A few months back, I requested a review copy of All that the Prophets have Declared (APD) from it’s editor Matthew Malcolm. He graciously sent me a copy in exchange for an honest review.

In the 1950s, C.H. Dodd said that the New Testament’s interpretation of the Old Testament, particularly in terms of the notion of fulfillment seems to”govern the early Christian interpretation of the gospel events.” Understandably, people interested in understanding the Bible and it’s gospel have studied the subject carefully.

In the case of this book, there are several authors. I typically give author background on reviews, but in this case, I’ll simply follow the bad, good, and conclusion pattern.

The Bad

There are two problems in the book that are simply matters of formatting:

1. The book uses endnotes. The worst example of a book doing this is Campbell’s “The Deliverance of God.” APD is much more brief, but do to the rigor of the book it still contains 67 pages of endnotes. That’s nearly 24% of the book. This means that almost every few sentences, if you want to know a source, etc, you’ve got to look in the back. I happen to know that publishers typically make these choices, but it still hurts the reading experience.
2. There is no index. This is a minor quibble, but in a brief book that is clearly meant to be a scholarly resource, having an index of authors and Bible verses would make the book much more helpful to pastors or professors at small colleges.

The other problem is the problem with all such compilations. The essays are uneven. When I read the book, I made a point to avoid looking at author names. I was pleased to find that of my four favorite essays, 3 were by people with whose works I have read or with whom I am acquainted.  None of the essays were bad, but some of them seemed to rehash old problems with which I was fairly familiar.

The Good

The essays try to bridge the gap between hermeneutics and historical work and the faith and practice of the church. This is important. If I weren’t a Christian, I would still find the Bible interesting, but in depth scholarship on it seems nearly pointless unless it is meant to have practical results for believers (if one were an atheist, debunking the Bible’s claims would be practical).

The other good aspects below are insights or good qualities from several of the essays:

In the essay on Galatians, Mark Seifrid observed, correctly, that the focus in Galatians is not on Jesus’ obedience (as in Philippians), but on the salvific quality of the death and resurrection of Jesus for salvation (107).

In the essay on Prayer, two insights are given about the nature of prayer in Acts 4 that are meant to carry weight for the believer today. Prayer should be informed by the Biblical story in the Old and New Testament and then that narrative must be owned by those who pray so that they can adopt a biblical mindset regarding their place in history (79).

Roland Deines argued, very well for two ideas (one of which he mistakenly calls an assumption despite the fact that he structures the essay around demonstrating it…making it an inference (42)) that Jesus was expert in his use of Scripture as a member of a culture that was deeply informed by the OT and that Jesus is portrayed in the gospels as claiming to be the Lord of Scripture (42). He speculates at the end of his essay on the ways in which Jesus may have come about his deep knowledge of Scripture (64-70). These speculations are helpful because many do not consider that Jesus learned, was literate, or went through any sort of creative process of Biblical interpretation or sat under any mentors. He also raises the question of whether or not the gospel authors are portraying Jesus as having supernatural knowledge of Scripture. He simply comes away saying that any such discussion must be nuanced but take into account that the Bible portrays Jesus as preexistent. I think that this interesting avenue should have been pursued further, so I wish he hadn’t even mentioned it!

Malcolm’s concluding essay The Appropriation of Scripture in the Emergence of Christianity concludes with similar thoughts to those articulated by C.D. Dodd so long ago, “But the New Testament itself avers that it was Jesus Christ Himself who first directed the minds of His followers to certain parts of the scriptures as those in which they might find illumination upon the meaning of His mission and destiny.” Malcolm similarly concludes that the New Testament writers are “following the lead of Jesus himself” in their reading of Scripture (206). The volume, I think helped to demonstrate this fact.

