Saturday, November 23, 2013

Critique of Margin by Richard Swenson

Summary
            Richard A. Swenson is a medical doctor who has written several different books. This book fits into the system of books that has been written by him, it seems as though most of them focus to some degree on margin and things dealing with it. For the purpose of this critique we will be evaluating only the first ten chapters of this fifteen-chapter work. The ten chapters we are going to be evaluating fall into two separate categories that the author has established. Chapters 2-5 are in what he calls The Problem: Pain. While chapters 6-10 are The Prescription: Margin.
            None of the chapters are terribly long, each being about ten pages sometimes twenty not much more than that. Before Dr. Swenson gets too deep into the problem he starts off explaining how we go about in marginless living. You could say that marginless living is living with no room for the unexpected. Swenson defines margin in this manner, “Margin, on the other hand, is having breath left at the top of the staircase, money left at the end of the month, and sanity left at the end of adolescence.” [1]
            After defining what margin and marginlessness is, he goes on to lay out what he call the four areas of pain: progress, problems, stress, and overload.  What exactly is progress and why is it a problem? According to Swenson, “Simply stated, progress means proceeding to a higher stage of development.”[2] So, progress is technological advancement, along with advancement in other field or area you can thank of. For most people I would assume that the problems of pain and stress seem to be pretty self-explanatory. While the problem of overload may seem the same way, is not exactly the case. How does one differentiate the problems of stress from that of overload? It is not so simple to answer that question. I would guess to say that stress is our reaction to the situation while overload is not just one situation but the taking on and handling of too many different things. He responds in kind to the four areas of pain with four different prescriptions to help change the pain to healing. The areas of healing are in emotional, physical, time and finances.
Critique
            Swenson has some valuable input when we sit down and take the time to read and digest what he is saying. Progress is dangerous when it is not kept in check. Swenson says, “Before we can subjugate progress, we must first break the addiction.”[3]  This is not going to be easy because progress has crept into every area of our lives, so now vigilance is required so that progress does not gain any further ground. A great statement that he makes is found in his section on stress. I had never thought of it the way he defined it. “Stress is not the circumstance, it is our response to the circumstance.”[4] He also speaks about vacations and how they are supposed to be joyful and restorative, that is something I have always struggled with, which means I may be a type A according to Swenson. He says, “Most people find a vacation relaxing, but type A’s often do not. “[5]
            “The overload syndrome is often inaccurately labeled weakness, apathy, or lack of commitment.”[6] It is a shame for people who have taken on so much to be given such negative labels. They are more than likely people who struggle with the ability to say no. So what is needed is margin, “Margin is the opposite of overload.”[7] We often look back at how bad generations before us had it without the modern amenities we often take for granted, but Swenson makes an excellent point, “The past might have been poor and deprived in many respects, but its people had margin.”[8]
            I am not sure whether or not I agree with this statement, “Emotional overload saps our strength, paralyzes our resolve, and maximizes our vulnerability, leaving the door open for even further margin erosion.”[9] There seems to be a lot of truth behind that simple statement, because our emotions play such a vital role in our lives and how we process the things going on around us. It is safe to assume that most people would feel blessed (or at least should) by the amount of things they have but, “the widespread use of illicit drugs in our country is evidence that many perceive their personal lot not as a blessing to celebrate but, instead, as a burden to escape from.”[10] This is a shame because it shows us that we no longer worship the creator, but we have been worshiping creation and it is not meeting the void it has created inside of us.
            As a person who lives with depression, I appreciate the fact he did not brush it of as merely psychosomatic when he said, “A depressed person suffers a type of anguish which in its own way can be as painful as anything that can happen to a human being.”[11] One other thing that I really appreciate about his work is that he does not just tell you that your life is screwed up and there is no hope. I like the fact that he mentions God in positive ways and offers solutions while they are broad because not everyone’s situation is similar. One of the best statements that he made was “Progress brings technology, affluence, and education, but not the kind of inner discipline necessary to maintain sound physical health.”[12] And he is right; there is no amount of money or advancement that can make a person do what they do not already want to do for themselves.
Evaluation
            Swenson has written a book that can do the world some good not just pastors. I would recommend this work to anyone with the caveat not to read it unless you are fully alert, because most of the text is very dry. This work can add to the field of pastoral ministry by providing pastors with material that can be used in counseling sessions, and personal application. This book is beneficial because Swenson seemed to work very hard to offer real life principals and anecdotes.  I have ready many different books on the condition of man, and this one has to be one of the better ones on getting the closest to why we are as miserable as we are. When you read this work he is saying that we have allowed so many things to crowd our lives we have no space, among that no space is time with/for God and the things He wants for us. While I may not agree with everything this author has had to say there is much from this book that can be taken away.

