Tag Archives: Homework

Biblical Counseling Helps: Anxiety & Fear

30 Friday Oct 2015

Posted by in Biblical Counseling

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Definition: “Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the source of religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being he fears” (Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, Mich.: Baker Book House, 1988), 781).

(Sorry about the number formatting: wordpress does some strange stuff to my word docs when I copy them over)
  1. God is Sovereign

 

  1. Creation
  2. Genesis 1 & 2
  3. Heb. 1:3, 11:3
  4. John 1:3
  5. In short, all created things – all existing things – are because of God’s determination. Without God’s action to create & to sustain, no thing would continue to exist. See, Rev. 4:11 (note that the result of such a recognition is to praise God).

 

  1. Providence : No single word in biblical Hebrew or Greek expresses the idea of God’s providence. pronoia is used for God’s purposive foresight by Plato, Stoic writers, Philo, who wrote a book On Providence (Peri pronoias), Josephus, and the authors of Wisdom (cf. 14:3; 17:2) and 3, 4 Macc.; but in the NT pronoia occurs only twice (Acts 24:2; Rom. 13:14), both times denoting, not God’s care and forethought, but man’s. The cognate verb pronoeo, too, is used only of man (Rom. 12:17; 2 Cor. 8:21; 1 Tim. 5:8).

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Introduction to Biblical Counseling, Homework

03 Saturday May 2014

Posted by in Biblical Counseling, Spiritual Disciplines

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/04/14/introduction-to-biblical-counseling-interpretation-1/

 

WHY HOMEWORK IS NECESSARY

 

  1. Introduction

As Jay Adams writes, counseling is not the “magic hour[1]” – it a period of intensive instruction, but such instruction alone is insufficient to produce change.  We know the same thing from other disciplines. If you went to a lecture on playing the piano for an hour each week, you would probably never learn to play the piano well. For counseling to be effective, it needs to include effort and training outside of the counseling session:

Homework enables the counselor to do more counseling more rapidly. Written homework speeds up counseling. Work is not confined to the counseling session alone. Indeed, work continues throughout the week. Counseling does not sag, then, in between the sessions. Actually, homework emphasizes the important fact that most of the work must be done by the counselee outside of the counseling session itself. Change with respect to one’s job or neighbors or relatives does not take place within the sessions themselves. The work has to be done outside, and that is what the counseling assignment focuses upon.[2]

The transformation of the human heart entails transformation of the entire life. The goal is to teach someone to “walk in the Spirit”:

Here in Galatians 5 Paul used four distinct verbs to designate the Spirit-controlled life of the believer, all of which are roughly equivalent in meaning: to walk in the Spirit (v. 16), to be led by the Spirit (v. 18), to live by the Spirit (v. 25a), and to keep in step with the Spirit (v. 25b). Each of these verbs suggests a relationship of dynamic interaction, direction, and purpose. The present tense of the imperative peripateite, “walk,” also indicates a present activity now in progress. Paul had earlier reminded the Galatians of how they received the Holy Spirit upon hearing him preach the message of Christ and his cross (3:1–3). Here he was exhorting them to continue the walk they had begun on that occasion. … Although this is the only place in Galatians where the word “walk” is used in this sense, it is a common Pauline designation for one’s daily conduct or lifestyle. In its wider usage the Greek word means not only “to walk” in a general sense but “to walk around after someone or to walk in a particular direction.” For example, the students of Aristotle were known as the Peripatetics because of their habit of following the philosopher around from place to place as he dispensed his teachings. In Paul’s vocabulary, to walk in the Spirit or be led by the Spirit means to go where the Spirit is going, to listen to his voice, to discern his will, to follow his guidance.[3]

The goal of counseling is not merely information, but giving counsel in such a way as to transform the way in which one lives.  We want to walk in the Spirit as a matter of daily conduct.

When you look to the effects of walking by the Spirit – or failing to do so – you see that the goal of counseling Christlikeness is met only by walking in the Spirit:

16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. Galatians 5:16–24 (ESV)

Homework will be necessary to achieve this end.

 A. The Elements of Homework

Homework will entail two related sets of responses: There will be learning of and obedience to the Word of God. Both aspects are necessary to walk in the Spirit. We do not learn so that we can know alone. We learn so that we can actively love God and our neighbor.

However, the Scripture does not list out behavioral changes for the sake of behavior. The importance of good works, right behavior, was explained in the Westminster Statement of Faith, chapter 16 as follows:

These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith;[4] and by them believers manifest their thankfulness,6 strengthen their assurance,7 edify their brethren,8 adorn the profession of the gospel,9 stop the mouths of the adversaries,10 and glorify God,11 whose workmanship they are, created in Christ Jesus thereunto,12 that, having their fruit unto holiness, they may have the end, eternal life.

For our purposes, we should also note that obedience is a means by which God fits for understanding doctrine and changing our hearts:

14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. Hebrews 5:14 (ESV)

There is a great deal more which can be said concerning the relationship between obedience and doctrine. Perhaps the most direct way of saying this is that a Christian must learn to know and do.

In short, we are teaching spiritual disciplines.

B. Results of Homework

Homework has three positive types of results.

1.  Homework Requires Spiritual Disciplines

The spiritual disciplines which tend to be emphasized in homework will be addressed below. Before we get to the specifics we must understand something generally about spiritual disciplines.

a. Spiritual disciplines are not magic. In and of itself, a spiritual discipline has only limited value. Spiritual disciplines are not the destination, but rather the means to a destination. Fasting, prayer, study, service do not effect spiritual transformation. Transformation takes place because the Spirit changes our heart. The Spirit deepens our union with Christ and remakes us into the image of Christ (Col. 3:9-10; 2 Corinthians 3:18; etc. The doctrine of the union with Christ will be taught in a later lecture).

