Studies in Colossians #31

Put on Positive Characteristics (3:12-17).

Safeguard of Christian Living (3:l5-17)

After stating the characteristics, we are to have as the elect of God, and the means to practice to them, Paul now gives the things that safeguard us and our relationship with Christ. Putting on the new man involves four exhortations designed to safeguard us in our walk or conformity to Christ:

• The Peace of Christ. “Let the peace of Christ rule in your hearts, to which indeed you were called into one body” (1:15). In the Greek the verse begins with a connector—kai (and) which is translated in the KJV, but not in many modern translations. It does denote a continuation of the theme, or as a parallel to the theme. Peace is an important truth in scripture. It is what the human heart desires. Its source is God. All three of the Godhead provide it for us. The source is God the Father (Phil 4:7), the Son (John 14:27), and the Holy Spirit (Gal. 5:22). Many times peace is used in the objective sense which speaks in terms of reconciliation (cf. Rom. 5:1). This peace has the following features in the Biblical world:
• The fulfillment of the eschatological hope found in Israel’s Messiah.
• The fulfillment of the gentile peace that comes through Christ, not imperial military pacification.
• The means of hope is found in the work of the cross (1:20).

Thus true peace has a cause (the cross) and effect—peace to those who believe.

Contra O’Brien, this is not the equiant to salvation.[1] Paul is not talking about objective peace with God, but a subjective peace of Christ, that is to rule within us. This security and assurance of peace comes by submission… “let [it] rule in your hearts” (3:15).  This is a subjunctive aspect of peace. It calls for believers to let peace rule. It is a call to the Colossian believers for peace to be the decisive factor over conflicts within the church.  The word rule is to be the dominant factor over such conflict. The word rule means to act as an umpire, and has the connotation of control. It is in the present active voice, which speaks of the constant activity of the peace of Christ in our life. It is the ruling peace that is to govern us. We are to be submissive to its control. The phrase “in your hearts” indicates that is an inner peace, especially the location of the peace is to be within us. Moo notes that “Paul is not saying that the peace is in our hearts; but is saying that the peace should rule in the heart.”[2] Surrender to internal peace is the characteristic of the new man.

Peace keeps and protects the unifying principle within the body of Christ, “to which you were called in one body” (3:14).  Here Paul reminds us that peace is a prime element of our calling as believers. We are called to have peace with God and with one another. Peace is the purpose of our call. We are to be “diligent to preserved the unity of the Spirit in the bond of peace” (Eph. 4:3).  We are called to be participants of reconciliation within the church, the body of Christ. Reconciliation results in peace. The place of peace is to be active within the body of Christ (cf. Eph. 2:15).

• Thanksgiving (3:15). The second exhortation is to thankfulness: “be thankful.” This is a common motif of the epistle (1:3, 12; 2:7; 3:17; 4:2) However, there is an element in the Greek text that is commonly overlooked or missed in most translations. The verb is in the present tense and middle voice. It indicates the idea of continuality. The it could be translated “You continually be thankful.” Thanksgiving marks certain elements in the life of a believer:
• Humility of heart.
• An expression of worship.
• Acknowledgment of the sovereignty of God.
• Gratitude for our salvation.
• Celebrates the sufficiency of Christ’s work in our daily life.
•  Praise unto God for His gracious character and bestowal of grace in our life.
• Gratitude for the provision and blessings of God.

Thanksgiving to God is acceptable to Him (1 Thess. 5:18), Neglect of it opens us up to sin (Rom 1:21); whereas in contrast it acts as an antidote to sin (Eph. 5:4). No wonder Paul exhorts us to be continually thankful.

• Word of Christ. The next exhortation is to “Let the word of Christ richly dwell within you” (3:16). The word of Christ is used only here in the New Testament. It speaks of the assimilation of the Word of Christ into our lives. There are those who hold that this refers to the earthly teaching of Christ.[3] While there may be parallels between the earthly teaching concerning the kingdom of heaven and the truth for the church, the body of Christ. The two are not the same. The earlier teaching centered upon the nation Israel and limited to the lost sheep of Israel (Matt. 10:5-6). Paul’s scope centers upon the Gentiles and the oneness of the two. It is universal in focus. This is part of a later revelation given to Paul (Eph. 3:1-10). Paul was given a new revelation, and not a repeat of the earthly teaching of Christ. It is the word of Christ to the church, the body of Christ. The conv/remergence of the Jew and Gentile did not take place until the ministry of Paul (cf. 1 Corinthians 12:13; Gal. 1:15-16; Eph. 3:6, Col. 1:25-29). Paul makes clear it was a mystery, not revealed until his ministry, and which was after the early life of Christ that he preaches.
  It is argued that the phrase is to be taken as an objective genitive. It is built on the word that comes from Christ. The word is seen as the gospel, seemingly supported by Col. 1:5, where the gospel is identified as the word of truth.[4] To Paul the word of Christ and the word of God is equitant. It is called the gospel of Christ in 2 Cor. 2:12; 10:14.

