Understanding Your Emotions

[Maurice]

I know emotions can run out of control on these Christians forms, you see it on all of them. I appreciate the fact that this one tries to tone that down. Of course the only way that will happen is with the cooperation of the membership. One way for us to cooperate is to keep our emotions in check.

Look carefully then how you walk! Live purposefully and worthily and accurately, not as the unwise and witless, but as wise (sensible, intelligent people).
— EPHESIANS 5:15

Emotions, feelings, are a part of the soul, given to us by God. A life without feelings would be extremely dry and boring…and yet, if we allow feelings to control us, they can become dangerous and actually make us quite miserable.

Whatever God gives for our enjoyment, Satan will try to use against us. God gave us feelings to be a blessing to others and the Kingdom, but Satan tries to use them to cause us torment. He wants us to make all our decisions based on feelings, to allow our feelings to rule us.

Feelings become dangerous and tormenting when we do not understand that we have a choice of whether to allow them to rule us. How often do we feel that someone has hurt our feelings? We can make the choice whether to be hurt or not.

To walk according to our emotions is to do whatever we want now, whatever feels good to us at the moment. Our future is being affected by the choices we make today. Not to mention the other people are negative attitude may affect.

My advice for when you're on these forums is to make your emotions serve you — don’t spend your time serving them.

 

[Affinity]

I can definitely relate. I often feel like a war is going on within me. Paul talked about it In Romans 7:15. One part of us (the inner person) wants to do what we know to be right, and another part (the outer person) wants to do what is wrong. The wrong thing can feel right, while the right thing feels wrong. Remember that we cannot judge the moral value of any action by how we feel. Our feelings are unreliable and cannot be trusted to convey truth.

 

[Maurice]

I've always heard that the problem with feelings is they are not permanent they change.

 

[Affinity]

I've always heard that the problem with feelings is they are not permanent they change.

I think I've heard that somewhere. It's like don't send an email or text when you're upset because when you calm down you will regret it.

 

[Maurice]

@Affinity
We frequently find ourselves wanting to do right and wrong at the same time. Our renewed spirit craves holiness and righteousness, but the carnal (fleshly) soul still craves worldly things. Your right, the apostle Paul describes feeling the same way in Romans chapter 7: “I do not understand my own actions [I am baffled, bewildered]. I do not practice or accomplish what I wish, but I do the very thing that I loathe [which my moral instinct condemns]”.

Paul goes on in the same chapter to explain more of what we feel by saying that he has the intention and urge to do what is right, but he fails to carry it out. He fails to practice the good that he desires to do and instead does evil. Thankfully, by the end of the chapter, Paul has realized that only Christ can deliver him from the fleshly action.

If you continue to study his life, we learn that he developed an ability to say no to himself if what he wanted did not agree with God’s Word. He learned to lean on God for strength and then use his will to choose what was right no matter how he felt. Paul said that he died daily, which meant that he died to his own fleshly desires in order to glorify God: “I die daily [I face death every day and die to self]”. 1 Cor. 15:31

 

[Azriel]

I know emotions can run out of control on these Christians forms, you see it on all of them. I appreciate the fact that this one tries to tone that down. Of course the only way that will happen is with the cooperation of the membership. One way for us to cooperate is to keep our emotions in check.

Look carefully then how you walk! Live purposefully and worthily and accurately, not as the unwise and witless, but as wise (sensible, intelligent people).
— EPHESIANS 5:15

Emotions, feelings, are a part of the soul, given to us by God. A life without feelings would be extremely dry and boring…and yet, if we allow feelings to control us, they can become dangerous and actually make us quite miserable.

Whatever God gives for our enjoyment, Satan will try to use against us. God gave us feelings to be a blessing to others and the Kingdom, but Satan tries to use them to cause us torment. He wants us to make all our decisions based on feelings, to allow our feelings to rule us.

Feelings become dangerous and tormenting when we do not understand that we have a choice of whether to allow them to rule us. How often do we feel that someone has hurt our feelings? We can make the choice whether to be hurt or not.