I forget where I read the description, but spiritual disciplines work because they are a means of meeting someone. If you wanted to meet a person, you would go where they could be found. If you knew where someone walked in the afternoon, you could meet them by walking there at the same time. Spiritual disciplines are the places where God has said he most frequently will be found.

We teach counselees to engage in spiritual disciplines because we want them to commune with God, to walk in the Spirit – the Spirit will then change their lives. The Spirit will turn them into worshippers. If the counselor is a worship leader, he is also a guide onto trails.

b.   Disciplined use of right means creates good habits. Spiritual disciplines practiced regularly sustain us through difficult times through the force of habit. In Psalm 73, the Psalmist despairs over his circumstance and the apparent blessing of the wicked. However, in verse 17 we read, “Until I went to the sanctuary of God”. He continued in the habitual return to the temple, as was his discipline, and in that habitual resort to the discipline God opened his eyes and resolved his despair.

c.   The counselee begins to live in a right manner. Right living with our neighbor and God is itself a spiritual discipline and kind of worship. Obedience to the will of God creates an ability to better understand and worship God. Moreover, obedient living has the effect of spurring other believers onto godliness (Ephesians 5:25-27). Conversely, sinning creates temptation for others to sin.

Thus, marriage counseling may entail a homework assignment of going on a date – not because dates per se are spiritual disciplines, but because a date is a means of showing demonstrative love for one’s spouse.

d. Homework Provides Additional Data and Interpretation. The mere fact of giving homework creates the potential to learn about whether a counselee has much self-discipline. There is an interesting tendency here: Most men at the beginning do quite poorly with homework. Most women do quite well at completing the given assignments, but they often do them in such a grim manner as to do them no good. They answer the questions and resent their husbands for not doing so – and they have learned nothing in the interim.

Oftentimes homework asks for data directly. For example, one can ask for times and thoughts at which one is most tempted to be angry. This helps provide data. It also begins to support the spiritual discipline of watching

2. Spiritual Disciplines as Homework

Ideally your counselees will come to the place where they are regularly reading their Bible and some secondary book to support their Bible reading; they will be praying and meditating (which typically includes some sort of journaling) regularly; they will attend and participate in public worship (most importantly hearing the Bible opened to them); they will be engaged in active love of neighbor.

 

a Some Resources

This lesson can only introduce the topic. Here are three places to start to study spiritual disciplines. First, Donald Whitney’s work http://biblicalspirituality.org/. Whitney is probably the best source for detailed study of spiritual disciplines. Moreover, his work will lead to look for still other sources. Second, R. Kent Hughes, Disciplines of a Godly Man is a very good introductory source. Third, Jack Hughes taught a series on spiritual disciplines at CBC in 2011, “Practicing the Godly Disciplines”.

  1. Disciplines of Intake

The primary, as in first and most powerful, means of spiritual discipline is Bible intake.

This must begin with regular Bible reading. There are many good Bible reading plans. The first homework assignment should be to get the counselee reading the Bible on a regular basis. The plan itself is not so important as is the regularity of the conduct. Some people are not good readers. Fortunately, there are many audio Bibles available. Here is an index to links to audio Bibles http://www.biblegateway.com/resources/audio/ The ESV Bible is both free online as is the audio version: http://www.esvbible.org/

In addition to personal reading, there should also be memorization of the Bible. There are free applications to assist you in Bible memorization, such as “Bible Minded”.  The ESV has an online Bible memorization plan. The Navigators have a very well developed Bible memorization plan. Andrew Davis recently wrote, An Approach to Extended Bible Memorization. You will direct your counselee to memorize specific passages as a means to support your instruction and their spiritual health. Psalm 119:11.

Sermons/Bible teaching. There is no excuse for not receiving good Bible instruction. First, most churches will have some level of Bible instruction. Pastors should have training and ability to explain and apply the Scripture in a manner best suited for the people at that congregation. Second, due to the internet one can easily access very good Bible preaching and teaching for free: Here are two great places to start, gty.org, desiringgod.org.

Secondary books: These are books which develop Biblical instruction, much as a proper sermon or Bible study should. There are books which can help with almost any Biblical topic. Since there are far too many books to list, I will put nothing here. But, if you need recommendations, just contact the office and one of the pastors should be able to help you.

When you have a counselee read a book, one good method to track the homework is to have them underline five sentences per chapter and then discuss those particular sentences – making sure they understand the content.

 

b.  Meditation & Prayer

It is difficult to neatly separate out the elements of Bible intake and Bible expression, as you can see in this passage from Psalm 119:

Psalm 119:9–16 (ESV)

Beth

9  How can a young man keep his way pure?

By guarding it according to your word.

10  With my whole heart I seek you;

let me not wander from your commandments!

11  I have stored up your word in my heart,

that I might not sin against you.

12  Blessed are you, O Lord;

teach me your statutes!

13  With my lips I declare

all the rules of your mouth.

14  In the way of your testimonies I delight

as much as in all riches.

15  I will meditate on your precepts

and fix my eyes on your ways.

16  I will delight in your statutes;

I will not forget your word.

He obeys, seeks, stores, learns, speaks, delights, meditates, looks at, delights, will not forget the Word of God.  The content of our meditation should be the content of Scripture. Such meditation entails detailed consideration, intensive study and thinking, speaking of, writing about, the Scripture. As one meditates upon the Scripture it comes back out as prayer.

It was a great lesson to George Muller, who is a Christian famous for prayer, that prayer must first be spurred on by meditation upon the Scripture. When his heart was well fired, prayer became natural. John Bunyan wrote a book on prayer, which I think could be summarized as follows: prayer is the natural response of a Christian who realizes that he is before God.