This word is to dwell in believers richly (1:16). The imperative dwell (enoiketo) means to be a home at, or to live in. It denotes abundance. The phrase within you, could be taken to mean “in your hearts.” The Word dwells within us by means of the Holy Spirit (Rom. 8:11; 2 Tim. 1:14; cf. 1 Cor. 3:16 Titus 3:5-6). This do not mean that the Word is not necessary; the Holy Spirit works in conjunction with and through the Word. The two work hand in hand. Paul had received the Word by special revelation from Jesus Christ (Gal. 1:20; Col. 1:25-26). Paul wanted the gospel of grace to dwell in the believers.

This exhortation is followed by three Greek participles.[5] The Greek text[6] reads— “with all equitant wisdom, teaching and admonishing yourselves in psalms and hymns and spiritual songs.” The particles are teaching and admonishing (clearly coronating participles) and singing. It is not clear how to handle these participles in regard to the text.[7] It seems to me that they stand as the means or method of letting the word dwell in us richly.

First it has to do with the mind. Teaching is more than communication; it has the idea of instruction. Admonishing means to put in the mind. It is used in the present tense indicating continuously teaching and admonishing in all wisdom.

Second, the third participle has to do with the exercise of thanksgiving in appreciation of the teaching and admonishing. This speaks of worship of the mind by singing and praising God in or with gratitude.

Three participles describe three things that are to be present in the worship service of the church: teaching, admonish, and sing praise to our God. These are expressions of letting the Word of Christ dwelling with us and the congregation.

 

• The Glory of God: “Whatever you do in word or deed do all in the name of the Lord Jesus, giving thanks through Him to God the Father.” (3:17). Paul concludes the exhortation by a summary statement exhortation. Three elements are involved here:[8]

First, all-inclusive actions are in focus here. Word and deed is a common reference to one’s entire interaction with the world (2 Thess. 2:117; cf. 1 Cor. 10:31). They cover every aspect of life.

Second, our lives and its activities are under the authority of Jesus Christ. The genitive case of His name indicates ownership, or possession Everything we do ought to come under His authority and our submission to His will.  Our conduct is to be consistent with His character. Our actions should be to His credit and in the sphere of our Lord (cf. Eph. 5:20; Phil. 2:10).

Third, it is to be done in thanksgiving to God for what He has done for us. The word thanksgiving expresses giving good grace. It is to be an action of grace, for we have no merit of our own. God works in and through us and we are to exercise it in thanksgiving. It denotes humility of the mind in praise and thankfulness.

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[1]  O’Brien, WBC: COLOSSIANS, PHILEMON, 204-205.

[2]  Moo, PNTC: COLOSSIANS AND PHILEMON, 283.

[3]  David Wenham, PAUL FOLLOWER OF JESUS OR FOUNDER OF CHRISTIANITY? [Grand Rapids MI, Eerdmans, 1995], 287-288.

[4]  Pao, ZECNT: COLOSSIANS AND PHILEMON, 246. Also see Eadie, COLOSSIANS, 250.

[5]  Moo, PNTC: COLOSSIANS AND PHILEMON, 286.

[6]  Translated from THE MAJORITY TEXT.

[7]  See the discussion of Moo, PNTC: COLOSSIANS AND PHILEMON, 286-289

[8]  Gromacki, STAND PERFECT, 144

Studies on Colossians #27

Sufficiency of Christ and Christian Living (3:1-4:6)

B.     Our Christian Apparel (3:5-11)

I once heard a speaker say we as believers are to take off our grave clothes. That comes from Paul. By using the word therefore, Paul is making a connection between theology and practice. Good theology makes for good Christian living (cf. John 13:17). This paragraph can be divided into three parts each according the imperatives (3:5, 8, 9).[1] The first two are generally looked upon as negative, with the last be positive. However, it seems to me that even the negative language of the text is positive. Getting rid of the old clothes is a positive change, enforced by putting on the new. Lopez reminds us of three things about this appeal in Colossians:[2]

• The vices originate from the old fallen nature.
• They are especially evident among nonbelievers.
• They are unnatural for believers, but nevertheless possible (and in many cases a reality) in the life of believers.