To walk according to our emotions is to do whatever we want now, whatever feels good to us at the moment. Our future is being affected by the choices we make today. Not to mention the other people are negative attitude may affect.

My advice for when you're on these forums is to make your emotions serve you — don’t spend your time serving them.

It's never worth letting the emotion of anger control us.

Ephesians 4:25 Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another. 26“Be angry, yet do not sin.” Do not let the sun set upon your anger, 27and do not give the devil a foothold.…

Ephesians 4:31,32
Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: …

You want to be a winner in life follow God's principles and not your emotions.

 

[civic]

I've always heard that the problem with feelings is they are not permanent they change.

they change like the directions of the wind yet scripture, God and truth never change.

 

[civic]

and you can see many times how some will make emotional arguments and not rational ones based upon the truth within scripture. this is especially true when protecting a doctrine that is not universally held by all- just take baptism for example.

 

[Affinity]

and you can see many times how some will make emotional arguments and not rational ones based upon the truth within scripture. this is especially true when protecting a doctrine that is not universally held by all- just take baptism for example.

I second that emotion.

 

[civic]

Expositor's Greek Testament
Php 3:2. It is difficult to understand how anyone could find three different classes in these words (e.g., Ws[22]., who divides them into (a) unconverted heathens, (b) self-seeking Christian teachers, (c) unbelieving Jews. See also his remarks in A. J. Th., i., 2, pp. 389–391). The words are a precise parallel to Paul’s denunciations of Judaising teachers in Galatians and 2 Corinthians. Cf. Galatians 1:7; Galatians 1:9; Galatians 5:12, 2 Corinthians 11:13; 2 Corinthians 2:17. The persistent and malicious opposition which they maintained against him sufficiently accounts for the fiery vehemence of his language. To surrender to their teaching was really to renounce the most precious gift of the Gospel, namely, “the glorious liberty of the sons of God”. For, in Paul’s view, he who possesses the Spirit is raised above all law. Cf. 2 Corinthians 3:17, and see Gunkcl, Wirkungen2, etc., pp. 96–98.—βλέπετε. Thrice repeated in the intense energy of his invective. Literally = “look at” them, in the sense of “beware of” them. It is not so used in classical Greek. Apparently some such significance as this is found in 2 Chronicles 10:16, βλέπε τὸν οἶκόν σου, Δαυείδ. Frequent in N.T. (see Blass, Gram., p. 87, n. 1). He would have used a stronger word than βλ. had the Judaisers already made some progress at Philippi. There is nothing to suggest this in the Epistle. But all the Pauline Churches were exposed to their inroads. At any moment their emissaries might appear.—τοὺς κύνας. Only here in Paul. Commentators have tried to single out the point of comparison intended, some emphasising the shamelessness of dogs, others their impurity, others their roaming tendencies, others still their insolence and cunning. Most probably the Apostle had no definite characteristic in his mind. κύων was a term of reproach in Greek from the earliest to the latest times. E.g., Hom., Il., xiii., 623. Often in O.T. So here.—τ. κακ. ἐργ. Cf. 2 Corinthians 11:13, ἐργάται δόλιοι. We have here clear evidence that the persons alluded to were within the Christian Church. They did professedly carry on the work of the Gospel, but with a false aim. This invalidates the arguments of Lips[23]., Hltzm[24]. and M‘Giffert (Apost. Age, pp. 389–390), who imagine that the Apostle refers to unbelieving Jews, probably at Philippi.—τ. κατατομήν. A scornful parody of their much-vaunted περιτομή. W-M[25]. (pp. 794–796) gives numerous exx. of a similar paronomasia, e.g., Diog. Laert., 6, 24, τὴν μὲν Εὐκλείδου σχολήν ἔλεγε χολήν, τὴν δὲ Πλάτωνος διατριβὴν κατατριβήν. Lit. = “the mutilation”. Their mechanical, unspiritual view of the ancient rite reduces it to a mere laceration of the body. The word occurs in CIG., 160, 27; Theophr., Hist. Plant., 4, 8, 10; Symm. on Jerem., xlviii., 37 = notch, cutting, incision. It is only found here with any reference to circumcision.