Some great resources for learning how to pray the Scriptures: matthewhenry.org, hismagnificence.com/books use these resources for yourself and direct your counselees to use them.

b. Disciplines of Application

Another category of disciplines could be seen as application of or obedience to the Scripture.

Note: Since this is a point often missed by Bible teachers, whether counselors or not: Application should be understood as obedience to the text. Sometimes the obedience will be direct from the text: Thou Shalt Not Murder. Pretty easy application. In other places, the obedience will be implicit. But in either case, the application, the call to obedience must be grounded in the text.

c. Homework which entails all elements.

The best homework assignments will thus be based in Scripture. They will require reading, study, meditation and memorization which results in prayer & application. You should construct assignments which require your counselee to learn (read, study, meditate upon, memorize) a section of Scripture. Your counselee, with your help, should learn to identify the proper application of the passage. The counselee should learn to pray the passage, and pray for assistance in obedience to the passage.

 

APPENDIX

  1. What are the doctrines that drive homework?

Scripture:  Our only infallible guide to life and godliness is the Scripture (2 Tim. 3:15-17; 2 Pet. 1:3).  Thus, our doctrine of Scripture will have serious consequences for our doctrines of God, sin, man and sanctification. We are naturally beset with error; we are born with lies upon lips (Ps. 58:3; 51:5). The light of creation is insufficient to bring us to saving faith, for redemption is not plainly declared in nature, but only in Scripture (Rom. 1:18-20). Thus, a true, infallible guide was necessary and has been given to uproot error: “For errors can never be uprooted from human hearts until true knowledge of God is planted therein.”1

            Sin: Human beings are sinful, inherently, persistently, in overt and in self-deceiving ways. (Rom. 1:18-3:23; 7:7-24; Gal. 5:16-24 (implied in the commands to not exhibit the fruit of flesh and in the conflict of desires)). Thus, a counselee must first be plainly presented with the fact of his sinful state. Adams refers to this as the initial stage of conviction: “conviction means bringing facts to bear upon a case so as to prove someone guilty of a sin.”2

            Human Responsibility: Human beings are responsible to God (Rom. 2:6; Rev. 20:12; Heb. 9:27). They are repeatedly exhorted to disclaim sin, act righteously, repent and believe (See, e.g., Mark 1:15; Mic. 6:8). The fact of such commands implies a responsibility to comport with the command (the extensive and intensive effects of depravity cannot be covered in this document).

God: “The distinctive of biblical counseling is its trust in a redeeming God who has the power to change the human heart.”3

Progressive Sanctification:  The work of sanctification begins in this life and ends with glorification. Here, we see Christ and begin our change (2 Cor. 3:18). Yet, “when he appears we shall be like him, because we shall see him as he is” (1 John 3:2 (ESV)).

  1. What are the benefits of homework for the counselor?

For both the counselor and counselee, homework drives the counseling time into a biblical framework, developed within the context of biblical categories for biblical ends. This “clarification” is of great importance to the counselor: “If the problem was wrongly set forth or there was an attempt to deceive, nothing will disclose this so readily as homework.”4 Adams goes on to explain that this clarification extends to expectations of both parties5.

Moreover, homework “enables the counselor to do more counseling more rapidly; . . . keeps counselees from becoming dependent upon the counselor; . . .enables both the counselor and the counselee to gauge progress or lack of it; allows the counselor to deal with problems and patterns that develop under controlled current conditions.”6 In short, it keeps the counselor on track.  Tripp adds, “Biblically designed homework gives the counselor the delightful opportunity of surprising the counselee with the personal, practical wisdom of Scripture that speaks to the specifics of life.”7

Since homework directs the counselee into confronting God in the Scriptures, the counselor is freed from the temptation to (falsely assume to) take over the role of the Holy Spirit, who is the true and ultimate counselor.

  1. What are the benefits of homework for the counselee?

The counselee, who has developed a pattern of thinking and conduct which runs counter to scriptural models can benefit greatly from homework which drives him into the Scripture and into Scriptural models:“Homework enables the counselee to mine the riches of Scripture for understanding, conviction, promises, and guidance.”8

Tripp supplies additional elements of the benefits to the counselee:

1.         [It forces the counselee to take up Scriptural categories.] In short, homework practically applies the doctrine of the authority and sufficiency of Scripture to the life of the counselee. . . . Our doctrine of Scripture calls for homework that gets counselees into the Bible.9

2.         The doctrine of Scripture for homework that gets counselees listening to God. This doctrine of human responsibility calls for another genre of homework: looking at oneself. Our doctrine of human responsibility calls for homework that helps counselees to stop and look at themselves accurately.10

 

3.         The problem is that people lose sight of God in the midst of their circumstances and the self-centeredness of their flesh. . . .Since they fail to interpret their circumstances in light of the Fact of facts: God IS, and . . . . Since they fail to refer their situation to God, his character, and his work, they respond as if they are alone. . . . Homework offers a wonderful opportunity to put God back into sight. . . . Our doctrine of God calls for homework that has counselees meet God.11

 

4.         Homework provides an opportunity for the counselee to understand God’s sanctifying purpose and to participate in the process. . . . Homework teaches the counselee that growth in grace doesn’t come by lightning bolts and magical encounters but by humble, honest, obedient and practical application of God’s word to the specifics of everyday experience.12

 

5.         Finally, homework challenges the ‘right to privacy’ attitude that many Christians retain in the Christian experience. Often sanctification is thought of as a private matter between a person and God, but it is impossible to read Ephesians 4 and 1 Corinthians 12 and conclude that sanctification is an individual concern. The nature of homework assumes accountability and submission to a fellow believer.13

 

Adams also expresses how homework internalizes and habituates godly disciplines which will affect and control thoughts and conduct.