Bibliography
Swenson, Richard A. Margin: Restoring emotional, physical, financial, and time reserves to overloaded lives.          Colorado Springs: Navpress, 2004.



            [1]Richard A. Swenson, Margin: Restoring emotional, physical, financial, and time reserves to overloaded lives. (Colorado Springs: Navpress, 2004)13.
            [2] Ibid., 22.
            [3]Ibid., 29.
            [4] Ibid.44.
            [5] Ibid.47.
            [6] Ibid.59
            [7] Ibid.69
            [8] Ibid.73
            [9] Ibid., 79
            [10] Ibid.,83
            [11] Ibid.84.
            [12] Ibid.96

Sunday, October 27, 2013

Review of Crazy Busy

Kevin DeYoung has created a modern day marvel in his latest work Crazy Busy. There are tons of books in the market that will try and teach you how to save time and be more productive. DeYoung does a great job not mysticing busyness and he shows us the gospel throughout the entire work. He has written a work that takes up no more than 120 pages. There is one chapter in particular that hit home for me. It had to do with spending much time in front of the computer screen, smart phone, or even your tablet.  In chapter seven  he says, "The question is not whether the digital revolution adds to the craziness of our lives or whether it poses threats to our souls and our sanity.  The question is, what are the threats and what can we do about them?" (pg79) This chapter is truly eye opening about how much we allow technology to rule over us, I myself have fallen victim to this.
He also makes sure to point out that the need of a sabbath is extremely important. We must not allow our kids to run our lives, what he refers to as the kindergarchy. What he means by this is to stop focusing so much on our children, and trust them to the Lord and knowing he is in control. I am not one to ruin the experience of the reader by giving away too much of the book. I will tell you that no matter how busy you may be, you should create some room in your schedule to read this book. It will be well worth the investment and should be a book you come back to every time you feel life becoming overwhelmed.  This is not a 12 step plan to a less hectic life but a call to examine our lives to see where we can clean things up and re-evaluate our priorities. I received a complementary copy of this book from Crossway in exchange for a fair review. I was not required to write a positive review.
While your life may be crazy or busy or crazy busy invest a few hours into this work an become refreshed.

Critique of His Needs, Her Needs

Summary       
His Needs, Her Needs is a book about affair proofing your marriage written by a psychologist named Willard F. Harley Jr. This is not an extremely lengthy work, weighing in at 204 pages of reading material not including the appendices. Within the pages Harley gives a concise report on the things both husbands and wives are looking for in marriage. He makes sure to emphasize that this work is not a one size fits all type of work, that what he generalizes for men and women may not necessarily be true of the reader and their spouse.
His work contains fourteen chapters, you may ask yourself why when there are only supposed to be ten emotional needs that each of us has. Harley makes the point to say while there are ten emotional needs, men and women often have different needs that fill out their top five requirements in order to be happy and have a successful marriage.  As he goes through the book, he does not break it up into a section merely for each sex; he chooses rather to alternate chapters between the needs of each spouse beginning with the wife’s need for affection, followed by the husbands need for sexual fulfillment. This pattern continues with intimate conversation, recreational companionship, honesty and openness, physical attractiveness, financial support, domestic support, family commitment, and lastly admiration. While all of those are the needs he feels we need to have met he also concludes his book on a note for those marriages that have suffered infidelity, by offering a plan of attack on how to get your marriage back and making it even better than before.