The first imperative: “consider the members of your earthly body as dead.” (1:5-7).

In the Greek text the sentence begins with the imperative (or command): “Mortify or Put to death;” the Greek word nekroo means to kill, put to death, destroy, or to be rendered impotent (cf. Rom. 4:19; 6:6-7, 11-12; Heb. 11:12). Dunn says the word is somewhat rare and is derived from the medical field in reference to the atrophy of part of a body that by sickness or old age becomes inoperative.[3] We have already died with Christ positionally, now we are to put to death in our old self our old sinful practice. Our heavenly position and our earthly practice are to be in harmony. To do so, it must be done in the power of the Holy Spirit (Rom. 8:13). In His power we must put to death the deeds of the flesh. Vice list are common in Paul (cf. Rom. 1:29-32; 1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-5). These lists have these features:[4]

• There is a variety of vices, and nowhere is there a complete list by Paul. This is clear at the end of the Galatians list which states: “and the like” (Gal. 5:21).
• The list is significant or exemplary of something in the immediate context. They are always negative. Paul uses them as a “list of vices characteristic of unbelievers as a way of exhorting believers not to emulate them.”[5]
• They normally are set within the framework of God’s judgment (Col. 3:6).
• They are not to be considered a new law or way to achieve merit.
• They are given to aid transformation (Col. 3:10). The aim is for the reader to look anew at his life in relationship to his position in Christ.

There are certain deeds of the flesh we are to render dead or impotent in our new position. Paul also calls them the works of darkness (Rom. 13:12). Colossians lists five sins in this connection. This lists is only examples and by no means complete (cf. Gal. 3:19-23). They are:

• Fornication or immorality (porneian), a word used of illicit sexual relationship; married or unmarried (3:5). Barclay says the word means prostitution, and porne is a prostitute and is connected with the verb pnumi meaning to sell.[6] It may well be the most common sin in the world.s This word is sometimes translated immoral (cf. Eph. 5:3). The word is general and indicates all types of unlawful sexual relations. In the days of Paul shame was absent from every society. This is evident for three reasons: there was not a strong stand or writing against it; Sexual matters were open and a well-established custom and practice in society; Sexual practices were strongly connected with religion, as seen in the many temples and their prostitutes.[7] This easily spilled over to those in the church who were raised during that time.
• Impurity (akatharsia) meaning uncleanness or lewdness. It has its root physical dirt. It has been used of a clean house but more commonly in regard to ritual ceremony which cleanses one from ritual defilement. Impurity denotes moral and ceremonial impurity that keeps us out of the will of God. Purity makes it possible to come into the presence of God. In the Jewish religion impurity keeps one out of the temple and incurs the wrath of God (Lev. 22:23). It indicates moral depravity and is often connected with fornication (Gal. 5:19; Eph. 5:3). It is a work of the flesh, not the spirit.
• Passion (inordinate affection—KJV). It is the Greek word pathos, affection or passion, especially sexual. It could be translated lust. Some feel it is issued in connection to homosexual sin (cf. Rom. 1:26).[8] It is used three times in the NT and every time it is used “in conjunction with evil, i.e., to be absorbed in an evil passion or desire (cf. Rom. 1:26, Tit. 2:12).”[9]
• Evil desire (evil concupiscence—KJV), in the Greek it is two words (kokos epithesis) does not mean simply evil Kokos means evil mischief, bad in quality or disposition, corrupt, or wicked.  The word epithesis means an earnest desire or lust, and speaks of the object of evil. The two words should be translated together—evil desire. Evil is not a general object here, but is an expression of the type of desire.
• Covetousness, which is idolatry. Covetousness (pleonexia) is the inordinate desire for riches, greed, or a consuming ambition for something (Rom. 1:29; Eph. 5:3). It points to motivation rather than action.[10] It is modified by the words, “which is idolatry.” It is idolatry because the item of covetousness takes the place over God. It is an item that projects itself and is lifted to the place of worship and praise, not necessarily by an overt act, but by one’s attitude concerning the object.

After listing these works of the flesh, Paul brings out two vital truths:

First, is judgment (3:6).