 

 

[1] Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 305, “How focus upon the counseling session(s) causes a sag during the intervening periods. Approaches that emphasize the session as the magic hour tend to (1) stress the expert, (2) fail to get much done quickly, and (3) make counselees dependent upon the counselor.”

[2] Jay Edward Adams, The Christian Counselor’s Manual (Grand Rapids, MI: Baker Book House, 1973), 304–305.

[3] Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 386.

 

[4] James 2:18, 22.

6 Psa. 116:12, 13; 1 Pet. 2:9.

7 1 John 2:3, 5; 2 Pet. 1:5–10.

8 2 Cor. 9:2; Matt. 5:16.

9 Tit. 2:5, 9–12; 1 Tim. 6:1.

10 1 Pet. 2:15;

11 1 Pet. 2:12; Phil 1:11; John 15:8.

12 Eph. 2:10.

1John Calvin, Institutes of the Christian Religion, 1960; repr., ed. John McNeill, trans. Ford Battles (Louisville: Westminster John Knox Press, 2006), 73. “Let the Word be the sun-dial bywhich you setyour feet” (Thomas Watson, A Body of Divinity, 1692; repr. (Carlisle: Banner of Truth, 2003), 370).

2 Jay Adams, How to Help People Change (Grand Rapids: Zondervan, 1986), 118.

3Paul Tripp, Instruments in the Redeemer’s Hands (Phillipsburg: P & R Publishing, 2002), 322.

4 Jay Adams, The Christian Counselor’s Manual (Grand Rapids: Zondervan, 1973), 295.

5Homework also develops necessary information, often indirectly. As Adams explains in his commentary on Proverbs, failed homework assignments can give insight into the counselee’s character for laziness or lying (See, e.g., Jay Adams, The Christian Counselor’s Commentary on Proverbs (Woodruff: Timeless Texts, 1997), 104).

6 Adams, 304-305.

7 Tripp, 319.

8 Tripp, 319.

9 Tripp, 319-320.

10 Tripp, 320-321.

11 Tripp, 322-323.

12 Tripp, 326.

13 Tripp, 327.

Study Guide, The Godly Man’s Picture.2 (Godliness is a Real Thing)

27 Tuesday Aug 2013

Posted by in Biblical Counseling, Thomas Watson

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(The previous entry in this series is found here: https://memoirandremains.wordpress.com/2013/05/30/study-guide-godly-mans-picture-1-godliness-begins-with-forgiveness/)

Read Chapter 2 (pp. 12-14).

1. What is the definition of godliness?

2. By “carnal”, Watson means, that which a human being is by birth without the work of regeneration.  To understand this concept read Ephesians 2:1-3.

A. What is the status of a human being outside of Christ (2:1)?

B. What are the characteristics of death (2:1-2)?

C.  Whom does one “follow”?

D. What is the controlling aspect of a human being in this state (2:3)?

E. What does Paul name such people (2:3)?

F.  To see the nature of the transformation wrought by God, read Ephesians 2:4-10.

3.  How does Watson describe the transformation wrought at salvation?

4. What does Watson mean by stating godliness is a “fact”?

5. In contrasting godliness with a “fantasy” and “feverish conceit” and a “fancy”, what does Watson hope to achieve? How might someone wrongly think about godliness?

6.  Watson quotes Psalm 119:30 (“the way of truth”; ESV, “the way of faithfulness”). Read through Psalm 119 (at least read 119:1-32). Is the godliness to which a Christian is called a substantial, coherent thing? Is there an objective nature of godliness (as opposed to an emotional desire for some vague change)? What is the substance and basis of this way of truth? What are the facts of this godliness?

7. What does Watson emphasize the fact of godliness being a true thing? What prejudice do many people hold against the idea of godliness?

8. What does Paul mean by “circumcision of the heart” (Romans 2:9)?

9. Watson uses the image of true godliness being not merely in the leaf but also in the sap. What does he mean to convey by this image?

10. Watson quotes Psalm 51:6.  First read the entire Psalm.

A. What is the main thrust of the Psalm?

B. Why does David seek “wisdom in the secret heart”?

C. What does David not want to be (Matthew 23:25-26)?

11. What is the true source of godliness?

12. From where can we not seek godliness?

13. Godliness is a fruit of the _____?

14. Read Galatians 3:1-6.

A. What is the wrong way to seek advancement in the Christian life?

B. What is the proper way to seek the work of the spirit (3:5)?

C. What then will be necessary for us to seek godliness?

15. Do you have the power to change yourself?

16. Does the work of the Spirit in rendering godliness only affect one part of a person’s life? Explain.

17. Does godliness work only occasionally? Is true godliness a casual, incidental thing?

18. What is happening in a human being who grows in godliness? 2 Peter 1:3-4.

19. Godliness is the seed of what?

20. Does one who is truly redeemed ever lose the seed of godliness?

21. Read 2 Peter 1:3-11.

A. What has been granted to us (v. 3).

B. What else has been granted to us (v. 4).

C. What must we seek (vv. 5-7)? Where does it all end?

D. What will be a blessing of such growth?

E. What must we conclude about someone who lacks such growth?

F. What is the end of this effort?

G. What is the spring, the source of this change (v. 5: the first element).

H.  Compose a prayer asking God for such change in your life.

Memorization:  Psalm 119:9,

How can a young man keep his way pure?

By guarding it according to your word.

