the neighbor’s kids; He disciplines His own. He chastens every son of His (Heb. 12:6). And when He spanks, He really does—He doesn’t mess around. He scourges (mastigoō, as in flogs) every son He receives (Heb. 12:6). And we are told here that this should be an incentive to encouragement as opposed to its opposite. Take heart . . . you are clearly one of God’s own.

Make sure to repent the sin all the way down to its foundations, and secondly, make sure to repent of the right sin. Don’t go snipe hunting in your conscience, making up sins in a vain attempt to get God to lay off.

Also don’t make the mistake of trying to mortify sin in your life without hating that sin. Those who are theologically aware are often maneuvered into the position of mildly disapproving of some of their mental habits, and they go through the motions of what they are pleased to call “mortification.” But mortification is not effective unless you hate what you are killing. I wish I could say that I know about this principle because I had read it in a book somewhere.

Discouragement in Affliction

But don’t make the mistake of thinking that hard circumstances mean that you somehow must have sinned. This was the error of Job’s failed comforters (Job 2:11), and it was the error of the disciples concerning the man born blind (John 9:2-3). It is simply not the case that every affliction that tempts us to discouragement is the result of some sin on our part. Sometimes it is, but there are numerous instances where that is not the case at all. So do not automatically assume sin when some trial comes upon you. It may be wise to check, but it is never wise to assume.

But at the very least, every trial contains a temptation to murmur, an invitation to think that the God of universe has bungled matters when it comes to your case. But God does all things perfectly well (Rom. 8:28). All of our afflictions are hand-stitched, fitted to our circumstances perfectly.

Two Advocates

When Christians sin, or when they struggle with affliction, there is an accuser of the brethren in heaven who is always ready to accuse them there. But, thanks to God, we also have an Advocate there on our behalf. Christ is our attorney, defending us before the Father (1 Jn. 1:1-2). But keep in mind the fact that the devil does not just accuse you in the heavenly courts—he also accuses you to you.

What kind of Christian do you think you are? In such cases, we have an Advocate on earth, as well as in heaven (John 14:16). The same word describes the office of the Son and the Spirit. Whether you stand accused in heaven or on earth, you have a court-assigned defender—the Son in Heaven and the Spirit on earth. Whichever court the charges are submitted . . . it does not matter. And neither the Son nor the Spirit have ever lost a case. “How could they get me off?’ you might wonder. “I’m guilty.”

They successfully defend sinners like you and me because they never, ever argue from your virtues or mine. Their case always presupposes our guilt. They always plead the blood of Christ, shed on earth, and then they plead the blood of Christ, sprinkled on the altar of Heaven. With that as the plea, there can never be a guilty verdict. “No condemnation now I dread . . .”

Pictures for Your Peace

First, distinguish the money in your bank account, and the money in your wallet. There is your basic foundational wealth, and there is the money you have on you. If you are mugged, then the thieves can only take what you have on your person. They cannot get at your bank account, which is not on you. In the same way, a hard day can only disturb that day’s peace. You have a fundamental peace that a rainy day cannot touch (Rom. 5:1).

Second, distinguish peace in the seed and peace in the flower. Often peace in the seed looks and feels like trouble. When you were first converted, you were all of a sudden now troubled over things that had never bothered you before. Don’t be troubled over that kind of trouble. It is the best trouble in the world, and the bloom that comes from that bud is the bloom of everlasting life.

And third, distinguish peace from a distance, where you can only see the dancing, and everybody looks crazy, and peace up close, when you can hear the music.

The peace of God is a guardian, a fence, but it does not encircle your vices and sins. Rather, your hearts and minds are protected by the peace of God, which passes all understanding (Phil. 4:7). Do not try to have your heart and mind protect the peace of God. That is like using your head to protect your helmet. The peace of God is the armor, not the thing that needs to be protected.

And be encouraged.

Unsplash image: Valeriia Miller