Conclusion

I would recommend purchasing this book two groups: Students in seminary who have already taken Biblical introductory courses but want to understand this topic more fully and to pastors who find the topic interesting. But because it is an introduction to the topic for people with academic training, I would only recommend that a layperson check it out from a library to avoid buying a volume that may not be particularly enthralling or helpful. Students on the doctoral level or academic professors will likely be able to get the book through ILL or by means of asking their library to purchase it if they are at large schools. This is good for the authors because it is inexpensive enough for people at small schools to buy it themselves and it is useful enough that libraries will likely purchase it.

 

 

 

One of the lost virtues for modern man is art. In a previous, post I argued that know-how is crucial for man’s happiness. This is not just a claim made by ancient philosophers (which would make it worth entertaining anyway), but studies have demonstrated today that having beliefs about personal abilities improve one’s subjective sense of well-being.[1] Based on the fact that art is a virtue and virtue leads to happiness, I suspect that what follows will be helpful.

The Skill Stack

In his entertaining book, How to Fail at Almost Everything and Still Win Big, Scott Adams puts forward two things:

1. The moist robot hypothesis: we’re basically moist robots and therefore we can reprogram ourselves.
2. The idea of a skill set/stack: a set of skills that exponentially grows your opportunities for success.[2]

This intrigued me. I like learning new things and one of the best compliments I’d ever received was, “He’s a machine.”

Scott recommends his own skill set and explains how to attain those skills in his book. I’ll leave that to him to teach you. But I want to reflect further on the idea.

The most famous meeting in literature: Holmes and Watson, led to this assessment of Holmes’ skills by his near genius companion:

1. Knowledge of Literature – nil.[3]
2. Knowledge of Philosophy – nil.
3. Knowledge of Astronomy – nil.
4. Knowledge of Politics – Feeble.
5. Knowledge of Botany – Variable. Well up in belladonna, opium and poisons generally. Knows nothing of practical gardening.
6. Knowledge of Geology – Practical, but limited. Tells at a glance different soils from each other. After walks, has shown me splashes upon his trousers, and told me by their colour and consistence in what part of London he had received them.
7. Knowledge of Chemistry – Profound.
8. Knowledge of Anatomy – Accurate, but unsystematic.
9. Knowledge of Sensational Literature – Immense. He appears to know every detail of every horror perpetrated in the century.
10. Plays the violin well.
11. Is an expert singlestick player, boxer and swordsman.
12. Has a good practical knowledge of British law.

After making this list, Watson mused:

When I had got so far in my list I threw it into the fire in despair. “If I can only find what the fellow is driving at by reconciling all these accomplishments, and discovering a calling which needs them all,” I said to myself, “I may as well give up the attempt at once.”[4]

Your Skills

Adams’ concept of a skill set (which everybody knows about, but he rather hypnotically combined it with the robot hypothesis and some knowingly bogus math), is fun to use here.

If you asked yourself these two questions, what would the result be?

1. If I had a roommate who found my habits bizarre, what would the list of skills I possess be?
2. If I had my dream career, what would that list of skills be?

If you want, take the time to write this down.

Observe the difference between these two lists.

Now for another couple of questions:

1. If I looked unbiasedly at my skills (not degrees, previous jobs, or recommendations), how successful and happy do I think I would be?
2. What do I think my job, the state of my home, and my level of social intrigue would be?

Personally, I think I would be a software developer or a teacher. I do both of these things, they both make me happy. Not sure what other people would deduce from my skill set.

Conclusion

If you aren’t as happy as you want to be, could it be that you have very little in the way of persistent success and skill? And remember, art is a virtue. One can be a terrible person and be very skilled at things. But one cannot be a good person while being dullard with respect to gaining skill.[5] The virtues go together, to be slack in one is, eventually, to be slack in all.

References

[1] Mariatumasjan Andranikspörrle, Matthias Strobel, “Be Yourself, Believe in Yourself, and Be Happy: Self-Efficacy as a Mediator between Personality Factors and Subjective Well-Being,” Scandinavian Journal of Psychology 52, no. 1 (February 2011): 43–48 and Deborah M. Flynn and Stephanie Macleod, “Determinants of Happiness in Undergraduate University Students,” College Student Journal 49, no. 3 (Fall 2015): 452.