 

Song: http://www.youtube.com/watch?v=rv16YUTCp9U

Create in me a clean heart, Keith Green

Study Guide Godly Man’s Picture.1 (Godliness Begins With Forgiveness)

30 Thursday May 2013

Posted by in Biblical Counseling, Discipleship, Faith, Humility, Mortification, Prayer, Psalms, Puritan, Reading, Repentance, Thomas Watson

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Godliness Begins With Forgiveness

1. Read: Chapter 1 (pp. 9-11 — Banner of Truth edition).

2. What are five blessings of forgiveness?

3. What does the Hebrew word ‘forgive’ mean (p. 9)?

4.  Read Psalm 32

A. What is the blessing referenced (vv. 1-2)?

B.  How does this blessing relate to the Christian? (Rom. 4:1-8)

i.   Read Romans 3:9-26

a. Who is righteous?

b.  Who has not sinned?

c.  Who can fulfill the law’s demands?

d.  Whom does God justify (declare righteous)  (3:26)?

C.  What is the effect of not confessing one’s sin (Ps. 32:3-4)?

D.  How did David obtain relief (Ps. 32:5)?

E. What then is the characteristic of the godly – what does the godly one do (Ps. 32:6-7)?

F. What will God do for the godly (Ps. 32:8-9)?

G. How should the godly respond (Ps. 32:10-11)?

5.  What “causes” God to forgive anyone?

6. What does God take away when he forgives sin?

7.  What does forgiveness cost God? What is the price of every pardon?

8.  What is required of the human being to obtain forgiveness?

9.  Explain the difference between “qualification” and “cause” in paragraph 4 “Before sin is forgiven” (p. 10).

11. What happens to our sin when God forgives?

A.  What happiness can one truly have, when one has not obtained forgiveness from God?

B. What is the sweetness of forgiveness?

a.  What does Watson (and David) list as a benefit of forgiveness?

b.  Read Hebrews 2:11-18; 4:14-16; 5:1-3.  Why can one go to Jesus and know that he will obtain sympathy, forgiveness and help?

c. Read Romans 8: List at least five benefits which come to the one who has been forgiven.

12. Memory verse:

Psalm 32:6–7 (ESV)

                6       Therefore let everyone who is godly

offer prayer to you at a time when you may be found;

                        surely in the rush of great waters,

they shall not reach him.

                7       You are a hiding place for me;

you preserve me from trouble;

you surround me with shouts of deliverance. Selah

 

13.  Learn the hymn “Rock of Ages”:

1.         Rock of Ages, cleft for me,

            let me hide myself in thee;

            let the water and the blood,

            from thy wounded side which flowed,

            be of sin the double cure;

            save from wrath and make me pure.

 

2.         Not the labors of my hands

            can fulfill thy law’s commands;

            could my zeal no respite know,

            could my tears forever flow,

            all for sin could not atone;

            thou must save, and thou alone.

 

3.         Nothing in my hand I bring,

            simply to the cross I cling;

            naked, come to thee for dress;

            helpless, look to thee for grace;

            foul, I to the fountain fly;

            wash me, Savior, or I die.

 

4.         While I draw this fleeting breath,

            when mine eyes shall close in death,

            when I soar to worlds unknown,

            see thee on thy judgment throne,

            Rock of Ages, cleft for me,

            let me hide myself in thee.

 

14. Compose a short prayer of thankfulness for the blessing of forgiveness.  Use Psalm 103:6-14 a basis for your meditation and prayer:

Psalm 103:6–14 (ESV)

    6            The Lord works righteousness

and justice for all who are oppressed.

    7            He made known his ways to Moses,

his acts to the people of Israel.

    8            The Lord is merciful and gracious,

slow to anger and abounding in steadfast love.

    9            He will not always chide,

nor will he keep his anger forever.

    10          He does not deal with us according to our sins,

nor repay us according to our iniquities.

    11          For as high as the heavens are above the earth,

so great is his steadfast love toward those who fear him;

    12          as far as the east is from the west,

so far does he remove our transgressions from us.

    13          As a father shows compassion to his children,

so the Lord shows compassion to those who fear him.

    14          For he knows our frame;

he remembers that we are dust.

 

 

Study Guide Godly Man’s Picture Introduction

30 Thursday May 2013

Posted by in Biblical Counseling, Discipleship, Thomas Watson

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The Godly Man’s Picture was published by Thomas Watson in 1666. In the book Watson systematically describes the “godly man” as set forth in Scripture.  He covers the matters of knowledge, faith, love, worship, imitation of God, sorrow, loving the Scripture, humility, prayer, zeal, patience, et cetera.  Watson is thoroughly biblical in his exposition and encylopedic in his knowledge — indeed, merely read through his references would give one a substantial knowledge of the Bible.

Therefore, Watson’s work is an excellent tool for discipleship (even the most mature Christian will be worked over by Watson) and biblical counseling (often in biblical counseling, the difficulty comes due to the inability to see one’s own sin. Now to see our sin is a great blessing, because sight of sin begins repentance — which is the process of change. Second, it is a good thing to see our troubles in light of sin –whether our own sin, the sin of others or the effect of sin generally. When a trouble is the result of sin, we have hope: Jesus died to save us from the guilt and power of sin. Jesus’ death and resurrection overcome sin.  If human trouble is merely a matter of “disease” or “that’s just the way it is” then what hope could we have?  Sin — when seen in the light of Christ — leads to grace. When God forgives sin, it is utterly and completely gone – forever.).

In addition, Watson writes in a thoroughly clear and engaging manner.  Indeed, one could learn a great deal of writing and speaking by studying Watson:

The pardoned soul may go to God with boldness in prayer. Guilt clips the wings of prayer so that it cannot fly to the throne of grace, but forgiveness breeds confidence.

A man has no more power to change himself than to create himself.

Will pained gold enrich a man? Will painted wine refresh him who is thirsty? Who the paint of godliness stand you in any stead? …He who has only a painted holiness will shall have a painted happiness.