[22] . Weiss.

[23] Lipsius.

[24] tzm. Holtzmann.

[25] Moulton’s Ed. of Winer’s Grammar.

 

[civic]

Jamieson-Fausset-Brown Bible Commentary
2. Beware—Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Php 3:17.
dogs—Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Php 3:18, 19); "the abominable" (compare Re 21:8, with Re 22:15; Mt 7:6; Tit 1:15, 16): "dogs" in filthiness, unchastity, and snarling (De 23:18; Ps 59:6, 14, 15; 2Pe 2:22): especially "enemies of the cross of Christ" (Php 3:18; Ps 22:16, 20). The Jews regarded the Gentiles as "dogs" (Mt 15:26); but by their own unbelief they have ceased to be the true Israel, and are become "dogs" (compare Isa 56:10, 11).

evil workers—(2Co 11:13), "deceitful workers." Not simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (Php 3:19; compare Ro 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2Ti 2:15).

concision—Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only "concision," that is, the cutting off of the flesh. To make "cuttings in the flesh" was expressly prohibited by the law (Le 21:5): it was a Gentile-heathenish practice (1Ki 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (Ac 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Ga 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Ro 2:28, 29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col 2:11; 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, "concision," or flesh-cutting. Once obligatory on all the covenant-people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.

 

[Johann]

Expositor's Greek Testament
Php 3:2. It is difficult to understand how anyone could find three different classes in these words (e.g., Ws[22]., who divides them into (a) unconverted heathens, (b) self-seeking Christian teachers, (c) unbelieving Jews. See also his remarks in A. J. Th., i., 2, pp. 389–391). The words are a precise parallel to Paul’s denunciations of Judaising teachers in Galatians and 2 Corinthians. Cf. Galatians 1:7; Galatians 1:9; Galatians 5:12, 2 Corinthians 11:13; 2 Corinthians 2:17. The persistent and malicious opposition which they maintained against him sufficiently accounts for the fiery vehemence of his language. To surrender to their teaching was really to renounce the most precious gift of the Gospel, namely, “the glorious liberty of the sons of God”. For, in Paul’s view, he who possesses the Spirit is raised above all law. Cf. 2 Corinthians 3:17, and see Gunkcl, Wirkungen2, etc., pp. 96–98.—βλέπετε. Thrice repeated in the intense energy of his invective. Literally = “look at” them, in the sense of “beware of” them. It is not so used in classical Greek. Apparently some such significance as this is found in 2 Chronicles 10:16, βλέπε τὸν οἶκόν σου, Δαυείδ. Frequent in N.T. (see Blass, Gram., p. 87, n. 1). He would have used a stronger word than βλ. had the Judaisers already made some progress at Philippi. There is nothing to suggest this in the Epistle. But all the Pauline Churches were exposed to their inroads. At any moment their emissaries might appear.—τοὺς κύνας. Only here in Paul. Commentators have tried to single out the point of comparison intended, some emphasising the shamelessness of dogs, others their impurity, others their roaming tendencies, others still their insolence and cunning. Most probably the Apostle had no definite characteristic in his mind. κύων was a term of reproach in Greek from the earliest to the latest times. E.g., Hom., Il., xiii., 623. Often in O.T. So here.—τ. κακ. ἐργ. Cf. 2 Corinthians 11:13, ἐργάται δόλιοι. We have here clear evidence that the persons alluded to were within the Christian Church. They did professedly carry on the work of the Gospel, but with a false aim. This invalidates the arguments of Lips[23]., Hltzm[24]. and M‘Giffert (Apost. Age, pp. 389–390), who imagine that the Apostle refers to unbelieving Jews, probably at Philippi.—τ. κατατομήν. A scornful parody of their much-vaunted περιτομή. W-M[25]. (pp. 794–796) gives numerous exx. of a similar paronomasia, e.g., Diog. Laert., 6, 24, τὴν μὲν Εὐκλείδου σχολήν ἔλεγε χολήν, τὴν δὲ Πλάτωνος διατριβὴν κατατριβήν. Lit. = “the mutilation”. Their mechanical, unspiritual view of the ancient rite reduces it to a mere laceration of the body. The word occurs in CIG., 160, 27; Theophr., Hist. Plant., 4, 8, 10; Symm. on Jerem., xlviii., 37 = notch, cutting, incision. It is only found here with any reference to circumcision.