[2] Adams, Scott (2013-10-22). How to Fail at Almost Everything and Still Win Big: Kind of the Story of My Life (p. 96). Penguin Publishing Group. Kindle Edition, “When I speak to young people on the topic of success, as I often do, I tell them there’s a formula for it. You can manipulate your odds of success by how you choose to fill out the variables in the formula. The formula, roughly speaking, is that every skill you acquire doubles your chances of success.”

[3] Arthur Conan Doyle, A Study in Scarlet, 16-17

[4] Ibid.

[5] If one finds this offensive think it through. Let’s say you become slack at work because parenting exhausts you and you get fired and now cannot care for your children. This sucks, but doing poor work on another’s time clock is rude or unjust. Similarly, let’s say you stay static at work because parenting exhausts you. You’re probably (hopefully) gaining skill as a parent. Therefore, you are growing in the virtue that pertains to parenting.

Introduction

To grow in grace must include a transformation of our feelings and emotions. This is evident from two perspectives. From observation, we know that part of a long term diet plan includes learning to like different foods. If this change does not take place, then evidence shows that people have a tendency to end up heavier than they were before going on a diet. From Scripture, we see that the ideal Christian life includes the experience of appropriate positive emotions regarding God, truth, goodness, and beauty and negative emotions with regard to evil, sin, suffering, and so-on.[1]

The topic of emotional growth and transformation in the life of God’s grace is dangerous, though. It’s dangerous territory because emotions are pathologized in many ways. In this post, I do not mean to:

1. Conflict with some actual medical diagnosis somebody may have. A genetic predisposition toward depress or a measured chemical imbalance is not to be scoffed at or treated as fake.
2. Allow people who (without medical diagnosis) to merely treat their feelings as a matter purely of personality that cannot be dealt with because of some personality test continue to live with a self-destructive God dishonoring approach to emotions.

But, despite the dangers of discussing feelings and emotions, this is an important topic. Besides, a life boat is a dangerous on the high seas, but it is better than sinking with a damaged vessel. Similarly, a Christian approach to our feelings is much safer than simply staying upon a sinking vessel in those same high seas.

Four Theses on Feelings

1. Human beings often make major decisions based solely upon their feelings.
   This is almost an axiom, but if you need evidence use social media.
2. This state of affairs, which is often treated as virtuous in movies, music, literature, and television shows, is not ideal.
   Many people think that going against their feelings is inauthentic. I’ve even heard famous pastors define hypocrisy as obeying the Lord when you don’t feel like it. The Star Wars films use the phrase, “search your feelings” over and over as a call to seek higher knowledge than sense or reason can provide. But, one can see how impulses and feelings lead us astray on a regular basis. For instance, many sweet foods are over eaten and this leads to health problems on a national scale. Similarly, the sexual impulse of humanity misapprehended leads to children growing up in terrible and broken households.
3. The Biblical picture is that feelings are a good gift from God that have been distorted by sin.
   In Romans 1:18-32, Paul says that God gives idolators (the human race) over to debased minds and shameful lusts as a punishment. In 1 Peter 2:12, Peter observes that our passions actually wage war against our souls. On the other hand, the Bible often uses positive emotions as motivations for living the good life with God. One need only read Proverbs 1-9 to see how frequently pleasant emotions are associated with growing in wisdom, maturity, and godliness.
4. With our cultural acceptance of feeling as a prime source for authentic living (if it feels good, do it!), Christians must re-examine and re-accept the Biblical picture of human feelings and their place in being disciples of Jesus Christ.
   If the first three theses are true, then this one is a matter of course. A non-ideal state of affairs based on a false belief should always be changed.