 

Watson_Thomas-The_godly_mans_picture_drawn_with-Wing-W1124-1108_04-p1

 

Thirteen Diagnostic Tests for Soul Idolatry.1

31 Thursday Jan 2013

Posted by in Biblical Counseling, David Clarkson, Discipleship, Puritan

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Thirteen Diagnostic Tests for Heart Idolatry:

1. Esteem: God calls us to esteem his name:

Then those who feared the LORD spoke with one another. The LORD paid attention and heard them, and a book of remembrance was written before him of those who feared the LORD and esteemed his name.

Malachi 3:16. Now, esteem alone does not constitute idolatry; for we should rightly esteem those who labor most diligently for Christ’s Kingdom (1 Thess. 5:12-13). Rather, that we we must highly esteem is our God.

Only one object can be held held in highest esteem. Thus, we each must ask ourself: What do I most highly esteem? What do I count as most honorable, most desirable, most excellent, most valuable? For the very act of counting some object as most valuable is to make God somehow less valuable.

In this place, special mention must be given to self: Our heart seeks its own. By nature, we esteem ourself, our hope, our dream, our desires, our honor, in the first place. Indeed, we consider it a positive evil to prohibit the self’s desire as the standard of all good.

Our culture in particular creates idols after this manner. The moral value of thing, whether it is good or evil lies in subjective human estimation. Morality is relative, not because we have no standard. Rather, the standard exists in the personal valuation. Thus, the public moral standard is to protect the right of personal valuation. I cannot condemn any moral decision other than to call someone else’s valuation wrong.

How do I test for estimation? Given a choice between X & Y, which do I choose? Which do I think best? We must measure this against our actual actions, because we often & easily say we esteem X when our practice shows that we esteem Y. We must look to our actual conduct, because sin by its nature deceives.

2. Mindfulness: God calls us to mind him:

Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, “I have no pleasure in them”; Ecclesiastes 12:1

11 I will remember the deeds of the LORD; yes, I will remember your wonders of old.

12 I will ponder all your work, and meditate on your mighty deeds. 13 Your way, O God, is holy. What god is great like our God? 14 You are the God who works wonders; you have made known your might among the peoples. Psalm 77:11-14.

What gets your attention? Look to your thoughts: When you have idle moments, what do you first consider? When you wake & sleep, what first captures your heart?

This requires great self-consciousness. Our thoughts and intentions (Heb. 4:12), may be disclosed in our conduct, our choice of words. But by their nature, our thoughts and intentions cannot be seen by others unless we bring them forth.

Here the Scripture brings a knife:

12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. Heb. 4:12-13.

When we read the Scripture; when hear the Scripture preached, how do we respond? The Holy Spirit uses the Scripture to uncover and display the seemingly hidden thoughts and intentions. We realize that we cannot keep our heart secret from God. Romans 8:27 calls the Spirit, “he who searches hearts.”

Sheol and Abaddon lie open before the LORD;
how much more the hearts of the children of man! Proverbs 15:11

That which consider most, that we makes up the meat of meditation, that we captures our heart’s attention — that is our God:

5 My soul will be satisfied as with fat and rich food, and my mouth will praise you with joyful lips, 6 when I remember you upon my bed, and meditate on you in the watches of the night; Psalms 63:5-6

3. Intention: The thing we make our chief aim, our intention – that thing is our God. It is here we can misuse God and make our seemingly devoted actions sin. It as on this ground that Jesus rebuked the crowd:

26 Jesus answered them, “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. 27 Do not labor for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God the Father has set his seal.” John 6:26-27

They sought Jesus, but only as a means. They did not search for him for himself; they sought for him the way one would search for a door: to go through for something better. They sought him to fill their true god, their bellies:

18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. Philippians 3:18-19

When we intend any other end than to obtain Christ, we have made an idol:

13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained. Philippians 3:13-15.

It is at this very point that the reward offered to those believe is mistaken. No true follower of Christ desire heaven or the new creation for itself; rather, such things are sought because that is where we may see our Lord.

Look to intention, consider your goals. Note this carefully. The sin of the people who came to Jesus was not hunger: Jesus had just fed. Jesus acknowledges food and clothing as rightful and needful. The sin lies in seeking such things first and most:

31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you. Matthew 6:31-33

(Adapted from David Clarkson’s sermon, “Soul Idolatry Excludes Men Out of Heaven”).

Case Study Helps

15 Monday Oct 2012

Posted by in Biblical Counseling

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In Biblical Counseling training, one uses “case studies” which are examples of human beings in the midst of problems. The student then analyzes the problem and seeks to develop a general plan to help. The following are some rough notes which I give to undergraduate students in the introduction to biblical counseling. They certainly do not constitute complete instruction on counseling. Rather, these constitute basic notes to begin to think through the issues raised in counseling:

Some Case Study Help:

I know this is the first time you have had to prepare such a case report: please don’t panic. Think about what you have learned in the class.

You have before you a human being whose life is a mess. This person has two sets of problems:  Godward problems and human-problems.

The Godward problems are theological:  not trusting in God; not believing that God is sovereign; not believing that God is good; misunderstanding grace: either that God is an angry Father who hopefully will be appeased by Jesus (1 John 2:1), or grace means never having to repent for any sin; etc. 

You often can identify the Godward problems by looking at the places where the counselee shows the most trouble and chaos. For example, a man who can’t sleep, you is anxious at work and angry at home may very well lack trust in God. 

Your work as a counselor will typically move through a four step process which you can find in 2 Timothy 3:16-17. You first need to teach the counselee sufficiently so that they can see the fact of their problem (thus you would first train the man that God is good, sovereign, etc.). Then you need to bring them to repentance: this is space where they begin to change: show them the need to change, then help them through the change. At this point you then help them to begin to live in a manner which accords with what they have learned (the put-off would be the first two steps, the put-on would be the second two steps).