Critique
            Harley’s book is good in the manner that it gives a list of things to live by, but it tends to lack gospel grace. However, in the very first chapter he makes a statement that carries a lot of weight and should help carry the reader through the majority of the book. He says, “Often the failure of husbands and wives to meet the emotional needs is simply due to ignorance of each other’s needs and not selfish unwillingness to be considerate.”[1] Something that stood out is that Harley focused mainly on affairs that were formed as relationships because he makes the statement that “ An affair usually begins as a friendship.”[2]
            In the chapter dealing with sexual fulfillment he says, “I sit and listen to these pathetic and bewildered men so motivated by their need for sex that their reasoning capacities have turned to mush. Ordinarily I would tend to admire these intelligent, successful and otherwise responsible individuals. But their misdirected sex drive has them completely unraveled.”[3] When reading this comment the first thing that came to mind was it seemed a bit harsh and would he be willing to speak of women in similar fashion? Harley asserts, “The first emotional need met in most affairs is intimate conversation.”[4] Then how could he earlier argue about men’s need for sex being such a major factor for adultery? I would argue that the way this book is laid out could possibly be changed in an effort to make the arguments being made a little more coherent.  
            Reading through the chapter on domestic support felt more like it should have been written about her than him; it also could have been put into a different book because it felt completely disjointed from the rest of the material that had been discussed until that point. One of the best statements he made before the chapter took a turn for the worse was, “My point is that most men would have a very difficult time living with a wife who does little or no child care or housework.”[5] One of the best statements he makes comes near the end of the book, in the last section on his needs. Harley says, “A woman needs to appreciate her husband for what he already is, not for what he could be if he lived up to her standards.”[6]
Evaluation
            While this book has its pluses it also has it minuses. It lays out a lot of good areas for anyone whose going into ministry, and even those who are not, it still gives them things to watch out for. However, as a book that is supposed to be used in a Christian setting, I personally would like to have seen more interaction with biblical principals and the Bible itself. This work feels very heavy almost to the point of being “law” like in its presentation. I say that because of the expectations that have been expressed. say for example,0 he mentions the need for couples to have fifteen hours of undivided attention with each other. I appreciate what he is trying to convey, and he points back to when a couple was dating how much easier it was for us to spend that time, there also were not the same demands on us then as there are now. I would recommend this book to someone who is going in to ministry with the caveat that it should be subsidized with another work possibly Mark and Grace Driscoll’s book Real Marriage. 

Bibliography

Harley Jr., Willard F. His Needs, Her Needs. Grand Rapids: Revell, 2011.




[1] Willard F. Harley Jr., His Needs, Her Needs. (Grand Rapids: Revell, 2011)19.
[2] Ibid., 20.
[3] Ibid., 51.
[4] Ibid., 72.
[5] Ibid., 146.
[6] Ibid.,172.