“For because” is accusative and denotes the reason or cause to why we are to leave these actions or attitudes of the flesh. It is the judgment of God. These things bring God’s wrath. The words concerning the wrath which “will come” of “cometh” (KJV), reads as a future in most English translations. However, in the Greek it is a present tense—is coming.[11] It has the sense of that which has begun and is continuing; denoting certainty and immediacy. It is the strongest possible affirmation of God’s wrath. God’s wrath raises these vices to a new level of seriousness. Men brings wrath upon themselves. God’s wrath, “is tied directly to the holiness of God and depicts the necessary reaction of a personal God to any violation of his character or will.[12] As a gnomic present, it is voicing a principle of universal and permanent validity of God’s wrath.[13] It indicates both immediate and a long-range condition. The object is “upon the sons of disobedience.” (While some translations omit the phrase, such action is highly suspect).[14] In this text the preposition (epi) means on, upon, over, or above. The understanding is thereby that the sons of disobedience have the wrath of God on them or hanging over them. God’s wrath is not simply a future event (cf, Rom. 2:5; 5:9); but is active in our present time (cf. Rom. 1:18; 1 Thess. 2:16).

Second, is our past (3:7).  

The second is connected to the first by a relative pronoun (hos). Its translation depends on its antecedent. In this case it is not clear. It can be neuter, referring the list of vices, in which case it would be among these; or it can be masculine, referring to the sons of disobedience, thereby translated among whom.[15] It is debated which way it should be taken. Both are possible. Most scholars and translations translate it as neuter. Gromacki on the other hand sees it a masculine, referring to people.[16] The answer is unclear, but such a list is often taken to describe a way of life. I prefer the neuter use. The two halves of the verse seem to form a chiastic structure. Pao shows this clearly, dividing it as follows[17]

In these

you walked

once

when

you were living

In them

Both the phrases you walked and you were living emphasize behavior, of which the antecedent would be the vices. The contrast here is on a way of life. They at one time lived in accordance or under these vices; but they are no longer to live in them. This is in accord to the call to put the old to death (2:1). This contrast uses the same language and contrast in Ephesians 2:2-3. Both speak of a past condition in contrast to our new position in Christ. Our new status offers us deliverance (1 Thess. 1:10) from the wrath of God and forgiveness (1:14; cf. Eph. 1:7).

To be continued…

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[1] Gromacki, STAND PERFECT, 131

[2]  Rene A Lopez, “A Study of Pauline Passages with Vice List,” BIBOTHECRA SACRA, July 2011, 309-310.

[3]  Dunn, NIGTC: COLOSSIANS AND PHILEMON, 212.

[4]  O’Brien, WBC: COLOSSIANS, PHILEMON, 180. Also see Rene A Lopez, a series on “Paul’s Vice Lists” in BIBLIOTHECA SACRA, January 2011 to April 2012. A six-part study.

[5]  Rene A. Lopez, “Views on Paul’s Vice Lists and Inheriting the Kingdom,” Part 1: BIBLIOTHECA SACRA, January 2011, 81.

[6]  William Barclay, FLESH AND SPIRIT, [Grand Rapids MI, Baker, 1981], 24.

[7]  Ibid, 28.

[8]  Pao, ZECNT: COLOSSIANS AND PHILEMON, 220, fn 51

[9]  Campbell, COLOSSIANS & PHILEMON, 131

[10]  Pao, ZECNT: COLOSSIANS AND PHILEMON, 220.

[11]  Campbell, COLOSSIANS AND PHILEMON, 133.

[12] Moo, PTNC: COLOSSIANS AND PHILEMON, 260.

[13]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 128.

[14]  Terry, GREEK VARIENTS, points out the phrase is missing from two good manuscripts. While possible the phrase was borrowed from Eph. 5:6, in all likelihood, since they are missing from so few manuscripts, they are original.

[15] Campbell, COLOSSIANS AND PHILEMON, 133. Harris, EGGNT: COLOSSIANS AND PHILEMON, 129.

[16]  Gromacki, STAND PERFECT, 134,

[17] Pao, ZECNT: COLOSSIANS & PHILEMON, 222.

Studies in Colossians #26

Sufficiency of Christ and Christian Living (3:1-4:6)

There is a transition beginning with this section of Colossians. This is clear because “Therefore if” (3:1). It is a double conjunction Ei oun; meaning if then, or therefore if or since.  It is a logical connective between the first half of the epistle and the second half. Harris takes it to indicate consequences of our identification in Christ.[1] It is generally agreed that the first two chapters are doctrinal, with the last two as practical, dutifully carrying out and applying the doctrinal truth.