To train you first must give them Scripture: they need more understood, digested, studied Bible in their hearts so that it can come out through their lives.  They need to read, study, meditate upon, memorize, pray about the Bible.  They need to renew their mind (Rom. 12:2).  DWT works excellently for this purpose.

To support this study, you should use secondary materials, books and sermons, to support and increase their training and study.

Thus, with our hypothetical man you could use Psalms 3 & 4 as the basis of your Bible study and a book like Trusting God by Jerry Bridges.

Counseling problems will almost always entail a defect in one’s theology. Therefore, you must first know and then be able to use materials which can train in doctrine of God. Here are three options:  Arthur Pink, The Attributes of God: http://www.pbministries.org/books/pink/Attributes/attributes.htm

Tozer, Knowledge of the Holy. There are some copies online. However, the places posting the copies contain lots of other material which I have not reviewed and cannot recommend. You could easily end up with a counselee who starts to read crazy stuff. I did find a study guide for Knowledge of the Holy which I have not vetted. In a quick look it seems generally okay. As a counselor, if you are going to use this book you may very well want to write your study guide – perhaps using one as a model with your own modifications.

Some people are not good readers, or they may drive a lot. For these people, audio is good (both Bible and sermons).  Here is a sermon series on the attributes of God which is quite good. http://calvarybiblechurch.org/site/cpage.asp?sec_id=180007650&cpage_id=180020121&secure=&dlyear=0&dlcat=The+Attributes+of+God+-+Psalm+145

 

For homework, you can have them read the chapter and mark five sentences which were particularly appropriate, or listen to the sermon and do the same.  Have them explain how that information affects/corrects their understanding of God and how they should live different in light of such knowledge.

In addition to Godward problems, they will have human-problems. There will be two basic aspects of your work here: First, if they have particular needs which can be met by the church body, love dictates that you help (see James 2 & 1 John 3). The demonstration of love to the counselee will have a profound effect upon their lives. Be careful that you are not indulging sin – but do not hesitate to seek to carry the burden of your brother or sister.  If it is an elderly person, clean and repair their house.  Look for real problems that can be solved by active love.

God uses the congregation to provide comfort to those in distress. 2 Cor. 2:3-10.

Second, they will need training in the biblical way in which to conduct their relationships.  Do not rely upon what you think is best – use the Bible. There are excellent resources on parenting and marriage for biblical counseling. At this point, you probably do not know many books or sermon series, et cetera. For example, on this page you can find classes on parenting and marriage: http://calvarybiblechurch.org/site/default.asp?sec_id=180007745

Find good series like these and use them with your counselees. The classes I posted also come with written handouts.

For this part of your assignment, if you do not know good books on parenting or marriage, you can just write that you will also work through a book on marriage or parenting and leave out the title at this time.

Summary:

Solving a problem: First, teach, show them what God has said and what they believe & do. Second, repentance: this is where transformation begins.  Third, correct: make plain what needs to change. Fourth, train: teach them how to do it. [This is discipleship.]

Always use Scripture as the primary element. Use secondary materials to support, confirm the training.

Godward problems: This is the big problem, it give rise to the other problems.  You can usually find this by looking at their problems.  The “idol” is a symptom of getting God wrong. They want to feel loved and approved and safe, so she seek a sexually immoral relationship, rather than seek the approval of God.

Human problems:  Train them how to rightly live in godly relationships.  Have the congregation provide demonstrative love to ease the burden of the counselee. 

The Mortification of Sin, Study Guide, Chapter 11a (John Owen)

16 Sunday Sep 2012

Posted by in Biblical Counseling, John Owen, Mortification, Puritan, Thomas Watson

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Study Guide, Chapter 11

The eleventh chapter of The Mortification of Sin can easily be misunderstood, and if not carefully digested may end up directing one to the “legal mortification” which Owen condemned earlier in the book:

The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for the most part earthly, legal, censorious, partial, consistent with wrath, envy, malice, pride, on the one hand, and pretences of liberty, grace, and I know not what, on the other, true evangelical mortification is almost lost amongst us: of which afterward.[1]

Owen’s argument in this section of the book may be best understood when compared to a similar statement by Thomas Watson in The Body of Divinity:

What are the chief INDUCEMENTS to sanctification?

(1.) It is the will of God that we should be holy. “This is the will of God—your sanctification.” As God’s Word must be the rule, so his will must be the reason of our actions. This is the will of God—our sanctification. Perhaps it is not the will of God we should be rich—but it is his will that we should be holy. God’s will is our warrant.

One principle means of growing in godliness is seeing truly that God’s will, God’s rule; God’s law calls us to a holy life.

1. What is the third direction for mortification?  By “specifics”, Owen means particular sinful events.

2.  Owen writes that “your conscience will invent shifts and evasions”: what does that mean? How would that look in practice?

3.  On the top of page 104 (5th paragraph), Owen makes a very important qualification as to the purpose of law and conscience: It is a false security and assurance before God to seek to limit the reach of conscience (and the law) thereby to secretly countenance himself [yourself] to giving the least allowance unto any sin or lust. Explain that idea.

4.  Owen writes of the “proper work of the law”: what does that mean? Consider Romans 3:19-20 & 7:7-12. What is the purpose and effect of the law?

5.  What purpose could one have to “tie up your conscience to the law”?

6.  What does he mean by “bring it to the Gospel”? Consider carefully the questions Owen asks as an example of bringing one’s sin to the Gospel. What effect does that have on the sin?

7.  In the section on how one is to consider God with respect to one’s sin, it may help to see this point through Watson’s pen (again), “God is so great that the Christian is afraid of displeasing him and so good that he is afraid of losing him” (The Great Gain of Godliness, 13).