3 Myths about feelings

1. Self-control means to directly go against your emotions all of the time.
   Some people caricature stoicism and think that self-control is bad because it means going against emotions or ignoring them entirely. Very few people put this in writing. This is more of an awkward conversation that occurs with people who are about to make a bad decision based on emotion. We’ve all been there, so we might as well refute it here. Self-control, Biblically, is having a mastery over your feelings in such a way as to lead you to crucify evil ones and to willingly engage in God honoring ones (Galatians 5:22-24).
2. On the other hand, it is a myth that to go against your feelings to do the right thing is bad.[2]
   For instance, John Piper says that buying your wife flowers because you feel obligated isn’t actually love, therefore similarly obeying God out of duty is also not love. This is an interesting point and is very helpful form a certain point of view, but if it is over focused on, it can really confuse us. Paul says that we are under obligation, just not to the flesh in Romans 8:12. The implication, of course, is that we are under obligation to the Holy Spirit. Now, where Piper is right is that our duty is to delight in God. But it is also our duty to act loving when we feel disinterested, hateful, or angry with somebody (God included).
3. All feelings are true/All feelings are false
   Some people treat their feelings as a totally accurate source of data. Other people treat them as routinely unreliable. An important step is to learn to treat your feelings as an important part of who you are and just like your thoughts and beliefs, they can be right or wrong.

Developing Grace Shaped Feelings

Dallas Willard, in Renovation of the Heart, offers excellent tools for experiencing the transformation of the feelings. What I say below will be partially adapted from his work as well as a collection of some of my own thoughts on the process.

1. Have a vision of yourself transformed
   Previously, I wrote about the power of having a Christ-formed vision of who you are meant to be. This is true of the feelings as well. Few people can overcome their desire for an unhealthy diet because they refuse to imagine themselves as somebody who really doesn’t want the first bite of cake in the first place or at least as somebody who thoroughly enjoys a small piece and moves on with their life. Dallas Willard puts it this way, “If a strong and compelling vision of myself of one who is simply free from intense vanity or desire of wealth or for sexual indulgence can possess me, then I am in a position to desire not to have the desires I now have. And then means can be effectively sought for that end.”[3]
2. Reason with your emotions
   Many of us believe that our feelings are deeps sources of knowledge about reality. This is why we really belief that they must be satisfied. This can be true of sadness, anger, lust, hunger, and so-on. Part of dealing with these feelings is reasoning with them. “Will I really just die if I go for a walk instead of look at porn?” “Is it realistic to think that I must win this argument with my wife?” “Did my child really try to make me angry?” “Am I literally worthless?” If we ask these questions of our feelings and then dispute them, we may find ourselves slowly having transformed feelings. I’ve written more about this here and here.
3. Learn the circumstances under which you experience your emotions and change them
   I mean two things here. The first is to recognize the bad external circumstances over which you have power, and change them. If you need more sleep, start going to bed early tonight. If you watch depressing or violent crap on television, stop. If you read salacious literature, don’t. If you watch the food network and feel hungry all the time, stop watching it.
   There are also internal conditions of feelings. These can be beliefs and thought patterns. If you really believe that you are worthless, then you really will feel like a worthless worm of a person. So, repeat true, Biblical statements to yourself until your belief is changed. “I am in loved by God.” “I am made in God’s image.” “God is worth giving up my immediate desires.” “Self-denial for the sake of Jesus is good.” Other beliefs or processes can be important as well. I have several circumstances that opposed my life success that everybody I know says were the fault of others who took advantage of my niceness and problem solving ability. If I live my whole life thinking about how so-and-so messed me up, I will live my whole life weakening my resolve. So, I’ve chosen to believe that I am fully responsible for those failures and what comes next. This belief is only partly true, but I don’t know enough about those other people’s intentions to really believe that meant to take advantage of me. But I do know that I simply did not have a biblical form of self-love and put others interests before my own in an unbiblical fashion.[4] Learning to change this past belief to one of personal ownership of the result has helped me have way more peace about my current circumstances and to feel must more ownership over my course in life.
4. Don’t repress your feelings, but change them (in the ways mentioned above) or use them constructively
   Many people, as I mentioned above, see self-control as an inauthentic attempt to repress or hide all feelings. While there are times to hide your feelings, repression is not the best way to have your feelings transformed. There is a time to ‘fake it’ till you make it. If you feel hungry, but don’t eat to train yourself to keep your new diet, that is probably good. But you have to own the fact that you felt hungry despite having eaten enough. If you do not own your feelings as an actual part of who you are (they aren’t all you are, btw), then it can be hard to change them over time. I’ve written about this in more depth here. Another way to approach this is to take potentially sinful feelings and use them to seek the good thing they were designed to point you toward. Examples:
   1. Anger: Anger is meant to tell you where your will is being thwarted. If you’re angry about something you currently cannot solve, go solve another problem.
   2. Lust: Use feelings of lust to motivate yourself to improve your marriageability, attractiveness, or current marriage.
   3. Sadness: Sadness comes from a sense of loss or demoralizing defeat. Use sadness to propel you to empathy with others or to motivate you to improve your chances of overcoming your circumstances. You could also use it to guide you toward repentance. Remind yourself that this feeling is the feeling that should accompany sin.