A.    Principles of the Christian Inner Life (3:1-4).

Since Christ is the source of all wisdom (2:1-5) and was identified with Christ (2:11-17) hence we are not to yield to false rules and regulations to grow in Christ. Paul opens this section with some important principles to victory over sin and falsehood. There is a change of tone from being scornful to a more congenial perspective. we are to act in accordance to our position and its principles. The heart of these principles are drawn from the double motif of the death and resurrection of Christ. The death and resurrection is vital to the gospel and the heart of Pauline truth (cf. Rom. 6:3-9). The cross without the resurrection are not the gospel; likewise, the call to live the resurrected life without the cross is foolishness. The two go hand in hand throughout this passage, and the epistles of Paul. They make possible these principles or responsibilities of Christian living: 

• Seek Heavenly things (3:1). This is an exhortation; being a present imperative which entails constant, daily seeking. we are to “keep seeking the things above, where Christ is, seated at the right hand of God.” The basis of this imperative is our position in Christ. It centers in our presence with Christ and the realization of our location in and with Him (cf. Rom. 4:24; 6:4). House observes: “For Paul there is no reason for anyone to be ‘seeking the things above’ if they had not risen with Christ.”[2] This is a contrast between “things above,” and the earthly legalistic, ascetic practices of the false teachers. These things are under doom and destruction. We are to avoid such so called wisdom which is enmity toward God (Rom. 8:6). Unlike the false teachers who focused on the secret heavenly realm (cf. 2:18), Paul’s thought is on the person of heaven who is present there and seated with God the Father; Jesus Christ. His work and sufficiency is a revealed truth that is open and evident. It is revealed in history. A key concept is the idea of being seat in heaven. In Jewish tradition, only God sits in heaven, with all the others (i.e. angelic beings) standing in his presence indicating subservience. We are in Christ seated at the right hand of God indicates equality in deity, sovereignty, and sufficiency (Eph. 1:20; Heb. 10:9-10). He is the motive of our life (Phil. 3:20).
• Have a new mind-set. “Set your mind on the things above, not on the things that are on earth” (3:2). This is an imperative that goes beyond seeking to a new way of thinking. It is the Greek word (phroneite) meaning primarily to think, take heed, to mind, or pay attention to. It speaks of the active focus of the mind; to be actively engaged in thinking, reason, and comprehending of truth. This is present tense which has the idea of continually setting or the mind. It has been pointed out that verse 1 speaks of a practical pursuit, while verse 2 to an inner character. The primary or main focus is on the revelation of “things above” which are associated with the resurrected Christ, while the “things on earth” are temporary and subordinate (cf. Phil. 3:19). They are not to be our main goal in life. Our mind-set is to be like the mind of Christ (Phil. 2:5), which is accompanied by humility (Phil. 2:3). Campbell gives us three categories we are to think upon about Christ in this age of grace:[3]

First, on Christ the one who restored us gentiles to a right relationship with God. He is our Savior (Eph. 2:1-10).

Second, to think about of our daily relationship with Christ, our head (1 Cor. 1:30; Eph. 1:22).

Third, we are to think about our future relationship to Jesus Christ (1 Thess. 4:13-17; Titus 2:13).

These categories could be reduced down to our past salvation, present sanctification, and future hope in Christ. All of which is to influence our thinking or perspective.

• Surety in Christ (3:3-4). He is our hope. “For you have died and our life then is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory” (3:3-4). Our surety comes from our identification in Christ. This new identification terminated the old (cf. 2 Cor. 5:17; Rom. 5:12-17). Notice the tenses in this phrase, died (cf. 1:20) is an aorist indicating the event happened in a past point of time; whereas hidden is in the present perfect tense, indicating that we are hidden in Him and will continue to be. This identification is ensured by two actions by God:

First to safeguard us: being hidden with Christ in God. This reminds us of the words of Jesus in John 10:28. It indicates our double security: “with Christ in God.” Constable notes: “For the false teachers, the treasures of wisdom were hidden in their secret books (Gr. apokryphoi), but for believers, Christ is the treasury of wisdom, and our "life" is "hidden" (Gr. kekryptai) in Him.”[4] We have the surety of our salvation.