[22] . Weiss.

[23] Lipsius.

[24] tzm. Holtzmann.

[25] Moulton’s Ed. of Winer’s Grammar.

3:2 "Beware of the dogs" This is a present active imperative of "look out for" (blepō), repeated three times for emphasis.

The rabbis called the Gentiles "dogs." Paul changed the phrase to refer to the false teachers.

The term "dogs" in the OT referred to (1) male prostitutes (cf. Deut. 23:18) or (2) evil people (cf. Ps. 22:16,20). Culturally the idiom refers to vicious street mongrels. These false teachers were like ravenous dogs and vicious unbelievers (cf. Matt. 7:6; Gal. 5:15; Rev. 22:15).

NASB"false-circumcision"
NKJV"the mutilation"
NRSV"those who mutilate the flesh"
TEV"who insist on cutting the body"
NJB"self-mutilation"

This is a reference to the Judaizers' insistence on circumcision (cf. Acts 15:1,5; Gal.5:2-3, 12). They basically taught that one had to be Jewish before he could be Christian. Becoming a proselyte Jew involved being circumcised, baptizing yourself, and offering a sacrifice in the temple. Circumcision became a metaphor for taking on "the yoke" of the Mosaic Law.
Bob Utley

 

[Johann]

3:2 "Beware of the dogs" This is a present active imperative of "look out for" (blepō), repeated three times for emphasis.

The rabbis called the Gentiles "dogs." Paul changed the phrase to refer to the false teachers.

The term "dogs" in the OT referred to (1) male prostitutes (cf. Deut. 23:18) or (2) evil people (cf. Ps. 22:16,20). Culturally the idiom refers to vicious street mongrels. These false teachers were like ravenous dogs and vicious unbelievers (cf. Matt. 7:6; Gal. 5:15; Rev. 22:15).

NASB"false-circumcision"
NKJV"the mutilation"
NRSV"those who mutilate the flesh"
TEV"who insist on cutting the body"
NJB"self-mutilation"

This is a reference to the Judaizers' insistence on circumcision (cf. Acts 15:1,5; Gal.5:2-3, 12). They basically taught that one had to be Jewish before he could be Christian. Becoming a proselyte Jew involved being circumcised, baptizing yourself, and offering a sacrifice in the temple. Circumcision became a metaphor for taking on "the yoke" of the Mosaic Law.
Bob Utley

Beware (blepete). Three times for urgency and with different epithet for the Judaizers each time.

The dogs (tous kunas). The Jews so termed the Gentiles which Jesus uses in a playful mood (kunariois, little dogs) to the Syro-Phoenician woman (Mat_15:26). Paul here turns the phrase on the Judaizers themselves.
The evil workers (tous kakous ergatas). He had already called the Judaizers “deceitful workers” (ergatai dolioi) in 2Co_11:13.
The concision (tēn katatomēn). Late word for incision, mutilation (in contrast with peritomē, circumcision). In Symmachus and an inscription. The verb katatemnō is used in the lxx only of mutilations (Leviticus 21:5; 1 Kings 18:28).
RWP

 

[Complete]

Subject Heading: - 'Understanding Your Emotions'
In Relation To:- ' Spiritual Warfare'

'Fret not thyself because of evildoers,
neither be thou envious against the workers of iniquity.'
(Psa.37:1)