8. You may question Owen’s directions at this point, to seek to know guilt for one’s sin and to let the law draw up the full hideousness of sin may seem “unchristian” and “legalistic”.  But consider carefully: One reason we continue to return to sin is that at some level it must appeal to us: We only choose to do things which we want. Like the adulterous in Proverbs 5, sin will appear with lips which “drip honey” – yet, in the end “she is bitter as wormwood”. Solomon lays out plainly the deceit and danger of sin. Owen is merely saying that we must see sin for its true self and in full bitterness, or we will be willing to dally with it.

9.  The fourth general direction is, “get a constant longing, breathing after deliverance from the power of it.” The law comes to drive us to Christ and release from sin. We will not see Christ as beautiful and sin as vile unless we see as uncovered by the law and the Gospel.

10. Owen defines the content of the strong desire for deliverance by Luke 21:36. Read Luke 21:34-36 and compare it to the directions given by Owen.

11. Read Psalms 38 – 43. When reading the Psalms make it a point to thoroughly understand what is taught in each.  Then meditate upon the prayers of these Psalms in relation to your own sin. Finally, pray through these Psalms, applying the content of the Psalms to your own soul and sin. Note that the progression of the Psalms begins with “Lord rebuke me not in your anger” and ends with, “Hope in God, for I shall again praise him, my salvation and my God.” This is a proper progression in repentance, from a sight of sin to hope in God.

12.  The fifth direction is to consider yourself carefully: For whatever reasons, we all tend towards particular sins. The fact that you tend toward a sin – even that you greatly desire a sin does not make the sin less wicked. Owen notes that spiritual disciplines such as fasting may be useful or necessary to wean us from the world and set us upon God, “They are to be looked on only as ways whereby the Spirit may, and sometimes does, put forth strength for the accomplishing of his own work” (108). For further direction on spiritual disciplines, see Donald Whitney Spiritual Disciplines and the sermon series on practicing godly disciplines recorded during the summer of 2011, available on the CBC website.

[1] John Owen, vol. 6, The Works of John Owen., ed. William H. Goold (Edinburg: T&T Clark), 14.

Biblical Counseling Homework: There is a Rest to be Had

31 Friday Aug 2012

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THERE IS A REST TO BE HAD:

Preface: Exodus 17:1-7; Psalm 95; Hebrews 3

Read verse 1: 

What specifically (exact word) is the promised end?

What is the warning?

 

Read verse 2:

In this context (verses 1-2), what is the promise of the “good news”?

Why did this good news not profit them?  What did they lack?

 

Read verses 3-4:

What has God already done with the world?  Gen. 1 & 2.

What does that tell us about God’s abilities and character?

By the time of Exodus 17, what had gone done for the Israelites in Egypt?

What is that God swears against the Israelites? (v. 3)

Look at verses 2 & 3:  What is it that provokes God’s anger?  Read Hebrews 3:9, 16-20.

 

          God promised rest to the Israelites.  God rescued them, provided for them, showed them his character and power.  However, when they were presented with a trial – they needed water – they complained against God.  They did not trust God even though God had repeated cared for them.

          The exact nature of the rest offered in verse 9 is of some debate.  However, we do know that there is a rest which is offered eternally and a rest which is offered in this life.

Read Matthew 11:28-29:

To whom does Jesus speak?

What does he offer?

When is this peace available?

 

Read John 14:1-2

What does Jesus offer?

When will this offer be made good?

How does an offer of an eternal reward provide hope and peace here and now?

 

Read John 14:27

What does Jesus offer?

Why should we not be afraid?

 

Return to Hebrews 4:

Read verse 11:

What is the disobedience which can keep us from entering into that peace?  Heb. 3:16-4:2.

What is it that we must take care to avoid? Heb. 3:12

What will happen to us if we are not careful? Heb. 3:13.

How does/Why would refusing to believe that God can give peace keep someone from obtaining peace?

 

Read verses 12-13

This is a familiar verse.  However, in light of what you have just read, what do you think the Word of God is searching for when it works through a believer’s life? 

 

This may leave us with despair.  But that is exactly what the writer is trying to avoid.  Notice that he immediate follows up with this last section:

Read Hebrews 4:14-16

What is the reason given for hope? V. 14

What has Jesus done? V. 14  What does that mean?

What is a High Priest? V. 14

How is Jesus described in verse 15 (two elements)?

What are we commanded/encouraged to do? V. 16

What will we obtain if we approach Jesus? V. 16

 

APPLICATION:

1.  Consider seriously those problems which are real, substantial problems in your life.  Do not choose those problems which are acceptable to tell to other people.  Select those problems which you raise with yourself.  List those troubles.

2.  How have you sinfully responded to those trials?  Common responses are those related to anger directly: envy, covetousness, anger, evil speech (slander, gossip, etc.); those which seek to lessen the discomfort of the pain of the trial: intoxication and sexual immorality are the most common responses.

3.  Look at your two lists:  How do your responses promise to solve the problem caused by your problems?   For example, if someone lacks material goods, they may steal to get money.  Stealing “solves” the problem of poverty.  When someone sees another as the source of all their trouble, slander “solves” the problem by making the other person weaker.  How does your sin “solve” your problem?

4.  What does the Bible say is the appropriate response to someone in your circumstance?

5.  Read Galatians 5:22-23.  How would your life look if you responded and lived in the midst of your problem with the fruit of the Spirit?

6.  Imagine if you had peace and rest in the midst of your circumstance.  How would that change your response to your problem?

7.  We saw that peace comes from believing and trusting that God can solve the trouble. We saw that those who come to Him are offered rest.  We saw that he sits upon a throne of grace to provide help.  We know that if we walk in the Spirit we will be filled with love, joy , peace, patience, et cetera – which will radically change how we respond to problems.  We also saw that a failure to trust God – which would be coming to him with our trials – leads to a loss of peace.  Why then do you lack peace?  Is it your circumstances – or is it your circumstance with God?