Friday, October 11, 2013

Exegetical Look at Psalm 40


Introduction
                        While some might say that we know a lot about Psalm forty others may tend to disagree. In doing research on this psalm in particular the material covering it was scant at best. It is hard to understand why since it is such a rich psalm full of such awe-inspiring material. What can be learned about it starts in the very first verse in the Hebrew; To the choirmaster, a psalm of David. This tells the audience a great deal because David had gone through so many different things in his life. John Calvin has this to say of the Psalm itself:
David, being delivered from some great danger, and it may be, not from one only, but from many, extols very highly the grace of God, and by means of this, his soul is filled with admiration of the providence of God, which extends itself to the whole human race. Then he protests that he will give himself wholly to the service of God, and defines briefly in what manner God is to be served and honored. Afterwards, he again returns to the exercise of thanksgiving, and celebrates the praises of the Eternal by rehearsing many of his glorious and powerful deeds. Lastly, when he has complained of his enemies he concludes the psalm with a new prayer.[1]
There are two challenges that readers of the Psalms will face and they are, feeling as though this psalm is actually two psalms compiled into one and the other has to do with the fact that Psalm 70 contains the exact wording from verses 13-17 within this psalm. A thought that Richard Belcher brings up in his work The Messiah and the Psalms is whether the whole psalm should be considered messianic since verses 6-8 are quoted in Hebrews 10:5-7. It is this authors hope to answer all of the challenges brought up in this paragraph while also encouraging the reader to trust more fully in the Lord because he inclines his ears towards the cries of his people.
Exegesis of Passage
                        I waited patiently for the Lord; he inclined to me and heard my cry (Ps 40:1, ESV). What is David trying to tell the reader when he says he waited patiently? The word that is used in the Hebrew for waited is qavah ( and it has been used to mean); a prim. root; to wait for:—eagerly waits(1), expect(1), expected(3), hope(3), hoped(1), hopefully wait(1), hoping(1), look(1), look eagerly(1), looked(2), wait(22), waited(7), waited for you eagerly(1), waited patiently(1).[2] This word is only used a total of forty-seven times in the OT and it is used seventeen times in the Psalms alone. So what David is saying is he waited eagerly for the LORD, or with a deep longing.  Another word that is worthy of taking a closer look at is inclined, the Hebrew word natah could also mean to bend down, or turned aside. This gives the reader the thought that the Lord himself in a intimate act of caring came close and responded to their plea for help.
            Calvin suggests, “The beginning of this psalm is an expression of thanksgiving in which David relates that he had been delivered, not only from danger, but also from present death. Some are of the opinion, but without good reason, that it ought to be understood of sickness.”[3] August Konkel in his essay The Sacrifice of Obedience is one of those who is under the belief that David is praising God for healing. He says, “First is a hymn of thanksgiving for healing from mortal illness, which is followed by a lament.”[4]
            Verse two brings in imagery that almost every commentator had an opinion on. He drew me up from the pit of destruction, out of the miry bog, and set my feet upon a rock, making my steps secure (Ps 40:2, ESV).  There are some versions such as the NIV that use the word slimy before pit in an effort to make it sound more arduous. Willem A.VanGemeren believes, “The allusions to death and dying in the words “slimy pit,” “mud,” and “mire” (v.2) suggest that David was seriously sick (cf. Ps 38), even to death. Healing was then a salvation from the nether world (cf. 69:2, 14), out of which the Lord “lifted” him….But the metaphors may also express the threat to Isreal’s national existence by an enemy attack.”[5]
As has been seen there are some who want to think this is a personal refernce to sickness while others contest this. Belcher adds some good thoughts when we think about this verse; he says, “The deliverance is from the beginning to end the work of the Lord. The poetic language doesnot allow the specific danger to be identified, but ‘pit of destruction’ and ‘miry bog’ remind one of Joseph being thrown down into the pit and Jeremiah being thrown into a cistern.”[6] Also as Craig Broyles notes, “By contrast, Yahweh’s salvation is depicted in the image of a rock and a firm place to stand. As seen in Psalm 22, this speaker is confident that his experience of deliverance will have repercussions to others (v. 3b).”[7] One thing that is important to note is that this Psalm may not just be a personal Psalm of David, but it could be a representation of the nation as a whole.
            Verse three speaks of the Lord giving David a “new song” and Calvin has much to say about ths new song. Calvin says, “By God’s putting a new song into his mouth he denotes to consumation of his deliverance…As often, therefore, as he bestows benefits upon us, so often does he open our mouths to praise his name…He uses the word new in the sense of exquistie and not ordinary, even as he manner of his deliverance was singular ans worthy of everlasting rememberance.”[8] Even though the author does say he sung a new song there are some that feel that it is not necessarily a new compostion[9], but perhaps just a different tune. He has gone from complaining about a situation to rejoicing in his deliverance therefore singing a new song.
            Verse four starts off in a similar manner of Psalm one “Blessed is the man..” The word used for blessed is asre and it is used a total of forty-four times in the OT and twenty-six times in the Psalms; the word can be translated either as blessed or happy (are). In understanding the alternate definition the verse reads differently at least to this author. Let’s replace the word blessed with the word happy and see the difference it makes; Happy is the man who makes the Lord his trust…. Wow! David’s experience caused him to state a general truth: anyone who trusts in the Lord is blessed of the Lord. Trusting the Lord is, of course, the opposite of relying on arrogant people who follow their own deceived reasoning.[10]