'Rest in the LORD, and wait patiently for Him:
fret not thyself because of him who prospereth in his way,
because of the man who bringeth wicked devices to pass.'
Cease from anger, and forsake wrath:
fret not thyself in any wise to do evil.'
(Psa.37:7-8)

' Fret not thyself because of evil men,
neither be thou envious at the wicked;'
(Pro.24:19)

 

[Complete]

Subject Heading: - 'Understanding Your Emotions'
In Relation To:- ' Spiritual Warfare'

'Submit yourselves therefore to God.
Resist the devil, and he will flee from you.'
(Jas. 4:7)

* Submission to God comes before resistance. e.g., :-

1 Samuel 1:1-20
(1Sam. 1:6) And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
(1Sam. 1:10) And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

* Hannah turned to the Lord in prayer and poured out her emotions and their cause before Him, this was the way of victory for her.

 

[Johann]

Subject Heading: - 'Understanding Your Emotions'
In Relation To:- ' Spiritual Warfare'

'Submit yourselves therefore to God.
Resist the devil, and he will flee from you.'
(Jas 4:7)

* Submission to God comes before resisting

1 Samuel 1:1-20
(1Sa 1:6) And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
(1Sa 1:10) And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

* Hannah turned to the Lord in prayer and poured out her emotions and their cause before Him, this was the way of victory for her.

Difficult.

 

[praise_yeshua]

The NT is not a systematic presentation of truth but an eastern, paradoxical genre.

Tell that to Jesus.

The NT regularly presents truths in seemingly contradictory pairs (paradox). The Christian life is a tension- filled life of assurance and hope as well as responsibility and warning! Salvation is not a product but a new life!

From my pastor.

"Systematic" is being rationalized here to require a carnal view of truth. Salvation is BOTH a product and a new life.

 

[Complete]

delete

 

[praise_yeshua]

Subject Heading: - 'Understanding Your Emotions'
In Relation To:- ' Spiritual Warfare'

'Submit yourselves therefore to God.
Resist the devil, and he will flee from you.'
(Jas. 4:7)

* Submission to God comes before resistance.

1 Samuel 1:1-20
(1Sam. 1:6) And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
(1Sam. 1:10) And she was in bitterness of soul, and prayed unto the LORD, and wept sore.

* Hannah turned to the Lord in prayer and poured out her emotions and their cause before Him, this was the way of victory for her.

There are good emotions. There are bad emotions. There is evil and there is good. The appeal to "emotionalism" as being "bad" is not always accurate.

Peace is good. Peace leads. Peace settles. Peace is an EMOTION. It can only be felt. It is not empty state of being relative to a choice. What good is peace without comfort? Emotional comfort.

Assurance is emotional. What good is simply stating "I'm assured of my salvation from the Scriptures"..... but "inside" and "emotionally" you are complete "wreck" devoid of peace and comfort.

When we hear God's voice, it produces an emotional response. Fear is an emotion. Peace is an emotion.

 

[Complete]

There are good emotions. There are bad emotions. There is evil and there is good. The appeal to "emotionalism" as being "bad" is not always accurate.

Peace is good. Peace leads. Peace settles. Peace is an EMOTION. It can only be felt. It is not empty state of being relative to a choice. What good is peace without comfort? Emotional comfort.

Assurance is emotional. What good is simply stating "I'm assured of my salvation from the Scriptures"..... but "inside" and "emotionally" you are complete "wreck" devoid of peace and comfort.

When we hear God's voice, it produces an emotional response. Fear is an emotion. Peace is an emotion.

Hello @praise_yeshua,

Yes, God himself expresses emotion in scripture, so, as you say, emotions are not wrong in themselves: it is what we do with them that matters, how we allow them to find expression in word and action.

Peace at all costs is not good. Peace as an objective or a motivation is good. Assurance for it's own sake can be bad, it has to be founded in truth. Fear can be protective, as well as a negative emotion.

Thank you.