Second, we have the surety of our hope. When Christ is revealed, we “also will be revealed with Him in glory” (3:4). There is no question that this refers to a future action. The word revealed is in counterpoint to being hidden in verse 3. Likewise, the phrase is your life is identified in connection with Christ (cf. Gal. 2:20). The two lives are inextricable bound together. Thus, so is the revelation. The word revealed is phaneroo, and stresses an open display or appear; being an aorist subjunctive passive, indicating that Christ will appear at a given point in time.[5]  It is used twice, therefore indicating a future double revelation, both which happen at the same time and go hand in hand with one another. Christ in us gives us the hope of glory (cf. 1:27). Paul invokes this identify with the mystery of his gospel of grace. It is at the revealing of the church, the body of Christ, which occurs at the rapture, that this will be accomplished (1 Thess. 4:13-18). This transformation is part of a mystery (1 Cor. 15:51-53). Most of Bible students see this event in that second coming of Christ to set up His 1000-year kingdom, or the eternal state. However, I believe this is Rapture of the church. As Baker concisely says: 

…these are two separate events, and that the Rapture is a part of the truth of the Mystery which was never before made known to the sons of men in other ages or generations. The Church which is His Body and redeemed Israel are distinct entities. And yet God, in his eternal plan and purpose, placed these two events very close together in time. It is our conviction that at the Rapture we will be manifested with Christ in His glory in the heavenly sphere, and then as He comes back to earth we will be manifested in glory in the earthly sphere. The whole universe will blaze with His glory, so that every created intelligence will know that He is Lord of all. Surely the Body of Christ, even though distinct from Israel, will be manifested in glory with the Head, when He is displayed in the glory of His Kingdom as King of Kings and Lord of Lords.[6]

Regardless of one’s eschatological view of this passage, one thing is perfectly clear: Our destiny is one of glory!

To be continued…

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[1]  Harris, EGGNT: COLOSSIANS AND PHILEMON, 119.

[2]  H. Wayne House, “The Christian Life in Colossians,” BIBLIOTHECA SACRA, October 1994, 449.

[3]  Campbell, COLOSSIANS, 126.

[4]  Constable, NOTES ON COLOSSIANS, 48.

[5]  Campbell, COLOSSIANS, 129.

[6] Baker, UNDERSTANDING THE BODY OF CHRIST, 141.

Book Review: MINDING THE HEART

MINDING THE HEART: The Way of Spiritual Transformation

Robert L Saucy

(Kregel Publications, Grand Rapids, 2013).

Robert Saucy is an excellent Bible scholar and theologian. He is also a very good writer who has produced an excellent study on the heart and the transformation of the believers’ life. While the book is founded upon and contains strong theology, yet it is extremely practical and understandable.

He opens with the need of moving beyond salvation to abundant living. The purpose of salvation is realized in growth—not simply intellectual growth, but spiritual growth in exhibiting the fruit of the Spirit. The heart is our true identity, our inner person. It is our essence. This is an illuminating study of the idea of the heart in Scripture. Understanding the heart helps us to see the need and desire for transformation. He takes on the journey from the natural heart of man to the sanctified or transformed heart of the believer. In doing so he does two things I appreciate: First, he warns us that we still have to deal with the old, twisted, prideful heart. “The remnants of the old disordered love of self remain.” He shows the heart is where our intellectual, emotional, and volitional activities reside. Growth or change of heart entails the relationship and cooperation with Divine and human activity. Transformation of the heart begins and centers upon our relationship with God. He gives important principles of this:  That our activity and God’s work are present in all spiritual growth. And that our activity in transformation is totally dependent on God’s work. “God works in us to will and do His good pleasure, but we must actually will and do His good pleasure in working out our salvation (Phil. 2:12-13).”

Second, he gives us what can be identified as the keys for transformation of the heart and spends time explaining each one:

1. We must renew the mind (Rom. 12:2).
2. Meditation on the Truth of God’s Word.
3. The necessity of Community. He goes on to describe how this works.

He ends by reminding us that transformation is hard. Yet, we “find rest for our souls even when the way is hard.”  

This is one of the best books on the Christian life that I have read in recent years. The study is “heart-warming,” stimulating, and profitable. This is aided by sidebars on different issues of the heart, and end of chapter questions, designed to make one think. Worthwhile no matter where you are in your Christian life.

[Thanks to Kregel Publications for providing a free copy of this book for my honest review.]