There is a huge difference, in American culture there tends to be a correlation between material wealth and being blessed, but happiness can come in many forms and as the verse says it comes to the man who trust the Lord. John MacArthur says of this trust, “The verb and noun forms of this important Hebrew root connote a faith of confident commitment, here in the right object, God alone (cf. the teaching of Jer. 17:7). David’s desire was always to make such commitment contagious.”[11]
Moving ahead to verse six, this is where things become interesting. Verse six is the start of a small section that Belcher sees clearly as messianic. There are some who would argue that verse six is an argument against the sacrificial system. VanGemeren argues, “David is very much aware that the Lord was not pleased with mere sacrifice, as the accounts of Saul bring out. The kingdom had been torn from him because of his disobedince and not because of his aversion to sacrifice (1 Sam 15:22-23). “[12] Konkel makes a vaild point when he says, “God requires the sacrifice of obedience in our lives, not merely the sacrifice of external liturgy.”[13]
Verses seven and eight should be taken together. When the audience read about the scroll of the book there is a high likely hood they knew what he was referring to. Konkel suggests, “The law (Torah) of the king “written abot me in the roll of the book” (v.8) is the specific requirement that he be one among his brothers subservient to the covenant (Deut 17:14-20).”[14] While verse eight starts of speaking of delight the word used for it chaphets a prim. root; can mean to delight in:—delight(15), delighted(7), delights(8), desire(9), desired(3), desired*(1), desires(5), favors(1), have any pleasure(1), have … delight(2), have … pleasure(1), pleased(6), pleases(7), take pleasure(1), take … pleasure(2), wish(2), wished(1), wishes(1).[15] This verse could read I take pleasure in doing your will, My God; for your teaching is in my heart. Even though I have substituted the word teaching the word is actually Torah also translated as Law.
Verses nine and ten also make a nice set together, because of the repetition of ideas and words. Verse nine is very rich in its imagery, the author says that he has told the good news and he has not restrained his lips. It is like when a couple first falls in love all the guy can talk about to his friends is his new lady. He exclaims that the Lord knows that he hasn’t been able to shut up, the best part is the Psalmist he has been speaking about God’s righteousness to the great multitude. In his commentary on this verse John MacArthur says, “This word for good news in Hebrew (cf. the root in 40:9; 41:27; 52:7; 60:6; 61:1) is the precursor of the NT terminology for the “gospel” and “preaching the gospel” i.e. “announcing the good news.”[16]
To continue along the lines that he has not been quiet he says “I have not hidden” then he says deliverance. The word deliverance can be translated as righteousness and a host of other words it is used forty-nine times in the psalms and twice in verses nine and ten. The parallelism is highly visible to those who are looking closely at these verses. Calvin says that, “the great assembly of which he speaks is not to be understood of the concourse of people that assemble at courts of law, or at the pubic market places, but it denotes the true and lawfully constituted Church of God, which we know assembled in the place of his sanctuary.”[17]
            In verse twelve the author hits home to his readers and the sins that have been committed in their lives. He speaks of evil as if it were an enemy army that has fully surrounded him and he can see no end to the vastness of it. His sins are so great they have taken him to the point where he feels like he can no longer see, one author says that “he felt overwhelmed like a flood.”[18] There seems to be so much sin that he is incapable of counting them, Calvin makes a great observation about this verse, “He, however, does not complain of being punished unjustly, or above his desert, but rather confesses plainly that it is the just recompense of his sins which is rendered to him.”[19] While he is receiving what may be due to him, it feels so heavy as though he may die from dealing with it all at this one time.
            The rest of this psalm deals with wanting vengeance being brought upon his enemies, and then thanksgiving for his ultimate deliverance. Psalm 40:14-17 also constitutes Psalm 70 with a few minor tweaks. In verses fourteen and fifteen the phrase “Let those” meaning those who have come against David and he list what he would like to see happen to them.  The psalmist prays for his enemies fall and shame in accordance to the principles of justice and with the promise of God to curse those who cursed his own.[20] The word shame appears once in verse fourteen and again at the end of verse fifteen. They are different words one refers to a feeling while the other seems to refer to an act. Verse sixteen is rich with praise especially from those who should have experienced the Lord’s deliverance or his salvation. The word used here for salvation  is teshuah (448b); from 3467; deliverance, salvation:—deliverance(6), help*(1), salvation(16), victory(11).[21] Seeing as how just a few verses ago David felt as though he could not make it any further because of his sin, or possible enemies, he now can rejoice in the victory won by the Lord. David ends this Psalm on such a great note saying that while he may be poor and needy (referring to a spiritual sense possibly) the Lord takes thought of me. The word here to take thought is chashab and it can also mean to hold in high regard or with respect. So no matter my position in the world the Lord still sees me with high regard especially to those who are in Christ. And in knowing that no one else can help him he cries out to his God for a speedy rescue.
Conclusion
            This Psalm has taught us a lot about how David viewed God and his trials and how we should do the same. As modern day believers we can see how this can apply to future and past events. It is hard to say why it was separated and part used in Psalm 70 some say it was for post-exilic liturgical purposes. May you continue reading the Psalms and seeing them for more than what is just there because behind each word lies the potential to change your life or the way you understand it.


