J. Gary MILLAR. Changed into His Likeness: A Biblical Theology of Personal Transformation. Downer’s Grove, IL: InterVarsity Press, 2021. pp. 288. $27.00 pb. ISBN: 978-0-8308-7116-2. Reviewed by Daniel LLOYD, Saint Leo University, Charleston, SC 29406.

Millar’s new book, coming in the series New Studies in Biblical Theology, presents a framework of a biblical theology of personal transformation based upon two major sections of his text. First, Millar interprets scriptural material, from the Old Testament and New Testament, based upon the thesis that spiritual and personal transformation does not occur until after the coming of Jesus. Second, Millar reviews a wide range of Christian perspectives about the scope of Christian personal transformation. These overarching sections allow Millar to offer a relatively short concluding chapter on a theology of transformation.

Millar spends the first two chapters articulating various perspectives about anthropology, change, and general biblical ideas about transformation. Here he calls attention to the equally problematic extreme positions within the wider Reformed tradition. He identifies them as Christians being taught to either expect too much in the way of transformation or expect too little. These chapters help situate the reader in the often confusing expressions about transformation. Although he does not try to create a whole new framework for linguistic and conceptual categories, Millar successfully provides his readers with an appreciation for the complexity of the topic and the many ways in which assumptions and perspectives shape the assortment of expressions.

Chapter 3 contains a set of Old Testament character studies meant to demonstrate his central thesis about the inability of transformation prior to Jesus’ advent and the possibility of transformation after. This thesis is expressed in a variety of ways, but one of the clearest is found with this statement: “Revisiting many Old Testament narratives…opens up the possibility of reading the sections of the text legitimately described as ‘character studies’ as exposing and highlighting both the consistency of human sin and the inaccessibility of change under the arrangements of the Old Testament” (Millar, p. 59). It is critical to note that Millar argues that the Old Testament clearly teaches justification through faith of Old Testament figures, just not transformation, which he argues is only possible to disciples of Christ (see Millar, p. 225). Chapter 4 goes on to present New Testament evidence for the assurance of personal transformation away from sin and towards holiness. Millar thus walks through a number of New Testament authors and figures to show how they all contribute to “the view of Jesus as making the life anticipated in the Old Testament possible, and expanding its scope” (Millar, 129).

Although Millar writes from, and is essentially writing to, the Reformed theological tradition, he assembles in chapter 5 a variety of perspectives to demonstrate ideas about the breadth of Christ-driven personal transformation. Figures include Augustine, Thomas Aquinas, Jonathan Edwards, C.S. Lewis, John Calvin, John Wesley, B.B. Warfield, and others. These figures, and the preceding Scriptural work, set the stage for Millar’s final chapter, which is his synthesis and presentation of the main themes he has covered. The various subtopics of chapter 6 all point to God’s activity in making transformational changes in our relationship with God, our knowledge of God, our desire for God, and our character. Furthermore, it is through the Gospel and life in the Church which Millar identifies as enabling God to bring about these and other forms of transformation, such as a Christian’s ability to persevere in responding to God in repentance and faith.

The greatest strength of Millar’s text comes in the presentation of the many Christian expressions of the effect of God’s work through Jesus, both through his description of New Testament ideas and historical Christian voices. Millar also addresses the more controversial elements of his work with the Old Testament and the theological conclusions he draws from it, though probably not to the satisfaction of those who disagree with his interpretations. This would include those in Christians traditions that not only read the Old Testament as witnessing to holiness among ancient Jewish figures, but also those which believe that contemporary Jews can grow and transform in holiness as they open their lives up to God’s presence as practicing Jews. Such issues are rooted in the different perspectives Christian traditions have about the operation and scope of grace, though this topic is not dealt with directly as such by the book. Perhaps most interesting is the fact that readers can reject Millar’s interpretation of the Old Testament as a witness to instances of justification without spiritual regeneration while still gaining value in the catalog he creates from an uncontroversial presentation of Christian sources.