Conclusion

The point of this post is to give clear instruction on the ways in which our feelings can be transformed according to Christlikeness. The three biggest challenges for this are:

1. The belief that feelings are primary for knowing and deciding in life.
2. Our lack of vision about the Biblical picture of feelings formed in Christ (read the New Testament and Proverbs very thoroughly to solve this)
3. Our inability to admit that our feelings are often the result of choices we make that are sinful at worst and foolish at best.

If we can get these things straight, then we can hopefully chart a clearer course through this aspect of growing in God’s grace. May his Spirit help us.

Posts in the series

1. What does “grow in grace” mean?
2. Growth in Grace: Vision
3. Growth in Grace: Intention
4. Growth in Grace: Means
5. Growth in Grace: The Feelings

References

[1] For instance, Paul commands us to “abhor the evil” but also says that God’s spirit will work “joy” in our lives. And while I am quite opposed to the idea that love is an emotion, love is often accompanied by delight. Our sense of delight in those we choose to love (rather than only gravitating toward loving those in whom we delight) is an important sign of spiritual growth.

[2] John Piper, Desiring God ([Sisters, OR]: Multnomah, 2003), 93, “Consider the analogy of a wedding anniversary. Mine is on December 21. Suppose on this day I bring home a dozen long-stemmed roses for Noël. When she meets me at the door, I hold out the roses, and she says, “O Johnny, they’re beautiful; thank you” and gives me a big hug. Then suppose I hold up my hand and say matter-of-factly, “Don’t mention it; it’s my duty.” What happens? Is not the exercise of duty a noble thing? Do not we honor those we dutifully serve? Not much. Not if there’s no heart in it. Dutiful roses are a contradiction in terms. If I am not moved by a spontaneous affection for her as a person, the roses do not honor her. In fact, they belittle her. They are a very thin covering for the fact that she does not have the worth or beauty in my eyes to kindle affection. All I can muster is a calculated expression of marital duty.”

[3] Willard 119.

[4] Paul, in Philippians 2:1-11, teaches us to emulate Christ in putting others interests above our own. And we should, but insofar as the interests of the other involve the purposes of the gospel. For instance, Paul won’t put others interests above his own when it comes to his calling or responsibilities. Same with Jesus. Jesus tells would be apostles (people who want to go preach with him) that they can’t come because they want him to wait for their needs to be met first. This is important to remember. If somebody’s need involves you failing to feed your family, pursue your calling, or whatever then think very carefully about whether or not it is wise to do. For instance, in the parable of the good Samaritan, the Samaritan didn’t invite the guy into his home or offer to pay all of his bills. But he did help him in the moment and agree to pay for his care at an inn.