[1] John Calvin, Calvin's Commentaries. (Psalms 36-92. Edited by John Owen. Vol. 5. 22 vols. Grand Rapids: Baker Books, 2005)89.

[2] Robert L. Thomas, New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated Edition (Anaheim: Foundation Publications, Inc., 1998).
[3] Calvin, Psalms, 89.
[4] August H. Konkel, "The sacrifice of obedience." Didaskalia (Otterburne, Man.) 2, no. 2 (April 1, 1991): 2-11. ATLA Religion Database with ATLASerials, EBSCOhost (accessed October 7, 2013)3.

[5] Willem A. VanGemeren, Expositors Bible Commentary-Psalms . (Edited by Frank E. Gaebelein. Vol. 5. 12 vols. Grand Rapids: Zondervan, 1991)318.
[6] Belcher., Messiah., 173.
[7] Craig C. Broyles, Understanding the Bible Commentay Series- Psalms. (Grand Rapids: Baker Books, 1999)191.

[8] Calvin, Psalms, 91.
[9] VanGemeren., Psalms., 318
[10] Roger Ellsworth, Opening up Psalms, Opening Up Commentary (Leominster: Day One Publications, 2006), 106.
[11] John MacArthur, The MacArthur Bible Commentary. (Nashville: Thomas Nelson, 2005)624.
[12] VanGemeren., Psalms., 320.
[13] Konkel., Sacrifice.,5.
[14] Ibid., 4.
[15] Thomas, Dictionaries
[16] MacArthur. Commentary., 625.
[17] Calvin., Psalms., 105.
[18] VanGemeren., Pslams., 323.
[19] Calvin., Psalms., 108.
[20] VanGemeren., Pslams., 324.
[21] Thomas, Dictionaries.